From rolandmo at pacbell.net Fri Jan 2 10:47:45 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] Job Announcement: Executive Director, Modern Greek Studies Association Message-ID: <20040102184745.38417.qmail@web80209.mail.yahoo.com> From: Peter Allen (pallen@ric.edu) JOB ANNOUNCEMENT The Modern Greek Studies Association announces an opening for the position of Executive Director to assume responsibilities June 1, 2004. This is a part-time job for an initial term of three years subject to periodic review by the Executive Board and renewable at the discretion of the Board. The job includes, but is not limited to: 1) Membership: Maintain all membership records. Prepare and mail annual renewal flyers in a timely manner and, as renewals are received, maintain ledger of dues paid and send periodic updates to the Johns Hopkins University Press (JHUP). Pay JHUP for memberships renewed and send publications covered by annual memberships. 2) Postal Services: Open and renew post box annually. Check mailbox several times a week. Open and renew annually a bulk mailing permit and maintain the bulk mailing account. 3) Finances and Budget: Open and manage checking account (involves obtaining officers’ signatures for bank file). Deposit all checks and write checks for Treasurer’s signature. Receive and file monthly reports of endowment account and periodically report on such to Executive Committee and Endowment Committee. Prepare annual budget for Executive Committee and report on finances at Executive Committee meetings. 4) Fund Raising: Write annually to prospective donors (foundations, individuals, corporations, governmental agencies, etc.). Acknowledge any grants received and inform the Executive Committee. 5) Taxes and Incorporation Permits: Obtain and renew state incorporation permit, renew New Jersey permit annually, and pay all taxes – Federal and state payroll taxes. File quarterly Federal (IRS) reports and prepare year-end W-2 and W-3 IRS forms. File annually with IRS and Social Security Administration. Prepare materials for auditor and annual IRS 990 and state tax reports. Respond to all IRS and state authorities inquiries. 6) Records: Manage the MGSA office, respond to all inquiries (mail, fax, email), keep track of correspondence with Board members, and communicate regularly with the individual responsible for MGSA-L and the MGSA web site. Maintain all MGSA records. 7) Publications: Prepare and distribute MGSA Bulletin once a year (collect and organize material, prepare copy for printer, prepare envelopes for mailing, stuff envelopes and deliver to post office for bulk mailing). Maintain records of correspondence with JHUP concerning all financial arrangements between MGSA and JHUP. Handle all purchase orders, keep records of sales and mailing expenses. Solicit reports annually from Modern Greek Studies programs in the US and Canada. Store all extra copies of MGSA publications (requires approximate 100 cubic feet of space). 8) Executive Board Responsibilities: Arrange for Committee meetings by preparing and distributing the agenda in consultation with the President. Solicit Committee reports for distribution and inform officers of actions needed to be taken. Attend Executive Committee meetings and provide general support to the Committee. 9) Elections: Every three years it is necessary to prepare and mail ballots and candidates’ profiles. Collect and count ballots and inform the Executive Committee and candidates of election results. 10) Symposium: Every two years the MGSA has a symposium and it is necessary to distribute the call for papers, receive abstracts and distribute them to the Program Committee members as well as send letters of acceptance and rejection to those who submit abstracts. Also must assist the Local Arrangements Committee where needed. Salary: $10,000 per annum plus reimbursement for certain expenses subject to approval by the officers of MGSA. There are additional limited funds for administrative assistance, but preference will be given to candidates whose home institution can provide free space and/o administrative aid. Interested parties should contact Peter Allen (pallen@ric.edu), 401-456-9639 or Department of Anthropology, Rhode Island College, Providence, RI 02908). Send cover letter expressing reasons for interest and resumé by February 1, 2004. -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040102/ed5f7cb2/attachment.html From rolandmo at pacbell.net Fri Jan 2 22:31:31 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] MGSA MEMBERSHIP RENEWAL Message-ID: <77D7E743-3DB6-11D8-8C63-000A95A62D7E@pacbell.net> MGSA MEMBERSHIP RENEWAL MGSA members who wish to renew their membership for calendar 2004 and others who wish to become MGSA members should send their payment of dues to the Association at this time. Checks should be made out to "MGSA" and mailed to: MGSA, Box 1826, New Haven, CT 06508. A membership form, which is not required, may be obtained from the MGSA web site. ( http://www.mgsa.org ) Membership includes the Journal of Modern Greek Studies (2 issues) and the MGSA Bulletin (1 issue). For individual members dues are: Regular membership $50 ($90 for two years), Student membership $30 ($45 for two years). Student membership payment must be accompanied by the signature of a faculty advisor. For further information contact the MGSA Executive Director at From mclea1ah at cmich.edu Sun Jan 4 19:06:37 2004 From: mclea1ah at cmich.edu (Athena McLean) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] FW: Message-ID: <000501c3d338$ef7d2010$eb0f0c23@CMU103216> Can someone help with the following questions? -----Original Message----- From: barbara m rylko-bauer [mailto:basiarylko@juno.com] Sent: Sunday, January 04, 2004 7:58 PM To: Athena.McLean@cmich.edu Subject: I have 2 questions regarding Greek poetry. The first: is there an English translation of Sikelianos' war time poems, Akritika? and where could one find it? The second concerns George Seferis. One of his poems, "Postscript" is really powerful and at least in the translation I have is dated September 11, 1941. According to the brief timeline accompaning this collection, Seferis was working with the Greek govt in exile in 1941, first in Crete, then Egypt, and finally in Pretoria, S.A. Does anyone know what occasioned this poem? I assume that it relates to the suffering of the Greeks during World War II. But is the date significant? Or was there some event or series of events in particular that inspired this poem? Any insights would be most welcome...or reference to other potential information. ********** Postscript But their eyes are all white, without lashes and their arms thin as reeds. Lord, not with these people. I've known the voices of children at dawn rushing down green slopes happy as bees, happy as butterflies with so many colours. Lord, not with these people, their voices don't even leave their mouths - they stay glued to their yellow teeth. Yours is the sea dn the wind with a star hung in the firmament. Lord, they don't know that we are what we are able to e healing our wounds with hers found on the green slopes, these slopes nearby, not any others; that we breathe as we are able to breathe with a little prayer each dawn that reaches the shore by crossing the chasms of memory -- Lord, not with these people. Let your will be done in another way. 11 September '41 George Seferis (from Collected Poems, Revised Edition. Transl, ed, and introduced by Edmund Keeley and Philip Sherrard. Princeton Univ. Press, 1995). From touliatosd at umsl.edu Mon Jan 5 13:37:31 2004 From: touliatosd at umsl.edu (Touliatos, Diane H.) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] Byzantine Choir Performance Message-ID: <8ECAAC981350F94084F02B5E7699DC60014A0176@STL-MAIL2.umsl.edu> The University of Missouri - St. Louis will feature as part of its International Performing Arts Series a rare, unique event: A Concert/Lecture on Medieval Byzantine Sacred and Secular Music Featuring The Byzantine Choir of Pittsburgh in concert With Director, Dr. Nick Giannoukakis With Musicologist, Dr. Diane Touliatos, Director for The Center for the Humanities, UM-St. Louis The program will feature a scholarly presentation with examples of the earliest Christian music, a chronology of Byzantine hymnography from various composers (including women) and examples of the secular music of the Empire -- all of which will be performed in the correct Medieval performance practice. As a special guest, the Choir will be joined by Archon Protopsaltis of the Metropolis of Toronto, Professor Constantine Lagouros. Saturday 24 January 2004 7:30 pm Blanche M. Touhill Performing Arts Center University of Missouri-St. Louis Tickets $15.00 General Admission, $7.00 Students Box Office: (314) 516-4949 Toll Free: (866) 516-4949 From philippd at bc.edu Mon Jan 5 13:26:09 2004 From: philippd at bc.edu (philippd) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] Athena McLean request for English translation Message-ID: <3FFA870E@netfin6.bc.edu> Dear Ms. McLean, In answer to the question re. Sikelianos' _Akritika_ probably the entry from the _Census of Modern Greek Literature (1824-1987)_ (published by the MGSA in 1990) is a first good lead: > 7.1537 *Sikelianos, Angelos. _Akritan Songs_. Paul Nord, tr. New York: > Spap, 1944. 33 p. Bilingual edition. > > I hope this helps. > Dia Philippides > > From: "Athena McLean" > To: > Subject: FWD: [MGSA-L] > > Can someone help with the following questions? > > > >-----Original Message----- > >From: barbara m rylko-bauer [basiarylko@juno.com] > >Sent: Sunday, January 04, 2004 7:58 PM > >To: Athena.McLean@cmich.edu > >Subject: > > > >I have 2 questions regarding Greek poetry. > > > >The first: is there an English translation of Sikelianos' war time > >poems, Akritika? and where could one find it? > > > >The second concerns George Seferis. > > > >One of his poems, "Postscript" is really powerful and at least in the > >translation I have is dated September 11, 1941. According to the brief > >timeline accompaning this collection, Seferis was working with the > Greek > >govt in > >exile in 1941, first in Crete, then Egypt, and finally in Pretoria, S.A. > > > > > > > >Does anyone know what occasioned this poem? I assume that it > relates to > >the suffering of the Greeks during World War II. But is the date > >significant? Or was there some event or series of events in particular > >that inspired this poem? > > > >Any insights would be most welcome...or reference to other potential > >information. > > > > > > > >********** > > > >Postscript > > > >But their eyes are all white, without lashes > >and their arms thin as reeds. > > > >Lord, not with these people. I've known > >the voices of children at dawn > >rushing down green slopes > >happy as bees, happy as butterflies > >with so many colours. > >Lord, not with these people, their voices > >don't even leave their mouths - > >they stay glued to their yellow teeth. > > > >Yours is the sea dn the wind > >with a star hung in the firmament. > >Lord, they don't know that we are > >what we are able to e > >healing our wounds with hers > >found on the green slopes, > >these slopes nearby, not any others; > >that we breathe as we are able to breathe > >with a little prayer each dawn > >that reaches the shore by crossing > >the chasms of memory -- > >Lord, not with these people. Let your will be done in > > another way. > > > > 11 September '41 > > > >George Seferis > >(from Collected Poems, Revised Edition. Transl, ed, and introduced by > >Edmund Keeley and Philip Sherrard. Princeton Univ. Press, 1995). > From mkliro at sfsu.edu Mon Jan 5 09:19:57 2004 From: mkliro at sfsu.edu (mkliro@sfsu.edu) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] Fwd: USED: FIPSE Special Focus Competition Message-ID: <1073323197.3ff99cbd7019a@webmail.sfsu.edu> Of potential interest to our MGSA list-members. Best wishes. Martha Klironomos ----- Forwarded message from Paul Barrows ----- Subject: USED: FIPSE Special Focus Competition [Federal Register: December 30, 2003 (Volume 68, Number 249)] DEPARTMENT OF EDUCATION Office of Postsecondary Education Fund for the Improvement of Postsecondary Education--Special Focus Competition: European Community-United States of America Cooperation Program in Higher Education and Vocational Education and Training: Notice Inviting Applications for New Awards for Fiscal Year (FY) 2004 Purpose of Program: To provide grants or enter into cooperative agreements to improve postsecondary education opportunities by focusing on problem areas or improvement approaches in postsecondary education. This program is a Special Focus Competition under the Fund for the Improvement of Postsecondary [[Page 75222]] Education (Title VII, Part B of the Higher Education Act of 1965, as amended) to support projects addressing a particular problem area or improvement approach in postsecondary education. Invitational Priority: For FY 2004 this priority is an invitational priority. Under 34 CFR 75.105(c)(1) we do not give an application that meets this invitational priority a competitive or absolute preference over other applications. This priority is to encourage proposals designed to support the formation of educational consortia of institutions and organizations in the United States and the European Union to encourage cooperation in the coordination of curricula, the exchange of students and the opening of educational opportunities between the United States and the European Union. This includes the new member States scheduled to join the European Union in Summer 2004. Deadline: April 16, 2004 http://a257.g.akamaitech.net/7/257/2422/14mar20010800/edocket.access.gpo.gov/20 03/03-32063.htm From JUNESAM at aol.com Mon Jan 5 16:01:58 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] SIKELIANOS Message-ID: <7e.44702073.2d2b54f6@aol.com> I found a reference to this publication, although I have never actually "seen" a copy to confirm the contents, but it "sounds" right. Sikelianos, Anghelos The Border Guards: Poems of the Greek Resistance (1940-1946). Translated By Frances LeFevre Rocky Ledge Cottage Editions, 1982 Paperbound with Stiff Covers. ISBN: 0935444025 June Samaras Kalamos Books 725 Vermouth Ave (# 1) Mississauga, Ontario L5A 3X5 Canada Tel : 905-272-4841 E-mail Kalamosbks@aol.com www.kalamosbooks.com From AKarpathak at aol.com Tue Jan 6 04:38:27 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] Re: [MGSA-L] Message-ID: <43FF76B1.3ED26C7E.09E588BC@aol.com> Goodmorning to us all: Can one of the classicists/political theorists on the list please drop me a note? I have a "technical" question on Aristotle and don't want to bother the whole list with it. Thanks, Anna K. From rolandmo at pacbell.net Tue Jan 6 14:02:06 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:24 2005 Subject: [MGSA-L] FHW Lecture: Origins and Authenticity of the Modern Olympics, Jan. 23, 2004 Message-ID: <20040106220206.470.qmail@web80205.mail.yahoo.com> Tel: 212-308-6908, Fax: 212-308-0919 www.foundationhellenicculture.com E-mail: iep.ny@ix.netcom.com LECTURE “Origins and Authenticity of the Modern Olympics” 7 pm, Friday, January 23, 2004 New York, NY – January 5, 2004 – The Foundation for Hellenic Culture is pleased to announce its first lecture of the 2004 lecture series. As in its fall series, the lectures focus on aspects of Greek culture and civilization. On Friday, January 23rd, 2004, the series opens with a lecture which celebrates the hosting of the 2004 Olympic Games in Athens. Dr. David C. Young, Professor of Classics at the University of Florida, will present an overview of the Ancient Games and the birth of the Modern Olympics. The program will take place at the FHC (7W 57th St.) and is open to the public. For reservations, please call 212-308-6908. Available subway lines: F, A, C, N, R, 4, 5, 6. The Olympic revival idea was first conceived by a Greek poet, P. Soutsos, in 1833. He was slow to gain support, but E. Zappas, a veteran of the War of Independence, funded the first modern Greek Olympic revival, held in Athens in 1859. An English doctor, W.P.Brookes, learned of the coming Greek revival in 1858, began a continuing correspondence with Athens, and founded an Olympic revival movement in England. There were nine national Olympiads in Greece and in England from 1859 to 1883, the best being London, 1866, and Athens, 1870. But the movement lost steam. When the Frenchman Pierre de Coubertin visited Brookes in 1890, the doctor told him of the Greek and British Olympic Games, and of his dream of international Olympics in Athens. In 1894 Coubertin got the world’s sportsmen to agree to hold the first such Games in 1896. The Greeks, through the hard work and vision of D. Vikelas and others, held a superb Olympiad that started our own series. Soutsos, Zappas, Brookes, and ! Vikelas deserve equal credit with Coubertin as founders of our Games. The lecture will be illustrated with slides of documents, people, places. David C. Young is Professor of Classics at the University of Florida. He was Professor of Classics, University of California, Santa Barbara for many years before moving to Florida in 1989. He has also been a Visiting Professor at the Universities of Stanford and Michigan, Ann Arbor. He has long been internationally known for his books and many articles on the ancient lyric poet, Pindar. In more recent years he has become internationally known for his work on the Olympic Games, as well, both ancient and early modern. His best known works are “Pindaric Criticism,” a history of Pindaric scholarship; Three Odes of Pindar; The Olympic Myth of Greek Amateur Athletics (1984); and The Modern Olympics: A Struggle for Revival (1996). He has just finished a new book, A Brief History of the Olympic Games, in press at Blackwell Publishing, Oxford, with an expected publishing date of June 2004. ABOUT FHC: Founded in 1992 in Athens, the Foundation for Hellenic Culture is a nonprofit organization which presents and disseminates Greek culture and language at an international level. Today, with several branches around the world, the FHC organizes and supports a vast range of activities including exhibitions, concerts, lectures, film festivals, music and dance festivals. The FHC in New York, with eight years of consistent presence, strives to bring the American public unique programs of Greek artistry, creativity, and spirit. Join the Foundation for Hellenic Culture in an inspiring journey through the ages of Greek civilization. -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040106/ae4cc42e/attachment.html From AKarpathak at aol.com Tue Jan 6 18:51:24 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] Fwd: Society for European Philosophy: RESISTANCE Message-ID: Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: JONES KATH Subject: SPOON-ANN: CfP: Society for European Philosophy: RESISTANCE Date: Mon, 5 Jan 2004 14:18:44 -0000 Size: 5191 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040106/66a79481/attachment.mht From acadbury at efn.org Wed Jan 7 13:50:04 2004 From: acadbury at efn.org (acadbury) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] Adonis gardens Message-ID: <000801c3d568$3a4dd400$b0321c40@oemcomputer> Does anyone know whether the Adonis gardens described by Frazer and others were/are actually grown in Greece? I remember something about them in Syria. Frazer found them in N. Europe as a midsummer phenomenon, but that doesn't seem in keeping w Mediterranean climate. -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040107/bc74c177/attachment.html From MenelaosK at aol.com Wed Jan 7 10:55:30 2004 From: MenelaosK at aol.com (MenelaosK@aol.com) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] Zeimbekikos Message-ID: I have a question for my fellow rebetologists, rebetophiles, etc. What makes a zeimbekiko VARI? Petropoulos mentions it as being also known as the yiouroukiko and that it is danced sertika and nearly akinitoi. But I would like your opinions as to all that VARI implies in the zeimbekikos sense. Michael G. Kaloyanides Coordinator of Music University of New Haven -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040107/00b67306/attachment.html From leov1975 at yahoo.com Wed Jan 7 07:53:20 2004 From: leov1975 at yahoo.com (Leo V) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] customary monetary practicies in Greece Message-ID: <20040107155320.56079.qmail@web14919.mail.yahoo.com> I am working on a paper on the introduction of the euro in Greece. I am very interested in traditional non-market money uses in Greece (such as pinning notes on the clothes of the bride and groom at weddings or placing coins in newly bought cars, the "flouri" in the traditional "vasilopita" etc). Does anybody know if there is anything written on the subject, maybe in the form of folklorist accounts; i am also interested on nay similar practices in ancient Greece; Leonidas Vournelis Department of Anthropology Southern Illinois University --------------------------------- Do you Yahoo!? Yahoo! Hotjobs: Enter the "Signing Bonus" Sweepstakes -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040107/9037e1cb/attachment.html From stavr001 at tc.umn.edu Wed Jan 7 07:22:40 2004 From: stavr001 at tc.umn.edu (Theo Stavrou) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] SIKELIANOS References: <7e.44702073.2d2b54f6@aol.com> Message-ID: <3FFC2440.74C26409@tc.umn.edu> This is really an additional note for Athena M. who started the inquiry. I have a copy, in front of me, of the volume that June Samaras mentioned. It was indeed published in l982, in a limited edition of 350 copies. It includes 18 poems. The first one is the "Stygian Oath", and the last one is the "March of the Spirit". It is an attractive little volume of 48 pages. I am sure it is out of print, but Nostos Books of Minneapolis has one copy, which they may be willing to let go. Stay well, Theofanis JUNESAM@aol.com wrote: > I found a reference to this publication, although I have never actually > "seen" a copy to confirm the contents, but it "sounds" right. > > Sikelianos, Anghelos > The Border Guards: Poems of the Greek Resistance (1940-1946). > Translated By Frances LeFevre > Rocky Ledge Cottage Editions, 1982 Paperbound with Stiff Covers. > ISBN: 0935444025 > > June Samaras > > Kalamos Books > 725 Vermouth Ave (# 1) > Mississauga, Ontario > L5A 3X5 Canada > > Tel : 905-272-4841 > E-mail Kalamosbks@aol.com > > www.kalamosbooks.com > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l From modgreek at sfsu.edu Thu Jan 8 10:22:40 2004 From: modgreek at sfsu.edu (Center for Modern Greek Studies) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] Greek American Class at SFSU Message-ID: Center for Modern Greek Studies, the Nikos Kazantzakis Chair, San Francisco State University Registration now in progress. Please check our web site http://www.sfsu.edu/`modgreek for registration information. MGS 397 / ENG 398 Greek American Literature Spring 2004 A new course! A survey of the major Greek American writers of the twentieth century against the backdrop of immigrant and diasporic literature produced in the U.S. The development of the Greek American communities will also be considered in the broader context of the Hellenic diaspora. Authors and filmmakers to be discussed include Harry Mark Petrakis, Helen Zeese Papanikolas, Elias Kazan, Irini Spanidou, and Jeffrey Eugenides, winner of the 2003 Pulitzer Prize. Folksongs and popular songs produced in the U.S. reflecting the Greek immigrant experience will also be discussed. [3 units] Instructor: Prof. Martha Klironomos, Associate Professor of Comparative Literature Time: M. 6-9 p.m -- --------------------------------------------------------- Center for Modern Greek Studies Nikos Kazantzakis Chair, San Francisco State University 1600 Holloway Avenue, San Francisco. CA 94132 TEL: 415-338-1892 FAX: 415-338-0932 e-mail: modgreek@sfsu.edu web: http://www.sfsu.edu/~modgreek Professor Martha Klironomos, Director Smithy Blackwell, Office Manager -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040108/83a5f99f/attachment.html From LYNGOS at aol.com Wed Jan 7 16:08:37 2004 From: LYNGOS at aol.com (LYNGOS@aol.com) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] Zeimbekikos Message-ID: <15c.2a99f8c9.2d2df985@aol.com> In a message dated 1/7/04 14:29:31 Pacific Standard Time, MenelaosK@aol.com writes: > > I have a question for my fellow rebetologists, rebetophiles, etc. What makes > a zeimbekiko VARI? Petropoulos mentions it as being also known as the > yiouroukiko and that it is danced sertika and nearly akinitoi. But I would like > your opinions as to all that VARI implies in the zeimbekikos sense. As with some others (Varys Chasapikos-Gerontikos) the main characteristic is the "metro" "tempo" (musical tempo- timing-beat) usually of 2/4, and at times according to the first dancer (or the only one) even slower, (not to forget the amount of wine and/or hasis in the blood of the dancer(s)). A good book, Hlias Dimas' "Traditional Hellenic Dances", with many pages on the Internet: http://groups.google.com/groups?hl=en&lr=&ie=ISO-8859-1&oe=ISO-8859-1& q=rebetika&btnG=Google+Search&meta= http://aolsearch.aol.com/aol/search?encquery=867EA3F0591FB9FB& invocationType=keyword_rollover&ie=ISO-8859-1 Regards to all.............L. George Sofoklis Tsapanos "Vlachs, the autochthonous of the Hellenic peninsula". -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040107/dc2165dd/attachment.html From baloglou at Oswego.EDU Sun Jan 11 02:02:48 2004 From: baloglou at Oswego.EDU (George Baloglou) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] FW: In-Reply-To: <000501c3d338$ef7d2010$eb0f0c23@CMU103216> References: <000501c3d338$ef7d2010$eb0f0c23@CMU103216> Message-ID: On Sun, 4 Jan 2004, Athena McLean wrote: > Can someone help with the following questions? > > -----Original Message----- > From: barbara m rylko-bauer [mailto:basiarylko@juno.com] > Sent: Sunday, January 04, 2004 7:58 PM > To: Athena.McLean@cmich.edu > Subject: > > I have 2 questions regarding Greek poetry. > > The first: is there an English translation of Sikelianos' war time > poems, Akritika? and where could one find it? > > The second concerns George Seferis. > > One of his poems, "Postscript" is really powerful and at least in the > translation I have is dated September 11, 1941. According to the brief > timeline accompaning this collection, Seferis was working with the Greek > govt in > exile in 1941, first in Crete, then Egypt, and finally in Pretoria, S.A. > > > > Does anyone know what occasioned this poem? I assume that it relates to > the suffering of the Greeks during World War II. But is the date > significant? Or was there some event or series of events in particular > that inspired this poem? As I happen to be reading Roderick Beaton's recent Biography of Seferis* right now, I can refer you to footnote 36 of chapter 7 and/or page 312 of the Greek edition, where Beaton claims, with adequate documentation, that "Postscript" (YSTEROGRAFO) is indeed a postscript to MERES TOU IOUNIOU '41 (inspired by Seferis' forced journey from Crete to Egypt and South Africa) ... and refers specifically to prime-minister-in-exile Tsouderos' entourage (as encountered on the ship by Seferis and his wife Maro) juxtaposed with happier memories (centered around Maro's daughters from a first marriage). As for the 9/11/41 date, that is simply the date that Seferis wrote the poem (and, quite likely, both poems). This explanation is much more banal than my initial interpretation of the *English* lyrics cited below: indeed gender-neutral English renders "m' autous" as "with these people", which could of course be a rendering of "m' auta" (referring thus to "children at dawn" instead of Tsouderos' people, despite the difficulty caused by "their yellow teeth"); once you follow that line, it is natural to interpret the poem as a pleading with God to protect the children of either German-occupied Greece or Turkish-ravaged Asia Minor (the latter becoming a reasonable possibility in view of Seferis' *first* piece (a recollection of his early days in Smyrna and its suburb Scala, see http://www.oswego.edu/~baloglou/misc/seferis-41.html) in "Manuscript 1941", a political testament written in Pretoria in September-December 1941). *Thanks to Seferis' dual career as poet and diplomat, Beaton's biography is an excellent introduction not only to Seferis' poetry but also to 20th century Greece, full of fascinating incidents (like Seferis translating for Maro parts of The Song of Songs from a missionary bible they found in their steamy hotel room on the shores of Lake Victoria ... during their 4-day hydroplane trans-African flight from Durban to Cairo in April 1942): let's hope, like the author, that the original English version will reintroduce Seferis to the English-speaking world! G. B. > Any insights would be most welcome...or reference to other potential > information. > > > > ********** > > Postscript > > But their eyes are all white, without lashes > and their arms thin as reeds. > > Lord, not with these people. I've known > the voices of children at dawn > rushing down green slopes > happy as bees, happy as butterflies > with so many colours. > Lord, not with these people, their voices > don't even leave their mouths - > they stay glued to their yellow teeth. > > Yours is the sea dn the wind > with a star hung in the firmament. > Lord, they don't know that we are > what we are able to e > healing our wounds with hers > found on the green slopes, > these slopes nearby, not any others; > that we breathe as we are able to breathe > with a little prayer each dawn > that reaches the shore by crossing > the chasms of memory -- > Lord, not with these people. Let your will be done in > another way. > > 11 September '41 > > George Seferis > (from Collected Poems, Revised Edition. Transl, ed, and introduced by > Edmund Keeley and Philip Sherrard. Princeton Univ. Press, 1995). > > > > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l > From rolandmo at pacbell.net Sun Jan 11 12:20:37 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:25 2005 Subject: [MGSA-L] Query: Alimentation and Migration Message-ID: <9E15E7AA-4473-11D8-89C1-000A95A62D7E@pacbell.net> > From: "elia vardaki" > Date: January 11, 2004 10:17:31 AM PST > To: Rolandmo@pacbell.net > Subject: Alimentation and Migration > > > Dear all, > > My name is Elia and I am an cultural anthropologist. I am currently > working > on the social and economic impact of migration on local scale. More > specifically, I > am looking at the way immigrants from non-western countries, who live > and > work in the town of Chania in > the island of Crete in Greece, are influenced by the local cuisine, > the way > they integrate in the social life of the town and mingle with locals, > if > they are, and how they influence local cuisine. I am at the beginning > of my > fieldwork and I would like to know if there are references on the > issue of > alimentation and migration not only in large cities but also in > small-scale > societies. > I would be grateful for any information provided. > > Best wishes to all, > elia > > Dr. Elia A.Vardaki, > Department of Art Sciences, > University of Ioannina. > Panepistimioupoli 45110, > Ioannina, Greece. > From JUNESAM at aol.com Sun Jan 11 14:11:00 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:26 2005 Subject: [MGSA-L] Query: Alimentation and Migration Message-ID: <3e.39e035ef.2d3323f4@aol.com> > I am looking at the way immigrants from non-western countries, who live > > and work in the town of Chania i the island of Crete in Greece, are influenced by >> the local cuisine, the way they integrate in the social life of the town and mingle >> with locals, if they are, and how they influence local cuisine. I am at the >> beginning of my fieldwork and I would like to know if there are references on the > > issue of alimentation and migration not only in large cities but also in > > small-scale societies. > > I would be grateful for any information provided. ---------------------- Elia, I am not sure if the following references will help - they are not real anthropological surveys, but more personal accounts of living,visiting or eating in Greece by non Greeks, and only a few are specific to Crete or to Chania, but they do reflect in some ways the outsider's encounters with Greek food & hospitality and so may be of backgound interest. (and they are also fun to read ...but NOT when you are feeling hungry ) Ayanoglu, Byron. Crete on the Half Shell: A Story About an Island, Good Friends and Food. Toronto: HarperFlamingo, 2003. 1st.Can Ed.. New / New. ISBN: 0002006359. Greek-Canadian author, cook and irrepressible gourmet takes time off for an extended trip to his homeland and spends a delicious time eating his way through Crete. 268p. $29.00 Chatto,James & Martin,Wendy. A Kitchen in Corfu. London: Weidenfeld & Nicolson., 1987. Pbk. Very Good ISBN: 0- 297-79413-2. Description of a village in Corfu, with all the foods and traditions of each season lovingly described. Pbk 199p. illus. $12.00 (James Chatto now edits the Food section of "Toronto Life " Magazine) [2Doren, David MacNeil. Winds of Crete. Athens: Efstathiadis. ISBN: 960-226-092-0. "..fresh...frank yet affectionate account of 6 years living on Crete, travelling all over the island,meeting all kinds of people and everywhere encountering the Homeric island hospitality " and describing life in the small villages of Crete in the 1960's, before mass tourism. Very observant account of daily life. " Pbk,231p.plates.map.index Gray,Patience (Illus Corinna Sargood). Honey From a Weed. Fasting and Feasting in Tuscany,Catalonia,the Cyclades and Apulia.. Papermac/Macmillan, 1987. Trade Paperback. Good ISBN: 0-333-45504-5. Fascinating account of traditional foods and folkways in various parts of Southern Europe - including the island of Naxos in the Cyclades. Has an interesting glossary of local food names and ingredients Pbk. 374p. illus.bibliography.index. Greger,Sonia. Bridges / Fences. ill. Joseph Fitsanakis. Crewe (UK): Gorgona Books, 1995. 1st.UK Ed.. Soft Cover. New "Some thoughts exploring boundaries between person and person, people and people, and cultural differences between England and Crete." Greger,Sonia. Village On The Plateau : Magoulas - A Mountain Village in Crete. Brewin Books., 1985. 1st UK Edition. Soft Cover. New ISBN: 90947731-393-3. Social change in Lassithi,some brought by modern tourism - particularly descroptive of the effects on the women of the villages. 207p.Illus.B & W,Bibliography.Index. Pbk.Good Harris,Andy (Photographs by Terry Harris). A Taste of the Aegean : Greek Cooking and Culture. London: Pavilion., 1992. Soft Cover. As New ISBN: 1-85145-941-3. Carefully researched articles on food in different areas of Greece, wonderfully illustrated ,and with delicious recipes. Softcover (large format) 152p. illus (col) index. Poirier-Bures, Simone. That Shining Place. Ottawa: Oberon Press, 1995. 1st.Can Ed.. Soft Cover. Near Fine ISBN: 07780-1019-8. "This is a memoir of the time the author spent on the island of Crete as a young girl" Gray,Patience (Illus Corinna Sargood). Honey From a Weed. Fasting and Feasting in Tuscany,Catalonia,the Cyclades and Apulia.. Papermac/Macmillan, 1987. Trade Paperback. Good ISBN: 0-333-45504-5. Fascinating account of traditional foods and folkways in various parts of Southern Europe - including the island of Naxos in the Cyclades. Has an interesting glossary of local food names and ingredients Pbk. 374p. illus.bibliography.index. Sterling, Richard; Dacakis, Georgia & Reeves, Kate. World Food : Greece (World Food Ser.). Oakland, CA,: Lonely Planet Publications, 2002. First Edition. Soft Cover. As New ISBN: 1-86450-113-8. Survey of Greek food and drink, with regional variations and suggestions. Useful culinary dictionary 288p. dictionary index illus (col) Stone, Tom. The Summer of My Greek Taverna : A Memoir. New York,: Simon & Schuster, 2002. 1st.US Ed.. Hard Cover. New / New. ISBN: 0-7432-0541-3. Adventures of an ex-patriate American in Greece and his experiences cooking in a Taverna on Patmos. June Samaras Kalamos Books 725 Vermouth Ave (# 1) Mississauga, Ontario L5A 3X5 Canada Tel : 905-272-4841 E-mail Kalamosbks@aol.com www.kalamosbooks.com From evbr4965 at student.su.se Mon Jan 12 02:22:01 2004 From: evbr4965 at student.su.se (Eva Broman) Date: Mon Dec 19 08:08:26 2005 Subject: [MGSA-L] re: Zeimbekikos Message-ID: <00da01c3d8f5$eaea0be0$0fbbed82@su.se> To Michael G. Kaloyianides, I forwarded your query to the rebetiko Internet message board where it prompted a lively discussion. If you go to the following URL : http://users.forthnet.gr/bb/ath/physiart/forum/ and look under the "Popular and rebetika songs" topic for the heading ??????????? ??? ?? "????" ??????????, you'll find lots of info from rebetika aficionados. If you have any problems accessing the site, please get in touch with me off-list. All the best, Eva Broman -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040112/c868fb25/attachment.html From dkatseto at bellatlantic.net Sun Jan 11 05:01:49 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:26 2005 Subject: [Fwd: [MGSA-L] Query: Alimentation and Migration] Message-ID: <4001493D.F564FC72@bellatlantic.net> -------------- next part -------------- An embedded message was scrubbed... From: "Christos D. Katsetos" Subject: Re: [MGSA-L] Query: Alimentation and Migration Date: Sun, 11 Jan 2004 20:59:01 +0800 Size: 15053 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040111/8b8aa4b4/attachment.mht From gondicas at Princeton.EDU Mon Jan 12 15:36:04 2004 From: gondicas at Princeton.EDU (dimitri gondicas) Date: Mon Dec 19 08:08:26 2005 Subject: [MGSA-L] Princeton Hellenic Studies: New address Message-ID: <40032F64.4F07C73A@princeton.edu> PRINCETON UNIVERSITY Program in Hellenic Studies http://www.princeton.edu/~hellenic/ Dear colleagues and friends: Please be informed that our Program is moving to a new location, effective January 28, 2004. Our new address will be: Program in Hellenic Studies Princeton University Humanities Programs Building, Room 107 Princeton, New Jersey 08544 U.S.A. Tel.: (609) 258-3339 FAX: (609) 258-2137 We are delighted to move to ample and splendid space in the heart of the campus: http://www.princeton.edu/~hellenic/newbuilding.html The new building is part of the University's new Andlinger Center for the Humanities described in the press release below. With all best wishes for the new year. Dimitri Gondicas ------------------------------------------------------------------------------------ PRESS RELEASE Andlinger Center for the Humanities A $40-million renovation and construction project that involves East Pyne, Chancellor Green, the Joseph Henry House, and a new building will form a complex that will be the home of the new Andlinger Center for the Humanities. Once completed, the center ? named for Gerhard Andlinger ?52, who donated $25 million to the university in 2000 ? will better serve faculty and students by integrating several departments, said Alexander Nehamas, the Edmund Carpenter II Class of 1943 Professor in the Humanities and the chair of the Council of the Humanities. ?The center will give a more visible profile to the humanities as a unit in the university by bringing together a number of departments,? said Nehamas. Those include the classics department and the language departments as well as the Council of the Humanities, which was created in 1953 to foster teaching, research, and intellectual exchange and is currently located in the Joseph Henry House, once the home of the great physicist. The Society of Fellows in the Liberal Arts falls under its auspices. The plans also call for improved teaching and support facilities, including a new language lab in East Pyne and a general periodicals room and cafe in Chancellor Green. The new building, to be 10,000 square feet, will be constructed on a plot of land directly north of Chancellor Green and between the Joseph Henry House and Firestone Library. From george.syrimis at yale.edu Mon Jan 12 13:04:31 2004 From: george.syrimis at yale.edu (George Syrimis) Date: Mon Dec 19 08:08:26 2005 Subject: [MGSA-L] zeibekiko Message-ID: Eva's recommended site is quite rich and informative. I read the relevant comments and unfortunately the definition of 'baru' zeibekiko still remains elusive. It's true that for the most part such a zeibekiko would have to be slow but it may be good to keep in mind that almost all of the great zeibekika by Hadjidakis are very slow (Pame mia volta sto feggari, Agapi pougines dikopo mahairi,' 'Erotiki askis gia dyo,'Politis idanikon stigmon, and some sections of the superb "Asma Asmaton' ) but hardly 'heavy' in any sense of the word. In fact, Hadjidaks' zeibekika are just one of the many ways that Hadjidakis revolutionized the genre and its themes. A heavy zeibekiko is more than a formal description of rhythm and pace and more to do with what one might call the 'ethos' of the song and the public persona of its singer. Yannis Poulopoulos, a fine singer, could never be perceived as a singer of heavy zeibekiko no matter which song he sung. On the other hand, Kazantzidis, Stratos Dionysiou, Aggelopoulos, Bellou or even Keti Grey could pull a heavy zeibekiko easily and in fact were instrumental in establishing the style. See for instance Kazantzidis' "To skali to teleftaio' and "To dromoloi tis zois.' Even the titles are telling. A composer to look into would be Derveniotis and his compositions (for Poly Panou for instance, 'Ena sfalma ekana' and 'i amartoli'). A heavy zeibekiko, and a fairly fast one at that, could also be the theme to the film "Evdokia" by Manos Loizos. In general, I would say that such a zeibekiko would have to be slow, in a minor key, fairly punctuated in rhythm, with brooding, introvert, and almost melodramatic lyrics with an emphasis on grand existential questions about personal injustice, infidelity, disease, death and other such felicities common to the genre. I know I am probably confusing the question rather than clearing it up but it was a good excuse to go back and listen to some great songs. George From JUNESAM at aol.com Mon Jan 12 20:18:31 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:26 2005 Subject: [MGSA-L] MARBLES ! Message-ID: <186.24042ae6.2d34cb97@aol.com> [13] 80 per cent of British public wants Parthenon Marbles in Greece LONDON 12/01/2004 (ANA/L. Tsirigotakis) The British public overwhelmingly supports the return of the Parthenon Marbles to Greece, according to a recent opinion poll conducted in the country and is expected to be officially released on Wednesday. Some 80 per cent of those questioned support the return of the marbles, compared to 50 per cent only three years ago, ''The Sunday Telegraph'' and the ''Sunday Times'' reported. Greek Culture Minister Evangelos Venizelos also on Sunday said that he was particularly happy of the response of the British public, as expressed in this opinion poll, stressing that ''I am glad as minister of culture and personally as well, because the proposals we have stated to achieve the reunification of the Parthenon Marbles - in the form of a single exhibit in Athens, under the auspices of the Acropolis Museum and the British Museum, a branch of which we want to establish within the New Acropolis Museum - has met with such great acceptance by the British public opinion''. He thanked those that worked hard to inform the British public of the initiative and for their support in the effort to reunify the elements of the Parthenon, an international cultural symbol. It should also be noted that the Sunday Times' report also stressed that some 90 per cent of British museums' personnel supports the return of the marbles, as the opinion poll showed. From mertzime at nscl.msu.edu Tue Jan 13 06:39:54 2004 From: mertzime at nscl.msu.edu (Theodore J. Mertzimekis) Date: Mon Dec 19 08:08:26 2005 Subject: [MGSA-L] Fw: London, February 11 - May 23: El Greco Exhibition Message-ID: <001001c3d9e3$1c7ca440$50200823@intranet.nscl.msu.edu> From vandyck at columbia.edu Tue Jan 13 08:29:06 2004 From: vandyck at columbia.edu (Karen Van Dyck) Date: Mon Dec 19 08:08:26 2005 Subject: [MGSA-L] Spring courses at Columbia University Message-ID: <40041CD2.3AFE3C8D@columbia.edu> >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> Spring courses in Modern Greek Studies PROGRAM IN HELLENIC STUDIES, CLASSICS G4400 82904 3 KAZANTZAKIS & POLITICS 4:10pm-6:00pm 613 Hamilton Hall Peter Bien, Professor Emeritus, Dartmouth College A detailed study of the career of Nikos Kazantzakis, with emphasis on how political events in Greece and elsewhere in Europe, ca. 1900?1950, affected the career and are reflected in the works. A reading and speaking knowledge of Modern Greek will be useful but is not required. Class discussion will be in English. Writings likely to be considered are "Comedy," "Day Is Breaking," "The Masterbuilder," Spiritual Exercises, Toda Raba, Odyssey, Zorba the Greek, "Kapodistrias," Christ Recrucified, Fratricides, Kapetan Mihalis, The Last Temptation, Report to Greco. 1 credit tutorial for those wishing to read texts in Greek will meet Thursdays 3:15-4. V1102 68696 4 ELEMENTARY MODERN GREEK II TR 9:00am-10:50a 613 Hamilton Hall Elena Tzelepis V1202 72396 4 INTERMEDIATE MODERN GREEK II MW 11:00am-12:50 607 Hamilton Hall Elena Tzelepis V3997 80996 1-3 DIRECTED READINGS Karen Van Dyck V3998 82796 1-3 SENIOR RESEARCH SEMINAR Karen Van Dyck >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> QUESTIONS? Call the Program in Hellenic Studies at 212- 854-2189 or email vandyck@columbia.edu or et2104@columbia.edu From MenelaosK at aol.com Tue Jan 13 18:53:09 2004 From: MenelaosK at aol.com (MenelaosK@aol.com) Date: Mon Dec 19 08:08:27 2005 Subject: [MGSA-L] heavy zeimbekika Message-ID: <185.24dea507.2d360915@aol.com> Thank you, Eva, Gail,and George for your very insightful comments on the vari nature of zeimbekika. You have all confirmed my sense that this characteristic is complex and multifaceted. At the very superficial musical level, the heavy zeimbekika are characterized by slow tempi, but their heavy nature also seems to manifest itself musically as a rhythmic and melodic struggle to move forward, to maintain the musical continuity, to succeed in spite of ponderous obstacles. Some vari zeimbekika, accordingly, express that struggle with rubato of rhythm and meter and the artful use of silence between melodic phrases in the vocal parts and the instrumental pennyes. And the vari zeimbekika song texts certainly mirror the musical struggle in their contention with deep emotional and intellectual issues. And, finally, dancing to the vari zeimbekiko is typically a choreographed physical struggle against stasis, gravity, and other physical and metaphysical obstacles. Like the cante jondo or deep song of flamenco, the vari zeimbekiko is a profound musical expression. Michael Kaloyanides University of New Haven -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040113/a1706d6e/attachment.html From JUNESAM at aol.com Wed Jan 14 10:49:30 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:27 2005 Subject: [MGSA-L] immigrants in Greece Message-ID: <4e.269277fa.2d36e93a@aol.com> [19] Noted Greek-American expert focuses on int'l migration policy Athens, 14/01/2004 (ANA) One of America's most distinguished experts on migration policy told an Athens audience on Tuesday evening that Greece was transformed ''in a mere decade'' from a country hosting ''a low-digit'' number of foreign-born nationals into one ''more immigrant-dense than the United States''. While terming the Greek model since 1990 as ''extraordinary'', noted Greek-American scholar Demetrios G. Papademetriou nevertheless said the percentage of people defined as ''immigrants'' world-wide has remained at more-or-less steady levels for the past few decades, namely, 2.5 percent of the planet's population at any given time. Papademetriou, the co-director and co-founder of the D.C.-based Migration Policy Institute and Washington's convener of a top US-Mexico migration panel that devised the framework that recently prompted the US and Mexico to re-examine their migration relationship, said the total number of foreign born people in the United States and Canada stands at 38 to 40 million, as opposed to 40 to 45 million in Europe. However, the former senior Carnegie Endowment associate stressed that the lion's share of immigration world-wide was centered in Asia (40-50 percent), whereas the west only hosted a 'miniscule' of the world's refugees -- which he said were 5 to 10 percent of the approximately 150 million people defined as immigrants. As per his native Greece, Papademetriou told an audience at the Hellenic American Union's roof garden hall that foreign-born people make up anywhere between 8 to 12 percent of the country's general population. Papademetriou spoke on the issue of ''Europe and the New Age of Migration: Capturing Benefits and Managing Costs'', a lecture sponsored by the Kokkalis Foundation. From JUNESAM at aol.com Wed Jan 14 10:48:11 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:27 2005 Subject: [MGSA-L] MARBLES Message-ID: [17] Robin Cook supports return of Parthenon Marbles to Greece LONDON 14/01/2004 (ANA/L. Tsirigotakis) British former foreign secretary Robin Cook, in a full-page article in London's Evening Standard newspaper on Tuesday, calls on the British government to return the Parthenon Marbles to Greece in light of the publication of an opinion poll on Wednesday according to which 80 percent of Britons agree with their return. ''The curators of the British Museum can react personally to the return of the Marbles but they have no right to ignore the wishes of the citizens who they represent as curators of the Museum,'' Cook said, adding that it is not logical and wise on the part of the curators of Museums to undermine London's effort to contest the 2012 Olympic Games with their refusal. ''This year is the year in which the Olympic Games will be held in Athens and, at the same time, the campaign of candidate cities for the Olympiad of 2012 will begin,'' he said in his article. Cook also says the return of the Marbles will restore the unity of the splendid cultural monument that the Parthenon is. ''If they had dismembered our statue of Nelson and had left us with only the stomach and his legs and his remaining body somewhere else I do not think that anybody would be at ease until the reunification of the statue was restored. Since, therefore, the Parthenon cannot be moved to Russell Square, where the British Museum is, the solution is for the Parthenon Marbles to return to Athens,'' the former foreign secretary stressed. From gondicas at Princeton.EDU Wed Jan 14 09:00:34 2004 From: gondicas at Princeton.EDU (dimitri gondicas) Date: Mon Dec 19 08:08:27 2005 Subject: [MGSA-L] Modern Greek Lectureship at Oxford Message-ID: <400575B2.DC7BCBC@princeton.edu> Dear colleagues: Below please find an announcement for a University Lectureship in Modern Greek at the University of Oxford. This opening was brought to my attention today. Please pass on the announcement to interested candidates. Deadline is 2 February 2004. Best wishes, Dimitri Gondicas ======================================================= UNIVERSITY OF OXFORD FACULTY OF MEDIEVAL AND MODERN LANGUAGES In association with St Cross College Fixed-term University Lecturership (non-tutorial fellowship) in Modern Greek Applications are invited for the above post, tenable from 1 October 2004 or as soon as possible thereafter. The post is available for a fixed period of four years. University salary according to age on the scale ?22,191 - ?35,845 p.a. The successful candidate may be offered a non-tutorial fellowship at St Cross College. No specialism will be excluded, but preference may be given to candidates with a teaching and research interest in literature of the nineteenth and twentieth centuries. Candidates should have an outstanding research record or potential. Further particulars (containing details of how to apply, and of the duties attaching to both the University and the College posts) may be obtained from the Secretary of the Modern Languages Board, 41 Wellington Square, Oxford, OX1 2JF (e-mail: eileen.marston@mod-langs.oxford.ac.uk). The closing date is 2 February 2004. From rolandmo at pacbell.net Wed Jan 14 19:08:44 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:27 2005 Subject: [MGSA-L] CONFANN: Minority Rights, Culture and Anthropology, 8-12 Sept 2004, Vienna. Message-ID: <20040115030844.34413.qmail@web80213.mail.yahoo.com> X-posted from H-SAE: From: Levent Soysal *Call for Proposals: *Dear Colleagues, We invite you to participate in the workshop we are organizing at the 8th Biennial Conference of the European Association of Social Anthropologists in Vienna, Austria, 8-12 September 2004. Our panel, entitled " Minority Rights, Culture, and Anthropology," seeks to stimulate a critical interdisciplinary conversation on affinities and dissonances between minority rights, culture, and the discipline and practice of anthropology (the full abstract of the workshop is below). We are soliciting papers advancing theoretical interventions and interrogating extant debates, as well as new ethnographic, and preferably comparative, case studies. Please send your proposals by email to both conveners. The deadline for submitting abstracts is February 15, 2004. We are hoping to see you among us in Vienna.... *Workshop Abstract: Minority Rights, Culture, and Anthropology *What is the place of social anthropology in the field of anti-discrimination law and minority rights? Such concepts as culture, tradition, ethnicity, nation or race are core concepts of anthropological thinking and analysis. Simultaneously, they play an important role in international legislation on human rights, especially when lawyers deal with minority right issues. Thus, jurisprudence may legally entitle peoples to their cultures or may deny them the corresponding rights. As the concepts used in the courtrooms are never of a neutral origin, social anthropologists are increasingly paying attention to the problems related to "struggles over cultural rights". How can anthropology help us to engage and rethink the powerful of frameworks of human rights and to take the concept of equality seriously, as well as reconsidering its own core analytical constructs in the process? Until 29 July 2003 all EU member states should have adopted a new EU anti-discrimination directive ("race-directive") into their national legislations. While most of the states certainly had tried hard to meet the requirements in time, a great number of them still failed. The arguments used by state representatives and NGO-activists reveal a lot about European societies, as both old and new EU members make a rather tactical use of the transposition. The workshop aims to take the "race-directive" and recent case law produced by the European Court of Human Rights as an empirical basis for conceptual and theoretical discussions. We encourage potential contributors to submit paper proposals (no longer that 250 words), tackling with questions of minority rights, anti-racism, and anti-discrimination and initiating an in-depth debate on the use of the above mentioned "core concepts" of anthropology and their possible consequences as they relate to the field of human rights and its practice today in the world and in particular in Europe. (Please note that the title of the workshop is misprinted as "Anti-discrimination and Culture" in the print version of EASA's Call for Proposals.) Reetta Toivanen & Levent Soysal Dr. Reetta Toivanen Institut für Europäische Ethnologie Humboldt-Universität zu Berlin Schiffbauerdamm 19 D- 10117 Berlin Tel. +49-30-2093 3700 Fax +49-30-2093 3726 _reetta.toivanen@abo.fi _Dr. Levent Soysal Chair, Department of Radio, Television, and Cinema Kadir Has University Cibali Hisaralti Caddesi 34230 Fatih, Istanbul/Turkey Tel: +90-212-533-6532 x638 Fax: +90-212-533-6515 Email: _levsoy@khas.edu.tr_ (alternatively lsoysal@superonline.com) -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040114/3df7c322/attachment.html From AKarpathak at aol.com Fri Jan 16 08:47:22 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:27 2005 Subject: [MGSA-L] scholarship grants Message-ID: <158.2ba60e85.2d396f9a@aol.com> SHORT-TERM SCHOLAR GRANTS EES would like to bring your attention to the next deadline for receipt of Short-Term Scholar applications and supporting materials: March 1, 2004 . Applicants will be notified approximately one month later. For more details, please read below or look at our website: www.wilsoncenter.org/ees . Completed applications should be mailed to the following address: East European Studies The Woodrow Wilson International Center for Scholars One Woodrow Wilson Plaza 1300 Pennsylvania Avenue, NW Washington, DC 20004-3027 Eligibility These grants are available to American academic experts and practitioners, including advanced graduate students, engaged in specialized research requiring access to Washington, DC and its research institutions. Grants are for one month and do not include residence at the Wilson Center. Project Scope Projects concerning East European or Baltic studies should focus on fields in the social sciences and humanities including, but not limited to: Anthropology, History, Political Science, Slavic Languages and Literatures, and Sociology. Russia and the Soviet successor states, as well as the former East Germany, are excluded from consideration. All projects should aim to highlight their potential policy relevance. Application Information To apply for a Short-Term award, the applicant must submit the following: - a concise description of his/her research project; - a curriculum vitae; - a statement of preferred and alternate dates of residence in Washington, DC; - two letters or recommendation in support of the research to be conducted at the Center. JUNIOR SCHOLARS' TRAINING SEMINAR (JSTS) The deadline for receipt of this year's JSTS applications and supporting materials is April 15, 2004 . Applicants will be notified approximately six weeks later. Background Information EES and the Committee on Eastern European Studies of the American Council of Learned Societies are soliciting applications for the sixteenth annual training seminar for junior scholars in East European studies, to be held outside of Washington, DC on the Chesapeake Bay August 13-16, 2004. All domestic transportation, accommodation and meal costs will be covered by the sponsors. Eligibility These scholarships are available to American citizens or permanent residents. Graduate students enrolled in a doctoral program at an American university who have completed all requirements for their Ph.D. except the dissertation, and scholars who received their Ph.D.s within the past year in any field of East European or Baltic studies (Russia, the Soviet successor states, and Germany are excluded) are eligible to apply. All projects should aim to highlight their potential policy relevance. Disciplines represented at JSTS 2003 included: anthropology; history; political science; and, Slavic languages and literatures. Program Description JSTS successfully combines formal and informal meetings to promote a variety of intellectual exchanges. Past activities have included: - individual presentations; - constructive feedback and question and answer sessions; - one-on-one meetings for Junior Scholars with Senior Scholars; - advice regarding publishing; - discussions about the state of the profession and obtaining employment in the field; - various social activities, including the crab-fest and the annual volleyball challenge. Additional Requirements Successful applicants are expected to submit a five-page paper no later than July 1 on the sources and methodology of their report and the wider significance of their work. (In other words, what was researched, how it was researched, and what it all means.) This paper will serve as the basis for discussion at the seminar. Application Information To apply for the Junior Scholars' Training Seminar (JSTS), the applicant must submit the following: - a completed application form (please download from our website at www.wilsoncenter.org/ees); - a curriculum vitae (which must include social security number, institution where degree is expected or was received, title of doctoral dissertation and name and department of doctoral advisor); - a single page, single-spaced statement of the work you wish to discuss - either the dissertation or another project; - one letter of recommendation from Ph.D. advisor. Completed application forms should be mailed to the following address: East European Studies The Woodrow Wilson International Center for Scholars One Woodrow Wilson Plaza 1300 Pennsylvania Avenue, NW Washington, DC 20004-3027 -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040116/11d6e5f1/attachment.html From AKarpathak at aol.com Fri Jan 16 08:15:46 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:27 2005 Subject: [MGSA-L] Fwd: SPOON-ANN: CFP: Cultural Memory (Manchester/UK, 5-6 Nov, 2004) Message-ID: <169.28be96f1.2d396832@aol.com> Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: "Steven Gartside" Subject: SPOON-ANN: CFP: Cultural Memory (Manchester/UK, 5-6 Nov, 2004) Date: Wed, 14 Jan 2004 17:00:55 -0500 (Eastern Standard Time) Size: 3854 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040116/a4b7434e/attachment.mht From AKarpathak at aol.com Fri Jan 16 08:08:23 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:28 2005 Subject: [MGSA-L] Fwd: Associateships 2004-2005 Five College Women's Studies Research Center Message-ID: <1cf.17f94d53.2d396677@aol.com> Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: H-Gender-MidEast Subject: Associateships 2004-2005 Five College Women's Studies Research Center Date: Thu, 15 Jan 2004 09:39:27 -0000 Size: 4764 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040116/b00d877d/attachment.mht From rolandmo at pacbell.net Fri Jan 16 10:53:21 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:28 2005 Subject: [MGSA-L] Seminar: Greek Studies as catalyst of Nat'l ID in 19th C. Britain, London, 23 Jan '04 Message-ID: <20040116185321.97169.qmail@web80210.mail.yahoo.com> THE WARBURG INSTITUTE WOBURN SQUARE LONDON WC1H 0AB tel. (020) 7862 8949 - fax. (020) 7862 8955 Chair : Dr Christopher Ligota (Christopher.Ligota@sas.ac.uk) Dear MGSA-l moderator, the following may be of interest to MGSA members. For the full list of relevant 2004 seminars, access: http://www.sas.ac.uk/warburg/lectures/histsco.htm HISTORY OF SCHOLARSHIP SEMINAR – SPRING TERM 2004 Fridays, in the Lecture Room, at 5.00 p.m. All welcome - Friday, 23 January 2004 - Title: ANCIENT AND MODERN GREEK STUDIES AS A CATALYST OF NATIONAL IDENTITY IN 19th CENTURY BRITAIN By Constantine Buhayer Synopsis Greek paideia and scholarship held a seminal position in English, Scottish and Greek (and German) societies throughout the 19th century – though for different reasons. With due caution against generalisations, we observe that in England, Greek was an integral strand in the formal educational fabric of the dominant secular and ecclesiastic establishment. Hence, in England Greek scholarship was mainly conservative and “untouched by intellectual curiosity”. In contrast, in Scotland it offered ground for of a broad “resistance” to the Anglicising elites south of the border. In the German territories, with their on-going national effervescence, Greek scholarship was inquisitive and a fruitful stamping ground for British scholars. As for the rising Greek middle classes: their inherently adjustable Hellenic heritage, their stress on education and their irrepressible commercial confidence, made them a player in the development of Greek studies and the Hellenic tradition in Britain. The paper will begin with a brief reflection on determinant factors in British historiography that contributed to the current invisibility of the influential 19th Anglo-Greek paroikia. Then, it will summarise its development and certain archival sources to act as points of reference during the talk. Having formatted the contemporary Greek factor per se as, the paper will include it in its evaluation of the competing national English and Scottish dynamics as reflected in their approach to their adaptation of the Greek tradition. The relevant time span begins with Lord Elgin’s removal of the Parthenon freeze; it ends just before the 20th century sidelining of Greek and its segmentation into three distinct disciplines - Classical, Byzantine, modern. -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040116/c7140abf/attachment.html From AKarpathak at aol.com Fri Jan 16 10:45:16 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:28 2005 Subject: [MGSA-L] Fwd: SPOON-ANN: CFP -- Critical Discourse Studies Message-ID: <88.15aa39e.2d398b3c@aol.com> Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: Spoon Collective Subject: SPOON-ANN: CFP -- Critical Discourse Studies Date: Thu, 15 Jan 2004 22:49:38 -0500 (EST) Size: 7741 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040116/ba1dac40/attachment.mht From AKarpathak at aol.com Sat Jan 17 13:58:15 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:28 2005 Subject: [MGSA-L] Fwd: UNIVERSITY OF CINCINNATI Department of Classics SUMMER RESIDENCY PROGRAM Message-ID: <7d.44f3d330.2d3b09f7@aol.com> Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: Getzel Cohen Subject: UNIVERSITY OF CINCINNATI Department of Classics SUMMER RESIDENCY PROGRAM Date: Mon, 12 Jan 2004 13:40:14 -0500 Size: 3960 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040117/291de910/attachment.mht From ed.emery at britishlibrary.net Sat Jan 17 00:51:52 2004 From: ed.emery at britishlibrary.net (ed.emery) Date: Mon Dec 19 08:08:28 2005 Subject: [MGSA-L] REBETIKO SEMINARS at the School of Oriental and African Studies [SOAS], London Message-ID: <00bb01c3dcde$26ada330$3ec428c3@ed> [Note: a pretter version of this file is attached in RTF format] "REBETIKO AT SOAS" AN INTERNATIONAL CENTRE FOR THE STUDY OF REBETIKO IN LONDON Further details at www.geocities.com/RebetikoSOAS We are delighted to announce that after several months of negotiations, we now have permission from the SCHOOL OF ORIENTAL AND AFRICAN STUDIES to begin a long-term programme of Rebetiko Study Seminars. Organised by Ed Emery and Pavlos Doukanaris MMus, the programme will consist initially of a series of Rebetiko Day Schools, looking at every aspect of Rebetiko music and song. We are moving towards creating a world-class centre in London for the study of Rebetiko, enrolling Greek and Middle Eastern teachers and building a solidly based archive of research materials. Our intention is eventually to offer an accredited diploma course. YOU ARE INVITED TO ATTEND TWO WEEKEND REBETIKO SEMINARS at the School of Oriental and African Studies [SOAS], Thornhaugh Street, Russell Square, London WC1 (Nearest tube Russell Square). THE FIRST REBETIKO STUDY SEMINAR will be held at SOAS on the weekend of 27-29 February 2004. All interested persons are welcome to attend. The programme will cater for beginners and established musicians alike. It will feature: A general introduction A film show about rebetiko Sessions on musical theory and rebetiko history Practical workshops for bouzouki, guitar, baglama, and tzoura. A session entitled "REBETIKO FOR ABSOLUTE BEGINNERS" A KARAGHIOZIS SHOW, performed by JASON MELISSINOS (from Athens) and a REBETIKO MINI-CONCERT THE SECOND REBETIKO STUDY SEMINAR will be held at SOAS on the weekend of 26-28 March 2004. It will feature a similar programme to the February event - with a big difference: On the night of Sunday 28 March we are planning a REBETIKO PARTY with violinist KYRIAKOS GOUVENTAS and ANDREAS TSEKOURAS from Greece, and musicians from THE PLASTIC CHAIRS and the SOAS REBETIKO BAND. An event not to be missed! ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ PRE-REGISTRATION FORM: [Send by post or e-mail. Do NOT send payment with this form. A further form will be mailed to you.] Name: ................................................. Address: ................................................ ......................................................... Phone: ...................................................... E-mail: ........................................................ Please complete this form and return to: REBETIKO SEMINAR, 12 St Matthews Court, 7b Coppetts Road, London N10 1NW. A full form will be sent to you. Cost of seminars: ?45 per weekend / ?20 concessions. Day rate ?25/?10 You can also contact us by e-mail at: rebetiko@soas.ac.uk or by phone/text at 07932 059 331 ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Ed Emery Pavlos Doukanaris London & Istanbul 17 January 2004 -------------- next part -------------- A non-text attachment was scrubbed... Name: SOASRebetikoLeaflet.rtf Type: application/msword Size: 205821 bytes Desc: not available Url : http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040117/f5e64913/SOASRebetikoLeaflet.dot From aleontis at umich.edu Fri Jan 16 18:13:16 2004 From: aleontis at umich.edu (Artemis Leontis aleontis Artemis Leontis) Date: Mon Dec 19 08:08:28 2005 Subject: [MGSA-L] Call for papers for Mesa 2004 panel Message-ID: <40089A39.A6CF8DCD@umich.edu> Please note the invitation for papers on sources in Albanian, Arabic, Armenian, Greek, Hebrew, Persian, etc.: Contact person for this Mesa 2004 panel is Mustafa Aksakal ----- Original Message ----- From: "Dennis R. Papazian" To: "*Armenian Research Center" Sent: Friday, January 16, 2004 8:10 AM Subject: [Armenian Research Center List] H-TURK: The Great War in the Middle East, Mesa 2004 [Mustafa Aksakal] Armenian Sources > Date: Wed, 14 Jan 2004 14:55:20 -0500 > From: Mustafa Aksakal > > For a panel at Mesa 2004 in San Francisco, we are looking > for two panelists who would like to present papers on > "The Great War in the Middle East." > > In particular, and since Ottoman Turkish sources are already > represented in the panel, we would like to invite colleagues whose > papers draw on sources in languages other than Ottoman Turkish > (Albanian, Arabic, Armenian, Greek, Hebrew, Persian, etc). > > We would also like to hear from colleagues willing to chair or > act as discussant to this panel. > > Please contact Yucel Yanikdag > and Mustafa Aksakal, > > > From JUNESAM at aol.com Sat Jan 17 18:56:55 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:28 2005 Subject: [MGSA-L] NY - ST NICHOLAS CHURCH Message-ID: <9a.1789ce9.2d3b4ff7@aol.com> [19] Bari donates 258,000 euros for reconstruction of St. Nicholas Church in NY NEW YORK 17/01/2004 (ANA/P. Panagiotou) The mayor of the Italian city of Bari, Simeone di Cagno Abbrescia, on Friday presented a donation of 258,000 euros to Archbishop Demetrios of America for the reconstruction of St. Nicholas Church which was destroyed during the World Trade Centre attack on September 11, 2001. The presentation ceremony took place at the Greek Orthodox Archdiocese, in the presence of the mayor of New York Michael Bloomberg. In his address, di Cagno Abbrescia noted that the city of Bari has a particular attachment and love for St. Nicholas because of the holy relics of the saint that were enshrined on May 9, 1087 in a magnificent basilica erected there in his honor. In an ecumenical gesture, the Roman Catholic Church offered some of the above relics of St. Nicholas to the Greek Orthodox Archdiocese of North and South America in 1972. Bloomberg, who described the donation by the citizens of Bari as ''unprecedented generosity'', noted that the new St. Nicholas Church and the monument for the victims of the terrorist attack at the World Trade Centre will be a ''place of prayer'' for visitors from all over the world. Archbishop Demetrios thanked di Cagno Abbrescia for the ''great donation'' by the city of Bari and showed the mayor the artifacts which were recovered from the destroyed church. From AKarpathak at aol.com Mon Jan 19 09:32:50 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] Fwd: SPOON-ANN: CFP - International Fiction Review Message-ID: <1a4.1ef2e00a.2d3d6ec2@aol.com> Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: "Laforge, Gabriel V." Subject: SPOON-ANN: CFP - International Fiction Review Date: Fri, 16 Jan 2004 11:49:27 -0400 Size: 5635 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040119/88a5d1bb/attachment.mht From AKarpathak at aol.com Mon Jan 19 09:11:01 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] Fwd: Call for authors: EWIC Message-ID: <12b.39a881d5.2d3d69a5@aol.com> Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: H-Gender-MidEast Subject: Call for authors: EWIC Date: Mon, 19 Jan 2004 15:18:00 -0000 Size: 3826 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040119/800f9127/attachment.mht From dkatseto at bellatlantic.net Mon Jan 19 01:17:21 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] Toward official recognition of the Greek Orthodox Patriarch of Jerusalem by the Government of Israel Message-ID: <400BA0A0.153AE61C@bellatlantic.net> A motion to recommend the (long awaited) official recognition of Patriarch Eir?naios (by the Government of Israel) as the Head of the Greek Orthodox Patriarchate of Jerusalem was supported by a three to- two vote in the presiding committee of the Israeli cabinet. The motion was initiated by Foreign Minister Silvan Shalom, and was seconded by Justice Minister Yosef Lapid and Minister Meir Sheetrit. It faced dissent from Ministers Natan Sharansky and Zevulun Orlev. http://www.haaretzdaily.com/hasen/spages/384304.html http://www.ecclesia.gr/greek/news/2004/jan19_dt2.html A welcome development indeed. C.D.K. From rolandmo at pacbell.net Mon Jan 19 11:05:59 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] Fwd: CFP: Tourism & Literature, July 2004, UK Message-ID: <20040119190559.98285.qmail@web80202.mail.yahoo.com> Cross-posted from H-SAE but of interest to some scholars of Modern Greece who don't subscribe to that list: Date: Mon, 19 Jan 2004 11:02:47 -0600 From: Tony Galt Subject: CFP: Tourism & Literature, July 2004, UK To: H-SAE@H-NET.MSU.EDU From: Picard, David International Conference Announcement 2nd Call for Papers TOURISM & LITERATURE: TRAVEL, IMAGINATION & MYTH 22-26 July, 2004, Harrogate, Yorkshire, United Kingdom This is the second Call for Papers for our 2004 annual research conference on TOURISM & LITERATURE organised by the CENTRE FOR TOURISM & CULTURAL CHANGE (Sheffield Hallam University) and hosted by the HARROGATE INTERNATIONAL FESTIVAL. The conference will run in tandem with the Harrogate International Festival and the Harrogate Crime Writing Festival. TOURISM & LITERATURE is the second conference in a series initiated with TOURISM & PHOTOGRAPHY last July when more than 120 delegates from 21 countries with academic backgrounds in sociology, anthropology, history, geography, arts and tourism studies met in Sheffield, UK. The overall aim of this conference series is a critical approach to the relationship between the touristic construction and experience of the world, and the challenge this represents for the social, spatial, economic, aesthetic and political organisation patterns and symbolic elements of social existence. This raises fundamental anthropological, sociological, political, economic, geographical and cognitive-psychological issues related to the way we communicate and exchange in the contemporary world, and how this has historically developed. This second academic event emphasises on literature which, through both texts and authors, has long been an inspiration for tourists. Travel and tourist experiences have, in turn, long inspired literature. This inter-relationship between tourist, tourism and literature will be at the heart of this international conference. How does literature construct tourist histories and identities? How do tourists 'read' fictional texts? How does literature produce, prescribe and legitimate spaces for tourists? How are tourist expectations and experiences mediated by literature? What is the significance of imagined worlds, fantastic landscapes and mythic characters for tourism? Why do some authors hold a fascination for tourists? Who are literary pilgrims and what experiences do they have? The conference seeks to explore and deepen our understanding of tourism and literature relations by bringing together an international audience of academics, curators, writers, professionals and tourism managers to discuss this increasingly important field. The conference will be multi-disciplinary drawing from literary criticism, history, linguistics, sociology, anthropology, cultural and political geography, etc. I am personally interested in developing the discussion on 'perception' and 'cognition' that I feel needs to be further introduced in the field of tourism research and would welcome abstracts from neuro-scientists, philosophers, linguists, aestheticians and psycho-analysts. From a social anthropological perspective, I would like to continue the critical debate on the meaning of tourism as an international phenomena - a hypothetic form of 'sacrality' of the contemporary worlds - which a number of younger researchers refreshed through ethnographic approaches of tour! ists presented in last July's event. From a political economy and geography perspective, I think our last conference permitted a very fruitful discussion on the 'imagery' of places as a way to create familiarity, to 'know' the world through conventionalised compositions, an argument which bears important conceptual and political implications. THEMES - Sight-seeing - encounters with literately enchanted worlds - From the Bible to Lonely planet - literature as travel liturgy - Production of literary spaces and the poetics of literary landscapes - Recreating the world - travel, cosmogony and myth - 'Intangible heritages' - narrative traditions, storytelling and oral histories - Literary pilgrimages and the celebrity of authors - Representing places, peoples and pasts in fictional texts - Alternative literatures and tourist experiences - Diaspora and Localities: Negotiating cultural identities through travel narratives - The commodification and commercialisation of literature Please send your abstract of no more than 300 words with full address details as an electronic file to Dr. David Picard (d.picard@shu.ac.uk ) as soon as possible but by March 1st 2004 at the latest. Conference Convenors: Mike Robinson, David Picard, William Culver-Dodds David Picard Ph.D. Tourism Development & Consultancy Unit Centre for Tourism & Cultural Change Sheffield Hallam University Howard Street - Owen Building Sheffield S1 1WB United Kingdom Phone +44 (0) 114 225 3973 Fax +44 (0) 114 225 3343 Email d.picard@shu.ac.uk Website www.tourism-culture.com FORTHCOMING CONFERENCE ON 'TOURISM & LITERATURE' IN HARROGATE, UK, FROM 22-26 JULY 2004 --- MORE DETAILS AT WWW.TOURISM-CULTURE.COM -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040119/3c968533/attachment.html From selene32607 at yahoo.com Tue Jan 20 11:08:34 2004 From: selene32607 at yahoo.com (selene32607) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] Znteite Pointns Message-ID: <20040120190834.75501.qmail@web60006.mail.yahoo.com> Kserei kaneis apo toys Ellnves avagnwstes edw poios eivai o pointns toy Psychosabbatoy? To poinma paei kapws etsi: Xtypaei toy Psychosabbatoy arga arga n kampana kai nystagmevos o pappas ton orthro toy arxiva sto ftwxiko tns keitetai arrwstn xeira mana kai me parapono ksypvoyv ta dyo tns orfana S'eva trapezi ksylino dixws kanena ksarti rnxo eva piato kollyva stn mesn karterei dipla toy andros tns t'onoma s'eva syxwroxarti kai para pera eva mikro pevtariko keri klp klp Thymamai sxedov to poinma alla moy xreiazetai to ovoma toy pointn. Mnpws tov kserei/thymatai kaneis sas? Eyxaristw poly M. Gottesman ===== __________________________________ Do you Yahoo!? Yahoo! Hotjobs: Enter the "Signing Bonus" Sweepstakes http://hotjobs.sweepstakes.yahoo.com/signingbonus From JUNESAM at aol.com Tue Jan 20 21:07:05 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] Greek & Israeli authors (Positive news ) Message-ID: <29.4f7c3a30.2d3f62f9@aol.com> [21] Greek, Israeli authors meet in Kalamata Athens, 20/01/2004 (ANA) A group of Greek and Israeli authors and translators met over the weekend in the southern Peloponnese port city of Kalamata, during a symposium organized and hosted by the National Book Centre of Athens. Israel?s ambassador to Athens, Ram Aviram, participated in all four sessions of the symposium, entitled ?Our words are the children of many people?. Among the participants were Greek authors Rea Galanaki and Book Centre director Christos Lazos, as well as noted Israeli writers AB Yehoshua, Batya Gur, Amir Or and Dorit Rabinyan. Among others, one of the discussion topics held on the first day focused on the issue of ?collective identity; the history and concept of the ?other?,? in both Greek and Israeli literature. From niki.kekos at nyu.edu Wed Jan 21 07:43:58 2004 From: niki.kekos at nyu.edu (Kekos Androniki) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] Talk at NYU - Jan. 26th Message-ID: <96b4ce96c348.96c34896b4ce@homemail.nyu.edu> The A.S. Onassis Program in Hellenic Studies at New York University cordially invites you to a lecture by Myria Georgiou Leeds University, U.K. ?Transnational Communications and the Role of Greek Media in Constructing Diasporic Imagination? Monday, January 26th 2004 1:00 pm 726 Broadway, Room 608 For more information please call, (212) 998-3990 From AKarpathak at aol.com Wed Jan 21 05:53:12 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] question Message-ID: <6F9132C2.690C5284.09E588BC@aol.com> I have a question. A friend last year told me that the Greek Orthodox faithful's (huh??? grammar???) custom of kissing the priest's hand originates under Ottoman rule. Something along the lines of kissing the hand, which the local beys, etc. demanded of their subjects to show respect, was also picked up by the Greek Orthodox priests. Anybody know as to the validity of this argument? Thanks, Anna K. From AKarpathak at aol.com Wed Jan 21 15:33:21 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] question Message-ID: <25.434f913e.2d406641@aol.com> Chris and others: do you know when the custom started? Does the custom precede Ottoman rule, e.g. Byzantium &/or early Christianity? Thanks, Anna K. In a message dated 1/21/2004 4:13:57 PM Eastern Standard Time, dkatseto@bellatlantic.net writes: The faithful kiss the hands of bishops and priests because in the context of the divine Liturgy the hands hold and distribute the holy Body and Blood of our Lord, God and Savior Jesus Christ! This is an enduring and centuries old tradition in the Eastern Christendom that has a purely metaphorical connotation. Of course, this is not to leave out an underpinning element of paternal respect and affection as well. Incidentally, kissing of the hands is also done amongst clergy. "The blessing of the priest has a marvelous efficacy as being an exercise of the mysterious power with which he is invested... The priest changes bread and wine ... into the Body and Blood of Christ... He bestows special sanctity upon the Christians and upon the objects blest... The hand of the priest is, therefore, an instrument of imparting Divine Grace. For this reason Orthodox Christians throughout the centuries customarily kiss the hand of their priest" (Fr. Nicholas Elias _The Divine Liturgy Explained_, Ast?r Publishers:Athens, pp. 86-7). --------- C.D.K. AKarpathak@aol.com wrote: I have a question. A friend last year told me that the Greek Orthodox faithful's (huh??? grammar???) custom of kissing the priest's hand originates under Ottoman rule. Something along the lines of kissing the hand, which the local beys, etc. demanded of their subjects to show respect, was also picked up by the Greek Orthodox priests. Anybody know as to the validity of this argument? Thanks, Anna K. -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040121/78f758bc/attachment.html From dkatseto at bellatlantic.net Wed Jan 21 00:14:00 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:29 2005 Subject: [MGSA-L] question References: <6F9132C2.690C5284.09E588BC@aol.com> Message-ID: <400E34C8.3BFC14EC@bellatlantic.net> The faithful kiss the hands of bishops and priests because in the context of the divine Liturgy the hands hold and distribute the holy Body and Blood of our Lord, God and Savior Jesus Christ! This is an enduring and centuries old tradition in the Eastern Christendom that has a purely metaphorical connotation. Of course, this is not to leave out an underpinning element of paternal respect and affection as well. Incidentally, kissing of the hands is also done amongst clergy. "The blessing of the priest has a marvelous efficacy as being an exercise of the mysterious power with which he is invested... The priest changes bread and wine ... into the Body and Blood of Christ... He bestows special sanctity upon the Christians and upon the objects blest... The hand of the priest is, therefore, an instrument of imparting Divine Grace. For this reason Orthodox Christians throughout the centuries customarily kiss the hand of their priest" (Fr. Nicholas Elias _The Divine Liturgy Explained_, Ast?r Publishers:Athens, pp. 86-7). --------- C.D.K. AKarpathak@aol.com wrote: > I have a question. A friend last year told me that the Greek Orthodox faithful's (huh??? grammar???) custom of kissing the priest's hand originates under Ottoman rule. Something along the lines of kissing the hand, which the local beys, etc. demanded of their subjects to show respect, was also picked up by the Greek Orthodox priests. Anybody know as to the validity of this argument? > > Thanks, > Anna K. > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040121/024f4eb7/attachment.html From dkatseto at bellatlantic.net Wed Jan 21 05:40:30 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:30 2005 Subject: [MGSA-L] question References: <25.434f913e.2d406641@aol.com> Message-ID: <400E814E.16C203A4@bellatlantic.net> Once again, the key words here are symbolism and traditionwithin the ecclesiastical and cultural framework of the Eastern Christendom. The purported Ottoman custom has nothing to do with the practice, which should be viewed fundamentally as an expression of veneration coupled by sentiments of respect and affection of the faithful toward the clergy (see my previous message). As a corollary, Orthodox Christians typically kiss the hands of the icons in church, which they regard as equivalent to kissing the hand of Christ or the saints. It should be emphasized that the practice of hand kissing --in the Orthodox tradition-- has never been subject to ecclesiastical dogma. Foot kissing is no exception as well, as is perhaps best illustrated in the infamous Ferrara incident (c. 1438) where Patriarch Joseph II of Constantinople refused to kiss the feet of Pope Eugene IV of Rome (as part of a ceremonial welcome). Rh?????maioi ('Byzantines') had vehemently opposed the dogmas of the Papal Church. Below is an excerpt from the treatise by Milton V. Anastos entitled "Constantinople and Rome. A Survey of the Relations between the Byzantine and the Roman Churches" http://www.myriobiblos.gr/texts/english/milton1_1.html#1_bottom "The bishops replied that this was an ancient practice, and that bishops, kings, cardinals, and priests were accustomed to kissing the pope's foot (3). To this Joseph answered that he would never agree to greeting Eugene except by a brotherly embrace according to the tradition of his Church, and that, if this were not sufficient, he would abandon everything and go home. At length, the Pope sent word that, for the sake of peace, and in order not to jeopardize the union of the Churches, he would waive the kissing of his foot and content himself with the greeting Joseph was willing to offer. But, he stipulated, the ceremony was not to take place in public, as had been originally planned, but only in the presence of the cardinals, so that it might not become widely known that the Pope had forfeited the honour due him. Accordingly, Joseph went to a small room, in which the Pope and the cardinals were seated. The Pope rose, the Patriarch kissed him on the cheek, and Joseph sat down. Then, in groups of six, the Byzantine clergy were ushered in. Some knelt and kissed the Pope's hand and cheek, others kissed only his hand, and several did no more than make a deep bow (proskynesis) (4)" [see references 3 and 4 in the above-mentioned URL for literature cited] -------- C.D.K. AKarpathak@aol.com wrote: > Chris and others: do you know when the custom started? Does the > custom precede Ottoman rule, e.g. Byzantium &/or early > Christianity? Thanks, Anna K. In a message dated 1/21/2004 4:13:57 PM > Eastern Standard Time, dkatseto@bellatlantic.net writes: > > The faithful kiss the hands of bishops and priests because > in the context of the divine Liturgy the hands hold and > distribute the holy Body and Blood of our Lord, God and > Savior Jesus Christ! This is an enduring and centuries old > tradition in the Eastern Christendom that has a purely > metaphorical connotation. Of course, this is not to leave > out an underpinning element of paternal respect and > affection as well. Incidentally, kissing of the hands is > also done amongst clergy. > > "The blessing of the priest has a marvelous efficacy as > being an exercise of the mysterious power with which he is > invested... The priest changes bread and wine ... into the > Body and Blood of Christ... He bestows special sanctity upon > the Christians and upon the objects blest... The hand of the > priest is, therefore, an instrument of imparting Divine > Grace. For this reason Orthodox Christians throughout the > centuries customarily kiss the hand of their priest" (Fr. > Nicholas Elias _The Divine Liturgy Explained_, Ast??????r > Publishers:Athens, pp. 86-7). > > --------- > C.D.K. > > AKarpathak@aol.com wrote: > > > I have a question. A friend last year told me that the > > Greek Orthodox faithful's (huh??? grammar???) custom of > > kissing the priest's hand originates under Ottoman rule. > > Something along the lines of kissing the hand, which the > > local beys, etc. demanded of their subjects to show > > respect, was also picked up by the Greek Orthodox > > priests. Anybody know as to the validity of this > > argument? > > > > Thanks, > > Anna K. > -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040121/87c75c6d/attachment.html From dkatseto at bellatlantic.net Wed Jan 21 18:07:23 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:30 2005 Subject: [MGSA-L] question References: <25.434f913e.2d406641@aol.com> <400E814E.16C203A4@bellatlantic.net> <004501c3e0bf$2fcc9d60$0300a8c0@JOURNALIST2> Message-ID: <400F305B.EED7E7A2@bellatlantic.net> Indeed, the custom of kissing the godparent's hand represents a symbolic gesture in the context of the Sacrament of Holy Baptism, that is, in addition to being an expression of respect and affection. C.D.K. Lamprini Thoma wrote: > Not only towards the clergy, but towards godfathers, as well. The > tradition of kissing the godfather's or godmother's hand is still > active. And not only for the children: after baptism, the mother of > the newly baptised still has to bow in front of the godfather/mother, > kiss his/her hand and then take the child back. My grandma used to say > that the godfather/mother has the right to keep the infant, if he/she > thinks that the parents are not able to make a good christian out of > the child.In our villages (Epirus- but, I suppose in other parts of > Greece, too), we were learning from an early age to kiss the right > hand of our godfather every time we met him (or else...:-)L. > > ----- Original Message ----- > From: Christos D. Katsetos > > The purported Ottoman custom has nothing to do with the > practice, which should be viewed fundamentally as an > expression of veneration coupled by sentiments of respect > and affection of the faithful toward the clergy (see my > previous message). > -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040122/ace3c66c/attachment.html From lthoma at otenet.gr Thu Jan 22 00:10:23 2004 From: lthoma at otenet.gr (Lamprini Thoma) Date: Mon Dec 19 08:08:31 2005 Subject: [MGSA-L] question References: <25.434f913e.2d406641@aol.com> <400E814E.16C203A4@bellatlantic.net> Message-ID: <004501c3e0bf$2fcc9d60$0300a8c0@JOURNALIST2> Not only towards the clergy, but towards godfathers, as well. The tradition of kissing the godfather's or godmother's hand is still active. And not only for the children: after baptism, the mother of the newly baptised still has to bow in front of the godfather/mother, kiss his/her hand and then take the child back. My grandma used to say that the godfather/mother has the right to keep the infant, if he/she thinks that the parents are not able to make a good christian out of the child. In our villages (Epirus- but, I suppose in other parts of Greece, too), we were learning from an early age to kiss the right hand of our godfather every time we met him (or else...:-) L. ----- Original Message ----- From: Christos D. Katsetos The purported Ottoman custom has nothing to do with the practice, which should be viewed fundamentally as an expression of veneration coupled by sentiments of respect and affection of the faithful toward the clergy (see my previous message). -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040122/52ea8644/attachment.html From rolandmo at pacbell.net Fri Jan 23 09:16:07 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:31 2005 Subject: [MGSA-L] Art opening at Fnd. for Hellenic Culture, NYC: George Rorris Message-ID: <20040123171607.80615.qmail@web80206.mail.yahoo.com> PRESS RELEASE For Immediate Release Tel: 212 308 6908 Fax: 212 308 0919 www.foundationhellenicculture.com e-mail: iep.ny@ix.netcom.com George Rorris: "Portraits and Nudes" New York, NY, January 21, 2004. The Foundation for Hellenic Culture is pleased to present a retrospective exhibition of works of one of Greece's most talented young painters, George Rorris. The director of the well known Athens gallery Medousa, Mrs. M. Demetriadi, will be present on the opening night. The exhibition will open on Thursday, February 5, 2004, at 7 pm, and will be on view until February 29, 2004 (Monday through Friday, 9:30 am - 6 pm). An illustrated catalogue will accompany the exhibition. Available subway lines: F, A, C, N, R, 4, 5, 6. The exhibition has been made possible by the generosity of private collectors who allowed the Foundation to borrow their paintings exclusively for the exhibition in New York. This exhibition is a unique opportunity to experience the connection between works that are otherwise kept in separate private collections. The director general of Athens' National Gallery, Prof. Marina Lambraki-Plaka, writes that [Rorris] is "a born painter who represents a style of painting which is facing extinction. Fortunately in Greece there are still quite a few painters who actively and doggedly occupy themselves with the same utopian ideal: they are the turpentine alcoholics, the advocates of a style of painting which transforms the image into living matter, capable of giving back life and duration to the dead image, capable of trapping in its passions the passions of man, of the painter and by extension of the model and of the beholder". Yannis Kontos, the well known poet, writes "the painter works with different techniques: brush, spatulas, rags, crumpled newspaper which he plunges into the paint, the brush handle, nails, fingers, etc.". Describing one of the paintings, Kontos writes how "On a deeper level, the subject of George Rorris' painting is light. Light in all nuances of darkness and of surprise, a light that is turned on and off by a child that plays with a light switch and with our life." George Rorris was born in Kosma Kynourias in 1963. He studied painting in Athens from 1982 to 1987. From 1988 to 1991 he was a student at Ecole Nationale Superieure des Beaux-Arts in Paris with scholarships. He was given the Young Painter under 40 Award from the Academy of Athens in 2001. He lives and works in Athens. ABOUT FHC: Founded in 1992 in Athens, the Foundation for Hellenic Culture is a nonprofit organization which presents and disseminates Greek culture and language on an international level. Today, with several branches around the world, the FHC organizes and supports a vast range of activities including exhibitions, concerts, lectures, film festivals, music and dance festivals. The FHC in New York, with eight years of consistent presence, strives to bring unique programs of Greek artistry, creativity, and spirit to the American public. Join the Foundation for Hellenic Culture in an inspiring journey through the ages of Greek civilization. -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040123/9d1d1d0d/attachment.html From mango at gate.net Fri Jan 23 16:10:32 2004 From: mango at gate.net (Slavko Mangovski) Date: Mon Dec 19 08:08:31 2005 Subject: [MGSA-L] Unorthodox Politics Message-ID: <02ef01c3e20f$519df8c0$0b0110ac@vaio> Greekworks.com Unorthodox Politics The Most Religious Political Culture in Europe By NIKOS CHRYSOLORAS January 15, 2004 http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp On November 6, 2003, yet one more European Social Survey was published and it once again shook Greeksnational self-image as a friendly, hospitable, and tolerant people. According to the survey, Greeks are the loneliest, most insecure, cynical, intolerant, and xenophobic people in Europe. The results came as a surprise to some, but not to those who have been studying Greek society over the past few years. Although the exact figures of the survey are publicly available on the Web, worth mentioning here are some of its most shocking statistics. (This comparative survey was conducted throughout the European Union, and a sample of 2,566 people was interviewed in Greece. The results can be found online at www.ekke.gr/ess and www.europeansocialsurvey.org. For relevant articles, see Eleutherotypia and Kathimerini [both November 6, 2003].) One out of four Greeks is homophobic and believes in some restrictions on how homosexuals lead their lives. Eight out of ten Greeks believe that no foreigners, or very few, should be allowed to live in Greece. And, among Europeans, Greeks trust their fellow citizens the least. Greece enjoys the fruits of Europeanization, with GDP growth twice the EU average, but feels threatened by Europe. Having the lowest crime rates in the EU, Greece is, theoretically, among the safest places to live on the continent; Greeks, however, feel insecure, blame foreigners for the lack of law and order, and mostly trust the police among all institutions. For the first time in its history, Greece has had a stable democracy for almost three decades, but its citizens are disillusioned with parliament and mistrust politicians. Finally, according to the survey, Greeks are, by far, the most religious people in Europe. Before resorting to a theory of cultural schizophrenia, one should ask if there is a correlation between the last statistical revelation and the previous ones. My intention here is not to imply that Orthodoxy is to be blamed for all the ills of Greek society. Without a doubt, there are other important factors that contribute to an intolerant public culture (the Greek media, most obviously, which, for example, never miss a chance to point out the criminal behaviorof Albanian immigrants). However, my main argument here will be that Orthodoxy in Greece is associated with a particular kind of cultural nationalism (Helleno-Christianism) that defies cultural and social pluralism. Orthodoxy and public culture in Greece Anywhere you look in Greece, the presence of Orthodoxy is remarkable. For instance, on Serifos (my home island in the Cyclades), which has a population of about 1,000 habitants, there are 117 churches! During religious celebrations on nearby islands, army units are deployed to honor holy icons. The Greek constitution derives its legitimacy from the Holy and Consubstantial and Indivisible Trinity.The president of the Greek republic and the countrys parliamentarians are inaugurated with a religious oath in the presence of Athenss archbishop, who is also an honorary guest at all official government celebrations. A recent dispute between the Church of Greece and the ecumenical patriarchate over the ecclesiastical regime in parts of northern Greece became a major political issue, in which Greek political parties struggled to keep their neutrality. The construction of a mosque in Athens has been delayed for decades due to the interference of the Greek church. Greek children are catechised in Orthodox dogma after the age of eight in public school, and their diplomas state their religion. Until recently, even Greek identity cards stated the holders religion; and all who have an interest in modern Greece surely know what happened in 2001 when the Greek government decided that religion should not be included on citizensofficial identity cards. The Church is also inseparably linked with numerous Greek cultural activities (festivals to honor local saints), customs (religious fasts), and foods (the Paschal lamb). These are just some examples from an endless list that illustrate the penetration of Orthodox culture into Greek public life. The last census on the religious attachments of Greeks was conducted in 1951. According to it, 96.7 percent of Greeks considered themselves members of the Greek Orthodox church (see Kallistos Wares The Church: A Time for Transition,in Richard Clogg, editor, Greece in the 1980s). In 1991, a Eurobarometer survey showed that 98.2 percent of Greeks declared themselves members of the Orthodox church (cited in Yannis Stavrakakis, Religion and Populism: Reflections on the PoliticisedDiscourse of the Greek Orthodox Church,Hellenic Observatory, Discussion Paper No. 7, European Institute, London School of Economics and Political Science). The 2002 CIA World Factbook places this figure at 98 percent. This trend does not appear to vary significantly when it comes to the younger generation, since a 2002 Eurobarometer survey showed that Greek youths (ages 15-24) are, after the Irish, the most religious in Europe (the survey was conducted throughout the 15 pre-enlargement EU countries; see www.eur opa.eu.int/comm/public_opinion/archive/flash_arch.htm ). The last European Social Survey shows that church attendance levels in Greece are on the rise and among the highest in Europe. Moreover, the level of those who do not attend church services at all has dropped in the last few years. Furthermore, legally and politically, Orthodoxy is the established religion of Greece (Article 3 of the Greek constitution). This has been the case since independence, and even before. The Byzantine empire was an Orthodox empire. The members of the Greek community in the Ottoman empire were determined by their religion. And the patriarch in Constantinople, who was the ethnarch of the Romioi, was almost always Greek. Orthodoxy is generally connected in Greek consciousness with past gloriessuch as Byzantium, while the Greek language occupies a central role in Orthodox liturgy. During Ottoman rule in the Balkans, the Church not only claimed the role of protector of Christians but that of savior of the Greek language during what is still popularly thought to be the 400 years of slaveryof the Greek people. When the War of Independence broke out in 1821, the revolutionaries felt the need to define who would be considered Greek. In the first article of the first constitutional text of modern Greece, they did so: all natives [autochthonous] who believe in Christ are Greeks. If one thinks that the identification of Greekness with Orthodoxy is strongest in Greece, however, then s/he has not studied Cyprus. When the first constitution for an independent Cyprus was drafted in the late 1950s, the British (and everyone else involved, including the local population, Greece, and Turkey) considered it natural to delineate membership in one of the two main ethnicities of the island according to religious criteria: that is, whoever was Orthodox was a Greek and whoever was Muslim was a Turk. Ethnicity, nationhood, citizenship, and religion were thus conflated, with disastrous consequences for the island. Later, the archbishop of the Church of Cyprus became president of the Cypriot republic, and was referred to as ethnarch. The identification of Orthodoxy with Greekness did not wither away with time. Orthodoxy is still the established religion in Greece, in every sense of the word. In the words of former president K?nstantinos Karamanl?s, in a speech given in 1981 while he was still in office: The nation and Orthodoxy&have become in the Greek conscience virtually synonymous concepts, which together constitute our Helleno-Christian civilization(cited in Kallistos Ware, op. cit.). Explaining the identification of Greekness with Orthodoxy It is evident, from the above, that the influence of Orthodoxy on Greek public culture has been profound. Given this historical reality, it is not surprising that being Orthodox is considered a necessary prerequisite to being Greek. This equivalence among religious, cultural, and national identities has been, to a great extent, enforced by the state, on purpose or not. When I use the term, state, here, by the way, I include the Byzantine and Ottoman empires as well as the modern Greek state. Indeed, at the time of its founding, the modern Greek state made considerable efforts to place ecclesiastical authority under the direct control of the newly founded Greek kingdom, and it declared the Church of Greece autocephalous from the ecumenical patriarchate of Constantinople in 1833. Many authors have commented on the Bavarian regimes attempt to organize the Church of Greece on a Protestant model.Be that as it may, I would argue that the legal arrangements of that period affected the subsequent political culture of the Greek church in a controversial manner and might, in part, explain why the Church remains a nationalist institution today. Despite the fact that the legal status of semi-separationhas been widely perceived as a progressive measure that restricted theocratic aspirations on the part of Church officials and admirers, the recent confrontations between Church and state in Greece can be seen, at least partially, as the result of the Churchs legal status. The legal regime of 1833 in essence legitimized the intertwining of secular and ecclesiastical authorities. It also assigned the Church an ethnarchicrole (this is particularly evident in the Greek educational curriculum). Because of its status as the established religion, the Orthodox church was also able to use state resources to secure its influence over the Greek people. Contemporary Church policy can be perceived as an attempt by the Church to protect the role assigned to it during the nation-building period, despite the fact that the Churchs original reactions to this role were negative (and suppressed, sometimes violently, by the Bavarian regime). Furthermore, within a subsequent context of ineffective bureaucratic politics and problematic functioning of Western-type institutions, the Church remained one of the few reliable institutions with which the Greek people could identify. Besides, the Greek church is probably the only pre-modern institution in Greece to survive in the modern era. This fact is extremely important for the analysis of Greek nationalism. National identities might be modern phenomena, but they are constructed through the restructuring of preexisting, and pre-modern, cultural material (churches, religions, armies, states, customs, institutions, ideologies, etc.). In this respect, Orthodoxy has remained the primary cultural material from which Greek national identity is constructed. This explains the universal and cross-class appeal of the Orthodox way of lifeamong Greeks. Even the Greek left has (almost) never been unequivocally hostile to the Greek church. EAM (the communist-controlled Greek resistance during the Second World War) advertised an Orthodox bishop as its spiritual leader. Furthermore, Greek intellectuals and artists who are generally considered as belonging to the left (K?stas Zourar?s, Dionys?s Savopoulos) subscribe to the Helleno-Orthodox dogma. In other words, the Church has acted throughout the course of modern Greek history as both a secular political institution and as an ideological mechanism, and these two elements have been gradually converted to the values of Greek nationalism as the Church itself has assumed the role of a national religion. Given that both agents and institutions hold relatively stable identities, the Church is finding it difficult to confine itself to a lesser political role. It has thus reacted immediately to secularizing measures, and successfully continues to manufacture nationalism today. When faced with secularizing attempts on the part of the Greek state, the Church portrays itself as a betrayed wife(to use Stavros Zoumboulak?ss metaphor in his book, O Theos st?n Pol?): the Church supported the state as long as it was needed but is then cast aside as soon as it is considered unnecessary. These feelings of frustration and defensiveness have been expressed during the last five years by a charismatic personality. Despite the various structural reasons described above for Orthodox nationalism, the importance of personal charisma should not be underestimated. The archbishop of Athens and all Greece, His Beatitude Christodoulos, is a successful demagogue who has drawn the medias attention and become very popular with the people. His nationalist political discourse, arguing for the uniqueness and superiority of the Greeks, has filled the gap on the extreme right that was created by New Democracys move closer to the center. Christodouloss political discourse constructs an antagonistic climate between the Greek peopleand its enemies, which, according to him, are everywhere: Muslims, Jews, Americans, the Vatican, Turks, the EU, intellectuals, and even conscientious objectors (that is, Jehovahs Witnesses). Within this hostile climate, in which Hellenism is depicted as an endangered culture,the Church portrays itself as the only political and spiritual agent able to carry out the messianic role of saving Greek tradition from assimilation into a global culture. Christodouloss political positions, as presented in his Apo ch?ma kai ourano (From Earth and Sky), can be summarized as two demands: first, in order to combat the ethical decay of modern Greek society, the social role of the Church should be protected and enhanced; second, in order to contain the Muslim Axisin the Balkans, Greece should pioneer the establishment of an Orthodox Axisin the region. Indeed, the presumed ability of Orthodoxy to construct boundaries between Greeks and barbarianshas been a central reason for its use as a nodal characteristic of Greek nationalism in the first place. Helleno-Christianism has been so successful because it has established an antagonistic relationship between Greek identity and its constitutive outsidesthe Ottoman empire/Turkey, the surrounding Slavic and Balkan populations, and Europe while other forms of nationalism that emphasized the religious element of Greek identity were unable to offer adequate grounding for a firm distinction between Greeks and the other Orthodox populations of the Ottoman empire. The Helleno-Christian thesis has managed to do so by emphasizing the Greek aspect of Orthodox identity. On the other hand, purely Hellenizedconceptions of nationhood were unable to communicate with the masses that actually constituted the nascent (or developing) Greek nation. These masses were divided into ethnically and linguistically fragmented groups, very few of which could understand the language of Plato despite the fact that they were mostly using Greek dialects. Therefore, Orthodoxy was a cultural resource into which these groups could easily tap (at least more easily at that point than with ancient Greece). In contemporary Greece, the attachment of Greeks to Orthodox dogma as well as to the person of Athenss archbishop make Christodouloss views extremely popular at the same time that they foster a dangerous and intolerant social climate. The present populist political discourse of the Greek church signifies a structural change in Greek politics, whereby the Church has effectively emancipated itself from the political influence of the state and assumed the role of an autonomous political agent. Within this climate of antagonism between Church and state, a new series of competing nationalist doctrines have developed, and indeed provoked a debate, over the renegotiationof Greek national identity. However, religious nationalism remains the hegemonic form of nationalist ideology in Greek political culture and public discourse. Instead of a weakening of religious nationalism in Greece, we can empirically observe a revival of Helleno-Christian ideas (among political parties, intellectual elites, and the Church) in the face of liberal globalization. The influence of Orthodoxy in Greek public culture evidenced in the last European Social Survey is problematic, as it has fostered, to some extent, intolerance of sexual, religious, and ethnic differences. The continuous waves of immigration from other southeastern European countries to Greece have created a social climate of cultural diversity; however, these new religious, ethnic, linguistic, and cultural minorities which have been added to the existing ones in Greece find it difficult to integrate into a resistant society of Greek Orthodox Christians. Moreover, the tension between the traditionalist discourse of the Church, the so-called neo-Orthodox theories of some intellectuals, and the pro-Western policies of the S?mit?s government have created cultural and political friction within Greek society. Outcomes of the present identity conflict(which, one can argue, has been a lasting feature of Greek politics since independence) will almost certainly affect the countrys future. The tragic side-effects of Helleno-Christianism in Cyprus are, more or less, well-known. The failure to construct a Cypriot national identity to replace the existing ethno-religiousones toward the end of British rule played a crucial role in the outbreak of civil unrest, ethnic fragmentation, and the countrys subsequent division. Although the situation in Greece is much different, this does not change the fact that we Greeks should learn lessons from Cyprus and work to find ways to build a civic national identity in Greece, which will replace ethno-religious, xenophobic nationalism. The Damoclean sword of civil unrest and social fragmentation will hang over contemporary Greek society as long the equivalence among citizenship, nationhood, and Orthodoxy exists. Nikos Chrysoloras is a doctoral researcher at the department of government and the Hellenic observatory at the London School of Economics and Political Science (LSE). He specializes in nationalism studies and political theory. From LYNGOS at aol.com Sat Jan 24 14:27:36 2004 From: LYNGOS at aol.com (LYNGOS@aol.com) Date: Mon Dec 19 08:08:31 2005 Subject: [MGSA-L] Unorthodox Politics Message-ID: <153.2976c372.2d444b58@aol.com> In a message dated 1/24/04 11:42:07 Pacific Standard Time, mango@gate.net writes: > Greekworks.com > > Unorthodox Politics > The Most Religious Political Culture in Europe > > By NIKOS CHRYSOLORAS > January 15, 2004 > http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > > On November 6, 2003, yet one more European Social Survey was published and> > it once again shook Greeksnational self-image as a friendly, hospitable,> > and tolerant people. > One can not but smile with regards recycling Skopian propaganda more than seventy days old, first published in "Greekworks.com" and from there to the Athenian press. One can not but smile again, when he or she learns about who is hiding behind "Greekworks.com". And again, one can not but smile with regards the timing of such recycled propaganda against Hellas and her Church. What happened yesterday that cause such reaction by Mr. Mangovski? Well, yesterday the Church of Hellas send a letter to the Skopian Embassy in Athens signed by Archbishop of Athens and entire Hellas. Here is the letter: http://www.ecclesia.gr/greek/holysynod/epistoles/skopia_2004.html In it, Archbishop Xristodoulos is condemning with an extremely strong language, the violation of Human Rights as well as the violation of Religious Freedom in the state of F.Y.R.O.M. and he is asking the President of the F.Y.R.O.M.ian Goverment to intervene and free immediately the arrested Bishop Jovan of Velessa (belonging to the Serbian Church), whom he was arrested during the Divine Liturgy in Bitola/Monastiri, because such arrest took place under un-acceptable and false accussations (language used in the above letter). Farther down, The Church of Hellas is protesting strongly and is asking for the immediate release of Bishop Jovan and the other clerics and laity that were arrested with him, and declares that such motion will contribute greatly to the restoration of the situation. One at this point understands Mr. Mangovski's true reasons for bringing in the MGSA-L such previous, more than 70 days- old news-informations. These few lines for the establishment of truth in the MGSA-L. Regards to all...............L. George Sofoklis Tsapanos "Vlachs, the autochthonous of the Hellenic Peninsula". -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040124/a2a3a063/attachment.html From office at greekhelsinki.gr Sat Jan 24 12:12:50 2004 From: office at greekhelsinki.gr (Greek Helsinki Monitor) Date: Mon Dec 19 08:08:32 2005 Subject: [MGSA-L] Greekworks.com Editorial: The Return of the Repressed In-Reply-To: <20040124200014.13393.26674.Mailman@maillists.nac.uci.edu> Message-ID: <5.2.0.9.0.20040124221200.00bbb930@mail.greekhelsinki.gr> greekworks.com Editorial: The Return of the Repressed January 15, 2004 http://www.greekworks.com/english/opinion/editorial/2004/print/0115.asp Last week, the Greek parliaments committee on public administration unanimously (which was noteworthy in itself in this pre-election period) approved legislation introduced by the interior ministry to declare January 27 as the annual Day of Remembrance of the Holocaust. The date was chosen to commemorate the day in 1945 that the Red army liberated the surviving inmates of Birkenau and Auschwitz. The parliament's act has received minimal attention from the Greek public, let alone from its professionally catatonic media. It has been lost in the spectacle (in the worst sense of the word) and circus-like atmosphere created by Kostas Simitis's decision to resign as head of PASOK and, therefore, as the countrys prime minister and call for national elections on March 7. Despite the indifference with which it has been received, however, the legislation is of some significance. Greece was until now the only country in the pre-enlarged European Union not to mark the Holocaust of European Jewry, which is to say, not to commemorate the slaughter of tens of thousands of its own citizens. A national day of remembrance constitutes long overdue official recognition of the historical role and presence of Jews in Greece and inevitably and horribly of their almost total extermination in the Nazi death camps. When the Second World War ended, Greece had lost between 87 to 89 percent of its Jewish population, while Thessaloniki, home of the extraordinary, centuries-old community that had made the city known throughout the Mediterranean world as Malkah Israel, or Queen of Israel,lost 95-96 percent of its Jewish sons and daughters. But decades of Greek governments were notoriously slow in or, more often than not, actively opposed to publicly accepting, or even recognizing, Greek Jewrys historical and cultural existence. The debates on establishing and, subsequently, siting the Holocaust Memorial in Thessaloniki and the conspicuous absence of any substantive reference to Greek Jews in government-approved textbooks are wretched testaments to the monumental denial that has defined official policy toward Greek Jews. Undoubtedly, then, the legislation creating the day of remembrance goes some distance in addressing and remedying this collective, if feigned, amnesia. But not very far. We suspect actually, were certain of it, but we dont want to be accused of ill will that this legislation does not signal the beginning of a significant shift in governmental or, even more important, civic engagement between Greek gentiles and Jews, but rather a forced gesture. The initial announcement of the governments intention to establish this day of remembrance was made by Deputy Interior Minister Nikos Bistis on November 21, 2003 a day after the Los Angeles-based Simon Wiesenthal Center used a recent rash of antisemitic acts and rhetoric in Greece as an excuse to issue a travel warning for Jews planning to visit the country and attend the 2004 Athens Olympiad. The Wiesenthal centers travel advisory was almost as kneejerk, and neurotic, an overreaction as the unceasing Greek underreaction to the continuing, almost unconscious and automatic, antisemitism that is still so fundamentally a part of the Greek cultural landscape. Indeed, over the last couple of years, there has been a resurgence (albeit random and uncoordinated) of antisemitism in Greece, expressed in repeated vandalism of Jewish sites, as well as in a barrage of inflammatory comments by extreme right-wing politicians (Gi?rgos Karatzafer?s, so beloved by His Beatitude Christodoulos, archbishop of Athens and all Greece) or leftist artists who once moved the country to tears of solidarity but now merely provoke it to hysteria and a pathological form of resistance(Mik?s Theod?rak?s). The silence about Jews in Greek history and culture is deafening, and it constitutes the most devastating accusation, and proof, of antisemitism. A visitor to Thessaloniki today who is not aware of the citys past would never know that just a couple of generations ago, one of the greatest ports in southern Europe was brought to a standstill every Saturday because virtually all the hamallik (a Turkish word, of course) was made up of the citys poor Jews, who had only this one day of their Sabbath to rest. The desecration of the Holocaust Memorial in Thessaloniki in February 2003 was the central reason that Greeces Jewish community requested that the government declare a day of remembrance of the Holocaust. Despite politicianspromises, however, it took the travel advisory issued by the Wiesenthal center to bestir the conscienceof the Greek government and parliament. Which is why, finally, it is difficult to see this legislation as anything other than a public-relations gambit. We genuinely hope that this is not the case. However, another element of a repressed history has recently reared its heretofore bowed head in the form of the construction of the first mosque to be built in Athens (or, more accurately, Paiania) since the foundation of the modern Greek state. The debate that has ensued regarding this initiative signals yet another test of Greek self-definitions of identity and nationhood. (And since were on the subject, we urge everyone to read our lead article in this issue, by Nikos Chrysoloras, for its astute analysis of how Greek Orthodoxy is becoming as much or more a political cause as a religious one.) Finally, one would think that a nation that came of age 80 years ago under the physical and psychological trauma crystallized by the term, chamenes patrides,would understand that a lost homeland is almost the definition of humanity in the twentieth century and that to say Greeceis, practically speaking, to say very little. Greecemeans absolutely nothing bereft of the people and culture(s) that made it, and if we really want to understand (let alone honor) the country, we have to repatriate, and embrace, the memory and historical truth of all the human beings whose own homeland it once was. For Greece itself is a chamen? patrida to Jews (and Turks and Slavs and others), and the sooner todays Greeks come to terms with that fact, the sooner they can finally begin to figure out who they really are. -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040124/038f63ec/attachment.html From dkatseto at bellatlantic.net Sat Jan 24 06:33:38 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:32 2005 Subject: [MGSA-L] Unorthodox Politics References: <02ef01c3e20f$519df8c0$0b0110ac@vaio> Message-ID: <40128241.19AE4559@bellatlantic.net> Indeed, one cannot avoid but notice the glaring serendipity! In fact, the timing of the posting of this article at MGSA-L by Mr. Slavko Mangovski, a professional political activist with a long track record of fervent anti-Greek broadcasting, is both suspect and amusing. Not unwittingly, it coincides with a deepening ecclesiastical crisis in the Former Yugoslav Republic of Macedonia (FYROM) that includes, but is not limited, to the arrest and incarceration of His Eminence the Metropolitan of Veles and Povardarje Kyr. I?ann?s/Jovan (Vranisevski), the Exarch of the Serbian Patriarch in FYROM. http://www.iwpr.net/index.pl?archive/bcr3/bcr3_200401_477_1_eng.txt Whilst the underpinnings of this unfortunate ecclesiastical dispute are beyond the scope of this discussion, a joint appeal for the release of Bishop Jovan was issued by the Churches of Serbia and Greece. As shown in the URL below the official appeal by the Church of Greece, albeit steadfast, was made in a spirit of prudence and good will. Under the circumstances, one truly wonders what would be the effect of the bishop's detainment on his flock. http://www.ecclesia.gr/greek/holysynod/epistoles/skopia_2004.html As for Mr. Chrysoloras' article in greekworks.com, it is most regrettable that it comes across as blatantly prejudiced and narrow-minded. No doubt, it takes more than a highly opinionated perspective to challenge the fundamentals of the long enduring and deeply entrenched relationship between Orthodox Christianity and Greek identity. An intercalated and unequaled relationship, which dates back to the Byzantine and post-Byzantine/Ottoman periods and is encapsulated in the words of wisdom by the late Professor Sir Steven Runciman: "The story of the Greeks under Turkish rule is unedifying and melancholy. Yet, in spite of its faults and weaknesses, the Church survived; and so long as the Church survived Hellenism would not die." [Runciman S. _The Fall of Constantinople_. Cambridge University Press/Canto edition, 1990, p. 190] Last but not least, may I suggest that Steven Runciman's classic book "A Great Church in Captivity" may serve as a sober reminder of critical thinking and scholarship, especially for the unwary of medieval and (early) modern Greek history. [Runciman, S. _The Great Church in Captivity. A Study of the Patriarchate of Constantinople from the Eve of the Turkish Conquest to the Greek War of Independence_. Cambridge University Press, 1985 (ISBN: 0521313104)] http://books.cambridge.org/0521313104.htm Respectfully submitted, Christos D. Katsetos, MD, PhD, MRCPath Research Professor of Pediatrics Drexel University College of Medicine; Neuropathologist, Section of Neurology St. Christopher's Hospital for Children Philadelphia, Pennsylvania Slavko Mangovski wrote: > Greekworks.com > > Unorthodox Politics > The Most Religious Political Culture in Europe > > By NIKOS CHRYSOLORAS > January 15, 2004 > http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > > On November 6, 2003, yet one more European Social Survey was published and > it once again shook Greeksnational self-image as a friendly, hospitable, > and tolerant people. According to the survey, Greeks are the loneliest, > most insecure, cynical, intolerant, and xenophobic people in Europe. The > results came as a surprise to some, but not to those who have been studying > Greek society over the past few years. Although the exact figures of the > survey are publicly available on the Web, worth mentioning here are some of > its most shocking statistics. (This comparative survey was conducted > throughout the European Union, and a sample of 2,566 people was interviewed > in Greece. The results can be found online at > www.ekke.gr/ess and > www.europeansocialsurvey.org. For > relevant articles, see Eleutherotypia and Kathimerini [both November 6, > 2003].) > > One out of four Greeks is homophobic and believes in some restrictions on > how homosexuals lead their lives. Eight out of ten Greeks believe that no > foreigners, or very few, should be allowed to live in Greece. And, among > Europeans, Greeks trust their fellow citizens the least. Greece enjoys the > fruits of Europeanization, with GDP growth twice the EU average, but feels > threatened by Europe. Having the lowest crime rates in the EU, Greece is, > theoretically, among the safest places to live on the continent; Greeks, > however, feel insecure, blame foreigners for the lack of law and order, and > mostly trust the police among all institutions. For the first time in its > history, Greece has had a stable democracy for almost three decades, but > its citizens are disillusioned with parliament and mistrust politicians. > Finally, according to the survey, Greeks are, by far, the most religious > people in Europe. > > Before resorting to a theory of cultural schizophrenia, one should ask if > there is a correlation between the last statistical revelation and the > previous ones. My intention here is not to imply that Orthodoxy is to be > blamed for all the ills of Greek society. Without a doubt, there are other > important factors that contribute to an intolerant public culture (the > Greek media, most obviously, which, for example, never miss a chance to > point out the criminal behaviorof Albanian immigrants). However, my main > argument here will be that Orthodoxy in Greece is associated with a > particular kind of cultural nationalism (Helleno-Christianism) that defies > cultural and social pluralism. > > Orthodoxy and public culture in Greece > Anywhere you look in Greece, the presence of Orthodoxy is remarkable. For > instance, on Serifos (my home island in the Cyclades), which has a > population of about 1,000 habitants, there are 117 churches! During > religious celebrations on nearby islands, army units are deployed to honor > holy icons. The Greek constitution derives its legitimacy from the Holy and > Consubstantial and Indivisible Trinity.The president of the Greek republic > and the countrys parliamentarians are inaugurated with a religious oath in > the presence of Athenss archbishop, who is also an honorary guest at all > official government celebrations. A recent dispute between the Church of > Greece and the ecumenical patriarchate over the ecclesiastical regime in > parts of northern Greece became a major political issue, in which Greek > political parties struggled to keep their neutrality. The construction of a > mosque in Athens has been delayed for decades due to the interference of > the Greek church. Greek children are catechised in Orthodox dogma after the > age of eight in public school, and their diplomas state their religion. > Until recently, even Greek identity cards stated the holders religion; and > all who have an interest in modern Greece surely know what happened in 2001 > when the Greek government decided that religion should not be included on > citizensofficial identity cards. The Church is also inseparably linked with > numerous Greek cultural activities (festivals to honor local saints), > customs (religious fasts), and foods (the Paschal lamb). These are just > some examples from an endless list that illustrate the penetration of > Orthodox culture into Greek public life. > > The last census on the religious attachments of Greeks was conducted in > 1951. According to it, 96.7 percent of Greeks considered themselves members > of the Greek Orthodox church (see Kallistos Wares The Church: A Time for > Transition,in Richard Clogg, editor, Greece in the 1980s). In 1991, a > Eurobarometer survey showed that 98.2 percent of Greeks declared themselves > members of the Orthodox church (cited in Yannis Stavrakakis, Religion and > Populism: Reflections on the PoliticisedDiscourse of the Greek Orthodox > Church,Hellenic Observatory, Discussion Paper No. 7, European Institute, > London School of Economics and Political Science). The 2002 CIA World > Factbook places this figure at 98 percent. This trend does not appear to > vary significantly when it comes to the younger generation, since a 2002 > Eurobarometer survey showed that Greek youths (ages 15-24) are, after the > Irish, the most religious in Europe (the survey was conducted throughout > the 15 pre-enlargement EU countries; see > www.eur > opa.eu.int/comm/public_opinion/archive/flash_arch.htm > ). The last European Social Survey shows that church attendance levels in > Greece are on the rise and among the highest in Europe. Moreover, the level > of those who do not attend church services at all has dropped in the last > few years. > > Furthermore, legally and politically, Orthodoxy is the established religion > of Greece (Article 3 of the Greek constitution). This has been the case > since independence, and even before. The Byzantine empire was an Orthodox > empire. The members of the Greek community in the Ottoman empire were > determined by their religion. And the patriarch in Constantinople, who was > the ethnarch of the Romioi, was almost always Greek. Orthodoxy is generally > connected in Greek consciousness with past gloriessuch as Byzantium, while > the Greek language occupies a central role in Orthodox liturgy. During > Ottoman rule in the Balkans, the Church not only claimed the role of > protector of Christians but that of savior of the Greek language during > what is still popularly thought to be the 400 years of slaveryof the Greek > people. When the War of Independence broke out in 1821, the revolutionaries > felt the need to define who would be considered Greek. In the first article > of the first constitutional text of modern Greece, they did so: all natives > [autochthonous] who believe in Christ are Greeks. > > If one thinks that the identification of Greekness with Orthodoxy is > strongest in Greece, however, then s/he has not studied Cyprus. When the > first constitution for an independent Cyprus was drafted in the late 1950s, > the British (and everyone else involved, including the local population, > Greece, and Turkey) considered it natural to delineate membership in one of > the two main ethnicities of the island according to religious criteria: > that is, whoever was Orthodox was a Greek and whoever was Muslim was a > Turk. Ethnicity, nationhood, citizenship, and religion were thus conflated, > with disastrous consequences for the island. Later, the archbishop of the > Church of Cyprus became president of the Cypriot republic, and was referred > to as ethnarch. > > The identification of Orthodoxy with Greekness did not wither away with > time. Orthodoxy is still the established religion in Greece, in every sense > of the word. In the words of former president K?nstantinos Karamanl?s, in a > speech given in 1981 while he was still in office: The nation and > Orthodoxy&have become in the Greek conscience virtually synonymous > concepts, which together constitute our Helleno-Christian > civilization(cited in Kallistos Ware, op. cit.). > > Explaining the identification of Greekness with Orthodoxy > It is evident, from the above, that the influence of Orthodoxy on Greek > public culture has been profound. Given this historical reality, it is not > surprising that being Orthodox is considered a necessary prerequisite to > being Greek. This equivalence among religious, cultural, and national > identities has been, to a great extent, enforced by the state, on purpose > or not. When I use the term, state, here, by the way, I include the > Byzantine and Ottoman empires as well as the modern Greek state. Indeed, at > the time of its founding, the modern Greek state made considerable efforts > to place ecclesiastical authority under the direct control of the newly > founded Greek kingdom, and it declared the Church of Greece autocephalous > from the ecumenical patriarchate of Constantinople in 1833. > > Many authors have commented on the Bavarian regimes attempt to organize the > Church of Greece on a Protestant model.Be that as it may, I would argue > that the legal arrangements of that period affected the subsequent > political culture of the Greek church in a controversial manner and might, > in part, explain why the Church remains a nationalist institution today. > Despite the fact that the legal status of semi-separationhas been widely > perceived as a progressive measure that restricted theocratic aspirations > on the part of Church officials and admirers, the recent confrontations > between Church and state in Greece can be seen, at least partially, as the > result of the Churchs legal status. The legal regime of 1833 in essence > legitimized the intertwining of secular and ecclesiastical authorities. It > also assigned the Church an ethnarchicrole (this is particularly evident in > the Greek educational curriculum). Because of its status as the established > religion, the Orthodox church was also able to use state resources to > secure its influence over the Greek people. Contemporary Church policy can > be perceived as an attempt by the Church to protect the role assigned to it > during the nation-building period, despite the fact that the Churchs > original reactions to this role were negative (and suppressed, sometimes > violently, by the Bavarian regime). > > Furthermore, within a subsequent context of ineffective bureaucratic > politics and problematic functioning of Western-type institutions, the > Church remained one of the few reliable institutions with which the Greek > people could identify. Besides, the Greek church is probably the only > pre-modern institution in Greece to survive in the modern era. This fact is > extremely important for the analysis of Greek nationalism. National > identities might be modern phenomena, but they are constructed through the > restructuring of preexisting, and pre-modern, cultural material (churches, > religions, armies, states, customs, institutions, ideologies, etc.). In > this respect, Orthodoxy has remained the primary cultural material from > which Greek national identity is constructed. This explains the universal > and cross-class appeal of the Orthodox way of lifeamong Greeks. Even the > Greek left has (almost) never been unequivocally hostile to the Greek > church. EAM (the communist-controlled Greek resistance during the Second > World War) advertised an Orthodox bishop as its spiritual leader. > Furthermore, Greek intellectuals and artists who are generally considered > as belonging to the left (K?stas Zourar?s, Dionys?s Savopoulos) subscribe > to the Helleno-Orthodox dogma. > > In other words, the Church has acted throughout the course of modern Greek > history as both a secular political institution and as an ideological > mechanism, and these two elements have been gradually converted to the > values of Greek nationalism as the Church itself has assumed the role of a > national religion. Given that both agents and institutions hold relatively > stable identities, the Church is finding it difficult to confine itself to > a lesser political role. It has thus reacted immediately to secularizing > measures, and successfully continues to manufacture nationalism today. When > faced with secularizing attempts on the part of the Greek state, the Church > portrays itself as a betrayed wife(to use Stavros Zoumboulak?ss metaphor in > his book, O Theos st?n Pol?): the Church supported the state as long as it > was needed but is then cast aside as soon as it is considered unnecessary. > > These feelings of frustration and defensiveness have been expressed during > the last five years by a charismatic personality. Despite the various > structural reasons described above for Orthodox nationalism, the importance > of personal charisma should not be underestimated. The archbishop of Athens > and all Greece, His Beatitude Christodoulos, is a successful demagogue who > has drawn the medias attention and become very popular with the people. His > nationalist political discourse, arguing for the uniqueness and superiority > of the Greeks, has filled the gap on the extreme right that was created by > New Democracys move closer to the center. > > Christodouloss political discourse constructs an antagonistic climate > between the Greek peopleand its enemies, which, according to him, are > everywhere: Muslims, Jews, Americans, the Vatican, Turks, the EU, > intellectuals, and even conscientious objectors (that is, Jehovahs > Witnesses). Within this hostile climate, in which Hellenism is depicted as > an endangered culture,the Church portrays itself as the only political and > spiritual agent able to carry out the messianic role of saving Greek > tradition from assimilation into a global culture. Christodouloss political > positions, as presented in his Apo ch?ma kai ourano (From Earth and Sky), > can be summarized as two demands: first, in order to combat the ethical > decay of modern Greek society, the social role of the Church should be > protected and enhanced; second, in order to contain the Muslim Axisin the > Balkans, Greece should pioneer the establishment of an Orthodox Axisin the > region. > > Indeed, the presumed ability of Orthodoxy to construct boundaries between > Greeks and barbarianshas been a central reason for its use as a nodal > characteristic of Greek nationalism in the first place. > Helleno-Christianism has been so successful because it has established an > antagonistic relationship between Greek identity and its constitutive > outsidesthe Ottoman empire/Turkey, the surrounding Slavic and Balkan > populations, and Europe while other forms of nationalism that emphasized > the religious element of Greek identity were unable to offer adequate > grounding for a firm distinction between Greeks and the other Orthodox > populations of the Ottoman empire. The Helleno-Christian thesis has managed > to do so by emphasizing the Greek aspect of Orthodox identity. On the other > hand, purely Hellenizedconceptions of nationhood were unable to communicate > with the masses that actually constituted the nascent (or developing) Greek > nation. These masses were divided into ethnically and linguistically > fragmented groups, very few of which could understand the language of Plato > despite the fact that they were mostly using Greek dialects. Therefore, > Orthodoxy was a cultural resource into which these groups could easily tap > (at least more easily at that point than with ancient Greece). > > In contemporary Greece, the attachment of Greeks to Orthodox dogma as well > as to the person of Athenss archbishop make Christodouloss views extremely > popular at the same time that they foster a dangerous and intolerant social > climate. The present populist political discourse of the Greek church > signifies a structural change in Greek politics, whereby the Church has > effectively emancipated itself from the political influence of the state > and assumed the role of an autonomous political agent. Within this climate > of antagonism between Church and state, a new series of competing > nationalist doctrines have developed, and indeed provoked a debate, over > the renegotiationof Greek national identity. However, religious nationalism > remains the hegemonic form of nationalist ideology in Greek political > culture and public discourse. Instead of a weakening of religious > nationalism in Greece, we can empirically observe a revival of > Helleno-Christian ideas (among political parties, intellectual elites, and > the Church) in the face of liberal globalization. > > The influence of Orthodoxy in Greek public culture evidenced in the last > European Social Survey is problematic, as it has fostered, to some extent, > intolerance of sexual, religious, and ethnic differences. The continuous > waves of immigration from other southeastern European countries to Greece > have created a social climate of cultural diversity; however, these new > religious, ethnic, linguistic, and cultural minorities which have been > added to the existing ones in Greece find it difficult to integrate into a > resistant society of Greek Orthodox Christians. Moreover, the tension > between the traditionalist discourse of the Church, the so-called > neo-Orthodox theories of some intellectuals, and the pro-Western policies > of the S?mit?s government have created cultural and political friction > within Greek society. Outcomes of the present identity conflict(which, one > can argue, has been a lasting feature of Greek politics since independence) > will almost certainly affect the countrys future. > > The tragic side-effects of Helleno-Christianism in Cyprus are, more or > less, well-known. The failure to construct a Cypriot national identity to > replace the existing ethno-religiousones toward the end of British rule > played a crucial role in the outbreak of civil unrest, ethnic > fragmentation, and the countrys subsequent division. Although the situation > in Greece is much different, this does not change the fact that we Greeks > should learn lessons from Cyprus and work to find ways to build a civic > national identity in Greece, which will replace ethno-religious, xenophobic > nationalism. The Damoclean sword of civil unrest and social fragmentation > will hang over contemporary Greek society as long the equivalence among > citizenship, nationhood, and Orthodoxy exists. > > Nikos Chrysoloras is a doctoral researcher at the department of government > and the Hellenic observatory at the London School of Economics and > Political Science (LSE). He specializes in nationalism studies and > political theory. > > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040124/60e2d9f4/attachment.html From LYNGOS at aol.com Sat Jan 24 21:32:39 2004 From: LYNGOS at aol.com (LYNGOS@aol.com) Date: Mon Dec 19 08:08:32 2005 Subject: [MGSA-L] Greekworks.com Editorial: The Return of the Repressed Message-ID: <9.20fa11a4.2d44aef7@aol.com> In a message dated 1/24/04 15:00:10 Pacific Standard Time, office@greekhelsinki.gr writes: > For Greece itself is a chamen? patrida to Jews (and Turks and Slavs and > others), and the sooner todays Greeks come to terms with that fact, the sooner > they can finally begin to figure out who they really are.> It is of great consolation and an act of courage, that finally the Helsinki office admits that Hellas indeed had been a "xamenh patrida" to Jews, Turks, Slavs and others. Jews that had become more Hellenes than many others, Turks, Slavs and "others" that were expelled based upon International Accords, Conventions, Treaties, and Capitulations. If the Helsinki office does not agree with the way by which the Hellenes come to terms today, if the Helsinki office believes that the Hellenes need "to figure out who they really are", then why not educate us and give us different conditions, cases, numbers and so on, in order "to figure out who really we are" ? Equally important should be for the Helsinki office to educate the MGSA-List with regards the Hellenic "Xamenes Patrides" in the other countries of the Balkans, Asia all the way to the "Kokkinh Mhlia" (The red apple Tree, a VLACHIAN expression indicating the Hellenic "finis"). In today's Hellas, we accepted the rounded-up children of hers, from the "Kokkinh Mhlia", from Albania, F.Y.R.O.M., Bulgaria, Romania, Turkey, Egypt, and many other countries. What about those "xamenes patrides" of the Hellenes? Hellas is a Democracy, we vote when we are taking our decisions and we vote in order to expose our wills. If the Helsinki Office believes that a different situation exist in today's Hellas, if they believe that the will of the people is other than the one we and our goverment(s) project, then they have to collect the signatures, consult the old "kitapia" pertaining to the exchanges of populations and lands, digest the fact that International Communism has been defeated once and for all, and that the ones that took the arms against Hellas in order to establish a Communist Dictatorship, are for ever ostracized based upon the laws of our land, and then, give us their opinion, facts and especially numbers, in order for the Hellenes "to figure out who they really are". Regards to all................L. George Sofoklis Tsapanos "Vlachs, the autochthonous of the Hellenic peninsula". -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040125/1a6aeb7f/attachment.html From E.Sigalos at arch.leidenuniv.nl Sun Jan 25 12:54:49 2004 From: E.Sigalos at arch.leidenuniv.nl (Sigalos, E.) Date: Mon Dec 19 08:08:32 2005 Subject: [MGSA-L] Translation of To Axion Esti? Message-ID: <0F981288-4F7A-11D8-A6E1-000A95A62D7E@arch.leidenuniv.nl> Hello, I am looking for a translation in English of the Poem "Tis dikaiosynis ilie noite" in To Axion Esti of Elytis. Here in the UK the translation is out of print (that is the Keeney and Savidis). I was wondering wether somebody could forward it to me via e-mail with the bibliographical information. Thanking you for your help. Kind Regards Lefteris Sigalos From AKarpathak at aol.com Sun Jan 25 15:23:02 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:32 2005 Subject: [MGSA-L] Fwd: CfP: Rethinking Culture in the Ottoman 18th C. Message-ID: <10f.2b4f0e69.2d45a9d6@aol.com> Skipped content of type multipart/alternative-------------- next part -------------- An embedded message was scrubbed... From: H-Gender-MidEast Subject: CfP: Rethinking Culture in the Ottoman 18th C. Date: Thu, 22 Jan 2004 11:28:56 -0000 Size: 6510 Url: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040125/146e9e83/attachment.mht From JUNESAM at aol.com Sun Jan 25 14:02:11 2004 From: JUNESAM at aol.com (JUNESAM@aol.com) Date: Mon Dec 19 08:08:32 2005 Subject: [MGSA-L] A Family History in a Timeless Setting Message-ID: <19e.1f76619c.2d4596e3@aol.com> A delightful essay from the NY Times, and an obituary to treasure. (Courtesy of Diana Wright) June S --------------------------------------- http://www.nytimes.com/2004/01/25/travel/25bpgreece.html?pagewanted=print&posi tion=January 25, 2004 A Family History in a Timeless Setting By AMANDA SUMMER SLAVIN His name was Pantelis. With his black beret perched obliquely on a butte of silver hair, he stood on the ancient hill during the white heat of summer and through the sporadic dreariness of Athenian winters, always with a smile, a pleasant word. I expected to find him in his usual spot behind his camera every time I climbed the slippery marble, every time I emerged, awestruck, at seeing the Parthenon through the massive gateway of its propylaeum. He was an indelible part of the ancient Greek landscape, an artifact himself. In 1976, I lived in Athens on a study abroad program, learning basic Greek before being sent out to stay with host families in rural outposts and islands. The rest of thas se year wpent navigating the Technicolor street markets of the neighborhoods I lived in, parsing out the bewildering language, and occasionally becoming stranded on the islands during capricious winter storms that kept the ferries docked. With no classrooms, we 11 Americans were educated alfresco, under the shadow of the Acropolis marbles, entertaining an imaginary audience in the theater of Dionysus, or tracing remains of the Themistoclean wall into subterranean parking garages. In late autumn, while winding through the streets of the Plaka, we decided to dress up like goddesses for Halloween and pose in front of the Parthenon, mimicking the stoic faces of the statues we were studying. We changed our minds about the costumes, but there, in the old photo album, is my first shot by Pantelis, seemingly the official Acropolis photographer, made with his old box camera and developed as we waited. Astride the felled column he used as a portrait seat, four girls lean on each other, all stone-faced except for me, who couldn't resist a smile. Pantelis didn't look much different when I returned three years later with my boyfriend, Phil - who's now my husband - but I did. Just before the trip, I cut my long hair. The image from that trip has a lost, Dickensian quality; we huddled on the same dismissed column drum, hands in our laps, looking like orphans. It was high season: hordes of German, Japanese and American tourists were struggling up the white-hot rocks in the merciless sun. I recall one boisterous sightseer, seizing a comedic moment to entertain his group, bellowing, "I came all this way just to see a bunch of rocks?" Next time, in 1984, we were married. I had worked that summer on an excavation in Greece and Phil and I met up in Athens for a vacation. Up we went for the customary photograph with Pantelis. My hair had grown back, and we curved into each other like the married couple we were, enjoying a contented solidity on the familiar pillar. From mango at gate.net Sun Jan 25 16:01:40 2004 From: mango at gate.net (Slavko Mangovski) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] Unorthodox Politics References: <02ef01c3e20f$519df8c0$0b0110ac@vaio> <40128241.19AE4559@bellatlantic.net> Message-ID: <031001c3e3a0$18de4c00$0b0110ac@vaio> How does a posting to a Greek studies list of an extremely well researched article written by a Greek make me an anti-Greek is beyond me. The same applies to my activities related to human rights issues of the Macedonians in Greece. How that makes me an "fervent anti-Greek" is a mystery known only to certain people who seemingly refuse to see Greece become a truly democratic country where all minorites have rights. There are many Greeks that disagree, however. Respectfully, Slavko Mangovski ----- Original Message ----- From: "Christos D. Katsetos" To: Sent: Saturday, January 24, 2004 9:33 AM Subject: Re: [MGSA-L] Unorthodox Politics > Indeed, one cannot avoid but notice the glaring serendipity! In fact, the > timing of the posting of this article at MGSA-L by Mr. Slavko Mangovski, a > professional political activist with a long track record of fervent anti-Greek > broadcasting, is both suspect and amusing. Not unwittingly, it coincides with > a deepening ecclesiastical crisis in the Former Yugoslav Republic of Macedonia > (FYROM) that includes, but is not limited, to the arrest and incarceration of > His Eminence the Metropolitan of Veles and Povardarje Kyr. I?ann?s/Jovan > (Vranisevski), the Exarch of the Serbian Patriarch in FYROM. > http://www.iwpr.net/index.pl?archive/bcr3/bcr3_200401_477_1_eng.txt > > Whilst the underpinnings of this unfortunate ecclesiastical dispute are beyond > the scope of this discussion, a joint appeal for the release of Bishop Jovan > was issued by the Churches of Serbia and Greece. As shown in the URL below the > official appeal by the Church of Greece, albeit steadfast, was made in a spirit > of prudence and good will. Under the circumstances, one truly wonders what > would be the effect of the bishop's detainment on his flock. > http://www.ecclesia.gr/greek/holysynod/epistoles/skopia_2004.html > > As for Mr. Chrysoloras' article in greekworks.com, it is most regrettable that > it comes across as blatantly prejudiced and narrow-minded. No doubt, it takes > more than a highly opinionated perspective to challenge the fundamentals of the > long enduring and deeply entrenched relationship between Orthodox Christianity > and Greek identity. An intercalated and unequaled relationship, which dates > back to the Byzantine and post-Byzantine/Ottoman periods and is encapsulated in > the words of wisdom by the late Professor Sir Steven Runciman: > > "The story of the Greeks under Turkish rule is unedifying and melancholy. Yet, > in spite of its faults and weaknesses, the Church survived; and so long as the > Church survived Hellenism would not die." [Runciman S. _The Fall of > Constantinople_. Cambridge University Press/Canto edition, 1990, p. 190] > > Last but not least, may I suggest that Steven Runciman's classic book "A Great > Church in Captivity" may serve as a sober reminder of critical thinking and > scholarship, especially for the unwary of medieval and (early) modern Greek > history. > [Runciman, S. _The Great Church in Captivity. A Study of the Patriarchate of > Constantinople from the Eve of the Turkish Conquest to the Greek War of > Independence_. Cambridge University Press, 1985 (ISBN: 0521313104)] > http://books.cambridge.org/0521313104.htm > > Respectfully submitted, > > Christos D. Katsetos, MD, PhD, MRCPath > Research Professor of Pediatrics > Drexel University College of Medicine; > Neuropathologist, Section of Neurology > St. Christopher's Hospital for Children > Philadelphia, Pennsylvania > > > Slavko Mangovski wrote: > > > Greekworks.com > > > > Unorthodox Politics > > The Most Religious Political Culture in Europe > > > > By NIKOS CHRYSOLORAS > > January 15, 2004 > > http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > > > > On November 6, 2003, yet one more European Social Survey was published and > > it once again shook Greeksnational self-image as a friendly, hospitable, > > and tolerant people. According to the survey, Greeks are the loneliest, > > most insecure, cynical, intolerant, and xenophobic people in Europe. The > > results came as a surprise to some, but not to those who have been studying > > Greek society over the past few years. Although the exact figures of the > > survey are publicly available on the Web, worth mentioning here are some of > > its most shocking statistics. (This comparative survey was conducted > > throughout the European Union, and a sample of 2,566 people was interviewed > > in Greece. The results can be found online at > > www.ekke.gr/ess and > > www.europeansocialsurvey.org. For > > relevant articles, see Eleutherotypia and Kathimerini [both November 6, > > 2003].) > > > > One out of four Greeks is homophobic and believes in some restrictions on > > how homosexuals lead their lives. Eight out of ten Greeks believe that no > > foreigners, or very few, should be allowed to live in Greece. And, among > > Europeans, Greeks trust their fellow citizens the least. Greece enjoys the > > fruits of Europeanization, with GDP growth twice the EU average, but feels > > threatened by Europe. Having the lowest crime rates in the EU, Greece is, > > theoretically, among the safest places to live on the continent; Greeks, > > however, feel insecure, blame foreigners for the lack of law and order, and > > mostly trust the police among all institutions. For the first time in its > > history, Greece has had a stable democracy for almost three decades, but > > its citizens are disillusioned with parliament and mistrust politicians. > > Finally, according to the survey, Greeks are, by far, the most religious > > people in Europe. > > > > Before resorting to a theory of cultural schizophrenia, one should ask if > > there is a correlation between the last statistical revelation and the > > previous ones. My intention here is not to imply that Orthodoxy is to be > > blamed for all the ills of Greek society. Without a doubt, there are other > > important factors that contribute to an intolerant public culture (the > > Greek media, most obviously, which, for example, never miss a chance to > > point out the criminal behaviorof Albanian immigrants). However, my main > > argument here will be that Orthodoxy in Greece is associated with a > > particular kind of cultural nationalism (Helleno-Christianism) that defies > > cultural and social pluralism. > > > > Orthodoxy and public culture in Greece > > Anywhere you look in Greece, the presence of Orthodoxy is remarkable. For > > instance, on Serifos (my home island in the Cyclades), which has a > > population of about 1,000 habitants, there are 117 churches! During > > religious celebrations on nearby islands, army units are deployed to honor > > holy icons. The Greek constitution derives its legitimacy from the Holy and > > Consubstantial and Indivisible Trinity.The president of the Greek republic > > and the countrys parliamentarians are inaugurated with a religious oath in > > the presence of Athenss archbishop, who is also an honorary guest at all > > official government celebrations. A recent dispute between the Church of > > Greece and the ecumenical patriarchate over the ecclesiastical regime in > > parts of northern Greece became a major political issue, in which Greek > > political parties struggled to keep their neutrality. The construction of a > > mosque in Athens has been delayed for decades due to the interference of > > the Greek church. Greek children are catechised in Orthodox dogma after the > > age of eight in public school, and their diplomas state their religion. > > Until recently, even Greek identity cards stated the holders religion; and > > all who have an interest in modern Greece surely know what happened in 2001 > > when the Greek government decided that religion should not be included on > > citizensofficial identity cards. The Church is also inseparably linked with > > numerous Greek cultural activities (festivals to honor local saints), > > customs (religious fasts), and foods (the Paschal lamb). These are just > > some examples from an endless list that illustrate the penetration of > > Orthodox culture into Greek public life. > > > > The last census on the religious attachments of Greeks was conducted in > > 1951. According to it, 96.7 percent of Greeks considered themselves members > > of the Greek Orthodox church (see Kallistos Wares The Church: A Time for > > Transition,in Richard Clogg, editor, Greece in the 1980s). In 1991, a > > Eurobarometer survey showed that 98.2 percent of Greeks declared themselves > > members of the Orthodox church (cited in Yannis Stavrakakis, Religion and > > Populism: Reflections on the PoliticisedDiscourse of the Greek Orthodox > > Church,Hellenic Observatory, Discussion Paper No. 7, European Institute, > > London School of Economics and Political Science). The 2002 CIA World > > Factbook places this figure at 98 percent. This trend does not appear to > > vary significantly when it comes to the younger generation, since a 2002 > > Eurobarometer survey showed that Greek youths (ages 15-24) are, after the > > Irish, the most religious in Europe (the survey was conducted throughout > > the 15 pre-enlargement EU countries; see > > www.eur > > opa.eu.int/comm/public_opinion/archive/flash_arch.htm > > ). The last European Social Survey shows that church attendance levels in > > Greece are on the rise and among the highest in Europe. Moreover, the level > > of those who do not attend church services at all has dropped in the last > > few years. > > > > Furthermore, legally and politically, Orthodoxy is the established religion > > of Greece (Article 3 of the Greek constitution). This has been the case > > since independence, and even before. The Byzantine empire was an Orthodox > > empire. The members of the Greek community in the Ottoman empire were > > determined by their religion. And the patriarch in Constantinople, who was > > the ethnarch of the Romioi, was almost always Greek. Orthodoxy is generally > > connected in Greek consciousness with past gloriessuch as Byzantium, while > > the Greek language occupies a central role in Orthodox liturgy. During > > Ottoman rule in the Balkans, the Church not only claimed the role of > > protector of Christians but that of savior of the Greek language during > > what is still popularly thought to be the 400 years of slaveryof the Greek > > people. When the War of Independence broke out in 1821, the revolutionaries > > felt the need to define who would be considered Greek. In the first article > > of the first constitutional text of modern Greece, they did so: all natives > > [autochthonous] who believe in Christ are Greeks. > > > > If one thinks that the identification of Greekness with Orthodoxy is > > strongest in Greece, however, then s/he has not studied Cyprus. When the > > first constitution for an independent Cyprus was drafted in the late 1950s, > > the British (and everyone else involved, including the local population, > > Greece, and Turkey) considered it natural to delineate membership in one of > > the two main ethnicities of the island according to religious criteria: > > that is, whoever was Orthodox was a Greek and whoever was Muslim was a > > Turk. Ethnicity, nationhood, citizenship, and religion were thus conflated, > > with disastrous consequences for the island. Later, the archbishop of the > > Church of Cyprus became president of the Cypriot republic, and was referred > > to as ethnarch. > > > > The identification of Orthodoxy with Greekness did not wither away with > > time. Orthodoxy is still the established religion in Greece, in every sense > > of the word. In the words of former president K?nstantinos Karamanl?s, in a > > speech given in 1981 while he was still in office: The nation and > > Orthodoxy&have become in the Greek conscience virtually synonymous > > concepts, which together constitute our Helleno-Christian > > civilization(cited in Kallistos Ware, op. cit.). > > > > Explaining the identification of Greekness with Orthodoxy > > It is evident, from the above, that the influence of Orthodoxy on Greek > > public culture has been profound. Given this historical reality, it is not > > surprising that being Orthodox is considered a necessary prerequisite to > > being Greek. This equivalence among religious, cultural, and national > > identities has been, to a great extent, enforced by the state, on purpose > > or not. When I use the term, state, here, by the way, I include the > > Byzantine and Ottoman empires as well as the modern Greek state. Indeed, at > > the time of its founding, the modern Greek state made considerable efforts > > to place ecclesiastical authority under the direct control of the newly > > founded Greek kingdom, and it declared the Church of Greece autocephalous > > from the ecumenical patriarchate of Constantinople in 1833. > > > > Many authors have commented on the Bavarian regimes attempt to organize the > > Church of Greece on a Protestant model.Be that as it may, I would argue > > that the legal arrangements of that period affected the subsequent > > political culture of the Greek church in a controversial manner and might, > > in part, explain why the Church remains a nationalist institution today. > > Despite the fact that the legal status of semi-separationhas been widely > > perceived as a progressive measure that restricted theocratic aspirations > > on the part of Church officials and admirers, the recent confrontations > > between Church and state in Greece can be seen, at least partially, as the > > result of the Churchs legal status. The legal regime of 1833 in essence > > legitimized the intertwining of secular and ecclesiastical authorities. It > > also assigned the Church an ethnarchicrole (this is particularly evident in > > the Greek educational curriculum). Because of its status as the established > > religion, the Orthodox church was also able to use state resources to > > secure its influence over the Greek people. Contemporary Church policy can > > be perceived as an attempt by the Church to protect the role assigned to it > > during the nation-building period, despite the fact that the Churchs > > original reactions to this role were negative (and suppressed, sometimes > > violently, by the Bavarian regime). > > > > Furthermore, within a subsequent context of ineffective bureaucratic > > politics and problematic functioning of Western-type institutions, the > > Church remained one of the few reliable institutions with which the Greek > > people could identify. Besides, the Greek church is probably the only > > pre-modern institution in Greece to survive in the modern era. This fact is > > extremely important for the analysis of Greek nationalism. National > > identities might be modern phenomena, but they are constructed through the > > restructuring of preexisting, and pre-modern, cultural material (churches, > > religions, armies, states, customs, institutions, ideologies, etc.). In > > this respect, Orthodoxy has remained the primary cultural material from > > which Greek national identity is constructed. This explains the universal > > and cross-class appeal of the Orthodox way of lifeamong Greeks. Even the > > Greek left has (almost) never been unequivocally hostile to the Greek > > church. EAM (the communist-controlled Greek resistance during the Second > > World War) advertised an Orthodox bishop as its spiritual leader. > > Furthermore, Greek intellectuals and artists who are generally considered > > as belonging to the left (K?stas Zourar?s, Dionys?s Savopoulos) subscribe > > to the Helleno-Orthodox dogma. > > > > In other words, the Church has acted throughout the course of modern Greek > > history as both a secular political institution and as an ideological > > mechanism, and these two elements have been gradually converted to the > > values of Greek nationalism as the Church itself has assumed the role of a > > national religion. Given that both agents and institutions hold relatively > > stable identities, the Church is finding it difficult to confine itself to > > a lesser political role. It has thus reacted immediately to secularizing > > measures, and successfully continues to manufacture nationalism today. When > > faced with secularizing attempts on the part of the Greek state, the Church > > portrays itself as a betrayed wife(to use Stavros Zoumboulak?ss metaphor in > > his book, O Theos st?n Pol?): the Church supported the state as long as it > > was needed but is then cast aside as soon as it is considered unnecessary. > > > > These feelings of frustration and defensiveness have been expressed during > > the last five years by a charismatic personality. Despite the various > > structural reasons described above for Orthodox nationalism, the importance > > of personal charisma should not be underestimated. The archbishop of Athens > > and all Greece, His Beatitude Christodoulos, is a successful demagogue who > > has drawn the medias attention and become very popular with the people. His > > nationalist political discourse, arguing for the uniqueness and superiority > > of the Greeks, has filled the gap on the extreme right that was created by > > New Democracys move closer to the center. > > > > Christodouloss political discourse constructs an antagonistic climate > > between the Greek peopleand its enemies, which, according to him, are > > everywhere: Muslims, Jews, Americans, the Vatican, Turks, the EU, > > intellectuals, and even conscientious objectors (that is, Jehovahs > > Witnesses). Within this hostile climate, in which Hellenism is depicted as > > an endangered culture,the Church portrays itself as the only political and > > spiritual agent able to carry out the messianic role of saving Greek > > tradition from assimilation into a global culture. Christodouloss political > > positions, as presented in his Apo ch?ma kai ourano (From Earth and Sky), > > can be summarized as two demands: first, in order to combat the ethical > > decay of modern Greek society, the social role of the Church should be > > protected and enhanced; second, in order to contain the Muslim Axisin the > > Balkans, Greece should pioneer the establishment of an Orthodox Axisin the > > region. > > > > Indeed, the presumed ability of Orthodoxy to construct boundaries between > > Greeks and barbarianshas been a central reason for its use as a nodal > > characteristic of Greek nationalism in the first place. > > Helleno-Christianism has been so successful because it has established an > > antagonistic relationship between Greek identity and its constitutive > > outsidesthe Ottoman empire/Turkey, the surrounding Slavic and Balkan > > populations, and Europe while other forms of nationalism that emphasized > > the religious element of Greek identity were unable to offer adequate > > grounding for a firm distinction between Greeks and the other Orthodox > > populations of the Ottoman empire. The Helleno-Christian thesis has managed > > to do so by emphasizing the Greek aspect of Orthodox identity. On the other > > hand, purely Hellenizedconceptions of nationhood were unable to communicate > > with the masses that actually constituted the nascent (or developing) Greek > > nation. These masses were divided into ethnically and linguistically > > fragmented groups, very few of which could understand the language of Plato > > despite the fact that they were mostly using Greek dialects. Therefore, > > Orthodoxy was a cultural resource into which these groups could easily tap > > (at least more easily at that point than with ancient Greece). > > > > In contemporary Greece, the attachment of Greeks to Orthodox dogma as well > > as to the person of Athenss archbishop make Christodouloss views extremely > > popular at the same time that they foster a dangerous and intolerant social > > climate. The present populist political discourse of the Greek church > > signifies a structural change in Greek politics, whereby the Church has > > effectively emancipated itself from the political influence of the state > > and assumed the role of an autonomous political agent. Within this climate > > of antagonism between Church and state, a new series of competing > > nationalist doctrines have developed, and indeed provoked a debate, over > > the renegotiationof Greek national identity. However, religious nationalism > > remains the hegemonic form of nationalist ideology in Greek political > > culture and public discourse. Instead of a weakening of religious > > nationalism in Greece, we can empirically observe a revival of > > Helleno-Christian ideas (among political parties, intellectual elites, and > > the Church) in the face of liberal globalization. > > > > The influence of Orthodoxy in Greek public culture evidenced in the last > > European Social Survey is problematic, as it has fostered, to some extent, > > intolerance of sexual, religious, and ethnic differences. The continuous > > waves of immigration from other southeastern European countries to Greece > > have created a social climate of cultural diversity; however, these new > > religious, ethnic, linguistic, and cultural minorities which have been > > added to the existing ones in Greece find it difficult to integrate into a > > resistant society of Greek Orthodox Christians. Moreover, the tension > > between the traditionalist discourse of the Church, the so-called > > neo-Orthodox theories of some intellectuals, and the pro-Western policies > > of the S?mit?s government have created cultural and political friction > > within Greek society. Outcomes of the present identity conflict(which, one > > can argue, has been a lasting feature of Greek politics since independence) > > will almost certainly affect the countrys future. > > > > The tragic side-effects of Helleno-Christianism in Cyprus are, more or > > less, well-known. The failure to construct a Cypriot national identity to > > replace the existing ethno-religiousones toward the end of British rule > > played a crucial role in the outbreak of civil unrest, ethnic > > fragmentation, and the countrys subsequent division. Although the situation > > in Greece is much different, this does not change the fact that we Greeks > > should learn lessons from Cyprus and work to find ways to build a civic > > national identity in Greece, which will replace ethno-religious, xenophobic > > nationalism. The Damoclean sword of civil unrest and social fragmentation > > will hang over contemporary Greek society as long the equivalence among > > citizenship, nationhood, and Orthodoxy exists. > > > > Nikos Chrysoloras is a doctoral researcher at the department of government > > and the Hellenic observatory at the London School of Economics and > > Political Science (LSE). He specializes in nationalism studies and > > political theory. > > > > _______________________________________________ > > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l > From jpn at jpnordin.com Sun Jan 25 19:22:22 2004 From: jpn at jpnordin.com (John Nordin) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] Unorthodox Politics In-Reply-To: <031001c3e3a0$18de4c00$0b0110ac@vaio> Message-ID: A little less name calling and a little more data. What - specifically - is wrong with the article? It is hardly surprising this claim that many Greeks are not very friendly to 'foreigners' living in their country. If Mr. Mangovski has so much time on his hands that he can afford to be a "fervent Anti-Greek broadcaster" then by all means put forward the data, let's have a reference or two. > -----Original Message----- > From: mgsa-l-admin@uci.edu [mailto:mgsa-l-admin@uci.edu]On Behalf Of > Slavko Mangovski > Sent: Sunday, January 25, 2004 4:02 PM > To: Mgsa-l@uci.edu > Subject: Re: [MGSA-L] Unorthodox Politics > > > How does a posting to a Greek studies list of an extremely well researched > article written by a Greek make me an anti-Greek is beyond me. The same > applies to my activities related to human rights issues of the Macedonians > in Greece. How that makes me an "fervent anti-Greek" is a mystery > known only > to certain people who seemingly refuse to see Greece become a truly > democratic country where all minorites have rights. There are many Greeks > that disagree, however. > > Respectfully, > > Slavko Mangovski > > > ----- Original Message ----- > From: "Christos D. Katsetos" > To: > Sent: Saturday, January 24, 2004 9:33 AM > Subject: Re: [MGSA-L] Unorthodox Politics > > > > Indeed, one cannot avoid but notice the glaring serendipity! > In fact, the > > timing of the posting of this article at MGSA-L by Mr. Slavko > Mangovski, a > > professional political activist with a long track record of fervent > anti-Greek > > broadcasting, is both suspect and amusing. Not unwittingly, it > coincides > with > > a deepening ecclesiastical crisis in the Former Yugoslav Republic of > Macedonia > > (FYROM) that includes, but is not limited, to the arrest and > incarceration > of > > His Eminence the Metropolitan of Veles and Povardarje Kyr. I?ann?s/Jovan > > (Vranisevski), the Exarch of the Serbian Patriarch in FYROM. > > http://www.iwpr.net/index.pl?archive/bcr3/bcr3_200401_477_1_eng.txt > > > > Whilst the underpinnings of this unfortunate ecclesiastical dispute are > beyond > > the scope of this discussion, a joint appeal for the release of Bishop > Jovan > > was issued by the Churches of Serbia and Greece. As shown in the URL > below the > > official appeal by the Church of Greece, albeit steadfast, was made in a > spirit > > of prudence and good will. Under the circumstances, one truly > wonders what > > would be the effect of the bishop's detainment on his flock. > > http://www.ecclesia.gr/greek/holysynod/epistoles/skopia_2004.html > > > > As for Mr. Chrysoloras' article in greekworks.com, it is most > regrettable > that > > it comes across as blatantly prejudiced and narrow-minded. No doubt, it > takes > > more than a highly opinionated perspective to challenge the fundamentals > of the > > long enduring and deeply entrenched relationship between Orthodox > Christianity > > and Greek identity. An intercalated and unequaled relationship, which > dates > > back to the Byzantine and post-Byzantine/Ottoman periods and is > encapsulated in > > the words of wisdom by the late Professor Sir Steven Runciman: > > > > "The story of the Greeks under Turkish rule is unedifying and > melancholy. > Yet, > > in spite of its faults and weaknesses, the Church survived; and > so long as > the > > Church survived Hellenism would not die." [Runciman S. _The Fall of > > Constantinople_. Cambridge University Press/Canto edition, > 1990, p. 190] > > > > Last but not least, may I suggest that Steven Runciman's classic book "A > Great > > Church in Captivity" may serve as a sober reminder of critical thinking > and > > scholarship, especially for the unwary of medieval and (early) modern > Greek > > history. > > [Runciman, S. _The Great Church in Captivity. A Study of the > Patriarchate > of > > Constantinople from the Eve of the Turkish Conquest to the Greek War of > > Independence_. Cambridge University Press, 1985 (ISBN: 0521313104)] > > http://books.cambridge.org/0521313104.htm > > > > Respectfully submitted, > > > > Christos D. Katsetos, MD, PhD, MRCPath > > Research Professor of Pediatrics > > Drexel University College of Medicine; > > Neuropathologist, Section of Neurology > > St. Christopher's Hospital for Children > > Philadelphia, Pennsylvania > > > > > > Slavko Mangovski wrote: > > > > > Greekworks.com > > > > > > Unorthodox Politics > > > The Most Religious Political Culture in Europe > > > > > > By NIKOS CHRYSOLORAS > > > January 15, 2004 > > > http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > > > > > > On November 6, 2003, yet one more European Social Survey was published > and > > > it once again shook Greeksnational self-image as a friendly, > hospitable, > > > and tolerant people. According to the survey, Greeks are the > loneliest, > > > most insecure, cynical, intolerant, and xenophobic people in > Europe. The > > > results came as a surprise to some, but not to those who have been > studying > > > Greek society over the past few years. Although the exact > figures of the > > > survey are publicly available on the Web, worth mentioning > here are some > of > > > its most shocking statistics. (This comparative survey was conducted > > > throughout the European Union, and a sample of 2,566 people was > interviewed > > > in Greece. The results can be found online at > > > www.ekke.gr/ess and > > > www.europeansocialsurvey.org. For > > > relevant articles, see Eleutherotypia and Kathimerini [both > November 6, > > > 2003].) > > > > > > One out of four Greeks is homophobic and believes in some restrictions > on > > > how homosexuals lead their lives. Eight out of ten Greeks believe that > no > > > foreigners, or very few, should be allowed to live in Greece. > And, among > > > Europeans, Greeks trust their fellow citizens the least. Greece enjoys > the > > > fruits of Europeanization, with GDP growth twice the EU average, but > feels > > > threatened by Europe. Having the lowest crime rates in the EU, Greece > is, > > > theoretically, among the safest places to live on the > continent; Greeks, > > > however, feel insecure, blame foreigners for the lack of law > and order, > and > > > mostly trust the police among all institutions. For the first time in > its > > > history, Greece has had a stable democracy for almost three > decades, but > > > its citizens are disillusioned with parliament and mistrust > politicians. > > > Finally, according to the survey, Greeks are, by far, the > most religious > > > people in Europe. > > > > > > Before resorting to a theory of cultural schizophrenia, one should ask > if > > > there is a correlation between the last statistical revelation and the > > > previous ones. My intention here is not to imply that > Orthodoxy is to be > > > blamed for all the ills of Greek society. Without a doubt, there are > other > > > important factors that contribute to an intolerant public culture (the > > > Greek media, most obviously, which, for example, never miss a > chance to > > > point out the criminal behaviorof Albanian immigrants). > However, my main > > > argument here will be that Orthodoxy in Greece is associated with a > > > particular kind of cultural nationalism (Helleno-Christianism) that > defies > > > cultural and social pluralism. > > > > > > Orthodoxy and public culture in Greece > > > Anywhere you look in Greece, the presence of Orthodoxy is remarkable. > For > > > instance, on Serifos (my home island in the Cyclades), which has a > > > population of about 1,000 habitants, there are 117 churches! During > > > religious celebrations on nearby islands, army units are deployed to > honor > > > holy icons. The Greek constitution derives its legitimacy > from the Holy > and > > > Consubstantial and Indivisible Trinity.The president of the Greek > republic > > > and the countrys parliamentarians are inaugurated with a > religious oath > in > > > the presence of Athenss archbishop, who is also an honorary > guest at all > > > official government celebrations. A recent dispute between > the Church of > > > Greece and the ecumenical patriarchate over the > ecclesiastical regime in > > > parts of northern Greece became a major political issue, in > which Greek > > > political parties struggled to keep their neutrality. The construction > of a > > > mosque in Athens has been delayed for decades due to the > interference of > > > the Greek church. Greek children are catechised in Orthodox > dogma after > the > > > age of eight in public school, and their diplomas state their > religion. > > > Until recently, even Greek identity cards stated the holders religion; > and > > > all who have an interest in modern Greece surely know what happened in > 2001 > > > when the Greek government decided that religion should not be included > on > > > citizensofficial identity cards. The Church is also inseparably linked > with > > > numerous Greek cultural activities (festivals to honor local saints), > > > customs (religious fasts), and foods (the Paschal lamb). > These are just > > > some examples from an endless list that illustrate the penetration of > > > Orthodox culture into Greek public life. > > > > > > The last census on the religious attachments of Greeks was > conducted in > > > 1951. According to it, 96.7 percent of Greeks considered themselves > members > > > of the Greek Orthodox church (see Kallistos Wares The Church: > A Time for > > > Transition,in Richard Clogg, editor, Greece in the 1980s). In 1991, a > > > Eurobarometer survey showed that 98.2 percent of Greeks declared > themselves > > > members of the Orthodox church (cited in Yannis Stavrakakis, Religion > and > > > Populism: Reflections on the PoliticisedDiscourse of the > Greek Orthodox > > > Church,Hellenic Observatory, Discussion Paper No. 7, European > Institute, > > > London School of Economics and Political Science). The 2002 CIA World > > > Factbook places this figure at 98 percent. This trend does > not appear to > > > vary significantly when it comes to the younger generation, > since a 2002 > > > Eurobarometer survey showed that Greek youths (ages 15-24) are, after > the > > > Irish, the most religious in Europe (the survey was conducted > throughout > > > the 15 pre-enlargement EU countries; see > > > > tm>www.eur > > > opa.eu.int/comm/public_opinion/archive/flash_arch.htm > > > ). The last European Social Survey shows that church attendance levels > in > > > Greece are on the rise and among the highest in Europe. Moreover, the > level > > > of those who do not attend church services at all has dropped in the > last > > > few years. > > > > > > Furthermore, legally and politically, Orthodoxy is the established > religion > > > of Greece (Article 3 of the Greek constitution). This has > been the case > > > since independence, and even before. The Byzantine empire was an > Orthodox > > > empire. The members of the Greek community in the Ottoman empire were > > > determined by their religion. And the patriarch in Constantinople, who > was > > > the ethnarch of the Romioi, was almost always Greek. Orthodoxy is > generally > > > connected in Greek consciousness with past gloriessuch as Byzantium, > while > > > the Greek language occupies a central role in Orthodox liturgy. During > > > Ottoman rule in the Balkans, the Church not only claimed the role of > > > protector of Christians but that of savior of the Greek > language during > > > what is still popularly thought to be the 400 years of slaveryof the > Greek > > > people. When the War of Independence broke out in 1821, the > revolutionaries > > > felt the need to define who would be considered Greek. In the first > article > > > of the first constitutional text of modern Greece, they did so: all > natives > > > [autochthonous] who believe in Christ are Greeks. > > > > > > If one thinks that the identification of Greekness with Orthodoxy is > > > strongest in Greece, however, then s/he has not studied > Cyprus. When the > > > first constitution for an independent Cyprus was drafted in the late > 1950s, > > > the British (and everyone else involved, including the local > population, > > > Greece, and Turkey) considered it natural to delineate > membership in one > of > > > the two main ethnicities of the island according to religious > criteria: > > > that is, whoever was Orthodox was a Greek and whoever was Muslim was a > > > Turk. Ethnicity, nationhood, citizenship, and religion were thus > conflated, > > > with disastrous consequences for the island. Later, the archbishop of > the > > > Church of Cyprus became president of the Cypriot republic, and was > referred > > > to as ethnarch. > > > > > > The identification of Orthodoxy with Greekness did not wither > away with > > > time. Orthodoxy is still the established religion in Greece, in every > sense > > > of the word. In the words of former president K?nstantinos Karamanl?s, > in a > > > speech given in 1981 while he was still in office: The nation and > > > Orthodoxy&have become in the Greek conscience virtually synonymous > > > concepts, which together constitute our Helleno-Christian > > > civilization(cited in Kallistos Ware, op. cit.). > > > > > > Explaining the identification of Greekness with Orthodoxy > > > It is evident, from the above, that the influence of > Orthodoxy on Greek > > > public culture has been profound. Given this historical reality, it is > not > > > surprising that being Orthodox is considered a necessary > prerequisite to > > > being Greek. This equivalence among religious, cultural, and national > > > identities has been, to a great extent, enforced by the state, on > purpose > > > or not. When I use the term, state, here, by the way, I include the > > > Byzantine and Ottoman empires as well as the modern Greek > state. Indeed, > at > > > the time of its founding, the modern Greek state made considerable > efforts > > > to place ecclesiastical authority under the direct control of > the newly > > > founded Greek kingdom, and it declared the Church of Greece > autocephalous > > > from the ecumenical patriarchate of Constantinople in 1833. > > > > > > Many authors have commented on the Bavarian regimes attempt > to organize > the > > > Church of Greece on a Protestant model.Be that as it may, I > would argue > > > that the legal arrangements of that period affected the subsequent > > > political culture of the Greek church in a controversial manner and > might, > > > in part, explain why the Church remains a nationalist > institution today. > > > Despite the fact that the legal status of semi-separationhas > been widely > > > perceived as a progressive measure that restricted theocratic > aspirations > > > on the part of Church officials and admirers, the recent > confrontations > > > between Church and state in Greece can be seen, at least partially, as > the > > > result of the Churchs legal status. The legal regime of 1833 > in essence > > > legitimized the intertwining of secular and ecclesiastical > authorities. > It > > > also assigned the Church an ethnarchicrole (this is > particularly evident > in > > > the Greek educational curriculum). Because of its status as the > established > > > religion, the Orthodox church was also able to use state resources to > > > secure its influence over the Greek people. Contemporary Church policy > can > > > be perceived as an attempt by the Church to protect the role > assigned to > it > > > during the nation-building period, despite the fact that the Churchs > > > original reactions to this role were negative (and > suppressed, sometimes > > > violently, by the Bavarian regime). > > > > > > Furthermore, within a subsequent context of ineffective bureaucratic > > > politics and problematic functioning of Western-type institutions, the > > > Church remained one of the few reliable institutions with which the > Greek > > > people could identify. Besides, the Greek church is probably the only > > > pre-modern institution in Greece to survive in the modern > era. This fact > is > > > extremely important for the analysis of Greek nationalism. National > > > identities might be modern phenomena, but they are constructed through > the > > > restructuring of preexisting, and pre-modern, cultural material > (churches, > > > religions, armies, states, customs, institutions, ideologies, > etc.). In > > > this respect, Orthodoxy has remained the primary cultural > material from > > > which Greek national identity is constructed. This explains the > universal > > > and cross-class appeal of the Orthodox way of lifeamong > Greeks. Even the > > > Greek left has (almost) never been unequivocally hostile to the Greek > > > church. EAM (the communist-controlled Greek resistance during > the Second > > > World War) advertised an Orthodox bishop as its spiritual leader. > > > Furthermore, Greek intellectuals and artists who are generally > considered > > > as belonging to the left (K?stas Zourar?s, Dionys?s Savopoulos) > subscribe > > > to the Helleno-Orthodox dogma. > > > > > > In other words, the Church has acted throughout the course of modern > Greek > > > history as both a secular political institution and as an ideological > > > mechanism, and these two elements have been gradually converted to the > > > values of Greek nationalism as the Church itself has assumed > the role of > a > > > national religion. Given that both agents and institutions hold > relatively > > > stable identities, the Church is finding it difficult to > confine itself > to > > > a lesser political role. It has thus reacted immediately to > secularizing > > > measures, and successfully continues to manufacture nationalism today. > When > > > faced with secularizing attempts on the part of the Greek state, the > Church > > > portrays itself as a betrayed wife(to use Stavros > Zoumboulak?ss metaphor > in > > > his book, O Theos st?n Pol?): the Church supported the state > as long as > it > > > was needed but is then cast aside as soon as it is considered > unnecessary. > > > > > > These feelings of frustration and defensiveness have been expressed > during > > > the last five years by a charismatic personality. Despite the various > > > structural reasons described above for Orthodox nationalism, the > importance > > > of personal charisma should not be underestimated. The archbishop of > Athens > > > and all Greece, His Beatitude Christodoulos, is a successful demagogue > who > > > has drawn the medias attention and become very popular with > the people. > His > > > nationalist political discourse, arguing for the uniqueness and > superiority > > > of the Greeks, has filled the gap on the extreme right that > was created > by > > > New Democracys move closer to the center. > > > > > > Christodouloss political discourse constructs an antagonistic climate > > > between the Greek peopleand its enemies, which, according to him, are > > > everywhere: Muslims, Jews, Americans, the Vatican, Turks, the EU, > > > intellectuals, and even conscientious objectors (that is, Jehovahs > > > Witnesses). Within this hostile climate, in which Hellenism > is depicted > as > > > an endangered culture,the Church portrays itself as the only political > and > > > spiritual agent able to carry out the messianic role of saving Greek > > > tradition from assimilation into a global culture. Christodouloss > political > > > positions, as presented in his Apo ch?ma kai ourano (From Earth and > Sky), > > > can be summarized as two demands: first, in order to combat > the ethical > > > decay of modern Greek society, the social role of the Church should be > > > protected and enhanced; second, in order to contain the Muslim Axisin > the > > > Balkans, Greece should pioneer the establishment of an Orthodox Axisin > the > > > region. > > > > > > Indeed, the presumed ability of Orthodoxy to construct boundaries > between > > > Greeks and barbarianshas been a central reason for its use as a nodal > > > characteristic of Greek nationalism in the first place. > > > Helleno-Christianism has been so successful because it has established > an > > > antagonistic relationship between Greek identity and its constitutive > > > outsidesthe Ottoman empire/Turkey, the surrounding Slavic and Balkan > > > populations, and Europe while other forms of nationalism that > emphasized > > > the religious element of Greek identity were unable to offer adequate > > > grounding for a firm distinction between Greeks and the other Orthodox > > > populations of the Ottoman empire. The Helleno-Christian thesis has > managed > > > to do so by emphasizing the Greek aspect of Orthodox identity. On the > other > > > hand, purely Hellenizedconceptions of nationhood were unable to > communicate > > > with the masses that actually constituted the nascent (or developing) > Greek > > > nation. These masses were divided into ethnically and linguistically > > > fragmented groups, very few of which could understand the language of > Plato > > > despite the fact that they were mostly using Greek dialects. > Therefore, > > > Orthodoxy was a cultural resource into which these groups could easily > tap > > > (at least more easily at that point than with ancient Greece). > > > > > > In contemporary Greece, the attachment of Greeks to Orthodox dogma as > well > > > as to the person of Athenss archbishop make Christodouloss views > extremely > > > popular at the same time that they foster a dangerous and intolerant > social > > > climate. The present populist political discourse of the Greek church > > > signifies a structural change in Greek politics, whereby the > Church has > > > effectively emancipated itself from the political influence > of the state > > > and assumed the role of an autonomous political agent. Within this > climate > > > of antagonism between Church and state, a new series of competing > > > nationalist doctrines have developed, and indeed provoked a > debate, over > > > the renegotiationof Greek national identity. However, religious > nationalism > > > remains the hegemonic form of nationalist ideology in Greek political > > > culture and public discourse. Instead of a weakening of religious > > > nationalism in Greece, we can empirically observe a revival of > > > Helleno-Christian ideas (among political parties, intellectual elites, > and > > > the Church) in the face of liberal globalization. > > > > > > The influence of Orthodoxy in Greek public culture evidenced > in the last > > > European Social Survey is problematic, as it has fostered, to some > extent, > > > intolerance of sexual, religious, and ethnic differences. The > continuous > > > waves of immigration from other southeastern European countries to > Greece > > > have created a social climate of cultural diversity; however, > these new > > > religious, ethnic, linguistic, and cultural minorities which have been > > > added to the existing ones in Greece find it difficult to > integrate into > a > > > resistant society of Greek Orthodox Christians. Moreover, the tension > > > between the traditionalist discourse of the Church, the so-called > > > neo-Orthodox theories of some intellectuals, and the pro-Western > policies > > > of the S?mit?s government have created cultural and political friction > > > within Greek society. Outcomes of the present identity conflict(which, > one > > > can argue, has been a lasting feature of Greek politics since > independence) > > > will almost certainly affect the countrys future. > > > > > > The tragic side-effects of Helleno-Christianism in Cyprus are, more or > > > less, well-known. The failure to construct a Cypriot national identity > to > > > replace the existing ethno-religiousones toward the end of > British rule > > > played a crucial role in the outbreak of civil unrest, ethnic > > > fragmentation, and the countrys subsequent division. Although the > situation > > > in Greece is much different, this does not change the fact that we > Greeks > > > should learn lessons from Cyprus and work to find ways to > build a civic > > > national identity in Greece, which will replace ethno-religious, > xenophobic > > > nationalism. The Damoclean sword of civil unrest and social > fragmentation > > > will hang over contemporary Greek society as long the > equivalence among > > > citizenship, nationhood, and Orthodoxy exists. > > > > > > Nikos Chrysoloras is a doctoral researcher at the department of > government > > > and the Hellenic observatory at the London School of Economics and > > > Political Science (LSE). He specializes in nationalism studies and > > > political theory. > > > > > > _______________________________________________ > > > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l > > > > > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l From baloglou at Oswego.EDU Mon Jan 26 07:12:59 2004 From: baloglou at Oswego.EDU (George Baloglou) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] May 10, 1910: The Holy Synod of the Church of Greece on the Other Message-ID: ... and Judas' custom in particular -- posted in relation to recent exchanges! ******************************************************************************* 2024/663 On the need to eliminate the Holy Easter custom of the parading and burning of traitor Judas' effigy KINGDOM OF GREECE THE HOLY SYNOD OF THE CHURCH OF GREECE To the Most Reverend Prelates throughout the State Jesus our God, who transformed himself into Man out of abounding love and mercy for humans, urged us to love all people, our enemies included, and to bless those cursing us, and to pray for those threatening or persecuting us; and he taught us through the bandit's victim's parable that our neighbor is every man, be he of any religion or nationality, even if he hates and despises us like the Jews did the Samaritans. Further, not only has our Savior taught us that our love must be universal, extentable to the very enemies of ours, but he himself exhibited such love, both throughout his earthly being and notably through his passions and on the Cross, nailed on which he prayed to his heavenly father in favor of his deadly enemies, uttering those divine words, "Father forgive them, for they do not know what they are doing". And even the chosen instrument, the blessed Paul, adhering to the Lord's divine precepts, in many passages of his God-inspired epistles does urge the faithful to abound and be plentiful of love towards each other and all, and be in peace with humanity, and walk decently toward those on the outside. And yet, unexpectedly, certain pious Christians are oblivious to this foundation of evangelical virtues: for on the very day of the splendid Resurrection, precisely when our mother Church mostly urges and encourages its faithful offspring to exhibit love even toward those hating us, joyfully chanting "brothers, let us forgive of everything even those hating us through the Resurrection", on this most cheerful celebration, in certain parts of the God-guarded Kingdom, in order to insult and mock our fellow citizens the Jews, an effigy of Judas is paraded and shot at and set on fire amidst unbecoming and reprehensible shouts and disorderly cries and deviant scenes. And so the Synod, through its 1843/539 advisory, dated April 12, 1891, categorically forbade this reprehensible anachronism as going against the sacred precepts of our unblemished faith; and no one has the right to harass anyone in a well-lawed State in which all citizens have access to the same benefits and are entitled to the same protection by the laws and bear the same common burdens. Admittedly, this unbecoming and antichristian custom has disappeared from many parts of the Kingdom through the proper teachings and is irreversibly extinct. Since however this anachronism continues to exist here and there, not at the least attesting true good progress, it is necessary to make every effort and urgently see to the refutation and elimination of this absurdity. Indeed, as in no way escapes You, the mockery and utter exhaustion of our fellow citizens the Jews through the shootings and the burning of the traitor's effigy does obviously incite religious hatred and foment fanaticism against them, spoiling as well the reputation of those places where this evil occurs. For this reason, the Synod found it imperative to draw Your urgent attention to this matter through the present advisory and urge You to prevent, through intensive and didactic advice and stimulation, any and all future attempt to burn Judas' effigy anywhere in Your God-saved metropolitan district. Asking You dutifully this, the Holy Synod is convinced that, through Your timely and effective care and action, this antichristian custom will be eliminated completely, in honor of our Church and homeland. Athens, May 10, 1910 THEOKLETOS of Athens, President. DAMASKENOS of Ilia. ANTONIOS of Patras. ATHANASSIOS of Syros, Tenos, and Andros. ANTHIMOS of Trikke and Stageis. The secretary Archimandrite Polykarpos Thomas ***************************************************************************** [Posted, in my translation, with no further or future comment -- G. B.] From paganelis at csus.edu Mon Jan 26 13:06:13 2004 From: paganelis at csus.edu (George Paganelis) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] Modern Greek language for children Message-ID: <1D03DE56D5CE824D8BE9ED929E74E1741544C0@LIBRARY1B> Greetings, Can anyone recommend any juvenile-oriented materials in English for learning Modern Greek, especially multi-level series spanning younger grades up through high school? I would appreciate any suggestions. George I. Paganelis ------------------------------- George I. Paganelis Curator, Tsakopoulos Hellenic Collection California State University, Sacramento 2000 State University Dr. East Sacramento, CA 95819-6039 Ph: (916) 278-4361 * Fax: (916) 278-5917 paganelis@csus.edu From philippd at bc.edu Mon Jan 26 12:31:10 2004 From: philippd at bc.edu (philippd) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] Sigalos request re Elytis in Engl. Message-ID: <40188903@netfin6.bc.edu> Dear Mr. Sigalos, Can('t) you get access to the following book in a neighbouring library or bookstore? Odysseus Elytis. The Collected Poems of Odysseus Elytis. Translated by Jeffrey Carson and Nikos Sarris. Introduction and Notes by Jeffrey Carson. Baltimore, Md., and London: The John Hopkins University Press, 1997. xlii, 595 p Info. from the _Census of Modern Greek Literature Update (1988-2000)_ under preparation by Dia M.L. Philippides and Wim F. Bakker. Cordially, Dia Philippides (Dia.Philippides@bc.edu) PS I would expect that the Univ of Amsterdam (Central or Byz-NG Institute Library) would have the Keeley-Sherrard translation. If you find the/an English tr. on the Web, please let me know. >----- Forwarded Message ----- >From: "Sigalos, E." >To: mgsa-l-admin >Subject: [MGSA-L] Translation of To Axion Esti? > >Hello, > >I am looking for a translation in English of the Poem "Tis dikaiosynis >ilie >noite" in To Axion Esti of Elytis. Here in the UK the translation is >out of >print (that is the Keeney and Savidis). I was wondering wether somebody >could forward it to me via e-mail with the bibliographical information. > >Thanking you for your help. > >Kind Regards > >Lefteris Sigalos > > Dia Philippides Prof. of Classical Studies Boston College 140 Commonwealth Ave. Chestnut Hill, MA 02467, USA tel. (001)-617-552-3664; fax (001)-617-552-6974 e-mail: Dia.Philippides@bc.edu From despoina at atp.gr Sun Jan 25 09:50:24 2004 From: despoina at atp.gr (Despina Christodoulou) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] Unorthodox Politics In-Reply-To: <02ef01c3e20f$519df8c0$0b0110ac@vaio> References: <02ef01c3e20f$519df8c0$0b0110ac@vaio> Message-ID: Personally, I always find such surveys simplistic and not based on an in-depth study of Greek society, especially in comparison with other European countries. For example, in the Greek media migrants are represented as coming to Greece to "seek a better future" and there is a level of empathy with the migrant/refugee experience. In the UK, on the other hand, they are represented in the media as "swamping Britain, coming here to sponge off our welfare state, be a burden on the British taxpayer". Asylum seekers in particular are seen as lying opportunists. Latest UK government proposals are to remove the children of immigrants who are waiting to see whether their residency applications are to be accepted or rejected and to put them in state custody. In Greece, this would be seen as inhuman. The British Internal Affairs Minister Home Secretary) is also encouraging immigrants to stop speaking in their native language to their children at home, but to speak only in English. Another difference is in the way the entry of immigrants into the country is represented. In Greece, if a boat full of illegal immigrants crash-lands on some island, then local people will often collect food and warm clothes to take to the immigrants, and their story will be covered sentimentally in the media. In Britain, however, if 50 dead Chinese are found in the back of a lorry, then this isn't represented as a sad tale of people so poverty struck look what desperate measures they have to take to survive, but a "moral panic" is struck up, and the population lives in horror of being flooded by the thousands of evil illegal immigrants who are sneaking into the country. In terms of media coverage, you won't find anything as appalling, bigoted and extremist in Greece as you would find in wide-selling British newspapers such as the "Daily Mail" or the "Daily Express", which have enormous influence on public thinking and hence on government policy. The difference, I believe, lies in the fact that immigration is a relatively recent phenomenon in Greece and public discourse has not yet been sensitised to the issues. A British person may hate immigrants, but because there has been so much debate around the issue for several decades now, they are automatically aware that they should respond to questions about their attitudes towards immigrants in a more "sensitive" and "reasonable" way. As for the established state religion, ever wondered why there is so much fuss around whether Charles marries Camilla or what really happened to Diana? Because in Britain, the Head of State (the monarch, in Greece the President) is also the Head of the Church of England. The Head of State cannot therefore be divorced or married to a divorced person. Nor can the Head of State be Catholic or married to a Catholic - or anything but Anglican, I believe. Pretty discriminatory, in my opinion. best, Despina Christodoulou At 19:10 -0500 23-01-04, Slavko Mangovski wrote: >Greekworks.com > >Unorthodox Politics >The Most Religious Political Culture in Europe > >By NIKOS CHRYSOLORAS >January 15, 2004 >http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > >On November 6, 2003, yet one more European Social Survey was published and >it once again shook Greeksnational self-image as a friendly, hospitable, >and tolerant people. According to the survey, Greeks are the loneliest, >most insecure, cynical, intolerant, and xenophobic people in Europe. The >results came as a surprise to some, but not to those who have been studying >Greek society over the past few years. Although the exact figures of the >survey are publicly available on the Web, worth mentioning here are some of >its most shocking statistics. (This comparative survey was conducted >throughout the European Union, and a sample of 2,566 people was interviewed >in Greece. The results can be found online at >www.ekke.gr/ess and >www.europeansocialsurvey.org. For >relevant articles, see Eleutherotypia and Kathimerini [both November 6, >2003].) From okalentz at indiana.edu Mon Jan 26 09:08:14 2004 From: okalentz at indiana.edu (Olga Kalentzidou) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] Greek movies Message-ID: Hello, I would like to locate some distribution centers in the US for modern Greek movies (preferably post-1980s). Would anyone in the list be aware of such resources? Thank you! Olga Kalentzidou *********************************************************************** * * *Olga Kalentzidou, Ph.D. Tel: 812-855-3280 * *Visiting Lecturer E-mail: okalentz@indiana.edu * *Institute for West European Studies Fax: 812-855-7695 * *Ballantine Hall 542 * *Bloomington, Indiana 47405-7103 * * * *********************************************************************** From Yannis_Fakazis/GiP at greeceinprint.com Mon Jan 26 14:42:15 2004 From: Yannis_Fakazis/GiP at greeceinprint.com (Yannis_Fakazis/GiP@greeceinprint.com) Date: Mon Dec 19 08:08:33 2005 Subject: [MGSA-L] Modern Greek language for children Message-ID: An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040126/30bf2ee3/attachment.html From dkatseto at bellatlantic.net Mon Jan 26 03:07:34 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:34 2005 Subject: [MGSA-L] Unorthodox Politics References: <02ef01c3e20f$519df8c0$0b0110ac@vaio> <40128241.19AE4559@bellatlantic.net> <031001c3e3a0$18de4c00$0b0110ac@vaio> Message-ID: <4014F4F5.9956C193@bellatlantic.net> Several key issues and concerns have been addressed in previous discussions in MGSA-L. https://maillists.uci.edu/mailman/public/mgsa-l/2003-October/002410.html https://maillists.uci.edu/mailman/public/mgsa-l/2003-February/001707.html [also, see: Vlasidis, V. & Karakostanoglou V. "Recycling Propaganda: Remarks on Recent Reports on Greece's 'Slav-Macedonian Minority'"] http://www.hri.org/docs/mpadocs/last.html I would like to use this opportunity to reiterate an old question: Is the 'Nova Makedonija' map, which made its debut in FYROM's new History and Geography textbooks during the school year 1992-1993, still in place? http://uranus.ee.auth.gr/new/eng/macedonia/kofos/fig3.html As long as the 'Nova Makedonija' map and the irredentist mentality for an "unredeemed Aegean Macedonia" are abandoned, the road to a lasting rapprochement remains open, something that we all wish and pray for. Respectfully submitted, Christos D. Katsetos P.S. The prominent display, in Mr. Mangovski's web site, of a study claiming a 'sub-saharan origin of the Greeks' and of 'genetic' differences between Macedonians and Greeks is intriguing and open to interpretation http://www.makedonika.org/ This reminds me of an engaging commentary titled 'Fast food Macedonian salad' by Prof Basil Gounaris http://www.macedonian-heritage.gr/Contributions/contr_Gounaris_3.html Slavko Mangovski wrote: > How does a posting to a Greek studies list of an extremely well researched > article written by a Greek make me an anti-Greek is beyond me. The same > applies to my activities related to human rights issues of the Macedonians > in Greece. How that makes me an "fervent anti-Greek" is a mystery known only > to certain people who seemingly refuse to see Greece become a truly > democratic country where all minorites have rights. There are many Greeks > that disagree, however. > > Respectfully, > > Slavko Mangovski > > ----- Original Message ----- > From: "Christos D. Katsetos" > To: > Sent: Saturday, January 24, 2004 9:33 AM > Subject: Re: [MGSA-L] Unorthodox Politics > > > Indeed, one cannot avoid but notice the glaring serendipity! In fact, the > > timing of the posting of this article at MGSA-L by Mr. Slavko Mangovski, a > > professional political activist with a long track record of fervent > anti-Greek > > broadcasting, is both suspect and amusing. Not unwittingly, it coincides > with > > a deepening ecclesiastical crisis in the Former Yugoslav Republic of > Macedonia > > (FYROM) that includes, but is not limited, to the arrest and incarceration > of > > His Eminence the Metropolitan of Veles and Povardarje Kyr. I?ann?s/Jovan > > (Vranisevski), the Exarch of the Serbian Patriarch in FYROM. > > http://www.iwpr.net/index.pl?archive/bcr3/bcr3_200401_477_1_eng.txt > > > > Whilst the underpinnings of this unfortunate ecclesiastical dispute are > beyond > > the scope of this discussion, a joint appeal for the release of Bishop > Jovan > > was issued by the Churches of Serbia and Greece. As shown in the URL > below the > > official appeal by the Church of Greece, albeit steadfast, was made in a > spirit > > of prudence and good will. Under the circumstances, one truly wonders what > > would be the effect of the bishop's detainment on his flock. > > http://www.ecclesia.gr/greek/holysynod/epistoles/skopia_2004.html > > > > As for Mr. Chrysoloras' article in greekworks.com, it is most regrettable > that > > it comes across as blatantly prejudiced and narrow-minded. No doubt, it > takes > > more than a highly opinionated perspective to challenge the fundamentals > of the > > long enduring and deeply entrenched relationship between Orthodox > Christianity > > and Greek identity. An intercalated and unequaled relationship, which > dates > > back to the Byzantine and post-Byzantine/Ottoman periods and is > encapsulated in > > the words of wisdom by the late Professor Sir Steven Runciman: > > > > "The story of the Greeks under Turkish rule is unedifying and melancholy. > Yet, > > in spite of its faults and weaknesses, the Church survived; and so long as > the > > Church survived Hellenism would not die." [Runciman S. _The Fall of > > Constantinople_. Cambridge University Press/Canto edition, 1990, p. 190] > > > > Last but not least, may I suggest that Steven Runciman's classic book "A > Great > > Church in Captivity" may serve as a sober reminder of critical thinking > and > > scholarship, especially for the unwary of medieval and (early) modern > Greek > > history. > > [Runciman, S. _The Great Church in Captivity. A Study of the Patriarchate > of > > Constantinople from the Eve of the Turkish Conquest to the Greek War of > > Independence_. Cambridge University Press, 1985 (ISBN: 0521313104)] > > http://books.cambridge.org/0521313104.htm > > > > Respectfully submitted, > > > > Christos D. Katsetos, MD, PhD, MRCPath > > Research Professor of Pediatrics > > Drexel University College of Medicine; > > Neuropathologist, Section of Neurology > > St. Christopher's Hospital for Children > > Philadelphia, Pennsylvania > > > > > > Slavko Mangovski wrote: > > > > > Greekworks.com > > > > > > Unorthodox Politics > > > The Most Religious Political Culture in Europe > > > > > > By NIKOS CHRYSOLORAS > > > January 15, 2004 > > > http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > > > > > > On November 6, 2003, yet one more European Social Survey was published > and > > > it once again shook Greeksnational self-image as a friendly, hospitable, > > > and tolerant people. According to the survey, Greeks are the loneliest, > > > most insecure, cynical, intolerant, and xenophobic people in Europe. The > > > results came as a surprise to some, but not to those who have been > studying > > > Greek society over the past few years. Although the exact figures of the > > > survey are publicly available on the Web, worth mentioning here are some > of > > > its most shocking statistics. (This comparative survey was conducted > > > throughout the European Union, and a sample of 2,566 people was > interviewed > > > in Greece. The results can be found online at > > > www.ekke.gr/ess and > > > www.europeansocialsurvey.org. For > > > relevant articles, see Eleutherotypia and Kathimerini [both November 6, > > > 2003].) > > > > > > One out of four Greeks is homophobic and believes in some restrictions > on > > > how homosexuals lead their lives. Eight out of ten Greeks believe that > no > > > foreigners, or very few, should be allowed to live in Greece. And, among > > > Europeans, Greeks trust their fellow citizens the least. Greece enjoys > the > > > fruits of Europeanization, with GDP growth twice the EU average, but > feels > > > threatened by Europe. Having the lowest crime rates in the EU, Greece > is, > > > theoretically, among the safest places to live on the continent; Greeks, > > > however, feel insecure, blame foreigners for the lack of law and order, > and > > > mostly trust the police among all institutions. For the first time in > its > > > history, Greece has had a stable democracy for almost three decades, but > > > its citizens are disillusioned with parliament and mistrust politicians. > > > Finally, according to the survey, Greeks are, by far, the most religious > > > people in Europe. > > > > > > Before resorting to a theory of cultural schizophrenia, one should ask > if > > > there is a correlation between the last statistical revelation and the > > > previous ones. My intention here is not to imply that Orthodoxy is to be > > > blamed for all the ills of Greek society. Without a doubt, there are > other > > > important factors that contribute to an intolerant public culture (the > > > Greek media, most obviously, which, for example, never miss a chance to > > > point out the criminal behaviorof Albanian immigrants). However, my main > > > argument here will be that Orthodoxy in Greece is associated with a > > > particular kind of cultural nationalism (Helleno-Christianism) that > defies > > > cultural and social pluralism. > > > > > > Orthodoxy and public culture in Greece > > > Anywhere you look in Greece, the presence of Orthodoxy is remarkable. > For > > > instance, on Serifos (my home island in the Cyclades), which has a > > > population of about 1,000 habitants, there are 117 churches! During > > > religious celebrations on nearby islands, army units are deployed to > honor > > > holy icons. The Greek constitution derives its legitimacy from the Holy > and > > > Consubstantial and Indivisible Trinity.The president of the Greek > republic > > > and the countrys parliamentarians are inaugurated with a religious oath > in > > > the presence of Athenss archbishop, who is also an honorary guest at all > > > official government celebrations. A recent dispute between the Church of > > > Greece and the ecumenical patriarchate over the ecclesiastical regime in > > > parts of northern Greece became a major political issue, in which Greek > > > political parties struggled to keep their neutrality. The construction > of a > > > mosque in Athens has been delayed for decades due to the interference of > > > the Greek church. Greek children are catechised in Orthodox dogma after > the > > > age of eight in public school, and their diplomas state their religion. > > > Until recently, even Greek identity cards stated the holders religion; > and > > > all who have an interest in modern Greece surely know what happened in > 2001 > > > when the Greek government decided that religion should not be included > on > > > citizensofficial identity cards. The Church is also inseparably linked > with > > > numerous Greek cultural activities (festivals to honor local saints), > > > customs (religious fasts), and foods (the Paschal lamb). These are just > > > some examples from an endless list that illustrate the penetration of > > > Orthodox culture into Greek public life. > > > > > > The last census on the religious attachments of Greeks was conducted in > > > 1951. According to it, 96.7 percent of Greeks considered themselves > members > > > of the Greek Orthodox church (see Kallistos Wares The Church: A Time for > > > Transition,in Richard Clogg, editor, Greece in the 1980s). In 1991, a > > > Eurobarometer survey showed that 98.2 percent of Greeks declared > themselves > > > members of the Orthodox church (cited in Yannis Stavrakakis, Religion > and > > > Populism: Reflections on the PoliticisedDiscourse of the Greek Orthodox > > > Church,Hellenic Observatory, Discussion Paper No. 7, European Institute, > > > London School of Economics and Political Science). The 2002 CIA World > > > Factbook places this figure at 98 percent. This trend does not appear to > > > vary significantly when it comes to the younger generation, since a 2002 > > > Eurobarometer survey showed that Greek youths (ages 15-24) are, after > the > > > Irish, the most religious in Europe (the survey was conducted throughout > > > the 15 pre-enlargement EU countries; see > > > > www.eur > > > opa.eu.int/comm/public_opinion/archive/flash_arch.htm > > > ). The last European Social Survey shows that church attendance levels > in > > > Greece are on the rise and among the highest in Europe. Moreover, the > level > > > of those who do not attend church services at all has dropped in the > last > > > few years. > > > > > > Furthermore, legally and politically, Orthodoxy is the established > religion > > > of Greece (Article 3 of the Greek constitution). This has been the case > > > since independence, and even before. The Byzantine empire was an > Orthodox > > > empire. The members of the Greek community in the Ottoman empire were > > > determined by their religion. And the patriarch in Constantinople, who > was > > > the ethnarch of the Romioi, was almost always Greek. Orthodoxy is > generally > > > connected in Greek consciousness with past gloriessuch as Byzantium, > while > > > the Greek language occupies a central role in Orthodox liturgy. During > > > Ottoman rule in the Balkans, the Church not only claimed the role of > > > protector of Christians but that of savior of the Greek language during > > > what is still popularly thought to be the 400 years of slaveryof the > Greek > > > people. When the War of Independence broke out in 1821, the > revolutionaries > > > felt the need to define who would be considered Greek. In the first > article > > > of the first constitutional text of modern Greece, they did so: all > natives > > > [autochthonous] who believe in Christ are Greeks. > > > > > > If one thinks that the identification of Greekness with Orthodoxy is > > > strongest in Greece, however, then s/he has not studied Cyprus. When the > > > first constitution for an independent Cyprus was drafted in the late > 1950s, > > > the British (and everyone else involved, including the local population, > > > Greece, and Turkey) considered it natural to delineate membership in one > of > > > the two main ethnicities of the island according to religious criteria: > > > that is, whoever was Orthodox was a Greek and whoever was Muslim was a > > > Turk. Ethnicity, nationhood, citizenship, and religion were thus > conflated, > > > with disastrous consequences for the island. Later, the archbishop of > the > > > Church of Cyprus became president of the Cypriot republic, and was > referred > > > to as ethnarch. > > > > > > The identification of Orthodoxy with Greekness did not wither away with > > > time. Orthodoxy is still the established religion in Greece, in every > sense > > > of the word. In the words of former president K?nstantinos Karamanl?s, > in a > > > speech given in 1981 while he was still in office: The nation and > > > Orthodoxy&have become in the Greek conscience virtually synonymous > > > concepts, which together constitute our Helleno-Christian > > > civilization(cited in Kallistos Ware, op. cit.). > > > > > > Explaining the identification of Greekness with Orthodoxy > > > It is evident, from the above, that the influence of Orthodoxy on Greek > > > public culture has been profound. Given this historical reality, it is > not > > > surprising that being Orthodox is considered a necessary prerequisite to > > > being Greek. This equivalence among religious, cultural, and national > > > identities has been, to a great extent, enforced by the state, on > purpose > > > or not. When I use the term, state, here, by the way, I include the > > > Byzantine and Ottoman empires as well as the modern Greek state. Indeed, > at > > > the time of its founding, the modern Greek state made considerable > efforts > > > to place ecclesiastical authority under the direct control of the newly > > > founded Greek kingdom, and it declared the Church of Greece > autocephalous > > > from the ecumenical patriarchate of Constantinople in 1833. > > > > > > Many authors have commented on the Bavarian regimes attempt to organize > the > > > Church of Greece on a Protestant model.Be that as it may, I would argue > > > that the legal arrangements of that period affected the subsequent > > > political culture of the Greek church in a controversial manner and > might, > > > in part, explain why the Church remains a nationalist institution today. > > > Despite the fact that the legal status of semi-separationhas been widely > > > perceived as a progressive measure that restricted theocratic > aspirations > > > on the part of Church officials and admirers, the recent confrontations > > > between Church and state in Greece can be seen, at least partially, as > the > > > result of the Churchs legal status. The legal regime of 1833 in essence > > > legitimized the intertwining of secular and ecclesiastical authorities. > It > > > also assigned the Church an ethnarchicrole (this is particularly evident > in > > > the Greek educational curriculum). Because of its status as the > established > > > religion, the Orthodox church was also able to use state resources to > > > secure its influence over the Greek people. Contemporary Church policy > can > > > be perceived as an attempt by the Church to protect the role assigned to > it > > > during the nation-building period, despite the fact that the Churchs > > > original reactions to this role were negative (and suppressed, sometimes > > > violently, by the Bavarian regime). > > > > > > Furthermore, within a subsequent context of ineffective bureaucratic > > > politics and problematic functioning of Western-type institutions, the > > > Church remained one of the few reliable institutions with which the > Greek > > > people could identify. Besides, the Greek church is probably the only > > > pre-modern institution in Greece to survive in the modern era. This fact > is > > > extremely important for the analysis of Greek nationalism. National > > > identities might be modern phenomena, but they are constructed through > the > > > restructuring of preexisting, and pre-modern, cultural material > (churches, > > > religions, armies, states, customs, institutions, ideologies, etc.). In > > > this respect, Orthodoxy has remained the primary cultural material from > > > which Greek national identity is constructed. This explains the > universal > > > and cross-class appeal of the Orthodox way of lifeamong Greeks. Even the > > > Greek left has (almost) never been unequivocally hostile to the Greek > > > church. EAM (the communist-controlled Greek resistance during the Second > > > World War) advertised an Orthodox bishop as its spiritual leader. > > > Furthermore, Greek intellectuals and artists who are generally > considered > > > as belonging to the left (K?stas Zourar?s, Dionys?s Savopoulos) > subscribe > > > to the Helleno-Orthodox dogma. > > > > > > In other words, the Church has acted throughout the course of modern > Greek > > > history as both a secular political institution and as an ideological > > > mechanism, and these two elements have been gradually converted to the > > > values of Greek nationalism as the Church itself has assumed the role of > a > > > national religion. Given that both agents and institutions hold > relatively > > > stable identities, the Church is finding it difficult to confine itself > to > > > a lesser political role. It has thus reacted immediately to secularizing > > > measures, and successfully continues to manufacture nationalism today. > When > > > faced with secularizing attempts on the part of the Greek state, the > Church > > > portrays itself as a betrayed wife(to use Stavros Zoumboulak?ss metaphor > in > > > his book, O Theos st?n Pol?): the Church supported the state as long as > it > > > was needed but is then cast aside as soon as it is considered > unnecessary. > > > > > > These feelings of frustration and defensiveness have been expressed > during > > > the last five years by a charismatic personality. Despite the various > > > structural reasons described above for Orthodox nationalism, the > importance > > > of personal charisma should not be underestimated. The archbishop of > Athens > > > and all Greece, His Beatitude Christodoulos, is a successful demagogue > who > > > has drawn the medias attention and become very popular with the people. > His > > > nationalist political discourse, arguing for the uniqueness and > superiority > > > of the Greeks, has filled the gap on the extreme right that was created > by > > > New Democracys move closer to the center. > > > > > > Christodouloss political discourse constructs an antagonistic climate > > > between the Greek peopleand its enemies, which, according to him, are > > > everywhere: Muslims, Jews, Americans, the Vatican, Turks, the EU, > > > intellectuals, and even conscientious objectors (that is, Jehovahs > > > Witnesses). Within this hostile climate, in which Hellenism is depicted > as > > > an endangered culture,the Church portrays itself as the only political > and > > > spiritual agent able to carry out the messianic role of saving Greek > > > tradition from assimilation into a global culture. Christodouloss > political > > > positions, as presented in his Apo ch?ma kai ourano (From Earth and > Sky), > > > can be summarized as two demands: first, in order to combat the ethical > > > decay of modern Greek society, the social role of the Church should be > > > protected and enhanced; second, in order to contain the Muslim Axisin > the > > > Balkans, Greece should pioneer the establishment of an Orthodox Axisin > the > > > region. > > > > > > Indeed, the presumed ability of Orthodoxy to construct boundaries > between > > > Greeks and barbarianshas been a central reason for its use as a nodal > > > characteristic of Greek nationalism in the first place. > > > Helleno-Christianism has been so successful because it has established > an > > > antagonistic relationship between Greek identity and its constitutive > > > outsidesthe Ottoman empire/Turkey, the surrounding Slavic and Balkan > > > populations, and Europe while other forms of nationalism that emphasized > > > the religious element of Greek identity were unable to offer adequate > > > grounding for a firm distinction between Greeks and the other Orthodox > > > populations of the Ottoman empire. The Helleno-Christian thesis has > managed > > > to do so by emphasizing the Greek aspect of Orthodox identity. On the > other > > > hand, purely Hellenizedconceptions of nationhood were unable to > communicate > > > with the masses that actually constituted the nascent (or developing) > Greek > > > nation. These masses were divided into ethnically and linguistically > > > fragmented groups, very few of which could understand the language of > Plato > > > despite the fact that they were mostly using Greek dialects. Therefore, > > > Orthodoxy was a cultural resource into which these groups could easily > tap > > > (at least more easily at that point than with ancient Greece). > > > > > > In contemporary Greece, the attachment of Greeks to Orthodox dogma as > well > > > as to the person of Athenss archbishop make Christodouloss views > extremely > > > popular at the same time that they foster a dangerous and intolerant > social > > > climate. The present populist political discourse of the Greek church > > > signifies a structural change in Greek politics, whereby the Church has > > > effectively emancipated itself from the political influence of the state > > > and assumed the role of an autonomous political agent. Within this > climate > > > of antagonism between Church and state, a new series of competing > > > nationalist doctrines have developed, and indeed provoked a debate, over > > > the renegotiationof Greek national identity. However, religious > nationalism > > > remains the hegemonic form of nationalist ideology in Greek political > > > culture and public discourse. Instead of a weakening of religious > > > nationalism in Greece, we can empirically observe a revival of > > > Helleno-Christian ideas (among political parties, intellectual elites, > and > > > the Church) in the face of liberal globalization. > > > > > > The influence of Orthodoxy in Greek public culture evidenced in the last > > > European Social Survey is problematic, as it has fostered, to some > extent, > > > intolerance of sexual, religious, and ethnic differences. The continuous > > > waves of immigration from other southeastern European countries to > Greece > > > have created a social climate of cultural diversity; however, these new > > > religious, ethnic, linguistic, and cultural minorities which have been > > > added to the existing ones in Greece find it difficult to integrate into > a > > > resistant society of Greek Orthodox Christians. Moreover, the tension > > > between the traditionalist discourse of the Church, the so-called > > > neo-Orthodox theories of some intellectuals, and the pro-Western > policies > > > of the S?mit?s government have created cultural and political friction > > > within Greek society. Outcomes of the present identity conflict(which, > one > > > can argue, has been a lasting feature of Greek politics since > independence) > > > will almost certainly affect the countrys future. > > > > > > The tragic side-effects of Helleno-Christianism in Cyprus are, more or > > > less, well-known. The failure to construct a Cypriot national identity > to > > > replace the existing ethno-religiousones toward the end of British rule > > > played a crucial role in the outbreak of civil unrest, ethnic > > > fragmentation, and the countrys subsequent division. Although the > situation > > > in Greece is much different, this does not change the fact that we > Greeks > > > should learn lessons from Cyprus and work to find ways to build a civic > > > national identity in Greece, which will replace ethno-religious, > xenophobic > > > nationalism. The Damoclean sword of civil unrest and social > fragmentation > > > will hang over contemporary Greek society as long the equivalence among > > > citizenship, nationhood, and Orthodoxy exists. > > > > > > Nikos Chrysoloras is a doctoral researcher at the department of > government > > > and the Hellenic observatory at the London School of Economics and > > > Political Science (LSE). He specializes in nationalism studies and > > > political theory. > > > > > > _______________________________________________ > > > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l > > > > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l From C.Buhayer at westminster.ac.uk Tue Jan 27 09:11:50 2004 From: C.Buhayer at westminster.ac.uk (C.Buhayer@westminster.ac.uk) Date: Mon Dec 19 08:08:34 2005 Subject: [MGSA-L] Mak Map & Gk education In-Reply-To: <4014F4F5.9956C193@bellatlantic.net> Message-ID: <40169BD5.28584.8E1366@localhost> Re: Greater Macedonia Map. Thankfully, things are never what they seem. In the early 1990s I was attending the open air, annual meeting of 'Egejski Makedonci' (Aegean Macedonians) near Bitola (Monastiri). There I came across the historian Todor Simovski (RIP) minding a stand of his maps and books. He was the creator of the controvertial map of Greater Macedonia that was so popular at the time. My Makedonski was too limited for the meaty arguments I anticipated, so we spoke in Greek (he knew it like a native in all its political subtleties). I argued that his map and the way he had arranged the border demarcations called for the unification of the so-called geographical Macedonia. He did not agree. The conversation covered many aspects of the recent history of the region and personal experiences. The mountain air was envigorating, sausages over the fire, Macedonian music murmured in the background and the stage was being prepared for Topurkovski to speak. Meanwhile, a small group of Greek civil war, Makedonci refugees had gathered. At one point I asked Todor how he felt towards the native Makedonci inhabitants of the Republic. He answered with words to the effect that, 'we run circles round them'. Smiles of satisfaction from the others indicated that they agreed. I asked, why?! He looked at me surprised, 'Ma, emeis exoume eliniki paidia!' (But, we have a Greek upbringing/education). I subsequently saw Todor at least once a year in Skopje until he passed away in the late 90s. It was a pleasure and an education to talk to him and, occasionally, to disagree with him. He was a living example that tough experiences and strong feelings towards an issue need not cloud a man's thinking. There was discipline in his thinking. He never uttered generalities against the Greeks, not did he confuse the actions of some with the entire population. It may be that his example is not easy to follow for a handful of his fellow Makedonci. He also seemed to mistrust the 'paidia' of western academics - but not in a personal way. Constantine Buhayer From dkatseto at bellatlantic.net Mon Jan 26 22:14:30 2004 From: dkatseto at bellatlantic.net (Christos D. Katsetos) Date: Mon Dec 19 08:08:34 2005 Subject: [MGSA-L] Mak Map & Gk education References: <40169BD5.28584.8E1366@localhost> Message-ID: <401601C5.51605613@bellatlantic.net> C.Buhayer@westminster.ac.uk wrote: > Re: Greater Macedonia Map. > > [snip] > > The mountain air was envigorating, sausages over the fire, > Macedonian music murmured in the background and the stage was > being prepared for Topurkovski to speak. Meanwhile, a small group > of Greek civil war, Makedonci refugees had gathered. At one point I > asked Todor how he felt towards the native Makedonci inhabitants of > the Republic. > He answered with words to the effect that, 'we run circles round > them'. Smiles of satisfaction from the others indicated that they > agreed. > I asked, why?! > He looked at me surprised, 'Ma, emeis exoume eliniki paidia!' (But, > we have a Greek upbringing/education). > There are noteworthy examples of intellectuals promoting the Bulgarian cause within the geographical region of Macedonia during the XIX century, who used Greek for their literary works. Grigor Stavrev Prlichev is a case in point [Matalas P., _ Eqnos kai Orqodoxia. Oi peripeteies mias sceshs. Apo to <> sto Boulgariko Scisma _. Panepisthmiakes Ekdoseis Krhths. Hrakleio, 2002]. According to K?nstantinos Paparr?gopoulos, the foremost Greek romantic historian of the XIX century, the Greek language was "... taught, comprehended, and spoken in Bulgaria and Slavic areas, mainly amongst the higher classes, as is in the purely Hellenic areas." [Paparr?gopoulos K. <>. Le Spectateur de l'Orient, Vol. I, 26 Aug/7 Sep., 1853, pp. 5-6] Christos D. Katsetos > > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040127/75c095f4/attachment.html From rolandmo at pacbell.net Wed Jan 28 14:54:00 2004 From: rolandmo at pacbell.net (Roland Moore) Date: Mon Dec 19 08:08:34 2005 Subject: [MGSA-L] Query: ANTI back issues? Message-ID: <20040128225400.12451.qmail@web80212.mail.yahoo.com> John O. Iatrides writes: I would appreciate hearing from anyone who has the ANTI issues for June-August 1977, or knows where I could locate them. John O. Iatrides -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040128/255bbfe9/attachment.html From LYNGOS at aol.com Wed Jan 28 11:25:30 2004 From: LYNGOS at aol.com (LYNGOS@aol.com) Date: Mon Dec 19 08:08:34 2005 Subject: [MGSA-L] Re: Hellenic Jews Message-ID: For fair use only: http://www.mpa.gr/article.html?doc_id=430368 THE JEWISH COMMUNITY IN THESSALONIKI HONORED THE GREEK JEWS KILLED IN NAZI CONCENTRATION CAMPS Thessaloniki, 28 January 2004 (19:04 UTC+2) The Jewish Community in Thessaloniki honored the memory of the Greek Jews killed in Nazi concentration camps during WWII on the occasion of the Greek Jews Memorial Day. Wreaths were laid at the Jewish Holocaust Monument this morning by US Ambassador to Athens Thomas Miller, Nobel Prize laureate Elie Wiesel, Prefect of Thessaloniki Panagiotis Psomiadis, Parliament Deputy Sotiris Kouvelas representing the right-wing main opposition party of New Democracy, City Councillor Theodoros Aspasidis representing the Mayor of Thessaloniki, Central Jewish Council President Moisis Konstantinidis, the German Ambassador and the General Consuls of France and Russia. In an event held afterwards at the amphitheater of the Byzantine Instruments Museum Elie Wiesel, who received a Nobel Prize in 1986, was the main speaker. He stated that he is deeply moved because he is in Thessaloniki as most of the Greek Jews killed in Nazi concentration camps came from the city. He underlined that he met many Jews from Thessaloniki in the concentration camps where he was held himself and his family. Mr. Wiesel referred to the importance of the adoption by the Greek Parliament of January 27 as Greek Jews Martyrs and Heroes of the Holocaust Day. He also stressed that it is unfair the fact that the role of the Greek Jews in the resistance is not mentioned in the history books, adding that he felt it was his duty to refer to them in his books. Mr. Wiesel expressed the belief that soon a solution will be reached in the peace problem in Israel. Thessaloniki Jewish Community President David Saltiel declared Mr. Wiesel honorary member of the community. http://www.mpa.gr/article.html?doc_id=430359 THE HOLOCAUST OF THE THESSALONIKI JEWS Thessaloniki, 28 January 2004 (18:21 UTC+2) The people of Thessaloniki remember and honor the holocaust of hundreds of thousands of Greek Jews by the Nazi Germans sixty years ago. They keep alive the memory of those persecuted and tortured, they remember the confiscation of property, the destruction of libraries and businesses, stated among others Prefect of Thessaloniki Panagiotis Psomiadis speaking in a memorial on the holocaust of the Greek Jews organized by the Jewish Community in Thessaloniki. Mr. Psomiadis, referring to the stance of the rest of the Greeks toward the Greek Jews, pointed out the moving intervention undertaken by Archbishop Damaskinos together with 29 presidents of associations and organizations, saying that it was not totally successful but it displayed the strong reaction of the people of Thessaloniki, while all the victims of the holocaust were distinguished members of the local community. http://www.mpa.gr/article.html?doc_id=430216 ELIE WIESEL IN THESSALONIKI FOR HOLOCAUST MEMORIAL Thessaloniki, 28 January 2004 (12:19 UTC+2) Events for January 27, which has been instituted by the Greek state as the Memorial Day for the Greek Jewish Martyrs and Heroes of the Holocaust, have been programmed by the Jewish Community of Thessaloniki. In the framework of the events, representatives of the Jewish Community will lay wreaths at the Monument of the Holocaust today at 11:30 am. The ceremony will also be attended by Peace Nobel Laureate Elie Wiesel, who will then hold a speech (12:30pm) at the conference center of Pireos Bank in Ladadika. Regards to all..............L. George Sofoklis Tsapanos "Vlachs, the autochthonous of the Hellenic peninsula". -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040128/916d13b3/attachment.html From AKarpathak at aol.com Wed Jan 28 10:10:14 2004 From: AKarpathak at aol.com (AKarpathak@aol.com) Date: Mon Dec 19 08:08:34 2005 Subject: [MGSA-L] Unorthodox Politics Message-ID: Why do people feel compelled to respond to the EDITORIAL in Greekworks.com??? A question on this actually: was anyone successful in accessing the data of the survey? I got as far as the orgs & survey main pages but couldn't access anything else--questionnaire or data, etc. Are others being timed out as well or are the sites still not up? Anna K. In a message dated 1/26/2004 5:42:04 PM Eastern Standard Time, despoina@atp.gr writes: Personally, I always find such surveys simplistic and not based on an in-depth study of Greek society, especially in comparison with other European countries. For example, in the Greek media migrants are represented as coming to Greece to "seek a better future" and there is a level of empathy with the migrant/refugee experience. In the UK, on the other hand, they are represented in the media as "swamping Britain, coming here to sponge off our welfare state, be a burden on the British taxpayer". Asylum seekers in particular are seen as lying opportunists. Latest UK government proposals are to remove the children of immigrants who are waiting to see whether their residency applications are to be accepted or rejected and to put them in state custody. In Greece, this would be seen as inhuman. The British Internal Affairs Minister Home Secretary) is also encouraging immigrants to stop speaking in their native language to their children at home, but to speak only in English. Another difference is in the way the entry of immigrants into the country is represented. In Greece, if a boat full of illegal immigrants crash-lands on some island, then local people will often collect food and warm clothes to take to the immigrants, and their story will be covered sentimentally in the media. In Britain, however, if 50 dead Chinese are found in the back of a lorry, then this isn't represented as a sad tale of people so poverty struck look what desperate measures they have to take to survive, but a "moral panic" is struck up, and the population lives in horror of being flooded by the thousands of evil illegal immigrants who are sneaking into the country. In terms of media coverage, you won't find anything as appalling, bigoted and extremist in Greece as you would find in wide-selling British newspapers such as the "Daily Mail" or the "Daily Express", which have enormous influence on public thinking and hence on government policy. The difference, I believe, lies in the fact that immigration is a relatively recent phenomenon in Greece and public discourse has not yet been sensitised to the issues. A British person may hate immigrants, but because there has been so much debate around the issue for several decades now, they are automatically aware that they should respond to questions about their attitudes towards immigrants in a more "sensitive" and "reasonable" way. As for the established state religion, ever wondered why there is so much fuss around whether Charles marries Camilla or what really happened to Diana? Because in Britain, the Head of State (the monarch, in Greece the President) is also the Head of the Church of England. The Head of State cannot therefore be divorced or married to a divorced person. Nor can the Head of State be Catholic or married to a Catholic - or anything but Anglican, I believe. Pretty discriminatory, in my opinion. best, Despina Christodoulou At 19:10 -0500 23-01-04, Slavko Mangovski wrote: >Greekworks.com > >Unorthodox Politics >The Most Religious Political Culture in Europe > >By NIKOS CHRYSOLORAS >January 15, 2004 >http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > >On November 6, 2003, yet one more European Social Survey was published and >it once again shook Greeksnational self-image as a friendly, hospitable, >and tolerant people. According to the survey, Greeks are the loneliest, >most insecure, cynical, intolerant, and xenophobic people in Europe. The >results came as a surprise to some, but not to those who have been studying >Greek society over the past few years. Although the exact figures of the >survey are publicly available on the Web, worth mentioning here are some of >its most shocking statistics. (This comparative survey was conducted >throughout the European Union, and a sample of 2,566 people was interviewed >in Greece. The results can be found online at >www.ekke.gr/ess and >www.europeansocialsurvey.org. For >relevant articles, see Eleutherotypia and Kathimerini [both November 6, >2003].) _______________________________________________ List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040128/3548c180/attachment.html From keeley at Princeton.EDU Wed Jan 28 06:33:37 2004 From: keeley at Princeton.EDU (Edmund Keeley) Date: Mon Dec 19 08:08:34 2005 Subject: [MGSA-L] Re: MGSA-L digest, Vol 1 #679 - 7 msgs References: <20040127200017.5440.22894.Mailman@maillists.nac.uci.edu> Message-ID: <4017C841.C91B4FBA@princeton.edu> Dear MGSA website, As I e-mailed Mr. Sigalos, the Keeley-Sherrard version of Elytis' Axion Esti is still in print in this country at the University of Pittsburgh Press in an English-only paperback edition. Edmund Keeley mgsa-l-request@uci.edu wrote: > Send MGSA-L mailing list submissions to > mgsa-l@uci.edu > > To subscribe or unsubscribe via the World Wide Web, visit > https://maillists.uci.edu/mailman/listinfo/mgsa-l > or, via email, send a message with subject or body 'help' to > mgsa-l-request@uci.edu > > You can reach the person managing the list at > mgsa-l-admin@uci.edu > > When replying, please edit your Subject line so it is more specific > than "Re: Contents of MGSA-L digest..." > > > ---------------------------------------------------------------- > Today's Topics: > > 1. Modern Greek language for children (George Paganelis) > 2. Sigalos request re Elytis in Engl. (philippd) > 3. Re: Unorthodox Politics (Despina Christodoulou) > 4. Greek movies (Olga Kalentzidou) > 5. Re: Modern Greek language for children (Yannis_Fakazis/GiP@greeceinprint.com) > 6. Re: Unorthodox Politics (Christos D. Katsetos) > 7. Mak Map & Gk education (C.Buhayer@westminster.ac.uk) > > ---------------------------------------------------------------- > > Subject: [MGSA-L] Modern Greek language for children > Date: Mon, 26 Jan 2004 13:06:13 -0800 > From: George Paganelis > To: "'mgsa-l@uci.edu'" > > Greetings, > > Can anyone recommend any juvenile-oriented materials in English for learning > Modern Greek, especially multi-level series spanning younger grades up > through high school? I would appreciate any suggestions. > > > George I. Paganelis > > > ------------------------------- > George I. Paganelis > Curator, Tsakopoulos Hellenic Collection > California State University, Sacramento > 2000 State University Dr. East > Sacramento, CA 95819-6039 > Ph: (916) 278-4361 * Fax: (916) 278-5917 > paganelis@csus.edu > > > ---------------------------------------------------------------- > > Subject: [MGSA-L] Sigalos request re Elytis in Engl. > Date: Mon, 26 Jan 2004 15:31:10 -0500 > From: philippd > To: mgsa-l@uci.edu > CC: E.Sigalos@arch.leidenuniv.nl > > Dear Mr. Sigalos, > Can('t) you get access to the following book in a neighbouring library or > bookstore? > > Odysseus Elytis. The Collected Poems of Odysseus Elytis. Translated by > Jeffrey Carson and Nikos Sarris. Introduction and Notes by Jeffrey > Carson. Baltimore, Md., and London: The John Hopkins University Press, > 1997. xlii, 595 p > > Info. from the _Census of Modern Greek Literature Update (1988-2000)_ > under preparation by Dia M.L. Philippides and Wim F. Bakker. > > Cordially, Dia Philippides (Dia.Philippides@bc.edu) > PS I would expect that the Univ of Amsterdam (Central or Byz-NG Institute > Library) would have the Keeley-Sherrard translation. If you find the/an > English tr. on the Web, please let me know. > > > >----- Forwarded Message ----- > >From: "Sigalos, E." > >To: mgsa-l-admin > >Subject: [MGSA-L] Translation of To Axion Esti? > > > >Hello, > > > >I am looking for a translation in English of the Poem "Tis dikaiosynis > >ilie > >noite" in To Axion Esti of Elytis. Here in the UK the translation is > >out of > >print (that is the Keeney and Savidis). I was wondering wether somebody > >could forward it to me via e-mail with the bibliographical information. > > > >Thanking you for your help. > > > >Kind Regards > > > >Lefteris Sigalos > > > > > > Dia Philippides > Prof. of Classical Studies > Boston College > 140 Commonwealth Ave. > Chestnut Hill, MA 02467, USA > tel. (001)-617-552-3664; fax (001)-617-552-6974 > e-mail: Dia.Philippides@bc.edu > > > ---------------------------------------------------------------- > > Subject: Re: [MGSA-L] Unorthodox Politics > Date: Sun, 25 Jan 2004 19:50:24 +0200 > From: Despina Christodoulou > To: "Slavko Mangovski" > CC: > References: <02ef01c3e20f$519df8c0$0b0110ac@vaio> > > Personally, I always find such surveys simplistic and not based on an > in-depth study of Greek society, especially in comparison with other > European countries. For example, in the Greek media migrants are > represented as coming to Greece to "seek a better future" and there > is a level of empathy with the migrant/refugee experience. In the UK, > on the other hand, they are represented in the media as "swamping > Britain, coming here to sponge off our welfare state, be a burden on > the British taxpayer". Asylum seekers in particular are seen as lying > opportunists. Latest UK government proposals are to remove the > children of immigrants who are waiting to see whether their residency > applications are to be accepted or rejected and to put them in state > custody. In Greece, this would be seen as inhuman. The British > Internal Affairs Minister Home Secretary) is also encouraging > immigrants to stop speaking in their native language to their > children at home, but to speak only in English. > > Another difference is in the way the entry of immigrants into the > country is represented. In Greece, if a boat full of illegal > immigrants crash-lands on some island, then local people will often > collect food and warm clothes to take to the immigrants, and their > story will be covered sentimentally in the media. In Britain, > however, if 50 dead Chinese are found in the back of a lorry, then > this isn't represented as a sad tale of people so poverty struck look > what desperate measures they have to take to survive, but a "moral > panic" is struck up, and the population lives in horror of being > flooded by the thousands of evil illegal immigrants who are sneaking > into the country. > > In terms of media coverage, you won't find anything as appalling, > bigoted and extremist in Greece as you would find in wide-selling > British newspapers such as the "Daily Mail" or the "Daily Express", > which have enormous influence on public thinking and hence on > government policy. > > The difference, I believe, lies in the fact that immigration is a > relatively recent phenomenon in Greece and public discourse has not > yet been sensitised to the issues. A British person may hate > immigrants, but because there has been so much debate around the > issue for several decades now, they are automatically aware that they > should respond to questions about their attitudes towards immigrants > in a more "sensitive" and "reasonable" way. > > As for the established state religion, ever wondered why there is so > much fuss around whether Charles marries Camilla or what really > happened to Diana? Because in Britain, the Head of State (the > monarch, in Greece the President) is also the Head of the Church of > England. The Head of State cannot therefore be divorced or married to > a divorced person. Nor can the Head of State be Catholic or married > to a Catholic - or anything but Anglican, I believe. Pretty > discriminatory, in my opinion. > > best, > Despina Christodoulou > > At 19:10 -0500 23-01-04, Slavko Mangovski wrote: > >Greekworks.com > > > >Unorthodox Politics > >The Most Religious Political Culture in Europe > > > >By NIKOS CHRYSOLORAS > >January 15, 2004 > >http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > > > >On November 6, 2003, yet one more European Social Survey was published and > >it once again shook Greeksnational self-image as a friendly, hospitable, > >and tolerant people. According to the survey, Greeks are the loneliest, > >most insecure, cynical, intolerant, and xenophobic people in Europe. The > >results came as a surprise to some, but not to those who have been studying > >Greek society over the past few years. Although the exact figures of the > >survey are publicly available on the Web, worth mentioning here are some of > >its most shocking statistics. (This comparative survey was conducted > >throughout the European Union, and a sample of 2,566 people was interviewed > >in Greece. The results can be found online at > >www.ekke.gr/ess and > >www.europeansocialsurvey.org. For > >relevant articles, see Eleutherotypia and Kathimerini [both November 6, > >2003].) > > ---------------------------------------------------------------- > > Subject: [MGSA-L] Greek movies > Date: Mon, 26 Jan 2004 12:08:14 -0500 (EST) > From: Olga Kalentzidou > To: mgsa-l@uci.edu > > Hello, > > I would like to locate some distribution centers in the US for modern > Greek movies (preferably post-1980s). Would anyone in the list be aware > of such resources? > > Thank you! > > Olga Kalentzidou > > *********************************************************************** > * * > *Olga Kalentzidou, Ph.D. Tel: 812-855-3280 * > *Visiting Lecturer E-mail: okalentz@indiana.edu * > *Institute for West European Studies Fax: 812-855-7695 * > *Ballantine Hall 542 * > *Bloomington, Indiana 47405-7103 * > * * > *********************************************************************** > > > ---------------------------------------------------------------- > > Subject: Re: [MGSA-L] Modern Greek language for children > Date: Mon, 26 Jan 2004 17:42:15 -0500 > From: Yannis_Fakazis/GiP@greeceinprint.com > To: George Paganelis > CC: "'mgsa-l@uci.edu'" The most popular course for > teaching Greek as a second language for children is the PES TO > ELLHNIKA (Say It in GreeK) series. It is used by over 200 schools in > North America, Europe and Australia. It consists of six textbooks, one > for each grade. For each grade there is also a workbook, an audio > cassete, and a vocabulary. The vocabularies are available in several > languages.You may order the book " on line from www.greeceinprint.com > or by contacting our office. If you require further assistance please > do not hesitate to contact me. > > Alexandra Laios > Greece In Print > 262 Rivervale Road > River Vale, NJ 07675 > Tel: 201-666-7374 > Fax: 201-664-3402 > E-mail: info@greeceinprint.com > > ---------------------------------------------------------------- > > Subject: Re: [MGSA-L] Unorthodox Politics > Date: Mon, 26 Jan 2004 19:07:34 +0800 > From: "Christos D. Katsetos" > To: Mgsa-l@uci.edu > > eferences: <02ef01c3e20f$519df8c0$0b0110ac@vaio> <40128241.19AE4559@bellatlantic.net> <031001c3e3a0$18de4c00$0b0110ac@vaio> > > Several key issues and concerns have been addressed in previous discussions in > MGSA-L. > https://maillists.uci.edu/mailman/public/mgsa-l/2003-October/002410.html > https://maillists.uci.edu/mailman/public/mgsa-l/2003-February/001707.html > [also, see: Vlasidis, V. & Karakostanoglou V. "Recycling Propaganda: Remarks > on Recent Reports on Greece's 'Slav-Macedonian Minority'"] > http://www.hri.org/docs/mpadocs/last.html > > I would like to use this opportunity to reiterate an old question: Is the 'Nova > Makedonija' map, which made its debut in FYROM's new History and Geography > textbooks during the school year 1992-1993, still in place? > http://uranus.ee.auth.gr/new/eng/macedonia/kofos/fig3.html > > As long as the 'Nova Makedonija' map and the irredentist mentality for an > "unredeemed Aegean Macedonia" are abandoned, the road to a lasting > rapprochement remains open, something that we all wish and pray for. > > Respectfully submitted, > > Christos D. Katsetos > > P.S. The prominent display, in Mr. Mangovski's web site, of a study claiming a > 'sub-saharan origin of the Greeks' and of 'genetic' differences between > Macedonians and Greeks is intriguing and open to interpretation > http://www.makedonika.org/ This reminds me of an engaging commentary titled > 'Fast food Macedonian salad' by Prof Basil Gounaris > http://www.macedonian-heritage.gr/Contributions/contr_Gounaris_3.html > > Slavko Mangovski wrote: > > > How does a posting to a Greek studies list of an extremely well researched > > article written by a Greek make me an anti-Greek is beyond me. The same > > applies to my activities related to human rights issues of the Macedonians > > in Greece. How that makes me an "fervent anti-Greek" is a mystery known only > > to certain people who seemingly refuse to see Greece become a truly > > democratic country where all minorites have rights. There are many Greeks > > that disagree, however. > > > > Respectfully, > > > > Slavko Mangovski > > > > ----- Original Message ----- > > From: "Christos D. Katsetos" > > To: > > Sent: Saturday, January 24, 2004 9:33 AM > > Subject: Re: [MGSA-L] Unorthodox Politics > > > > > Indeed, one cannot avoid but notice the glaring serendipity! In fact, the > > > timing of the posting of this article at MGSA-L by Mr. Slavko Mangovski, a > > > professional political activist with a long track record of fervent > > anti-Greek > > > broadcasting, is both suspect and amusing. Not unwittingly, it coincides > > with > > > a deepening ecclesiastical crisis in the Former Yugoslav Republic of > > Macedonia > > > (FYROM) that includes, but is not limited, to the arrest and incarceration > > of > > > His Eminence the Metropolitan of Veles and Povardarje Kyr. I?ann?s/Jovan > > > (Vranisevski), the Exarch of the Serbian Patriarch in FYROM. > > > http://www.iwpr.net/index.pl?archive/bcr3/bcr3_200401_477_1_eng.txt > > > > > > Whilst the underpinnings of this unfortunate ecclesiastical dispute are > > beyond > > > the scope of this discussion, a joint appeal for the release of Bishop > > Jovan > > > was issued by the Churches of Serbia and Greece. As shown in the URL > > below the > > > official appeal by the Church of Greece, albeit steadfast, was made in a > > spirit > > > of prudence and good will. Under the circumstances, one truly wonders what > > > would be the effect of the bishop's detainment on his flock. > > > http://www.ecclesia.gr/greek/holysynod/epistoles/skopia_2004.html > > > > > > As for Mr. Chrysoloras' article in greekworks.com, it is most regrettable > > that > > > it comes across as blatantly prejudiced and narrow-minded. No doubt, it > > takes > > > more than a highly opinionated perspective to challenge the fundamentals > > of the > > > long enduring and deeply entrenched relationship between Orthodox > > Christianity > > > and Greek identity. An intercalated and unequaled relationship, which > > dates > > > back to the Byzantine and post-Byzantine/Ottoman periods and is > > encapsulated in > > > the words of wisdom by the late Professor Sir Steven Runciman: > > > > > > "The story of the Greeks under Turkish rule is unedifying and melancholy. > > Yet, > > > in spite of its faults and weaknesses, the Church survived; and so long as > > the > > > Church survived Hellenism would not die." [Runciman S. _The Fall of > > > Constantinople_. Cambridge University Press/Canto edition, 1990, p. 190] > > > > > > Last but not least, may I suggest that Steven Runciman's classic book "A > > Great > > > Church in Captivity" may serve as a sober reminder of critical thinking > > and > > > scholarship, especially for the unwary of medieval and (early) modern > > Greek > > > history. > > > [Runciman, S. _The Great Church in Captivity. A Study of the Patriarchate > > of > > > Constantinople from the Eve of the Turkish Conquest to the Greek War of > > > Independence_. Cambridge University Press, 1985 (ISBN: 0521313104)] > > > http://books.cambridge.org/0521313104.htm > > > > > > Respectfully submitted, > > > > > > Christos D. Katsetos, MD, PhD, MRCPath > > > Research Professor of Pediatrics > > > Drexel University College of Medicine; > > > Neuropathologist, Section of Neurology > > > St. Christopher's Hospital for Children > > > Philadelphia, Pennsylvania > > > > > > > > > Slavko Mangovski wrote: > > > > > > > Greekworks.com > > > > > > > > Unorthodox Politics > > > > The Most Religious Political Culture in Europe > > > > > > > > By NIKOS CHRYSOLORAS > > > > January 15, 2004 > > > > http://www.greekworks.com/english/balkans/2004/0115_chrysolaris.asp > > > > > > > > On November 6, 2003, yet one more European Social Survey was published > > and > > > > it once again shook Greeksnational self-image as a friendly, hospitable, > > > > and tolerant people. According to the survey, Greeks are the loneliest, > > > > most insecure, cynical, intolerant, and xenophobic people in Europe. The > > > > results came as a surprise to some, but not to those who have been > > studying > > > > Greek society over the past few years. Although the exact figures of the > > > > survey are publicly available on the Web, worth mentioning here are some > > of > > > > its most shocking statistics. (This comparative survey was conducted > > > > throughout the European Union, and a sample of 2,566 people was > > interviewed > > > > in Greece. The results can be found online at > > > > www.ekke.gr/ess and > > > > www.europeansocialsurvey.org. For > > > > relevant articles, see Eleutherotypia and Kathimerini [both November 6, > > > > 2003].) > > > > > > > > One out of four Greeks is homophobic and believes in some restrictions > > on > > > > how homosexuals lead their lives. Eight out of ten Greeks believe that > > no > > > > foreigners, or very few, should be allowed to live in Greece. And, among > > > > Europeans, Greeks trust their fellow citizens the least. Greece enjoys > > the > > > > fruits of Europeanization, with GDP growth twice the EU average, but > > feels > > > > threatened by Europe. Having the lowest crime rates in the EU, Greece > > is, > > > > theoretically, among the safest places to live on the continent; Greeks, > > > > however, feel insecure, blame foreigners for the lack of law and order, > > and > > > > mostly trust the police among all institutions. For the first time in > > its > > > > history, Greece has had a stable democracy for almost three decades, but > > > > its citizens are disillusioned with parliament and mistrust politicians. > > > > Finally, according to the survey, Greeks are, by far, the most religious > > > > people in Europe. > > > > > > > > Before resorting to a theory of cultural schizophrenia, one should ask > > if > > > > there is a correlation between the last statistical revelation and the > > > > previous ones. My intention here is not to imply that Orthodoxy is to be > > > > blamed for all the ills of Greek society. Without a doubt, there are > > other > > > > important factors that contribute to an intolerant public culture (the > > > > Greek media, most obviously, which, for example, never miss a chance to > > > > point out the criminal behaviorof Albanian immigrants). However, my main > > > > argument here will be that Orthodoxy in Greece is associated with a > > > > particular kind of cultural nationalism (Helleno-Christianism) that > > defies > > > > cultural and social pluralism. > > > > > > > > Orthodoxy and public culture in Greece > > > > Anywhere you look in Greece, the presence of Orthodoxy is remarkable. > > For > > > > instance, on Serifos (my home island in the Cyclades), which has a > > > > population of about 1,000 habitants, there are 117 churches! During > > > > religious celebrations on nearby islands, army units are deployed to > > honor > > > > holy icons. The Greek constitution derives its legitimacy from the Holy > > and > > > > Consubstantial and Indivisible Trinity.The president of the Greek > > republic > > > > and the countrys parliamentarians are inaugurated with a religious oath > > in > > > > the presence of Athenss archbishop, who is also an honorary guest at all > > > > official government celebrations. A recent dispute between the Church of > > > > Greece and the ecumenical patriarchate over the ecclesiastical regime in > > > > parts of northern Greece became a major political issue, in which Greek > > > > political parties struggled to keep their neutrality. The construction > > of a > > > > mosque in Athens has been delayed for decades due to the interference of > > > > the Greek church. Greek children are catechised in Orthodox dogma after > > the > > > > age of eight in public school, and their diplomas state their religion. > > > > Until recently, even Greek identity cards stated the holders religion; > > and > > > > all who have an interest in modern Greece surely know what happened in > > 2001 > > > > when the Greek government decided that religion should not be included > > on > > > > citizensofficial identity cards. The Church is also inseparably linked > > with > > > > numerous Greek cultural activities (festivals to honor local saints), > > > > customs (religious fasts), and foods (the Paschal lamb). These are just > > > > some examples from an endless list that illustrate the penetration of > > > > Orthodox culture into Greek public life. > > > > > > > > The last census on the religious attachments of Greeks was conducted in > > > > 1951. According to it, 96.7 percent of Greeks considered themselves > > members > > > > of the Greek Orthodox church (see Kallistos Wares The Church: A Time for > > > > Transition,in Richard Clogg, editor, Greece in the 1980s). In 1991, a > > > > Eurobarometer survey showed that 98.2 percent of Greeks declared > > themselves > > > > members of the Orthodox church (cited in Yannis Stavrakakis, Religion > > and > > > > Populism: Reflections on the PoliticisedDiscourse of the Greek Orthodox > > > > Church,Hellenic Observatory, Discussion Paper No. 7, European Institute, > > > > London School of Economics and Political Science). The 2002 CIA World > > > > Factbook places this figure at 98 percent. This trend does not appear to > > > > vary significantly when it comes to the younger generation, since a 2002 > > > > Eurobarometer survey showed that Greek youths (ages 15-24) are, after > > the > > > > Irish, the most religious in Europe (the survey was conducted throughout > > > > the 15 pre-enlargement EU countries; see > > > > > > www.eur > > > > opa.eu.int/comm/public_opinion/archive/flash_arch.htm > > > > ). The last European Social Survey shows that church attendance levels > > in > > > > Greece are on the rise and among the highest in Europe. Moreover, the > > level > > > > of those who do not attend church services at all has dropped in the > > last > > > > few years. > > > > > > > > Furthermore, legally and politically, Orthodoxy is the established > > religion > > > > of Greece (Article 3 of the Greek constitution). This has been the case > > > > since independence, and even before. The Byzantine empire was an > > Orthodox > > > > empire. The members of the Greek community in the Ottoman empire were > > > > determined by their religion. And the patriarch in Constantinople, who > > was > > > > the ethnarch of the Romioi, was almost always Greek. Orthodoxy is > > generally > > > > connected in Greek consciousness with past gloriessuch as Byzantium, > > while > > > > the Greek language occupies a central role in Orthodox liturgy. During > > > > Ottoman rule in the Balkans, the Church not only claimed the role of > > > > protector of Christians but that of savior of the Greek language during > > > > what is still popularly thought to be the 400 years of slaveryof the > > Greek > > > > people. When the War of Independence broke out in 1821, the > > revolutionaries > > > > felt the need to define who would be considered Greek. In the first > > article > > > > of the first constitutional text of modern Greece, they did so: all > > natives > > > > [autochthonous] who believe in Christ are Greeks. > > > > > > > > If one thinks that the identification of Greekness with Orthodoxy is > > > > strongest in Greece, however, then s/he has not studied Cyprus. When the > > > > first constitution for an independent Cyprus was drafted in the late > > 1950s, > > > > the British (and everyone else involved, including the local population, > > > > Greece, and Turkey) considered it natural to delineate membership in one > > of > > > > the two main ethnicities of the island according to religious criteria: > > > > that is, whoever was Orthodox was a Greek and whoever was Muslim was a > > > > Turk. Ethnicity, nationhood, citizenship, and religion were thus > > conflated, > > > > with disastrous consequences for the island. Later, the archbishop of > > the > > > > Church of Cyprus became president of the Cypriot republic, and was > > referred > > > > to as ethnarch. > > > > > > > > The identification of Orthodoxy with Greekness did not wither away with > > > > time. Orthodoxy is still the established religion in Greece, in every > > sense > > > > of the word. In the words of former president K?nstantinos Karamanl?s, > > in a > > > > speech given in 1981 while he was still in office: The nation and > > > > Orthodoxy&have become in the Greek conscience virtually synonymous > > > > concepts, which together constitute our Helleno-Christian > > > > civilization(cited in Kallistos Ware, op. cit.). > > > > > > > > Explaining the identification of Greekness with Orthodoxy > > > > It is evident, from the above, that the influence of Orthodoxy on Greek > > > > public culture has been profound. Given this historical reality, it is > > not > > > > surprising that being Orthodox is considered a necessary prerequisite to > > > > being Greek. This equivalence among religious, cultural, and national > > > > identities has been, to a great extent, enforced by the state, on > > purpose > > > > or not. When I use the term, state, here, by the way, I include the > > > > Byzantine and Ottoman empires as well as the modern Greek state. Indeed, > > at > > > > the time of its founding, the modern Greek state made considerable > > efforts > > > > to place ecclesiastical authority under the direct control of the newly > > > > founded Greek kingdom, and it declared the Church of Greece > > autocephalous > > > > from the ecumenical patriarchate of Constantinople in 1833. > > > > > > > > Many authors have commented on the Bavarian regimes attempt to organize > > the > > > > Church of Greece on a Protestant model.Be that as it may, I would argue > > > > that the legal arrangements of that period affected the subsequent > > > > political culture of the Greek church in a controversial manner and > > might, > > > > in part, explain why the Church remains a nationalist institution today. > > > > Despite the fact that the legal status of semi-separationhas been widely > > > > perceived as a progressive measure that restricted theocratic > > aspirations > > > > on the part of Church officials and admirers, the recent confrontations > > > > between Church and state in Greece can be seen, at least partially, as > > the > > > > result of the Churchs legal status. The legal regime of 1833 in essence > > > > legitimized the intertwining of secular and ecclesiastical authorities. > > It > > > > also assigned the Church an ethnarchicrole (this is particularly evident > > in > > > > the Greek educational curriculum). Because of its status as the > > established > > > > religion, the Orthodox church was also able to use state resources to > > > > secure its influence over the Greek people. Contemporary Church policy > > can > > > > be perceived as an attempt by the Church to protect the role assigned to > > it > > > > during the nation-building period, despite the fact that the Churchs > > > > original reactions to this role were negative (and suppressed, sometimes > > > > violently, by the Bavarian regime). > > > > > > > > Furthermore, within a subsequent context of ineffective bureaucratic > > > > politics and problematic functioning of Western-type institutions, the > > > > Church remained one of the few reliable institutions with which the > > Greek > > > > people could identify. Besides, the Greek church is probably the only > > > > pre-modern institution in Greece to survive in the modern era. This fact > > is > > > > extremely important for the analysis of Greek nationalism. National > > > > identities might be modern phenomena, but they are constructed through > > the > > > > restructuring of preexisting, and pre-modern, cultural material > > (churches, > > > > religions, armies, states, customs, institutions, ideologies, etc.). In > > > > this respect, Orthodoxy has remained the primary cultural material from > > > > which Greek national identity is constructed. This explains the > > universal > > > > and cross-class appeal of the Orthodox way of lifeamong Greeks. Even the > > > > Greek left has (almost) never been unequivocally hostile to the Greek > > > > church. EAM (the communist-controlled Greek resistance during the Second > > > > World War) advertised an Orthodox bishop as its spiritual leader. > > > > Furthermore, Greek intellectuals and artists who are generally > > considered > > > > as belonging to the left (K?stas Zourar?s, Dionys?s Savopoulos) > > subscribe > > > > to the Helleno-Orthodox dogma. > > > > > > > > In other words, the Church has acted throughout the course of modern > > Greek > > > > history as both a secular political institution and as an ideological > > > > mechanism, and these two elements have been gradually converted to the > > > > values of Greek nationalism as the Church itself has assumed the role of > > a > > > > national religion. Given that both agents and institutions hold > > relatively > > > > stable identities, the Church is finding it difficult to confine itself > > to > > > > a lesser political role. It has thus reacted immediately to secularizing > > > > measures, and successfully continues to manufacture nationalism today. > > When > > > > faced with secularizing attempts on the part of the Greek state, the > > Church > > > > portrays itself as a betrayed wife(to use Stavros Zoumboulak?ss metaphor > > in > > > > his book, O Theos st?n Pol?): the Church supported the state as long as > > it > > > > was needed but is then cast aside as soon as it is considered > > unnecessary. > > > > > > > > These feelings of frustration and defensiveness have been expressed > > during > > > > the last five years by a charismatic personality. Despite the various > > > > structural reasons described above for Orthodox nationalism, the > > importance > > > > of personal charisma should not be underestimated. The archbishop of > > Athens > > > > and all Greece, His Beatitude Christodoulos, is a successful demagogue > > who > > > > has drawn the medias attention and become very popular with the people. > > His > > > > nationalist political discourse, arguing for the uniqueness and > > superiority > > > > of the Greeks, has filled the gap on the extreme right that was created > > by > > > > New Democracys move closer to the center. > > > > > > > > Christodouloss political discourse constructs an antagonistic climate > > > > between the Greek peopleand its enemies, which, according to him, are > > > > everywhere: Muslims, Jews, Americans, the Vatican, Turks, the EU, > > > > intellectuals, and even conscientious objectors (that is, Jehovahs > > > > Witnesses). Within this hostile climate, in which Hellenism is depicted > > as > > > > an endangered culture,the Church portrays itself as the only political > > and > > > > spiritual agent able to carry out the messianic role of saving Greek > > > > tradition from assimilation into a global culture. Christodouloss > > political > > > > positions, as presented in his Apo ch?ma kai ourano (From Earth and > > Sky), > > > > can be summarized as two demands: first, in order to combat the ethical > > > > decay of modern Greek society, the social role of the Church should be > > > > protected and enhanced; second, in order to contain the Muslim Axisin > > the > > > > Balkans, Greece should pioneer the establishment of an Orthodox Axisin > > the > > > > region. > > > > > > > > Indeed, the presumed ability of Orthodoxy to construct boundaries > > between > > > > Greeks and barbarianshas been a central reason for its use as a nodal > > > > characteristic of Greek nationalism in the first place. > > > > Helleno-Christianism has been so successful because it has established > > an > > > > antagonistic relationship between Greek identity and its constitutive > > > > outsidesthe Ottoman empire/Turkey, the surrounding Slavic and Balkan > > > > populations, and Europe while other forms of nationalism that emphasized > > > > the religious element of Greek identity were unable to offer adequate > > > > grounding for a firm distinction between Greeks and the other Orthodox > > > > populations of the Ottoman empire. The Helleno-Christian thesis has > > managed > > > > to do so by emphasizing the Greek aspect of Orthodox identity. On the > > other > > > > hand, purely Hellenizedconceptions of nationhood were unable to > > communicate > > > > with the masses that actually constituted the nascent (or developing) > > Greek > > > > nation. These masses were divided into ethnically and linguistically > > > > fragmented groups, very few of which could understand the language of > > Plato > > > > despite the fact that they were mostly using Greek dialects. Therefore, > > > > Orthodoxy was a cultural resource into which these groups could easily > > tap > > > > (at least more easily at that point than with ancient Greece). > > > > > > > > In contemporary Greece, the attachment of Greeks to Orthodox dogma as > > well > > > > as to the person of Athenss archbishop make Christodouloss views > > extremely > > > > popular at the same time that they foster a dangerous and intolerant > > social > > > > climate. The present populist political discourse of the Greek church > > > > signifies a structural change in Greek politics, whereby the Church has > > > > effectively emancipated itself from the political influence of the state > > > > and assumed the role of an autonomous political agent. Within this > > climate > > > > of antagonism between Church and state, a new series of competing > > > > nationalist doctrines have developed, and indeed provoked a debate, over > > > > the renegotiationof Greek national identity. However, religious > > nationalism > > > > remains the hegemonic form of nationalist ideology in Greek political > > > > culture and public discourse. Instead of a weakening of religious > > > > nationalism in Greece, we can empirically observe a revival of > > > > Helleno-Christian ideas (among political parties, intellectual elites, > > and > > > > the Church) in the face of liberal globalization. > > > > > > > > The influence of Orthodoxy in Greek public culture evidenced in the last > > > > European Social Survey is problematic, as it has fostered, to some > > extent, > > > > intolerance of sexual, religious, and ethnic differences. The continuous > > > > waves of immigration from other southeastern European countries to > > Greece > > > > have created a social climate of cultural diversity; however, these new > > > > religious, ethnic, linguistic, and cultural minorities which have been > > > > added to the existing ones in Greece find it difficult to integrate into > > a > > > > resistant society of Greek Orthodox Christians. Moreover, the tension > > > > between the traditionalist discourse of the Church, the so-called > > > > neo-Orthodox theories of some intellectuals, and the pro-Western > > policies > > > > of the S?mit?s government have created cultural and political friction > > > > within Greek society. Outcomes of the present identity conflict(which, > > one > > > > can argue, has been a lasting feature of Greek politics since > > independence) > > > > will almost certainly affect the countrys future. > > > > > > > > The tragic side-effects of Helleno-Christianism in Cyprus are, more or > > > > less, well-known. The failure to construct a Cypriot national identity > > to > > > > replace the existing ethno-religiousones toward the end of British rule > > > > played a crucial role in the outbreak of civil unrest, ethnic > > > > fragmentation, and the countrys subsequent division. Although the > > situation > > > > in Greece is much different, this does not change the fact that we > > Greeks > > > > should learn lessons from Cyprus and work to find ways to build a civic > > > > national identity in Greece, which will replace ethno-religious, > > xenophobic > > > > nationalism. The Damoclean sword of civil unrest and social > > fragmentation > > > > will hang over contemporary Greek society as long the equivalence among > > > > citizenship, nationhood, and Orthodoxy exists. > > > > > > > > Nikos Chrysoloras is a doctoral researcher at the department of > > government > > > > and the Hellenic observatory at the London School of Economics and > > > > Political Science (LSE). He specializes in nationalism studies and > > > > political theory. > > > > > > > > _______________________________________________ > > > > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l > > > > > > > _______________________________________________ > > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l > > > ---------------------------------------------------------------- > > Subject: [MGSA-L] Mak Map & Gk education > Date: Tue, 27 Jan 2004 17:11:50 -0000 > From: > Organization: University Of Westminster > To: Mgsa-l@uci.edu > > Re: Greater Macedonia Map. > > Thankfully, things are never what they seem. In the early 1990s I > was attending the open air, annual meeting of 'Egejski Makedonci' > (Aegean Macedonians) near Bitola (Monastiri). There I came across > the historian Todor Simovski (RIP) minding a stand of his maps and > books. He was the creator of the controvertial map of Greater > Macedonia that was so popular at the time. My Makedonski was too > limited for the meaty arguments I anticipated, so we spoke in Greek > (he knew it like a native in all its political subtleties). I argued that his > map and the way he had arranged the border demarcations called > for the unification of the so-called geographical Macedonia. He did > not agree. The conversation covered many aspects of the recent > history of the region and personal experiences. > The mountain air was envigorating, sausages over the fire, > Macedonian music murmured in the background and the stage was > being prepared for Topurkovski to speak. Meanwhile, a small group > of Greek civil war, Makedonci refugees had gathered. At one point I > asked Todor how he felt towards the native Makedonci inhabitants of > the Republic. > He answered with words to the effect that, 'we run circles round > them'. Smiles of satisfaction from the others indicated that they > agreed. > I asked, why?! > He looked at me surprised, 'Ma, emeis exoume eliniki paidia!' (But, > we have a Greek upbringing/education). > I subsequently saw Todor at least once a year in Skopje until he > passed away in the late 90s. It was a pleasure and an education to > talk to him and, occasionally, to disagree with him. He was a living > example that tough experiences and strong feelings towards an > issue need not cloud a man's thinking. There was discipline in his > thinking. He never uttered generalities against the Greeks, not did he > confuse the actions of some with the entire population. It may be that > his example is not easy to follow for a handful of his fellow > Makedonci. He also seemed to mistrust the 'paidia' of western > academics - but not in a personal way. > > Constantine Buhayer > > > > ---------------------------------------------------------------- > _______________________________________________ > List-Info: https://maillists.uci.edu/mailman/listinfo/mgsa-l > > -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040128/fed94ce8/attachment.html From philippd at bc.edu Thu Jan 29 12:24:18 2004 From: philippd at bc.edu (Dia Philippides) Date: Mon Dec 19 08:08:35 2005 Subject: [MGSA-L] Locating Greek FIlms in the US (Kalentzidou) In-Reply-To: <20040128225907.17912.81157.Mailman@maillists.nac.uci.edu> Message-ID: <1DAD0957-5299-11D8-9558-000A95688F66@bc.edu> Dear Ms. Kalentzidou, You've probably already received richer info. from elsewhere (and I'd be glad to hear back from you or others), but here are some first leads re. locating Greek films in the US: For a number of Greek films, available in the US, see Facets? catalogue: http://www.facets.org/asticat For Angelopoulos films: http://www.newyorkerfilms.com/ Eternity and a Day: http://www.artlic.com/films/eternity.html This address leads to a page on Greek films at amazon.com: http://www.amazon.com/exec/obidos/tg/listmania/list-browse/-/ 29O3H6HMSZP0I/104-8265461-9593537 Netflix allows you to rent a number of Greek films. My big fat Greek wedding: http://movies.go.com/movies/M/mybigfatgreekwedding_2001/ Of course, the Greek Film Centre in Greece is the best source for Greek films. Cordially, Dia Philippides ********************************************* On Wednesday, January 28, 2004, at 05:59 PM, mgsa-l-request@uci.edu wrote: > > > Subject: [MGSA-L] Greek movies > Date: Mon, 26 Jan 2004 12:08:14 -0500 (EST) > From: Olga Kalentzidou > To: mgsa-l@uci.edu > > Hello, > > I would like to locate some distribution centers in the US for modern > Greek movies (preferably post-1980s).? Would anyone in the list be > aware > of such resources? > > Thank you! > > Olga Kalentzidou > > *********************************************************************** > *???????????????????????????????????????????????????????????????????? * > *Olga Kalentzidou, Ph.D.??????????????? Tel: 812-855-3280???????????? * > *Visiting Lecturer????????????????????? E-mail: okalentz@indiana.edu? * > *Institute for West European Studies??? Fax: 812-855-7695???????????? * > *Ballantine Hall 542????????????????????????????????????????????????? * > *Bloomington, Indiana 47405-7103????????????????????????????????????? * > *???????????????????????????????????????????????????????????????????? * > ********************************************* Prof. Dia M.L. Philippides Dept. of Classical Studies Boston College 140 Commonwealth Ave Chestnut Hill. MA 02467, USA e-mail: Dia.Philippides@bc.edu tel. +001-617-552-3664/-1; fax +001-617-552-6974 -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2544 bytes Desc: not available Url : http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040129/dee403ba/attachment.bin From foundhellenicculture.foundhellenicculture at verizon.net Fri Jan 30 06:45:00 2004 From: foundhellenicculture.foundhellenicculture at verizon.net (Foundation for Hellenic Culture) Date: Mon Dec 19 08:08:35 2005 Subject: [MGSA-L] Press release Message-ID: PRESS RELEASE For Immediate Release Tel: 212-308-6908, Fax: 212-308-0919 www.foundationhellenicculture.com E-mail: iep.ny@ix.netcom.com "Wrestling with the Ancients:Modern Greek Identity and the Olympics" A lecture by Alexander Kitroeff 7 pm, Friday, February 13, 2004 New York, NY - January 28, 2004 - The Foundation for Hellenic Culture is pleased to announce a lecture to mark the publication by greekworks.com of Alexander Kitroeff's book, Wrestling with the Ancients: Modern Greek Identity and the Olympics, six months before the inauguration of the XXVIIIth Olympiad in Athens. Wrestling With the Ancients has been praised by the many scholars and specialists who have read it before publication, and Mark Dyreson, president-elect of the North American Society for Sport History, has said that it is "destined to become the standard history" of Greece's relationship to the modern Olympic movement. Written with the adept, illuminating touch of a novelist, this unusually lucid analysis uses original archival sources and a deep understanding of modern Greek and European history to recount the ongoing saga of modern Greece's often impassioned engagement with the Olympic movement. According to Prof. Kitroeff, Greece's role in the international Olympic movement must be seen as a continual process by which the country has experienced, constructed, and confronted its dual identity: heir to antiquity's heritage and modern, European state. The Olympic Games' revival in 1896, and the subsequent emergence and development of the modern Olympic movement, added yet another area for constructing Greek identity, as well as a new and grand international arena in which Greece could vie for honors. In the end, Prof. Kitroeff argues in his book, Greece has managed to attain a privileged status in the Olympic movement by assuming its singular role of modern steward of ancient tradition. Alexander Kitroeff teaches history at Haverford College. He was born in Athens and studied in England, where he received his D. Phil. from Oxford University. In addition to Haverford, Kitroeff has taught at Queens College, Princeton University, Temple University, and New York University. He is coeditor of the Journal of the Hellenic Diaspora and a contributing editor to the online journal of greekworks.com. He has written numerous books and articles, including The Greeks in Egypt, 1919-1937; Griegos en America, 1492-1992 (published in Madrid); and Wartime Jews, The Case of Athens. ABOUT FHC: Founded in 1992 in Athens, the Foundation for Hellenic Culture is a nonprofit organization which presents and disseminates Greek culture and language at an international level. Today, with several branches around the world, the FHC organizes and supports a vast range of activities including exhibitions, concerts, lectures, film festivals, music and dance festivals. The FHC in New York, with nine years of consistent presence, strives to bring the American public unique programs of Greek artistry, creativity, and spirit. Join the Foundation for Hellenic Culture in an inspiring journey through the ages of Greek civilization -------------- next part -------------- An HTML attachment was scrubbed... URL: http://maillists.uci.edu/mailman/public/mgsa-l/attachments/20040130/5f605fc6/attachment.html