Greece is a proud and powerful country. A member of the European family and a pillar of stability in the eastern Mediterranean. We remain unwaveringly committed to the principles of International Law and the rules of good neighbourliness. We seek to build bridges of peace, good faith, and cooperation with everyone.
Wednesday, 12 August 2020
Greeks awoke pleasantly surprised to the news that Europe’s leaders had agreed on a 750bn euro stimulus package for the continent’s economy, called NextGenerationEU.
With newspapers having gone to bed hours before the dawn deal in Brussels, most people got wind of it from the airwaves.
“Will I be able to finance the new shop windows?” asks Jenny, a butcher’s wife in central Athens who wants to remodel her husband’s shop so that people can sit down and sample the cold cuts.
Greece’s economy is forecast to shrink by as much as 9 percent this year, as the coronavirus hits tourism and merchant shipping, two industries Greece relies on for much of its exports. Merhcants like Jenny’s husband are feeling the pinch.
Wednesday, 8 July 2020
At the dawn of Western civilisation, the greatest Athenian dramatists extolled their city’s compassion for those who sought protection from pursuers, human or divine. In Aischylos’ Erinyes, Orestes, pursued by the Avenging Furies, finds absolution in an Athenian court chaired by Athena herself. In Sophokles’ Oidipous at Kolonos, Oidipous, wandering blind in self-exile across Greece, is assumed into the heavens after being granted sanctuary in an Athenian grove. In Euripides’ Herakleidai, the king of Athens risks war with Argos to provide political asylum to the children of Herakles, fatherless and with a death penalty hanging over them.
None of these asylum-seekers is blameless. Orestes has killed his mother; Oidipous has killed his father; the Herakleidai by their very existence threaten the royal line of Eurystheus, king of Argos. Yet all were somehow manipulated into their predicament by the gods or by fate, all have suffered for it, all are exiled from their homeland and all are unwelcome anywhere else in Greece.
The Athenian audience was flattered to be told that in all Hellas, it was their city that combined strength with generosity. As the children of Herakles cling to the altar of Zeus in Marathon, Euripides puts the following words into the mouth of Demophon, son of Theseus and king of Athens: “If I am to allow this altar to be robbed by a foreigner, it will be thought that it is no free land I govern but that I have betrayed suppliants for fear of the Argives. And that is nearly enough to make me hang myself.”
The word ‘asylum’, though a modern coinage in English, derives from the Greek άσυλον, meaning ‘unviolated’. The word itself suggests that protecting the weak from the strong who mean them harm is not only a moral duty of the righteous; it forms an integral part of our sense of justice and is a pillar of the law, which replaces brute force in civilised society.
The notion of justice as mercy or protection was relatively new compared to the notion of justice as punishment, as a pair of temples at Rhamnous in northeast Attica suggests – the temple to Nemesis, or retribution, is thought to be older than its neighbour, the temple to Themis, or Rule of Law. But thanks to the Athenian tragedians, the strength and will to provide sanctuary to the pursued, and even to forgive them for terrible deeds, have, through the church and the law, formed an inseparable part of our Western ideal of civilisation.
Tuesday, 19 May 2020
This article was published by Al Jazeera International.
ATHENS, Greece - When Greece cancelled carnival celebrations in late February, many people thought the measure excessive. In the western city of Patra, which hosts Greece’s most flamboyant carnival parade, thousands defied the ban and took to the streets.
“The government has ordered an end to all municipal activities… but this is a private enterprise. No one can shut it down,” said a jubilant reporter for the local Ionian TV in front of a crew dressed up as 17th century French courtiers. “They’re gathering here on St. George’s square, where the [Greek] revolution began in 1821, and that’s symbolic,” he said.
Greeks quickly put their revolutionary spirit aside, however, and largely heeded government advice to remain indoors. The result has been a remarkably low number of deaths – 81 by Tuesday, compared to more than 17,000 in neighbouring Italy. Adjusted for population, that’s a fatality rate almost 40 times lower.
Compared to other European Union members, too, Greece has fared better. Its fatalities are far lower than Belgium’s (2,035) or the Netherlands’ (1,867), which have similar populations but much higher GDP.
#Greece's cumulative #Coronavirus #COVID19 #fatalities compared to #EU members with similar populations. pic.twitter.com/b76l6iOEUZ
— John Psaropoulos (@JTPsaropoulos) April 7, 2020
“Our schools closed before we had the first fatality. Most countries followed a week or two later, after they had mourned the loss of dozens,” he said.
Wednesday, 11 March 2020
|Moria refugee camp is the largest in Greece. Its current population of about 20,000 stretches well beyond the organised camp into surrounding olive groves.|