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Papanikos, Gregory T. "The National Identity of Ancient and Modern Greeks". Athens Journal of Mediterranean Studies 10, n.º 1 (15 de enero de 2024): 63–80. http://dx.doi.org/10.30958/ajms.10-1-4.
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The issue of national identity in ancient Greece played an important role during periods of war due to the absence of a unifying political authority. Ancient Greece was organized along the lines of independent city-states with different political systems. However, in two wars, they were able to unite to combat a common enemy of Greece. In the Greek-Trojan War, the Greeks were the aggressors, and many Greek city-states responded to the call for joint action. In the Greek-Persian War, the Greeks defended their homeland. Once again, the Greek city-states, primarily Athens and Sparta, joined forces to repel the Persian invasion of mainland Greece. Homer, in his Iliad, and Herodotus, in his Histories, provide definitions of what Greek national identity was all about. By the time of the civil war, i.e., the Peloponnesian War, there appears to be a paradigm shift in what constitutes Greek national identity. The best definition within the context of this paradigm is given by Isocrates. This paper examines the national identity of Greeks as proposed mainly in the works of Homer, Herodotus, and Isocrates. It also explores the 19th-century controversy regarding whether modern Greeks have the same national identity as their ancient counterparts. Keywords: national identity, education, Homer, Hesiod, Herodotus, Isocrates, virtue, ancient Greeks, modern Greeks.
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Huseynov, Ilyas. "Greeks in Azerbaijan: epochal look at history and modernity". Grani 23, n.º 5 (10 de agosto de 2020): 53–63. http://dx.doi.org/10.15421/172053.
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In modern political science and social sciences, interest in cross-cultural research in the framework of various scientific methodologies is growing. The article is devoted to the study of one of the most pressing problems of our time, which is of great interest to Azerbaijan and Greece. This article describes in detail the historical situation in which the Greeks were forced to settle in the Caucasus. The article discusses the main reasons for the creation of the first Greek settlements in Azerbaijan. The author in a broad context considers the activities of the Greeks in Azerbaijan. The article analyzes the main reasons for the unification of the Greeks of Azerbaijan, and the creation of the Greek Philanthropic (charity) society. Moreover, the article focuses on the activities of the theater group "Evripidis", operating in this society. It should be noted that the football team "Embros" (Forward) was a source of pride for the Greeks living in Baku. The article also mentions the repression and mass arrests of the "Father of the Nations" against the Greeks. At the same time, it is emphasized that, as a result of Stalin’s policy, the Greeks living in Baku were resettled in the deserts of Kazakhstan in difficult conditions. The article analyzes the political motives of the resettlement of Greeks from Azerbaijan. At the same time, a large place in the article is devoted to the recollections of Azerbaijani Greeks forced to resettle in inhuman conditions. Documents and their photographs from the Russian State Archive of Contemporary History and from the Russian State Archive of Socio-Political History on the resettlement of the Greeks, and according to the NKVD Directive No. 50215 of December 11, 1937, protocols No. 46, 61, 91 of the sentences of the Greeks living in the Azerbaijan SSR were first presented the scientific community of our country. The article also analyzes the integration of the Greeks into Azerbaijani society and their contacts with the multicultural environment of Azerbaijan. The article also discusses the activities of the Greek community "ARGO", created by the Greeks living in the country after the restoration of independence of Azerbaijan.
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Papadopoulos, Nikolaos, Nikolaos Gkavogiannakis, Stella Panagakou, Gerasimos Papadatos, Evangelos Panagoulis, Melanie Deutsch, Konstantinos Liaskonis y Vasilios German. "Prevalence of Hepatitis B Serum Markers in Young Military Recruits in Greece: A Comparison Study between 2005 and 2019 Cohorts". Livers 1, n.º 4 (3 de noviembre de 2021): 230–35. http://dx.doi.org/10.3390/livers1040018.
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Background: The prevalence of hepatitis B varies (HBV) among countries. Although an overall reduction has been described in Greece, data are limited. Methods: We reviewed the HBsAg/anti-HBc/anti-HBs seroprevalence among military recruits and compared data between 2005 and 2019. The study included 2001 (group 1) and 1629 (group 2) male recruits in 2019 and 2005, respectively. Age and descent were recorded. Results: The prevalence of HBsAg, anti-HBc and anti-HBs positivity in group1 vs. group 2 was estimated as: 0.2%, 1.3% and 67% vs. 0.4%, 1.6% and 62%, respectively. Only anti-HBs positivity achieved a statistically significant difference between the two groups (p = 0.007). HBsAg and anti-HBc were more frequently positive in non-Greeks than in Greeks (9/237 (4%) vs. 2/3393 (0.06%), p < 0.001), (26/237 (11%) vs. 26/3393 (0.8%), p < 0.001 respectively), while anti-HBs was more frequently positive in Greeks than in non-Greeks (84/164 (51%) vs. 1461/2213 (66%), p < 0.001). Conclusions: Our data suggest a further reduction in HBV prevalence in Greece about 20 years after the adoption of the National HBV Immunization Program, with Greek participants experiencing a more effective HBV Immunization Program than non-Greeks.
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Osborne, Robin. "GREEKS OUTSIDE GREECE". Classical Review 50, n.º 2 (octubre de 2000): 554–56. http://dx.doi.org/10.1093/cr/50.2.554.
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Davis, William. "“Another Tyrtaeus”: Byron and the Rhetoric of Philhellenism". Essays in Romanticism: Volume 28, Issue 1 28, n.º 1 (1 de abril de 2021): 3–24. http://dx.doi.org/10.3828/eir.2021.28.1.3.
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This essay investigates the philhellenist strategy of labelling Byron “another Tyrtaeus” in support of the Greek uprising against the Ottoman Empire that began in 1821. Beginning with a political speech delivered in Louisiana in 1824, I examine several examples of Byron-as-Tyrtaeus, including poems in both German and French. I argue that depicting Byron as the avatar of the Spartan poet functions to support the notion that modern Greeks are directly connected to their glorious past and therefore deserving of Western aid. If Byron is another Tyrtaeus, it follows that modern Greece is another Hellas. This use of “Byron” likewise insists that “we are all Greeks,” positioning modern Greeks as white, European, and Christian as opposed to their Ottoman oppressors who are othered as barbarians. I note the irony and hypocrisy of philhellenes from a slave-holding nation calling on their fellows to free Greece from Turkish enslavement.
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Chrissini, Maria, Ioanna Tsiligianni, Dimitra Sifaki-Pistolla y Nikolaos Tzanakis. "Greek and Immigrant Kindergarteners’ Dietary Habits and BMI: Attica, Greece in Austere Times". Health Behavior and Policy Review 7, n.º 6 (2020): 498–510. http://dx.doi.org/10.14485/hbpr.7.6.1.
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Objective: In this study, we assessed Greek and immigrant kindergarteners’ and their families’ body mass index (BMI), nutritional habits, and level of adherence to the Mediterranean diet during the Greek austerity period beginning in 2009. Methods: A cross-sectional study in Attica, Greece, during the school year 2016-17, enrolling 578 guardian parents and 578 kindergarteners aged ≥ 5-6 years, from 63 public kindergartens in 36 municipalities in Attica’s prefecture. Results: Immigrant mothers experienced twice as high the unemployment rate (21.3%) than Greek mothers (10.5%), with consequent degradation in food products purchasing (p = .03)(non-Greeks 54.3%, Greeks: 49.1%). BMI rates between Greeks and immigrant participants were similar, with significant variations in several lifestyle habits, including Greek parents’ heavier smoking and higher physical activity in parents of different ethnic origin. KIDMED score was “poor” in both Greek and other identity kindergarteners, with slight differences in some of the Mediterranean dietary habits and patterns; strong correlation was expressed between the child’s BMI and KIDMED score, guardian parent’s age, BMI, and overall lifestyle. Conclusions: This study could be a springboard for further research in the understudied population of native and immigrant kindergarteners, reflecting on national and international initiatives and action plans to ensure that their similarities and differences are noted.
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Sadraddinova, Gulnara. "Establishment of the Greek state (1830)". Grani 23, n.º 11 (25 de noviembre de 2020): 91–96. http://dx.doi.org/10.15421/1720105.
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At the beginning of the 19th century, under the influence of the French bourgeois revolution and nationalist ideas, the Greeks revolted to secede from the Ottoman Empire and gain independence. It was no coincidence that the main members of the Filiki Etheriya Society, which led the uprising, as well as its secret leaders were Greeks who served the Russian government. Russia, which wanted to break up the Ottoman Empire and gain a foothold in the seas, had been embroiled in various conflicts with the Austrian alliance since the 18th century, before the uprising. Russia, which managed to isolate the Ottoman Empire from the West through the Greek uprising, also acquired large tracts of land through the Edirne Peace Treaty, which was signed as a result of the Russo-Turkish War. However, although Britain, France, Austria, and Prussia agreed with Russia on granting autonomy to Greece, they did not intend to transfer control of the newly formed state to Russia. The revolt of the Greeks against the Ottoman Empire in 1821-1830 resulted in the victory of the Greeks. The revolt was organized and intensified with the help of great powers. The article discusses Greece's independence as a result of the uprising. In this regard, the London Protocol of April 3, 1830, signed by Russia, France and England, is of special importance. The newly established Greek state was revived as the Aegean state. Greece's borders have become clearer. The article also deals with the redefinition of the Ottoman-Greek borders by the Treaty of Constantinople of 1832. Although the London Protocol of 1830 formally established the Greek state, the Great Powers and the Greeks were not content with that. Russia, as during the uprising, remained a state that influenced the "Eastern policy" of European states after the uprising. This study was dedicated to all these factors.
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Bulycheva, Elena V. "THE ATTITUDE OF GREEK SOCIETY TO RUSSIA IN THE SECOND HALF OF THE 19TH CENTURY (ACCORDING TO THE MEMOIRS OF THE RUSSIAN INTELLIGENTSIA)". RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, n.º 1 (2021): 20–29. http://dx.doi.org/10.28995/2073-6339-2021-1-20-29.
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The article seeks to present the attitude of Greek society to Rus - sia in the second half of the 19th century, based on memoirs of representatives of the Russian intelligentsia who visited Greece at that time. The author draws attention to the fact that the second half of the 19th century was a very difficult time for Greek society. In 1821, as a result of a long struggle, the Greeks gained independence from the Ottoman state and the question arose before them about the ways of further development. There was no consensus in society on that issue. The paper explores the opinions of different strata of Greek society based on the facts and arguments from the memoirs of our compatriots. Representatives of the Russian intelligentsia who visited Greece at that time note that the attitude to Russia was not uniform. The opinion of the Greeks about Russia was particularly impacted by political events and the influence of Western Europe.
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Georganta, Konstantina. "‘Greek Gypsies’, Greek dress and a blockade in the 1886 British press". Journal of Greek Media & Culture 10, n.º 1 (1 de junio de 2024): 3–16. http://dx.doi.org/10.1386/jgmc_00085_1.
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Ninety-nine Roma from the periphery of Europe arrived in Britain in July 1886. They were called the ‘Greek Gypsies’ in the contemporary press and hailed from all parts of Greece and European Turkey, Serbia, Bulgaria, Romania and the Asia Minor coast, at a time when Europe was under a ‘Balkan crisis’. The ‘Greek’ epithet affixed to the foreign travellers in the 1886 British press was effectively an umbrella term for the ‘Graeco-Turkish corner of Europe’. It also associated a transnational group with Greece, a single, defiant nation over which the Powers had already asserted their dominance with a naval blockade in the spring of 1886. This article explores the political climate of 1886 in regards to Greece, the narrative of the ‘Greek Gypsies’ in the British press and the depiction of modern Greeks in the same year to show that, like the ‘Gypsies’, the Greeks physically and culturally represented at the time an Other both familiar, exotic and a supposed threat to Europe’s stability that Victorian Britain could not accommodate.
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Cebrián, Reyes Bertolín. "Greeks and Pre-Greeks. Aegean Prehistory and Greek Heroic Tradition". Mouseion: Journal of the Classical Association of Canada 7, n.º 3 (2007): 247–50. http://dx.doi.org/10.1353/mou.0.0026.
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Tseligka, Eleni. "The Reterritorialisation of Pontic Greeks in Germany and the Modernisation of Tradition". Athens Journal of Social Sciences 10, n.º 4 (25 de septiembre de 2023): 257–72. http://dx.doi.org/10.30958/ajss.10-4-2.
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Greeks have a long diasporic history that demonstrates significant examples of all major diaspora classifications. Pontic Greeks of the Black Sea in particular, represent an excellent example of non-static diasporic typology. Starting as an imperial diaspora they were transformed to a victim diaspora, when forcefully expelled from their native lands in north-eastern Anatolia, seeking refuge in Greece and in areas of central Asia that were later annexed by the Soviet Union. Greece’s socioeconomic environment, during the better part of the twentieth century, was proven insufficient to support the full integration of refugees, while those Pontic Greeks who found themselves behind the Iron Curtain, were subjected to further victimization. In 1960 Greece signed a bilateral agreement with West Germany, allowing its citizens to seek Gastarbeiter employment, resulting in the formation of a Greek labour diaspora in the country, of which an estimated one third self-identifies as culturally Pontic. After Greece’s induction in the European Communities, but especially in the post-Maastricht era, the migratory regime for Greeks in Germany changed to that of European-expatriation, therefore progressively transforming their labour diaspora to a cultural one. From imperial, to victim, to labour, to cultural, Pontic Diaspora underwent a long process of reterritorialisation, in their journey from Anatolia to Germany.
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Mikołajczyk, Marcin. "Grecka diaspora w Poznaniu w XVIII i XIX w." Przegląd Archiwalno-Historyczny 1 (2014): 89–109. http://dx.doi.org/10.4467/2391-890xpah.14.007.14868.
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Poznań, jedno z największych miast Rzeczypospolitej, licznie zamieszkiwali przybysze z innych krajów. Wśród nich byli Grecy. Głównymi przyczynami emigracji greckiej były przesłanki natury ekonomicznej, politycznej oraz geopolitycznej. Niezwykle interesującym problemem pozostaje pochodzenie etniczne emigrantów. Pierwsze wzmianki o Grekach w mieście pochodzą z XVI w. Znacznie liczniej napłynęli Grecy do miasta w drugiej poł. XVIII w. Głównym zajęciem emigrantów był intratny handel winem oraz towarami wschodnimi. Grecy sprowadzali wino najczęściej z ośrodków węgierskich. Od chwili przybycia do Poznania Grecy postrzegani byli przez rodzime kupiectwo jako czynnik niepożądany. Księgi grodzkie Poznania oraz Konfraterni Kupieckiej przepełnione są skargami na przybyszów z południa. Dopiero ustawy działającej w Poznaniu Komisji Dobrego Porządku z 1780 r. uregulowały warunki pobytu Greków w mieście. Poznańska gmina założona została ok. 1750 r. Poznańscy grecy byli chrześcijanami wyznania prawosławnego. Nabożeństwa odprawiano w cerkwiach domowych, gmina posiadała cmentarz. Kolejnymi kapelanami gminy byli: Atanazy Korda, Konstantyn Chartofilax Okuta, Atanazy Sawicz oraz Zupanos. Poznańska gmina grecka została rozwiązana w 1909 r. Najsłynniejszym przedstawicielem poznańskich Greków był Jan Konstanty Żupański, księgarz i wydawca. Greek diaspora in Poznan in the 18th and 19th century Poznań, one of the largest Polish cities, was frequently inhabited by citizens of other countries. One such nation were Greeks, who came to Poland for economic, political and geopolitical reasons. Ethnic origins of emigrants remains an interesting problem. The first information on Greeks in Poznań can be traced back to the 16th century. In the second half of the 17th century, the number of Greeks coming to the city increased. Emigrants occupied themselves mainly with (profitable) wine and Eastern goods trade. Greeks imported wine mostly from Hungary. From the moment they came, Greeks were considered unwelcome by local tradesmen. Municipal books and the books of the Merchants’ Guild are full of complaints on the incomers from the South. It was not until 1789, when the laws of the Commission of Good Order operating in Poznań, that the conditions of Greeks staying in Poznań had been regulated. The Poznań Greek community was established around 1750. Poznań Greeks were of the Christian Orthodox denomination. Services were held at home churches, the community also had its cemetery. The following people were the chaplains: Atanazy Korda, Konstantyn Chartofilax Okuta, Atanazy Sawicz and Zupanos. The Poznań Greek community was dissolved in 1909. The most well-known representative of the Poznań Greeks is Jan Konstanty Żupański, a bookseller and publisher.
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Clayton, Edward. "Why No Swimming in the Ancient Olympics?" Athens Journal of Sports 11, n.º 1 (6 de marzo de 2024): 21–36. http://dx.doi.org/10.30958/ajspo.11-1-2.
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Numerous authors have raised, but not answered, the question of why there were no swimming events in ancient Greek athletic competitions. There are many reasons why it seems inevitable that such competitions would have taken place: the Greeks were intensely competitive, the knowledge of how to swim was seen as distinguishing the Greeks from the barbarians, and the proximity of the ocean. This paper argues that swimming events did not take place because of the danger that such events could have been won by fisherman, oyster divers, or other men who earned their livelihood from swimming. Such men, despite their physical abilities, could not have displayed the arete that was the true focus of Greek athletic competition. Keywords: Ancient Greece, Olympics, swimming
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Romanou, Katy y Maria Barbaki. "Music Education in Nineteenth-Century Greece: Its Institutions and their Contribution to Urban Musical Life". Nineteenth-Century Music Review 8, n.º 1 (27 de junio de 2011): 57–84. http://dx.doi.org/10.1017/s1479409811000061.
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This article explores the music education of the Greek people in the nineteenth century, as revealed through the description of music education in Constantinople, Corfu and Athens.Before the establishment of the new state of Greece early in the nineteenth century, both Greeks and Europeans speak of ‘Greece’, referring to Greek communities beyond its borders. Music education in those communities consisted mainly of the music of the Greek Orthodox Church – applying a special notation, appropriate to its monophonic, unaccompanied chant – and Western music, and was characterized by the degree to which either culture prevailed. The antithesis of those music cultures was best represented, at least up to the 1850s, among the Greeks living in Constantinople – the seat of the Greek Orthodox Church – and Corfu of the Ionian Islands – where Italian music was assimilated. Athens was elected in 1834 as the capital of the Greek state because of its ancient monuments and did not attain the significance of a contemporary cultural centre before the 1870s. In Athens, these two musical cultures were absorbed and transformed through their confrontation and interaction. However, the new state's political orientation determined the predominance of Western music in music education in the capital.
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Kisilier, M. y I. Vasilieva. "«Greek myth» of Azov Greeks". Indo-European linguistics and classical philology XXII (7 de junio de 2018): 274–91. http://dx.doi.org/10.30842/ielcp230690152221.
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Sucharski, Robert A. "A Few Observations on the Distinctive Features of the Greek Culture". Colloquia Humanistica, n.º 1 (22 de julio de 2015): 125–34. http://dx.doi.org/10.11649/ch.2012.009.
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A Few Observations on the Distinctive Features of the Greek CultureThe article is devoted to one of the most interesting features of the Greek culture in antiquity, namely for an almost total insensitivity of the Hellenes to sounds and colours of any other language. It is no coincidence that the once-non-pejorative word βάρβαρος over time acquired its current meaning of ‘barbaric/barbarian’, shared by probably all modern languages which take inspiration from classical antiquity. The Greeks, however, were not racist in the contemporary meaning of the word: regardless of origin, (s)he who takes the Hellenic culture, and above all language, for his/her own, becomes Greek. We may find an excellent illustration of this in the life and fortunes of Lucian of Samosata. The spreading of Greek culture to the entire Mediterranean and further east – as a consequence of the conquests of Alexander the Great – brought with it the appearance of a new type of books written in Greek and for Greeks. These works presented the rich, and often ancient, heritage of the cultures and peoples subjugated by Hellenic expansion. And although their authors were ‘barbarians’, it was essential that the books themselves be written in Greek. This was so not only because the Hellenes would not understand them otherwise, but probably also due to the fact that it was only the Hellenes who could be considered bearers of the ideal, of kalòs kẚgathós, the notion – fundamental to Greek competitive culture – combining moral goodness, righteousness of the spirit and beauty and vigour of the body (often backed by material wealth). However, despite its exclusivity, Greek culture was capable of both attracting others and adapting to them: as is best proven by the history of European culture.Kilka luźnych uwag co do specyfiki greckiej kulturyArtykuł jest poświęcony jednej z najbardziej charakterystycznych cech starożytnej kultury greckiej – brakowi umiejętności Hellenów do zauważenia piękna i kolorytu języków innych niż grecki. Nie jest przypadkiem, że βάρβαρος 'barbarzyńca/barbarzyński' – słowo pierwotnie pozbawione negatywnych konotacji – z biegiem czasu nabrało takiego znaczenia, które jest obecne zapewne we wszystkich nowożytnych językach, czerpiących z antyku klasycznego. Nie wynika to jednak z rasizmu – Grecy akceptują i uznają za swoich innych, o ile przejmą oni grecką kulturę i oczywiście język; klasycznym przykładem jest Lukian z Samosat. Rozszerzenie się kultury greckiej na cały obszar basenu Morza Śródziemnego i dalej na wschód – konsekwencja podbojów Aleksandra Wielkiego – przynosi pojawienie się książek pisanych po grecku i przeznaczonych dla Greków. Pokazują one dorobek kultur i ludów podporządkowanych przez Greków. Choć pisane przez 'barbarzyńców' książki te muszą być po grecku – Helleni nie zrozumieją inaczej. Zapewne wynika to z faktu, że tylko Helleni mogą być uznani za nośnik ideału – pojęcia kalokagathii, fundamentalnego dla greckiej kultury współzawodnictwa, połączenia moralnego dobra, szlachetności ducha, cielesnego piękna i tężyzny (nierzadko wspartego majątkiem). Kultura grecka – mimo swej ekskluzywności – potrafiła jednak przyciągać innych i do innych się przystosowywać: dzieje kultury europejskiej są tego najlepszym dowodem.
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Yarmolovich, Victoria. "The Problem of Greek Influence on Egyptian Pottery during 1st Millennium BCE". Oriental Courier, n.º 4 (2023): 186. http://dx.doi.org/10.18254/s268684310029247-9.
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The paper is devoted to the issue of Greek impact on ancient Egyptian pottery during the Late period (7th–4th c. BCE). According to evidence of various historical sources at that period a lot of Greeks lived in many Egyptian cities. They maintained a customary way of life. Moreover a lot of Greek pottery (amphorae, various black glazed pottery, and etc.) was imported to Egypt due to extensive trade with various Greek colonies. Cultural and political contacts were maintained as well. As a result of this active interaction with Greek civilization there was cross-cultural exchange between Egyptians and Greeks. Potters could try to meet the needs of Greeks, adapting new shapes of vessels which were unusual for Egyptians. Egyptians could also be interested in the vessels which imitated Greek shapes.
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Baker, Camille. "How Big Was the Roman Empire?" Mathematics Teaching in the Middle School 1, n.º 9 (marzo de 1996): 754–59. http://dx.doi.org/10.5951/mtms.1.9.0754.
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This activity was designed as part of a sixth-grade interdisciplinary unit. “Seeing the World through the Eyes of Ancient Greeks and Romans.” In addition to learning about Greek and Roman geography, economics, government, and societies in social-studies class. students studied ancient scientists, physicians. and inventors in science class. They also explored Greek and Roman myths, religions, languages, and ideas in language-arts classes. In mathe matics classes, students experimented with the golden ratio and the pentagram. wrote an essay on how the Greeks used mathematics to understand their world, examined Greek and Roman architecture, and investigated the physical size of the Roman Empire. To culminate the unit, students worked in small groups on special projects, such as building a scale model of the Parthenon, measuring and creating a cale drawing comparing the soccer field with the Pantheon, creating and performing original myths or plays depicting life in ancient Greece and Rome, and constructing simple machines or demonstrations of the scientists' work in Greek and Roman times.
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Halstead, Huw. "‘Two Homelands and None’: Belonging, Alienation, and Everyday Citizenship with the Expatriated Greeks of Turkey". Journal of Migration History 8, n.º 3 (10 de octubre de 2022): 432–56. http://dx.doi.org/10.1163/23519924-08030005.
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Abstract For the expatriated Greeks of Istanbul and Imbros – some of whom have Greek citizenship, some Turkish – citizenship is neither an irrelevance nor a panacea. Turkish citizenship provided limited protection for ethnic Greeks in Turkey, and Greek citizenship could only go so far to ease the burdens of their ultimate emigration to Greece. Moreover, their expressions of self and identity are altogether more complicated and malleable than the apparent fixity and dichotomousness of statism. Nevertheless, citizenship looms large in their experiences, in both pragmatic and affective dimensions. The acquisition, loss and performance of citizenship – even the very materiality of identity documents – are intimately connected to expatriate efforts to navigate the everyday experience of migration and belonging. Whilst the significance of citizenship thus goes far beyond mere words on an official document, these formal aspects of citizenship are nevertheless a part of, not something apart from, the lived experience of citizenship.
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Huseynova, H. "Words of Turkic origin in ancient Greek". Turkic Studies Journal 2, n.º 3 (2020): 35–41. http://dx.doi.org/10.32523/2664-5157-2020-2-3-35.
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The article notes the functioning of turkisms in many languages of the world, including Greek, English, French, Russian and other languages. It is known that the Turks established socio-political and cultural ties with many ancient peoples, and sometimes settled on the territories of these peoples or in areas close to them. Such areal contacts caused language and lexical borrowings. N.A. Baskakov in the book “Russian surnames of Turkish origin”, wrote that the origins of 300 noble Russian families go back to Turkic roots, including genealogy and the scientist A.Kh. Khalikov notes numerous Turkic words in the Russian language. In the book “500 generations of Turkish-Bulgarian-Tatar origin, known as Russian”, he explores 500 surnames of Turkic origin. In the book “Turks in the ancestral roots of the Russians” also gives information about the origin of the Turks and the Turkic generations, known as the Russian generation. According to Chingiz Aitmatov, one third of Russian words are Turkic. Similar language Turkish loanwords are observed in ancient Greek and modern Greek, which is the subject of this article. According to some researchers, the Indo-European languages on the territory of the Balkan Peninsula appeared thanks to the Greeks. Even in ancient times, researchers noted that in the territory of modern Greece once lived people who did not speak the Indo-European language, which is approximately 2500 BC. The era of 2500-1600 BC is associated with the Hittites, later the Greeks settled on the territory of Hellas. According to some researchers, the most ancient inhabitants of the territory of Ancient Greece were the traki, whose language was later assimilated with the language of the hittites, and then the Greeks. In ancient scandinavian sources, there are relics of the language of tracts belonging to the Western branch of the proturks, which is confirmed by the praturkian vocabulary and onomastics. The Greek-Turkic language substrata and units imprinted in ancient Greek confirm the presence of Turkic loanwords, which have not lost their relevance in modern language contacts between Turkish and Greek.
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Ando, Clifford. "Was Rome a Polis?" Classical Antiquity 18, n.º 1 (1 de abril de 1999): 5–34. http://dx.doi.org/10.2307/25011091.
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The absorption of the Greek world into the Roman empire created intellectual problems on several levels. In the first instance, Greek confidence in the superiority of Hellenic culture made explanations for the swiftness of Roman conquest all the more necessary. In accounting for Rome's success, Greeks focused on the structure and character of the Roman state, on Roman attitudes towards citizenship, and on the nature of the Roman constitution. Greeks initially attempted to understand Roman institutions and beliefs by assimilating them to paradigms within Hellenistic political thought. On the one hand, this process tended to obscure substantial differences between Greek and Roman political theory. At the same time, appreciation of Rome's relations with Italy created a means through which Greeks could imagine their own integration into the Roman community. Among the conceptual models available to Greeks of this age, only the polis provided a paradigm for a collectivity in which individuals had equal rights and toward which they directed their patriotic sentiments. That Roman Italy was not a polis did not force the coinage of new terminology: the polis formed a conceptual boundary that Hellenistic political philosophy never truly escaped. Repeated construals of Roman ideas and institutions on analogy with polis-based models ultimately forced a shift in the semantic fields of Greek political terminology and altered Greeks' conceptual archetype of the political collectivity. This process provided a framework within which Greeks could justify their wholesale participation in imperial culture and political life: they could, on these terms, argue that the gradual evolution of the world toward a single, unified empire actualized man's natural tendency to center his life around a single polis.
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Cartledge, Yianni John Charles. "The Chios Massacre (1822) and early British Christian-humanitarianism". Historical Research 93, n.º 259 (23 de enero de 2020): 52–72. http://dx.doi.org/10.1093/hisres/htz004.
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Abstract This article explores early British Christian-humanitarianism towards the Greeks following the 1822 Chios Massacre. Scholars of the Greek revolution have previously acknowledged the massacre as a pivotal moment for British attitudes towards the Greeks, although few have elaborated significantly on this humanitarian shift. This article focuses on what the massacre was and public and political reactions to it in Britain. It also investigates how perceptions of ‘Christian’ Greeks, compared to ‘Islamic’ and ‘barbarian’ Ottomans, encouraged British sympathy. Essentially it argues that the massacre ‘humanized’ the Greeks to the British, leading to an early type of Christian-humanitarian intervention.
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Meletis, John y Kostas Konstantopoulos. "The Beliefs, Myths, and Reality Surrounding the Word Hema (Blood) from Homer to the Present". Anemia 2010 (2010): 1–6. http://dx.doi.org/10.1155/2010/857657.
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All ancient nations hinged their beliefs about hema (blood) on their religious dogmas as related to mythology or the origins of religion. The Hellenes (Greeks) especially have always known hema as the well-known red fluid of the human body. Greek scientific considerations about blood date from Homeric times. The ancient Greeks considered hema as synonymous with life. In Greek myths and historical works, one finds the first references to the uninterrupted vascular circulation of blood, the differences between venous and arterial blood, and the bone marrow as the site of blood production. The Greeks also speculated about mechanisms of blood coagulation and the use of blood transfusion to save life.
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Margaritis, George, Mateusz Rozmiarek y Ewa Malchrowicz-Mosko. "Tangible and Intangible Legacy of the 19th Century Zappas Olympics and their Implications for Contemporary Sport Tourism". Physical Culture and Sport. Studies and Research 74, n.º 1 (1 de junio de 2017): 54–60. http://dx.doi.org/10.1515/pcssr-2017-0008.
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AbstractAs has been shown in the article, the Zappas Olympics generously contributed to the revival of the Olympic Games in the nineteenth century. The course of these competitions has been described, and a brief summary of Zappas’s work, which does not often attract a lot of attention in, for example, Polish academics, has also been made. The fact that the Zappas Olympics mainly enhanced the national identity of the Greeks following Turkish captivity has also been highlighted. The Zappas Olympics allowed the Greeks to become more familiar with sports and fair play. The knowledge that the Greeks acquired from the organization of this event was useful for the organization of the first modern Olympic Games in Athens. These days, material remains of this event serve touristic and cultural functions. The significance of such facilities as the Zappeion and the Panathenaic Stadium have also been underlined. For example, the Zappeion and the Panathenaic Stadium host cultural events and welcome tourists interested in sports history or Greek culture. These are the authorities responsible for touristic policy in Greece and they may decide whether such historic sites and sporting facilities will be included in thematic routes for tourists. According to the authors of the present paper, these sites may effectively compete with mass and recreational attractions in Greece.
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BERK, Mehmet Fatih. "THE SCYTHIANS: THE OTHER OF THE GREEKS". Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi, n.º 54 (13 de junio de 2022): 23–43. http://dx.doi.org/10.21563/sutad.1129956.
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The Greeks have a distinctive status in historiography. In fact, some historians declared the Greeks as the "inventor of history" and Herodotus, the Greek historian called as “father of history. Following the Greco-Persian Wars, the Greeks gained self-confidence and described the non- Greek- speaking peoples as “barbarian”. This might be the first “othering” movement in historiography. The Scythians, one of the ancient societies of Turkish history, between the 8th and 4th century BC in history timeline. When the Greek historiography began, the Scythians were the neighbors of the Greek societies. Because of this adjacency, many Greek authors and historians depicted much information on the Scythian society in addition to Persian, Assyrian and Chinese sources about Scythian history. In our study, the Greek historiography was examined in the context of "barbarian and the other", by attributing the inability to be "objective" in historiography. Then, a portrait of the “the other (marginalized) Scythians” was searched in the works of Greek authors and historians. In Greek historiography, it has been observed that the Scythians were marginalized at least as much as the Persians.
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RICHARDS, BERNARD. "LET GREEKS BE GREEKS". Essays in Criticism XLV, n.º 2 (1995): 166–72. http://dx.doi.org/10.1093/eic/xlv.2.166.
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Čermáková, Klára. "Strava - projev kulturní identity řecké skupiny v Praze". Lidé města 1, n.º 1/1 (1 de mayo de 1999): 137–42. http://dx.doi.org/10.14712/12128112.4006.
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The Greek community in Prague was established by members of political emigration who arrived in Czechoslovakia between 1948 and 1949. In those years Czechoslovakia was accepting children as well as adult people evacuated from the places afflicted by a civil war. In the first years there was only a handful of Greeks, mainly officials who were in charge of contact between the Greeks living outside Prague and the Czechoslovak authorities. They were gradually joined by others who were coming to Prague through a natural process of migration from smaller towns and villages. At present the Greek community in Prague is composed of four generations of Greek immigrants and their descendants: those who arrived as adults in Czechoslovakia; children who spent their childhood in children's homes and their equals in age; their children; and now also their grandchildren. In connection with political changes in the Czech Republic, the Greek community in Prague has been strengthened by Greek students and businessmen since the early 1990s. According to the latest census, taken in 1991, there were 268 people of Greek origin in Prague. Pecularities of their diet and food habits are among cultural signs with which present-day Prague Greks are building up their identity. The writer observes the structure of the food, the way of its preparation as well as dietary habits of the families belonging to the Greek community in Prague. She compares the habits in Greek and Czech-Greek families. She asks the questions of the transmission, modification and innovation of tradition. The question of the importance of Greek food in social and family, ceremonial, events as a selfidentifying event is a vital aspect. Although Prague Greeks' favourite food has been joined by dishes from the Czech as well as other world cuisines, Greek meals have maintained their indispensable place in the diet of festive, ceremonial as well as every-day occasions. Food of the Greek cuisine is perceived as a sign of Greek identity and origin also in ethnically mixed families. The fact whether the housewife is a Greek or Czech woman only has an impact on the frequency of the preparation of the food. However, they remain part of the tradition of families with Greek origin in either cases.
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Michailidis, Iakovos D. "Perceptions of the Lausanne Treaty in the Greek public sphere". Cahiers balkaniques 50 (2024): 87–103. http://dx.doi.org/10.4000/11rxs.
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Abstract: the article focuses on the reception of the Treaty of Lausanne in Greece from 1923 until today. It argues that the Treaty was disadvantageous to Greece, due to its defeat in the war with Turkey from 1919 to 1922. During the interwar period, the Treaty was criticized by several sides, mainly regarding the compulsory exchange of the Greek and Turkish populations. However, the majority of Greeks accepted it as the only option. From the early 1930s onwards, the Treaty of Lausanne gradually became a fundamental pillar of Greek foreign policy. Today, Greece strongly supports the implementation of the Treaty of Lausanne, often accusing Turkey of violating it.
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Solounias, Nikos y Adrienne Mayor. "Ancient References to the Fossils from the Land of Pythagoras". Earth Sciences History 23, n.º 2 (1 de enero de 2004): 283–96. http://dx.doi.org/10.17704/eshi.23.2.201m4848211mj244.
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Ancient people, as indicated by a few myths, knew of the vertebrate fossils from Samos, an island of Greece. The ancient Greeks interpreted these fossils as the remains of Neades, strange exotic beasts, or of the Amazons who perished in battle. Some of the fossils have been found in the ruins of a temple where they had been gathered for display. The red soil in which the fossils were found was explained as from blood spilled during a bloodbath. Furthermore, the Greeks had correlated geologic faults to earthquakes. The myths clearly state that they also had a sense of deep time (the great antiquity of the fossils). They named two bone beds because of the fossils: Panaima and Phloios respectively. These are proper names given in upper case letters in the myths. In Greek, Panaima means bloodbath and Phloios means thick and hard crust. Phloios is located in a ravine named Adrianos, which is a non-Greek name. Small ravines rarely have names in Greece, especially foreign names, and we explain the name as the renaming of Phloios by the Roman emperor Hadrian. Hadrian is known to have collected fossils near Troy and may have visited Samos.
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Klimova, Ksenia y Inna Nikitina. "Traditional culture of the Romaioi Greeks and Urumlar Greeks (on the materials of the ethnolinguistic expedition to the Greeks of Caucasus Mineral Waters region)". Slavic Almanac, n.º 3-4 (2023): 302–19. http://dx.doi.org/10.31168/2073-5731.2023.3-4.15.
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This paper presents the materials collected during an ethnolinguistic expedition to the Greeks of Caucasus Mineral Waters region in January 2023. The Greek population of this area consists of two language groups: the Urumlar Greeks, who speak the Turkic dialect, and the Romaioi Greeks, who speak the Pontic dialect of the Greek language. The nominations of these two groups and their languages are analyzed in this paper. It also includes a brief historical background on the resettlement of the Greeks to the Russian Empire and describes the current state of the social and cultural life of the diaspora. The main goal of the expedition was to fix the vocabulary of funeral and memorial rituals in the Turkic and Pontic dialects. The lexemes and expressions in two languages are presented in this paper. Many lexemes of the Pontic dialect are unique, having no analogues in the Modern Greek language: for example, λυτρία (litria) ‘wake’ or σκώστικα (skόstika) ‘memorial dinner’. The vocabulary used for the nomination of mythological characters is also considered in this paper. It is noted that among the Pontic-speaking population, narratives about mythological characters are practically lost.
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Piskizhova, Vladyslava. "Towards the Preservation and Promotion of the Cultural (Linguistic) Heritage of the North Azovian Greeks in Independent Ukraine". Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, n.º 31 (12 de diciembre de 2022): 153–67. http://dx.doi.org/10.15407/mzu2022.31.153.
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The purpose of the paper is to research the issue of preservation and promotion of the linguistic heritage of the North Azovian Greeks – Urum and Roumean languages, to investigate the request of Ukrainian Greeks to learn Modern Greek, which is the official language of the metropolis of representatives of this ethnic community, as well as to analyze the general linguistic situation in the mentioned environment, etc. The research methodology is based on the scientific principles of historicism, objectivity and social approach using general scientific and special historical methods. The scientific research carried out allows us to state that for more than a quarter of a century of its activity (starting in 1995), thanks to the support of domestic and foreign government and public institutions, the Federation of greek communities of Ukraine worked hard towards the realization of one of its fundamental statutory tasks - popularization/preservation of linguistic heritage of the North Azovian Greeks, meeting the requests of the Greek community of Ukraine to learn the language of the metropolis, etc. The Federation of greek communities of Ukraine tried to create a favorable basis for their further functioning, and, therefore, preservation. At the same time, the request of Ukrainian Greeks to study these languages remains insignificant to this day, especially regarding the Urum and Roumean languages. The analysis of the dynamics of the request of Ukrainian Greeks for their study shows that in recent years, it was possible to observe a certain increase in the number of people willing to study the Modern Greek, and this is quite logical. It should also be noted that the original Urum and Roumean languages are currently on the verge of extinction, which was recorded in 2018 in the UNESCO Atlas of the World’s Languages in Danger, becoming more and more limited exclusively to the sphere of everyday communication of the older generation of the North Azovian Greeks
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Berent, Moshe. "Anthropology and the classics: war, violence, and the statelesspolis". Classical Quarterly 50, n.º 1 (mayo de 2000): 257–89. http://dx.doi.org/10.1093/cq/50.1.257.
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I. INTRODUCTIONIt has become a commonplace in contemporary historiography to note the frequency of war in ancient Greece. Yvon Garlan says that, during the century and a half from the Persian wars (490 and 480–479 B.C.) to the battle of Chaeronea (338 B.C.), Athens was at war, on average, more than two years out of every three, and never enjoyed a period of peace for as long as ten consecutive years. ‘Given these conditions’, says Garlan, ‘one would expect them (i.e. the Greeks) to consider war as a problem …. But this was far from being the case.’ The Greek acceptance of war as inevitable was contrasted by Momigliano and others with the attention given to constitutional changes and to the prevention ofstasis: ‘the Greeks came to accept war like birth and death about which nothing could be done …. On the other hand constitutions were men-made and could be modified by men.’Moralist overtones were not absent from this re-evaluation of Greek civilization. Havelock observed that the Greeks exalted, legitimized, and placed organized warfare at the heart of the European value system, and Momigliano suggested that:The idea of controlling wars, like the idea of the emancipation of women and the idea of birth control, is a part of the intellectual revolution of the nineteenth century and meant a break with the classical tradition of historiography of wars.
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Nikitina, Inna y Ksenia Klimova. "The traditional culture and the language of the “Russian Greeks” in Sochi: A review of an ethnolinguistic expedition". Slavic Almanac 2022, n.º 3-4 (2022): 249–60. http://dx.doi.org/10.31168/2073-5731.2022.3-4.2.06.
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The traditional culture and the language of the Greek population of Sochi in July 2022 for the first time became the subject of an ethnolinguistic study by Russian researchers. The Greek population (natives of the region of Pontus, located in modern Turkey) initially appeared in these territories in the second half of the 19th century. During the Stalin era, the number of Greeks decreased significantly, however, the language (Pontic dialect of the Greek language) and elements of traditional culture in places where Greeks were densely populated are preserved to this day. In the folk calendar, family rituals, folk mythology of the modern Greek population, there are not only common Greek elements that unite the Pontic Greeks of the diaspora with the wide “Greek world”, but also characteristic features that allow us to draw a preliminary conclusion about the preservation of archaic elements of culture (the rite of making rain “koshkotera”, etc.). Many elements of traditional culture were influenced by neighboring Slavic (Russian) and other Caucasian (Armenian, Georgian) traditions.
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Terkourafi, Marina. "Perceptions of difference in the Greek sphereThe case of Cyprus". Journal of Greek Linguistics 8, n.º 1 (2007): 60–96. http://dx.doi.org/10.1075/jgl.8.06ter.
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AbstractCypriot Greek has been cited as “the last surviving Modern Greek dialect” (Contossopoulos 1969:92, 2000:21), and differences between it and Standard Modern Greek are often seen as seriously disruptive of communication by Mainland and Cypriot Greeks alike. This paper attempts an anatomy of the linguistic ‘difference’ of the Cypriot variety of Greek. By placing this in the wider context of the history of Cypriot Greek, the study and current state of other Modern Greek dialects, and state and national ideology in the two countries, Greece and Cyprus, it is possible to identify both diachronic and synchronic, as well as structural and ideological factors as constitutive of this difference.
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Kalantzis, Konstantinos. "“Fak Germani”: Materialities of Nationhood and Transgression in the Greek Crisis". Comparative Studies in Society and History 57, n.º 4 (octubre de 2015): 1037–69. http://dx.doi.org/10.1017/s0010417515000432.
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AbstractThis essay explores Greek responses to the debt crisis, particularly middle-class Greeks and their current experiences of Greece's putative subordination to Germany in particular, and IMF and EU monitoring generally. I focus on the sphere of materiality and embodiment, while also exploring the role of desire and pleasure in Greeks’ responses to their growing sense of subordination. Graffiti, popular protests, hip-hop expressive culture, and sexual joking are lenses through which I examine these themes. I also scrutinize my own positionality as a way of understanding the bitterness and ambiguity entailed in Greek reactions to the crisis. The essay illuminates how Greeks experience subjugation and respond to it through explosive resort to historical comparisons, sexual metaphors, and ill-mannered jokes.
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Marren, Marina. "The Ancient Knowledge of Sais or See Yourselves in the Xenoi: Plato’s Message to the Greeks". Akropolis: Journal of Hellenic Studies 3 (8 de diciembre de 2019): 130–50. http://dx.doi.org/10.35296/jhs.v3i0.28.
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It is easier to criticize others and their foreign way of life, than to turn the mirror of critical reflection upon one’s own customs and laws. I argue that Plato follows this basic premise in the Timaeus when he constructs a story about Atlantis, which Solon, the Athenian, learns during his travels to Egypt. The reason why Plato appeals to the distinction that his Greek audience makes between themselves and the ξένοι is pedagogical. On the example of the conflict between Atlantis—a mythical and, therefore, a foreign polis— and ancient Athens, Plato seeks to remind the Greeks what even a mighty polis stands to lose if it pursues expansionist war. On the example of the failure that befalls the mythical Atlantis, and on the basis of the religious similarity between ancient Athens and ancient Sais (21e), Plato bridges the distance between the Greeks and the Egyptians, who would have been seen as actual (as opposed to mythical) ξένοι. The next step that Plato encourages his contemporaries to take is this: look at the history of Egypt (8 – 7BC) and the internal conflicts that led to the demise of the last bastion of Egyptian power—Sais—and recognize in the internal political intrigues of the “Athens-loving” (21e) ξένοι the pattern of the destructive actions of the Greeks. Plato moves from the less to the more familiar—from the story about a mythic past and Atlantis, to ancient Athenians, to ancient Egyptians, to the Egyptians and Athenians of Solon’s time. The meeting between the ξένοι—the Egyptians at Sais—and the quintessentially Athenian Greek, Solon (7BC – 6BC), undeniably problematizes the customs, national identity, and political dealings of Plato’s contemporaries, the Greeks in the 5BC – 4BC.
By the time that Plato writes the Timaeus, circa 360BC, in the aftermath of the Peloponnesian War, Athens is all but undone. However, the fate of Greece is not yet sealed. Why turn to Egypt? Toby Wilkinson’s (2013) description of the Egyptian kingdom offers a clue: “The monarchy had sunk to an all-time low. Devoid of respect and stripped of mystique, it was but a pale imitation of past pharaonic glories” (The Rise and Fall of Ancient Egypt 431). The Greeks face that same prospect, but how to make them see? Direct criticism (the Philippic addresses of Demosthenes, for example) fails. Plato devises a decoy—make Greeks reflect on the repercussions of their poor political decisions by seeing them reflected in the actions and the history of the Egyptians—the Greek-loving and, by Plato’s time, defeated ξένοι.
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Beckman, Gary. "Greeks and Pre-Greeks: Aegean Prehistory and Greek Heroic Tradition by Margalit Finkelberg". Classical Journal 104, n.º 2 (2008): 175–77. http://dx.doi.org/10.1353/tcj.2008.0055.
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Kvashnin, Yu D. "Russian-Greek Relations: Is There a Light at the End of the Tunnel?" Outlines of global transformations: politics, economics, law 14, n.º 3 (3 de julio de 2021): 161–75. http://dx.doi.org/10.23932/2542-0240-2021-14-3-9.
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At the end of the first decade of the 21st century, relations between Russia and Greece entered a protracted period of stagnation, which continues to this day, despite numerous attempts by both countries to intensify political dialogue. One of the reasons is the general degradation of Russia’s relations with the Western countries, which intensified in the middle of the last decade against the backdrop of the Ukrainian crisis. At the same time, the “sanctions wars” have become an important, but not the only reason for the reduction in bilateral contacts. There were other factors as well: Greece’s dissatisfaction with the excessively close cooperation between Russia and Turkey, different views on NATO’s Eastern enlargement, as well as interchurch disagreements.On the economic plane, Russian-Greek cooperation was hampered by the desire of Greece to diversify its energy supplies, the food embargo regime introduced by Russia against the EU countries, as well as the policy of investment protectionism pursued by Greece towards Russian companies.The greatest success has been achieved in the humanitarian field. Due to the cultural and historical closeness of the two peoples, as well as due to the disappointment of the Greeks in the results of European integration, Greece remains one of the few countries where most people treat Russia with sympathy. At the same time, the perception of Russia by the Greeks is distorted and often fragmentary. The positive effect of Russian-Greek humanitarian cooperation is often overshadowed by negative coverage of Russian foreign policy in the Greek media.
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Gratien, Chris y Emily K. Pope-Obeda. "The Second Exchange: Ottoman Greeks and the American Deportation State during the 1930s". Journal of Migration History 6, n.º 1 (17 de febrero de 2020): 104–28. http://dx.doi.org/10.1163/23519924-00601007.
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After multiple wars, Greece and the newly-founded Republic of Turkey made peace through the 1923 Treaty of Lausanne and the 1930 Treaty of Ankara. A critical component of this rapprochement was the mutual exchange of population and property involving the transfer of some two million people. As part of the exchange, Greek Orthodox inhabitants of the Republic of Turkey – with the exception of those who remained in Istanbul as of the Treaty of Ankara – became Greek nationals. This article explores how the agreements between Turkey and Greece indirectly facilitated a ‘second exchange’ involving the deportation of Ottoman-born Greeks from the United States during the 1930s. As the American deportation state grew to deport upwards of 20,000 people at the outset of the Great Depression, groups targeted by stringent immigration quotas such as communities of the former Ottoman Empire were deported in large numbers. The exchange of populations provided a framework for resolving the ambiguous nationalities of Greeks in the US, allowing American diplomats to secure Greek passports for prospective deportees. As we further demonstrate, only the terms of this agreement – not national affinity nor diplomatic relations with the US – could be invoked to secure these passports in a number of cases. When it came to immigration enforcement, how people self-identified in racial, ethnic, religious, or national terms was virtually irrelevant. What mattered was how states identified them.
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Chalari, Athanasia. "The Subjective Experiences of Three Generations during the Greek Economic Crisis". World Journal of Social Science Research 1, n.º 1 (14 de junio de 2014): 89. http://dx.doi.org/10.22158/wjssr.v1n1p89.
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<p>The aim of this study is to investigate how Greeks as individuals experience the ways society is changing and to understand the lived experiences of the Greek economic crisis, as an example of the global economic crisis. This study focuses on the ways three different generations experience the Greek crisis: the younger (20-30), the middle (30-40) and the older (40-55) by examining the different ways that lived experiences are revealed. It has been confirmed that the impact of the dramatic economic, political, historical and social transformations in Greece is twofold: there has been an undeniably negative and harmful effect on Greeks’ everyday lives as well as a re-prioritisation of ways of thinking, acting and behaving. The Greek case serves as an example of a society that is currently undergoing significant social, political and economic alterations reflected in the dramatic change in everyday living, thinking and acting. This study may provide an initial overview of the possible effect of social changes that individuals have to confront in their everyday lives due to the consequences of the economic depression.</p>
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Andrade, Nathanael. "Local authority and civic Hellenism: Tarcondimotus, Hierapolis-Castabala and the cult of Perasia". Anatolian Studies 61 (diciembre de 2011): 123–32. http://dx.doi.org/10.1017/s0066154600008802.
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AbstractIn the mid first century BC, a dynast named Tarcondimotus asserted his authority over parts of Smooth Cilicia. Tarcondimotus' successful accommodation of the differing expectations of Roman magistrates, local Greeks and Cilicians was connected to his patronage of the Greekpolisof Hierapolis-Castabala. Through such patronage, he collaborated with municipal elites to interweave Greek and local traditions into the city's culture and cult in ways that produced innovative expressions of civic Hellenism. Likewise, while Hierapolis-Castabala was under Tarcondimotus' protection, its cult to the goddess Perasia, a local manifestation of the ancient Hittite deity Kubaba, embodied these unique cultural expressions. During the Hellenistic and Roman periods, Perasia retained her traditional name and her cult enjoyed distinctively local rites in which her priestesses walked upon fiery coals. Such unique qualities prevented Greeks and Romans during the centuries following Tarcondimotus' rule from associating her with any single goddess worshipped in Greece or Italy. In sum, by patronising Hierapolis-Castabala, Tarcondimotus presented himself as the defender of Greek civic life and theHierapolitaiwere able to persist in their unique expressions of Greek civic performance and cult in the turbulent transitional period between Seleucid and Roman rule.
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PETRESCU, ȘTEFAN. "From Bucharest to Athens: Reflecting on the Balkan Cooperation in the Greek-language Newspapers". Revue des Études Sud-Est Européennes 2023, n.º 61 (1 de noviembre de 2023): 109–18. http://dx.doi.org/10.59277/resee.2023.06.
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This article focuses on the Greek-language newspapers editing between the 1840s-1913s. The Greek journalists were concerned within the external affairs of Romania in relation to the nationalisms in the Balkans. In this context the Aromanian issue had been a topic of permanent interest for the newspapers in Romania. The Greeks sought, on the one hand, to defend their economic interests at the mouth of the Danube by improving their legal situation in Romania, and on the other hand, to maintain and strengthen cultural ties with the Greek-speaking world, not just from the Kingdom of Greece.
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Mitchell, Lynette G. y P. J. Rhodes. "Friends and Enemies in Athenian Politics". Greece and Rome 43, n.º 1 (abril de 1996): 11–30. http://dx.doi.org/10.1093/gr/43.1.11.
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The Greeks divided their world into a number of contrasting categories which cut across and dissected each other: Greek and barbarian, slave and free, friend and enemy, insider and outsider, us and them. This essentially bipartite view of the world (although the dualism changed according to circumstance) affected the way Greek society worked, and the way that the Greeks thought about themselves. In this pair of papers, Professor Rhodes and I will be concerned only with one of these oppositions, friends and enemies.
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Rahman, Akim M. "Voluntary Insurance for Rapid Growth-trends of Transactions in E-Banking Service-Market: Seeking Policymakers’ Attentions in Greece Economy". European Journal of Arts, Humanities and Social Sciences 1, n.º 3 (1 de mayo de 2024): 130–36. http://dx.doi.org/10.59324/ejahss.2024.1(3).11.
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Digital-banking is an important product in today’s financial-sector country-wise where Greece is no different. Besides mobile-banking, bank-led digital-banking services are in today’s e-banking service-market. However, like in any other country, customers and probable customers here feel it to be risky including psychological risk. It has resulted in a slow growth trend of digital-banking transactions. Thus, adding Voluntary Insurance (VI) as a new product in digital-banking-services can ensure rapid growth-trends of transaction-numbers in digital-banking service-market in Greece-economy. This new & increasing value is what will keep banks be growing, which can ensure risk-free digital banking in Greece-economy. Historical trends of economic growth-trends of Greece ratify that addition of a new legal product will improve society beyond just immediate gratification of consumers. Once the VI is in place, it will spread from bankers to customers and its growth-trend (S-curve) will capture the growth of revenue against time. Over time, it will ensure Greeks to be cashless society soon. It can set an example to European countries and beyond, which may inspire them following Greek’s footstep. The goal of this study is to bring the VI-proposal to policymakers and management’s attentions in Greek-economy for the greater interest of the Greek-society.
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Pedersen, Olaf. "Greek Astronomers and Their Neighbours". International Astronomical Union Colloquium 91 (1987): 63–73. http://dx.doi.org/10.1017/s0252921100105871.
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In Europe it has been customary to regard the ancient Greeks as our intellectual ancestors. Greek science was seen as the fountainhead from which modern European science ultimately derived both its existence and its characteristic features. This was not a completely empty idea. Each time a modern astronomer mentions a planet, the perigee and apogee of its orbit, its periods and their various anomalies, he is using so many Greek words. Moreover, until about a hundred years ago the extant works of the Greeks were the earliest scientific texts known to European scholars so that Greek science acquired a unique position in the European mind,and that ancient Greek culture in general became ‘classical’ and thus an ideal model or pattern for civilization as such. In consequence, the traditional European History of Science became an account of how science arose among the Greeks, how it penetrated into other cultural areas, and how it was sometimes eclipsed and again reborn in one of the so-called ‘renaissances’ of which European historians are so fond to speak.
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CAMERON, GREGORY. "Oikos and Economy". PhaenEx 3, n.º 1 (21 de marzo de 2008): 112. http://dx.doi.org/10.22329/p.v3i1.281.
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Amongst historians of economics it is generally assumed that while the term economics derives from the Greek term oikonomikos—the theory of household management—the ancient Greeks did not develop what we call economics. This paper traces the relation between the Greek term and the modern—a relation which is generally said not to exist. The paper is a critical theoretical attempt to begin to trace the underlying assumptions of modern economic theory as well as the more general question of the legacy of ancient Greece on the modern world.
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Atrashkevich, Alexandra. "How conflicts beteen Greece and Turkey in the 19th – early 20th centuries affected the formation of historical memory in both states". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, n.º 1 (2022): 184. http://dx.doi.org/10.31857/s086919080018177-1.
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Present-day relations between Greece and Turkey cannot be defined as neighborship. One of the main reasons for this is a negative influence of the historical memory of relations (HMR) on the two peoples’ mutual vision. Addressing the HMR from this angle can help to identify the degree of hostilities and assess the prospects for improving relations. Therefore, the authors tried to trace, by means of historical narrative, the eventual determinants of both HMRs in 1821–1923, i.e. during the period when the events most actualized by the HMRs of modern Greeks and Turks took place. In this century, the HMRs were formed under the pressure of conflict situations. Those were the liberation war of the Greeks in 1821–1829, the “30-day war” in 1897, the Balkan wars of 1912–1913, and the Greek-Turkish war of 1919–1922. Because of them, the HMRs and the nationalisms in Greece and Turkey acquired mutually accusatory orientation. As such, they in a way guaranteed irreconcilability between the states on the issues dividing them. Also, the Greek-Turkish relations as well as the growth of nationalisms, fell into the context of the great powers struggle for the Ottoman legacy. The current Turkish-Greek disputes concerning Cyprus and over the Aegean shelf are also influenced by other countries’ interests. Nationalisms in Greece and Turkey block reconciliation of the parties, while the interdependent hostility of the two HMRs guarantees the continuity of confrontational motivations in their political consciousness. What results, is a cyclical nature of the Greek-Turkish clashes, long-term tensions between the two countries and recurring outbreaks of conflicts between them.
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Lemonidou, Elli. "Heritage and memory of the First World War in Greece during the interwar period a historical perspective". Balcanica, n.º 49 (2018): 221–36. http://dx.doi.org/10.2298/balc1849221l.
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The memory of the First World War in Greece has suffered throughout the years a gradual decline, which is comparable to the case of many other countries, mostly in areas of Eastern and Southeastern Europe. The Great War mattered somehow for politicians, the press and public opinion in Greece only in the interwar years. During that period, discourse about the First World War included the echo of traumatic events related to Greek involvement in the war(such as the surrender of Fort Roupel to Central Powers forces and the bloody clashes of December 1916 in Athens after the landing of Entente troops) and the efforts to erect war memorials as a tribute to the sacrifice of fallen soldiers, both Greeks and foreigners. At the same time, the Greek people had the opportunity to learn a lot about the international dimension of the war through news?papers, where translated memoirs of leading wartime figures (of both alliances) were published. After the outbreak of the Second World War, interest in the previous major conflict (including the Greek role in the hostilities) significantly diminished in the country. Taking into consideration the ongoing experience of the centenary manifestations, the author proposes a codification of the main types (existing or potential) of WWI memory in Greece and suggests new ways of approaching this major historical event. The final chapter addresses some possible causes of the troublesome relation of Greeks with the First World War, which is mainly due to the very particular circumstances of Greek involvement in the war and the determining role of later historical events that overshadowed memories of the earlier conflict.
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Labetska, Yuliia. "“THE BRIDGE OF ARTA” – A RUMEIC VERSION OF THE BALLAD OF THE WALLED-UP WIFE". Studia Linguistica, n.º 18 (2021): 83–97. http://dx.doi.org/10.17721/studling2021.18.83-97.
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The article deals with the analysis of two versions of a traditional ballad of the walled-up wife, widespread among the peoples of the Balkans and Asia Minor, recorded in the folklore of one of the national minorities of Ukraine – the Rumei Greeks. Linguistic analysis of text samples allows the author to trace the possible influences and cultural ties of the Azov Greeks with the metropolis. Structural-semantic and linguo-stylistic analysis of the Rumeic variants of the ballad demonstrated their pre-Azovian and pre-Crimean origins. One of the texts contains the motive, which is typical for the Pontic versions of the ballad. The language of both analyzed texts is dialectal, the Rumeika / Mariupol Greek, while it also has certain features of Demotic Greek, which can be explained not only by the archaic origin of the song, but also by the influence of Demotic Greek on Mariupol Greek already during the Azov period, when the policy of Hellenization of the Greek population of Ukraine was introduced in 1926-1938. It was concluded that the short period in the history of the Azov Greeks, when they gained access to the common Greek cultural tradition through the study of Demotic Greek and literature in it, had a certain influence on their language and folk poetry.
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Klimova, Ksenia y Inna Nikitina. "Language and culture of the Greeks of North Ossetia – Alania (based on materials from the ethnolinguistic expedition to the Greeks of Vladikavkaz)". Slavic Almanac, n.º 1-2 (2024): 227–40. http://dx.doi.org/10.31168/2073-5731.2024.1-2.11.
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This paper presents an overview of the results of the ethnolinguistic expedition (held in winter 2024) to the Greeks of Vladikavkaz, North Ossetia-Alania. The history of the Greek community in North Ossetia begins in the 19th century, when Greek builders from Trebizond moved to the Caucasus. Subsequently, Greeks also resettled from other regions, such as Krasnodar Krai, Kazakhstan, Georgia. The majority of the Greek population of Vladikavkaz speaks the Pontic dialect of Greek language. The main goal of the expedition was to study the Pontic vocabulary related to funeral and memorial rituals. Of particular interest are the memorial rituals of the Greeks of Vladikavkaz, which are distinguished by a regulated procedure. For example, there is a special order for pronouncing three toasts at the wakes. The informants emphasize the brevity of Greek funeral feasts, a certain set of dishes and the way of decorating the traditional ritual dish kokia (the decoration varies depending on the day of the wake). There is also a custom of visiting the family of the deceased to express condolences until 40 days after death. In Pontic dialect the tradition is simply called το χατίρ, which means ‘respect’.