Posts Tagged 'versendaal'

Urban explorer weaves a fresh narrative for Athens

kauffmann

By Harry van Versendaal

Defined by Athens, Nikos Vatopoulos has certainly worked hard to give something back to the city where he was born and raised. His prolific work as a journalist, writer, amateur photographer and urban activist has influenced contemporary perceptions of the Greek capital.

Vatopoulos would be the first to agree that Athens is not by any measure endowed with the picture-postcard beauty of its European counterparts. Fraught with contrasts and contradictions, this sprawling metropolis resists any straightforward classification.

“I used to be a staunch aesthete, offended by Athens’ shortcomings,” Vatopoulos says. “But I have since broadened the criteria by which I consider something beautiful or ugly. I am interested in what is interesting and in why something is there in front of me and in whether there is a way for it to go away if it bothers me,” he says.

The shift seems to convey a quasi-existential understanding that the aesthetic and cultural mess that is Athens needs to be embraced if one is to ever feel comfortable here. It’s an admittedly more mature and pragmatic outlook, more in line with the ideal of a city as a living system, a constantly changing whole that resembles an incubator of narratives and emotions such as those captured in his latest book, “Walking in Athens.”

The 181-page volume, recently published in English by Metaichmio, is a collection of articles written for Kathimerini newspaper where Vatopoulos is chief cultural editor. Vatopoulos, a keen-eyed street wanderer-turned-archaeologist of the present strolls the capital’s emblematic boulevards and meandering backstreets documenting robust and humble buildings, neat houses and crumbling ruins. In the process, he chronicles the succession of human lives, cultural changes and civilizational shifts. It is a gentle albeit thoughtful exercise.

Born in downtown Athens in 1960, Vatopoulos moved toward adulthood as the city’s urban and social transformation was in full swing. It was a highly optimistic period which however bequeathed the capital with a controversial architectural legacy (though one that the writer does not shy away from). Now standing at what appears to be the close of Greece’s brutal 10-year crisis, Vatopoulos refuses to give up his optimism about Athens. The financial meltdown has naturally left deep scars on the urban fabric, yet it has, at the same time, impacted the urban mind-set in a positive manner.

“The new generations that come to the fore will come to see this crisis – with the worst of it seeming to come to a close after a 10-year cycle – as a major rift in the city’s evolution,” he says. “It is important not just because of its absolutely obvious downward spiral but also because a large part of the residents of this city redefined their relationship with the urban environment.”

 

What compelled you to write these pieces? Was it a quest for a beauty or the desire to make a record of things that are being lost?

It was mostly an effort to understand this city, I would say. Even though I was born in Athens, grew up in Athens and my entire life is intrinsically linked with this city, I always felt there was room for me to go even deeper in understanding how it has been shaped and what makes it tick. I suppose that curiosity was my trigger, an enormous amount of curiosity about Athens, which obviously comes with an enormous amount of love. I want to understand it because I love it, so I think that this article series was the next stop in my relationship with Athens. I wrote about more obvious subjects in the first few years, but the series later led me to discover the unseen city – that is what interested me most; locating those reserves of a bourgeois culture (note: Vatopoulos uses the world “astiko,” which he defines as a kind of bourgeois, metropolitan culture, but without the baggage of class) that are usually not so apparent. If you don’t go looking for it, this treasure won’t just appear of its own accord. And I believe that Athens has a stock of buildings that basically illustrates its cultural evolution and is right there; we just have to see it to incorporate it into the city’s greater narrative. Athens’ modern story is enough for me; I am very interested in it.

In your book you talk about a new watershed in the city’s history: before and after the economic crisis. Do you believe this outlook will prevail in the future?

I do. I believe it has been a major watershed. I am part of a generation – like many other generations, of course – that has been defined by 20th century milestones. I believe that as the events of the 20th century move into the past, the new generations that come to the fore will come to see this crisis – with the worst of it seeming to come to a close after a 10-year cycle – as a major rift in the city’s evolution. It is important not just because of its absolutely obvious downward spiral but also because a large part of the residents of this city redefined their relationship with the urban environment. This is the important part, the psychological shift. And this, of course, has left a mark in the form of neglect. But apart from this, I believe the crisis gave the city space for a new beginning and in this regard I am somewhat optimistic about its prospects.

Where does that optimism come from?

Well, it’s partly who I am as a person, always positive and open to things, but I do believe that there is a critical mass of young residents that care about this city. Even those who cannot invest in the city in any way – be it economic, educational or in some other way – are ready to be useful as citizens. This may not be visible yet, but there is a greater proportion of mostly young people who want to be part of the city’s evolution than there was in the past. They also have a much sophisticated point of view.

What would be the glue to keep this city together – if it even needs such a thing?

Abolishing stereotypes, re-establishing the notion of Athens in a way that entails civic pride and inclusiveness. I believe that there needs to be plenty of social space in the new narrative for Athens; space for identity-shaping and for the city’s residents to redefine themselves. It is futile to approach Athens in terms that belong to the 1990s; it is unrealistic. Athens needs to develop a metropolitan identity, but with social cohesion – that is the most important thing.

Speaking of cohesion, is the absence of aesthetic cohesion a boon or a bane for the city?

I have vacillated in this regard. I used to be a staunch aesthete, offended by Athens’ shortcomings, but I have since broadened the criteria by which I consider something beautiful or ugly. I am interested in what is interesting and in why something is there in front of me and in whether there is a way for it to go away if it bothers me. On a recent tour of Neapoli and Exarchia I made an unplanned stop in front of two buildings from the 1980s that are, objectively, extremely ugly. I told my group: “Observe these buildings, because they too are a part of Athens’ reality. In order to understand Athens we need to also make room for them in our minds.” This is regardless of whether we like them or not, but this is an entirely different conversation.

Do you think that Athens struggles under the weight of its history? Does it need a new identity in which its Classical heritage is simply a part rather than a symbol of unattainable heights?

I believe in Athens’ continuum and I think it has been very bad for the city that new Athens has been cast as the result of the “darkness of the Turkish occupation,” a chasm that is nothing more than a notion, a construct of the modern age that rejected centuries of the Ottoman era (calling it post-Byzantine no less – another outrage) and which completely overlooks the period of Frankish rule (I bet only a handful of Greeks know that Athens once had a Catalan administration), etc. There is, however, a very interesting trend toward seeing Athens as a historical continuum, from the pre-Classical age to the present day, with fascinating peaks and troughs, of course, and all of which contributes to what we see and mainly to what we feel about Athens.

What gives you greater pleasure: a new, beautiful structure or the restoration of an old one?

I have never thought about it. I will say the former; the construction of a beautiful new thing. This is the greatest vote of confidence you can give to a city’s future. New beautiful buildings mean that people are envisioning their lives in this city in a much more succinct way. By no means do I dismiss the latter, though.

Which is your favorite Athenian street?

Patission. It may be because I grew up there, but I think that it exemplifies Athens’ urbanization in a very distinct way, while it also gives me this combination of joy and sadness.

Do you feel uncomfortable when you see a tourist walking around the “wrong” parts of Athens? What is this city’s biggest problem?

I used to, yes, quite profoundly. I am more relaxed about it now. But I also think that a lot of foreign tourists have changed too. I see many – and I don’t mean the mass tourism lot that’s obviously here just for a good time, which is also fine – who are interested in what is going on around them, who are not looking to stay in their comfort zone or for the obviously beautiful. I recently saw two tourists who weren’t lost walking along Liosion Street – they were having a wander and the look on their faces was very interesting.

Has any particular urban regeneration project from among the many that are put forward every so often caught your attention?

I believe the Rethink Athens project really should have been carried out. I think it would have helped Athens, added a lot of trees and fixed Omonia Square, which is a major issue. We Greeks are very swift to say no and very reluctant to sit down and talk.

Nevertheless, I read that the new mayor invited you for a discussion about the city. Did you make any suggestions?

Yes, we had dinner, but it was part of a busy schedule of many meetings with Athenians. What I told him – and he appeared interested in the idea – was about rooftops, which also have to do with the climate and with the city’s appearance. I think it’s a major issue. If you look out at Athens from Lycabettus or the Acropolis, you see that there has been no thought given to how rooftops could contribute aesthetically and ecologically. The many options provided by technology (you can have swimming pools, gardens, new-tech tiling, etc) in combination with incentives and tax breaks could transform Athens completely within five years.

You have already published dozens of articles, books and albums, organized exhibitions and founded the now-defunct Saturdays in Athens urban activist group, all about the capital. What else can we expect?

I want to keep writing books. I’m working on one now that will be published this fall, again by Metaichmio, which is my take on 23 Greek cities, an essay on the country’s undervalued urban space. I am an amateur photographer and would like to have a show, while I would also like to write a big book about Athens that would be about the city and people from my generation, about buildings and books, people and movies.

Peeling the orange

velden

Hans van der Meer/Hollandse Velden (Dutch Fields)

By Harry van Versendaal

If you’re lucky enough to fly to Amsterdam on a cloudless day, your gaze will inevitably be drawn to the unusually geometrical, handmade mosaic that is the Dutch countryside. Endless stretches of rectangular fields are demarcated by a dense network of drainage ditches and roads. Space has never been in abundance here. The Dutch have never had the luxury of wasting the tiniest bit of land. About a quarter of The Netherlands famously lies below sea level. Hard work, inventiveness and team spirit were required of the people if they wanted to keep their feet dry.

This spatial singularity is often considered as the origin of the consensus-based decisionmaking process of the Dutch, known as the “polder model.” In his book, “Brilliant Orange: The Neurotic Genius of Dutch Football,” which was recently made available in Greek (Diavlos), the English author and journalist David Winner argues that this very condition was at the root of what locals call “totaalvoetbal.”

Developed by manager Rinus Michels and spearheaded by Johan Cruyff in the late 1960s and early 70s, Total Football was a ground-breaking system based on speed, stamina, technical skill and intelligent use of space. “Total Football was, among other things, a conceptual revolution based on the idea that the size of any football field was flexible and could be altered by a team playing on it,” Winner writes. “In possession, Ajax – and later the Dutch national team – aimed to make the pitch as large as possible, spreading play to the wings and seeing every run and movement as a way to increase and exploit the available space. When they lost the ball, the same thinking and techniques were used to destroy the space of their opponents.”

The game had to be effectual but, most importantly, it had to be beautiful. Cruyff, who transformed Ajax and later Barcelona both as a player and manager, has often been likened to Rembrandt, Vermeer and other Dutch masters. Fascinated by his elegant, ballet-like stride, Rudolf Nureyev always said Cruyff should have been a dancer. Former Arsenal striker Dennis Bergkamp, one of the most technically gifted players to grace the Premier League (ex-Newcastle defender Nikos Dabizas probably still has nightmares of the Dutchman’s pirouette goal 17 years ago), was often criticized of lacking that killer instinct. “I suppose I’m not that interested in scoring ugly goals,” Bergkamp quipped – a statement that sums up “totaalvoetbal” philosophy yet is, at the same time, a very Dutch way of disguising weakness as moral superiority.

Winner’s writing is reminiscent of the system’s architecture. The author jumps back and forth from history to social change to the arts and to architecture, enriching the theory with interviews with ex-players and managers, as well as anecdotal passages. The only steady reference is Cruyff, the talisman of the Total Football revolution (sportswriter David Miller famously described him as “Pythagoras in boots”) whose unconventional personality and ideas shaped modern football as well as the personality of a nation.

In his effort to develop an attractive, holistic theory, Winner appears a bit too tempted at times to discover meaning and symbolism – like when he draws parallels between former Feyenoord midfielder Wim van Hanegem and the curved arched structures of Rotterdam architect Lars Spuybroek.

For the Dutch, of course, Total Football never really brought total success. In several crunch moments, the squad has appeared to come out onto the pitch with a self-destruct button. In the 1974 World Cup final in Munich, a combination of overconfidence and arrogance led to defeat against an inferior West Germany. After scoring the opening goal, the Dutch players began to mock their opponents with fancy footwork instead of finishing them off with a second goal – hubris of sorts. “There is still deep, unresolved trauma about 1974. It’s a very living pain, like an unpunished crime,” a Dutch psychoanalyst says in the book.

When the Oranje reached a third World Cup final in 2010 sacrificing the virtues of “totaalvoetbal” on the altar of a pragmatic, often cynical, style (the stamp of Nigel de Jong’s studs on Xabi Alonso’s chest was the painful souvenir from the Johannesburg final) the custodians of Total Football reacted to the ultimate fall of the Dutch side with a sense of self-righteous vindication. In their eyes, the Spanish tiki-taka of close-touch possession play was a more faithful reincarnation of Cruyff’s legacy.

As the young players with the iconic vertical red stripes upped the pressure on the Juventus defense inside the Johan Cruyff Arena in the first quarter final of the Champions League last month, the English sportscaster could not hide his admiration for their unique ability to create a pitch within a pitch: “It’s like Cruyff is still here,” he said. A few weeks later, what would have been an all-Cruyff Ajax vs Barcelona final would turn into a total nightmare for both clubs.

Inside the homes of Golden Dawn’s women

Havard_Bustnes

By Harry van Versendaal

As she waits for her son, a Golden Dawn party MP, to come out of jail, Dafni wipes a collection of rifles sitting on a weapons rack in their family home. Behind her, sunlight streams through a swastika-shaped grille on the window.

The disturbingly comic scene in Norwegian filmmaker Havard Bustnes’s “Golden Dawn Girls,” which made its Greek debut at the Thessaloniki Documentary Festival earlier this month, encapsulates a familiar question: Are people like Dafni genuinely evil or just plain naive?

The film follows three women after the legal crackdown on the far-right Golden Dawn in 2013, which led to the arrest of many of its senior members, including party leader Nikos Michaloliakos. With many of the men behind bars pending trial on charges of running a criminal organization, women had to step in and energize the campaign for the next election.

Dafni, a former submarine engineer and hospital director who describes herself as a disaffected ex-member of socialist PASOK, has a strong penchant for conspiracy theories. Jenny is the politically active dynamic wife of MP Giorgos Germenis, a former black-metal bassist and baker. But it is Bustnes’s encounters with Ourania, the enigmatic daughter of the party’s leader, which are the most intriguing. When confronted with an old photo of Michaloliakos giving the Nazi salute in front of a swastika flag, the 26-year-old psychology student with a soft spot for dogs and Disney movies responds in a way that appears to strip her of the benefit of the doubt. “I support everything about my father.”

Domestic audiences will not find much new in the documentary, a collection of interviews and archive footage of the party’s bigoted rhetoric and attacks on migrants, but they are rewarded by some distressingly candid remarks as Bustnes leaves the cameras rolling after his subjects believe shooting is over.

The director discussed the experience of shooting in an email interview with Kathimerini English Edition.
Do you think that these women are animated by pure conviction, in that they truly believe in Nazi ideology, or by personal affiliation?

I think they are convinced of the ideology. They feel like they are in a war, and they believe in all these conspiracy theories. They think that a small group of Jews rule the world and are trying to destroy the so-called Greek DNA to take control of the resources in Greece. For me this is very scary and hard to understand. These are old ideas from the Second World War; how is it possible to believe in them today?

But I also think they would like to live a more normal life outside politics. Ourania wanted to move to England to study psychology, and I don’t think she likes her role as an infamous person. I think they feel obligated to support the men, and even more so when the men were arrested.

Do they have full knowledge of the party’s darkest side, including the orchestrated attacks on migrants and Communist Party-affiliated workers?

I don’t know exactly what they know or don’t know. When I asked them about the attacks on migrants, they denied that Golden Dawn is violent. As you see in the film, Jenny says they only smashed tables and didn’t beat immigrants. This is typical of how they talk about concrete evidence that shows that Golden Dawn is a violent group. In their minds, it is always somebody else’s fault. They say it is the media which lie, and that they are innocent. Dafni even says that the videos of Golden Dawn members with guns circulating on the internet are the product of manipulation.

Did you feel these women are genuinely evil?

That’s a big question. What does it mean to be evil? From their point of view, Greece is at war, and they believe Golden Dawn is fighting for the good. There are so many conspiracy theories that they believe in, which explains how they act. So I don’t think it is about evilness but about knowledge and their corrupt worldview. If you read the wrong books and are exposed to the conspiracy theories that Golden Dawn promotes, you can end up believing in the evil politics of the neo-Nazis. And if you believe you are in a war, this could justify evil acts and violence.

How easy was it for you to gain access?

Our access was based on another film producer Christian Falch made about black metal. One of the characters in that film was Germenis, and it was his wife that helped us to gain access to Golden Dawn. She introduced us first to Dafni and later to Ourania. This was a long process that was of course difficult, but I think the fact that we are from Norway made it easier.

Did you ever feel worried about your safety and that of your crew?

We were warned that Golden Dawn have attacked journalists. At the first Golden Dawn rally we filmed, I borrowed a black-metal T-shirt from the producer to blend in. We experienced one situation at Syntagma [Square, in central Athens] where a tear gas grenade exploded some meters away from the photographer, and we had to drag him away to safety.

At some points in the film you seem to try to come across as naive in a bid to get them to lower their defenses. Did the strategy work?

I think it worked, because they did open up. When I play naive they show more of who they really are. Of course, it was a balance between how much we could confront them and how naive I could pretend to be. I decided to be more and more confrontational, but I waited until the last day before I asked Ourania what she thought about my political standpoints. Then she said that she always knew I was a leftist.

Do you see the rise of Golden Dawn in Greece as part of a bigger European pattern, or as a development that is specific to Greece and its financial crisis?

I do see this as a part of a bigger European pattern. When you have an economic crisis and high unemployment in a country, the far-right rises. Unfortunately we are seeing this in many European countries at the moment. I think all the European countries have to assume a bigger responsibility and solve the economic crisis together. We cannot say that this is a local problem. We have to help each other.

It seems to me that the strongest moments of the film are your encounters with the Golden Dawn chief’s daughter, Ourania. Do you think you ever managed to get to the core of her personality?

It is always difficult to say what is the core of a personality. I think the film makes you understand her better, but I think she is a complex character that is difficult to understand. I think it was hard for her to grow up in this party as the child of Michaloliakos, and I think Greek media have treated her badly, writing about her being fat and ugly. At the same time, of course, she is responsible for supporting a violent party.

Outsiders looking in

FilmPicture_CitizenXenos_07

By Harry van Versendaal

It’s late winter 2016, at a makeshift cemetery for Muslim migrants on Lesvos, less than 10 nautical miles off the Turkish coast. An imam in a white hazmat suit reads a prayer as a 3-year-old girl who died of meningitis shortly after landing on the eastern Aegean island is laid to rest. A red excavator is on standby to cover her grave after the end of the short ritual.

“Logic has disappeared from this world,” says Dimitris, a local man, as he prunes the olive trees in his property right next to the burial site.

Europe’s refugee crisis has produced a rich, if uneven, crop of documentaries that promise to go beyond the voluminous albeit often superficial media coverage. “Citizen Xenos,” an independent full feature shot by promising 28-year-old Athens-based director Lucas Paleocrassas, may be short on data or sweeping revelations, but is big in directness and unprocessed emotion.

“We wanted to veer off the cliche themes that have recurred in so many other films about the issue,” Paleocrassas told Kathimerini English Edition about his movie which will screen at this year’s Thessaloniki Documentary Festival.

Whether it’s the refugee family trying to put down roots on the island, the elderly woman and her granddaughter seeking family reunification in Germany, the Syrian-born activist catering for vulnerable newcomers, the teenage victim of jihadi persecution, or even the globe-trotting Dutch mercenary working as a security manager at a migrant facility, the existential condition remains the same: All feel unwanted outsiders, “xenoi.”

“The refugee crisis is the setting, but I want to focus on the characters. I am interested in the alienation of these people, in what they are going through, in how they grapple with the challenges of relocation and social integration,” Paleocrassas said.

Apart from exposing the refugee drama, the director hopes that such intimate, first-hand testimonies have the power to challenge people’s ingrained misconceptions about the situation.

“The testimonies are just too direct. It’s just not possible to stick to your sweet little narrative,” Paleocrassas said.

An estimated 1 million people fleeing Syria, Afghanistan, Iraq and other countries wrecked by war and poverty in the Middle East and Africa have poured into Greece in recent years in hope of moving to Northern Europe. More than 50,000 migrants and refugees remain stranded on the Aegean islands after the Europeans took action to halt the flow.

While shooting on Lesvos, the main entry point to Europe for migrants, the filmmaker spent considerable time at the notorious reception and processing center at Moria.

“Moria-by-night was a dystopian spectacle,” he says of the so-called hotspot which has reportedly degenerated into a breeding ground for criminal activity including human smuggling, drug trafficking and prostitution.

Paleocrassas witnessed the limitations of a dysfunctional state apparatus but also the commitment and generosity of small humanitarian groups and volunteers seeking to fill in the gaps. With the official structures of debt-wracked Greece bursting at the seams, refugees have often relied on the kindness of strangers.

With time, he also saw compassion fatigue set in. “In the beginning, people were handing out food, clothes and medical aid. They housed people in spare bedrooms. But as the problems remain unsolved, their patience is wearing thin. These days, you can see people guarding their chicken coops with rifles,” he said.

Produced by Valia Charalampidou, the film was made with help from Wemakeit, a Swiss-based crowdfunding platform. Shot mostly over 2015 and 2016, it ends with footage of trapped refugees at the now-defunct camp near the village of Idomeni on Greece’s northern border following the shutdown of the so-called Balkan route. The sprawling tent city became a symbol of human suffering and policy failure.

“How can you imagine they will smile when they see the white man in Europe?” asks the Dutch security officer struggling to impose some order on the chaos. “The wolf will come one time, and he will bite you.”

Organizers unveil Greek movies for TDF

Back_to_the_top_2

By Harry van Versendaal

A paraplegic punk rocker wants to climb to the top of Mount Olympus, a man grapples with his father’s ailing health after returning to live with his parents, a former rebel returns home after his abduction as a child by members of the Lord’s Resistance Army (LRA).

These are snippets from three Greek films (53 feature-length and 25 shorts) which will be showcased at the 20th edition of the Thessaloniki Documentary Festival, which runs March 2-11.

Local filmmakers shine a light on politics, human rights, migration, the financial crisis and personal stories at this year’s 10-day event.

Following a work accident, director Christos Kapatos is forced to move back in with his parents. In “Antonis’ Voice,” he documents the process of readjustment which is made more complex by the condition of his father, who has suffered a series of strokes.

Shot by Stratis Chatzielenoudas, “Back to the Top” chronicles the never-give-up attitude of Leonidas, a wheelchair-bound punk band drummer in his early 30s who sets out to conquer the 2,917-meter peak of Mount Olympus with the help of a bunch of good friends.

An ex-commander in warlord Joseph Kony’s LRA returns home 16 years after rebels took him from his home in “No Place for a Rebel,” by Ariadne Asimakopoulos and Maartje Wegdam. The film follows Opono Opondo as he struggles to readapt to civil society amid skepticism from the locals.

Global perspective

Speaking to Kathimerini English Edition, festival director Orestis Andreadakis hailed the progress made by local documentarists over the past 20 years.

“They no longer focus merely on the obvious issues relating to Greece and its immediate woes. They travel more and explore themes in other parts of the world,” said Andreadakis, who took over the helm of the festival in 2016.

“There’s still a lot of work to do, but they’re on a good path,” he said.

The festival gets under way on March 2 with “Faces Places,” an Oscar-nominated French documentary co-directed by Belgium-born New French Wave pioneer Agnes Varda and enigmatic French muralist JR.

Organizers have also prepared a tribute to the seismic political and social events of 1968 and given carte blanche to American independent filmmaker Sara Driver.

Thessaloniki Doc Fest turns 20 amid fake news onslaught

"Faces Places"  JR; from Cohen Media Group

By Harry van Versendaal

Nominated for this year’s Academy Award for best documentary feature, “Faces Places” by 89-year-old French New Wave pioneer Agnes Varda and French guerrilla “photograffeur” JR will open the 20th Thessaloniki Documentary Festival (TDF), which starts on March 2.

The film (its original title is “Visages, Villages”) follows the unlikely duo as they roam the French countryside in a van equipped with a photo booth and large-format printer, chatting with people and taking their pictures before plastering epic-size portraits on multiple surfaces including houses, barns, boulders and shipping containers. Their encounters with locals – factory workers, retired miners, waitresses and so on – generate charming musings about the ups and downs of the modern world.

The tribute to Varda’s cinematic legacy is one of the treats prepared by organizers as the non-fiction event celebrates its 20th birthday.

“We pay tribute to the festival’s 20-year presence in a city which has been well educated in the documentary genre,” festival director Orestis Andreadakis told Kathimerini English Edition.

Andreadakis, who was installed in the festival’s driving seat two years ago, also commended the work of his predecessor and founder of TDF Dimitri Eipides.

“In only a short period of time, Eipides succeeded in making this one of the top-10 festivals in the world,” he said of the event which returns with a fresh crop of hard-hitting productions on social justice, culture, the environment and personal stories.

Organizers have already revealed some of this year’s highlights to be screened at the flagship Olympion and Pavlos Zannas cinemas on Aristotelous Square and the red-brick and steel complex on the docks.

Four years after his harrowing “Return to Homs,” Berlin-based filmmaker Talal Derki is back with another Sundance winner, “Of Fathers and Sons,” which chronicles the Jihadi radicalization of a family in his conflict-wracked homeland, while award-winning US journalist and filmmaker Jon Alpert follows the lives of three Cuban families over the course of more than four decades in “Cuba and the Cameraman.”

Seasoned American documentarist Joe Berlinger meets with historians and scholars as he exposes Ankara’s campaign to downplay the 1915 massacre of Armenians by Ottoman forces in “Intent to Destroy,” while in “Cyborgs Among Us” Barcelona-born Rafel Duran Torrent explores the implications of merging man and machine in a bid to expand human capabilities.

Sara Driver

Organizers have this year given carte blanche to American independent filmmaker Sara Driver, who gets to pick 11 films (10 documentaries and one fiction film). Meanwhile, the festival will screen her latest work, “Boom for Real: The Late Teenage Years of Jean-Michel Basquiat,” a profile of the poet, musician and graffiti prodigy in late-1970s New York.

Also, the festival will host a special section on the seismic events of 1968. Organizers have scrambled together a rare selection of films that cast light on lesser-documented events, including the student demonstrations in Belgrade and Japan. It will be the first Greek screenings of the films.

“These are extremely rare films, which draw on stunning archive material that sheds light on that extraordinary year. It was very hard to track them down and bring them here,” Andreadakis said.

“Our aim was to redefine 1968, beyond the events of May,” he said in reference to France’s student and worker uprisings. “This year was not just about the events of May,” he added.

Amid the proliferation of fake news, alternative facts and social-media driven echo chambers, platforms like TDF are faced with a quasi-existential question. Asked whether the spread of fake news, widely associated with Donald Trump’s successful presidential campaign, signaled a defeat for the promise of documentary to create more-active, better-informed citizens, Andreadakis sounded pragmatic, albeit committed to the cause.

“If that were the case, then art too ought to have made us better people,” Andreadakis said.

“We are fortunate that there are many serious documentaries out there to combat the trend. Films can arm people by showing them what fake news is all about and how they can better protect themselves against it,” he said.

“Things would be much grimmer without documentaries.”

Rekindling family history can trigger empathy for refugees, study shows

asia_minor_refugees_web

By Harry van Versendaal

Descendants of refugees are more likely to back measures in support of incoming asylum-seekers if they are reminded of their forefathers’ experience, according to a new study which suggests that leveraging past experience can be an effective way of increasing empathy and reducing out-group discrimination.

“Our study shows that perspective-taking, in other words making someone see the world through the eyes of an out-group, actually does work and that it works better – and more cheaply – when we are able to harness history and family background,” said Elias Dinas, political scientist at the European University Institute (EUI) currently on leave from Oxford University, who conducted the survey with Vasiliki Fouka of Stanford University.

The survey was carried out in Greece’s northern Macedonia region, which received the largest numbers of Greek Orthodox refugees from Asia Minor after the defeat of Greek troops in August 1922 and the compulsory exchange of populations between Greece and Turkey. About 1.3 million displaced people resettled in Greece at the time, amounting to nearly 25 percent of the country’s 5 million population.

The study was based on a sample of 1,928 people, of whom 927 were found to have a forced relocation background.

The researchers arrived at the conclusion that descendants of Asia Minor refugees were overall more likely to display positive attitudes toward today’s refugees from war-torn Syria, than non-descendants were.

More specifically, when researchers mentioned the parallels between the two historical events, Greek refugee descendants were up to 8 percent more likely than other Greeks to support more binding measures, such as donating money to the United Nations refugee agency (UNHCR) or contacting their local MP to take action to help refugees.

Furthermore, when prompted with the similarity between 1923 and the current situation, Asia Minor descendants were 8 percent more likely to admit that refugees had left their countries to escape war than to claim that they had traveled to Europe in search of economic opportunity or to milk the continent’s welfare states.

The mention of the Asia Minor catastrophe, as it is known in Greece, was found to trigger no measurable effect among respondents without a refugee background.

Another key finding was that out-group bias among people who did not directly have a family background of forced relocation dropped as the share of 1923 refugees in their community increased.

More than 1.5 million refugees have streamed into Europe since 2015 fleeing conflict in the Middle East and Asia. The influx has angered sections of society and galvanized the far-right – Greece’s neo-fascist Golden Dawn party has 18 lawmakers in the 300-seat Parliament – a trend that has left policy makers scrambling to find remedies.

The findings of the survey suggest that intervention campaigns that highlight Europe’s tormented past could have a significant impact on public opinion, not only regarding descendants of forced migrants, but their neighbors too.

“We know that Europe’s population is already the product of extensive refugee flows. We use this fact to see how a very subtle and cheap intervention could help in fostering perspective-taking,” Fouka said, adding that the study found effects of similar magnitude to those reported by expensive large-scale interventions.

The idea is that governments and other institutions that want to fight xenophobia and promote integration schemes such as the incorporation of refugee children in Greek schools could build on these findings and invest in cultivating perspective-taking by reminding people that their ancestors also experienced similar challenges.

“This, we think, is a cost-effective way of mitigating the problem,” Dinas said, adding that researchers were investigating whether the conclusions could be utilized in communities outside Greece.

“It is possible that we would get the same results if instead of targeting the descendants of 1923 refugees, we targeted those of Finnish refugees from the USSR after the end of the Second World War or Sudeten Germans,” said Dinas in reference to the 3 million ethnic Germans expelled from then-Czechoslovakia after the war.

Uprooting anti-Semitism in Greece, starting in the classroom

ÂÅÂÇËÙÓÁÍ ÔÏ ÌÍÇÌÅÉÏ ÔÏÕ ÏËÏÊÁÕÔÙÌÁÔÏÓ

By Harry van Versendaal

Experts are urging authorities to take active measures to combat anti-Semitism in Greece after a recent study confirmed the high levels of hatred toward Jews in the country – believed to be the highest in Europe.

Αnti-Semitism, which is shown to thrive at both ends of the ideological spectrum, is believed to be particularly strong in Greece as a result of a deep-rooted sense of collective victimhood nurtured by an overly ethnocentric education system.

“Unfortunately, the findings confirm older surveys showing that Greece has rates of anti-Semitism matching those recorded in countries that neighbor Israel rather than ones in the European Union,” Elias Dinas, political scientist at the University of Oxford, told Kathimerini English Edition.

Conducted by a team of researchers based in Greece and the UK, the 50-page report brings together the findings of two opinion polls conducted in 2014 and 2015. It was published earlier this month by the Thessaloniki branch of the Heinrich Boll Foundation, a political think tank affiliated with the German Green Party.

Of the 1,000 Greeks polled, 65 percent said “Jews exploit the Holocaust to receive better treatment at global decision-making centers.” A similar percentage agreed with the statement that “Israel treats Palestinians exactly the same way that the Nazis treated the Jews” – a view seen as relativizing the Holocaust by placing it in the context of other acts of wholesale violence.

Just over 90 percent of respondents agreed with the statement that “Jews have a major influence in the business world.” About 21 percent said Jews should be prohibited from buying land.

More than 37 percent said they have zero level of trust in Jews. Overall, those polled said they trust Jews less than they trust the Orthodox Church, homosexuals, migrants or the European Union. Jewish people were said to be more reliable only when compared to the Greek Parliament, Turks and Americans.

The results echo the findings of an infamous 2014 survey by the Anti-Defamation League (ADL), which indicated that 68 percent of Greeks “harbor anti-Semitic attitudes” – on a par with Saudi Arabia and more so than Iran.

Valid criticism

Experts found anti-Jewish sentiment to be as strong on the far left of the political scale as on the right. But whereas anti-Semitism among the hard-right is mostly associated with denial or minimization of the Holocaust, hostility from the left is less straightforward and often animated by solidarity with the Palestinians.

“It is true that harder facets of anti-Semitism are more evident on the right, but the left is no stranger to conspiracy theory-driven anti-Semitic attitudes,” said Dinas.

Critics, mostly on the left, complain that the term “anti-Semitism” is often misused to stigmatize legitimate criticism of Israeli settlement policies. However, the report suggests that condemnations of Israel often cross the boundary from valid criticism into territory of denigration that can be considered anti-Semitic. Instances of anti-Semitism can include denying the Jewish people their right to self-determination; using symbols and images associated with classic anti-Semitism (for example claims that the Jews killed Christ or the classic anti-Semitic charge, known as the blood libel, that Jews use Christian blood for religious rituals) to characterize Israel or Israelis; drawing comparisons between contemporary Israeli policy and that of the Nazis; or holding Jews collectively responsible for actions of the state of Israel.

“It is sometimes helpful to keep in mind that Israel is the only democracy in the region and even if it’s fair to criticize it over for example its settlements policy, any comparisons to Nazi Germany or other autocratic regimes are clearly misplaced,” Dinas said.

Jewish monuments and graves are frequently desecrated across Greece. In the latest such incident, a memorial commemorating nearly 1,500 Jews from Kavala, northern Greece, who perished in Nazi death camps was vandalized late March. It was the second attack since it was erected last year.

Anti-Semitic comments are frequently aired by the country’s political class. MPs of the neo-Nazi Golden Dawn – which is the third political force in Greece despite its leadership being on trial on charges of running a criminal organization – have openly denied the Holocaust, even in Parliament. Jew-bashing is also common in the mainstream. Panos Kammenos, defense minister and head of the junior coalition partner Independent Greeks, has claimed that “Jews don’t pay taxes.” Conservative MPs Adonis Georgiadis and Thanos Plevris – both of whom defected to New Democracy from the ultranationalist LAOS – have in the past made anti-Semitic remarks, even though they have recently tried to distance themselves from their past sins. Anti-Semitic remarks, mostly in connection to Greece’s economic crisis, have also come from figures on the left-wing populist fringe such as Panayiotis Lafazanis and Rachel Makri.

Politicians aside, the Orthodox Church and the media have also played a role in spreading the seeds of hatred toward Jews. Senior clergymen of the Orthodox Church, which has not officially absolved the Jews for the death of Christ, often make anti-Semitic remarks. Newspapers regularly feature anti-Jewish conspiracy theories, as well as cartoons with anti-Semitic themes or caricatures.

Underdog culture

Typically, most of the problems seem to begin in the classroom.

“It is school that hits people in their impressionable years, particularly as the secularization process is gradually eclipsing the role of the Church,” Dinas said.

More than other institutions, experts say, Greek schools foster a feeling of victimhood, and serve for the socialization and reproduction of an underdog culture which is identified as the fundamental source of Greek anti-Semitism.

“There is this shared conviction that Greeks have been treated more unfairly and suffered more pain than any other people,” Dinas said.

“This creates a feeling of inferiority, envy and competition,” he said.

According to the poll, about 70 percent believe that Greek people have suffered a genocide that is worse or similar to that suffered by the Jews.

It is estimated that 6 million Jews died in Nazi death camps in the Second World War. Greece’s Jewish population, which stood at 73,000 before the war, is currently estimated at 5,000.

“As long as Greek society develops a competitive stance to the Jewish experience and seeks the role of the absolute victim of history and of the great powers that be, the harder it will be to deal with the phenomenon of anti-Semitism,” the report said.

Back to school

The Holocaust and human rights education are all but absent from the Greek school curriculum. In self-fulfilling fashion, 34 percent said they do not want the Holocaust to be taught in schools, the survey showed. Experts found a positive correlation between hatred of Jews and education.

“The results show that while general knowledge does not in the least influence anti-Semitic trends, specific [knowledge] about the Jews appears to drastically reduce levels of anti-Semitism,” the report said. Simply put, the more one knows about the subject, the less likely one is to harbor anti-Semitic prejudices.

So while experts propose a number of measures to fight anti-Semitism, including stricter policing of Jewish monuments, a more stringent code of ethics for politicians and the media, and tougher law enforcement, the findings suggest that the safest bet is to kill anti-Semitism at birth: Update textbooks, retrain teachers, organize school trips to former Nazi concentration camps.

“It is important for the government to recognize the existence of the problem and face it head on,” Leon Saltiel, a historian at the University of Macedonia and one of the authors of the report, told the newspaper.

“Measures to promote education, tolerance, respect and mutual understanding are the only way to build the strong foundations of a democratic and prosperous nation,” he said.


The report “Anti-Semitism in Greece Today: Manifestations, Causes and Tackling of the Phenomenon” was written by researchers Giorgos Antoniou, Spyros Kosmidis, Elias Dinas and Leon Saltiel.

Lawsuit over Islam comments tests boundaries between controversial language and free speech

soti_web

By Harry van Versendaal

A lawsuit filed against a Greek author and historian under Greece’s anti-racism legislation over claims she defamed Islam and incited violence via a comment in one of her articles is testing the boundaries between free speech and what could be considered offensive language.

Soti Triantafyllou is set to appear in court on July 21 on charges of using racist language in an article that included a quote, which she attributed to 13th-century Venetian traveler Marco Polo, that said, “The militant Muslim is the person who beheads the infidel, while the moderate Muslim holds the feet of the victim.”

The lawsuit, under Law 4285/2014, was brought by veteran human rights activist Panayote Dimitras, who heads the Greek Helsinki Monitor watchdog group and is in charge of the Racist Crimes Watch blog. In his suit, Dimitras claims that Triantafyllou could have confirmed, just by searching on the internet, that the quote is fake and was never uttered by Polo.

In addition to Triantafyllou’s article, Dimitras has allegedly reported more than 150 other texts or actions to the special prosecutor on racist crimes.

In comments made to Kathimerini English Edition, Triantafyllou described the lawsuit as “an indictment for blasphemy.” The plaintiff believes much more is at stake, but he will have a hard case to make.

Bataclan

Legal experts say that the author’s criticism of Islam needs to be read within the broader context of the article that led to her prosecution – and, more generally, her writings on the topic – and to be understood in light of the events that triggered her reaction.

The article, titled “Rock and Roll will Never Die,” was published in the free magazine Athens Voice in November 2015, the day after jihadi gunmen burst into the Bataclan music hall in Paris and killed 90 people during a series of terrorist attacks in the French capital.

In the same year, Triantafyllou published a book that criticized official multiculturalism for failing to successfully integrate Muslim minorities in Europe. In that book, the author attacks overzealous political correctness on the left of the ideological spectrum for smothering the debate on immigration and the threat of Islamic extremism. She has penned similar articles for several publications.

It is also important to note that the law on the basis of which Triantafyllou is being prosecuted establishes several preconditions that need to be met for its application. Specifically, it will have to be proven in court that the author acted with an intention to incite violence, hate or discrimination against Islam. Furthermore, it will have to be established that this was done in a way that endangered public order, or threatened human life and the physical integrity of individuals.

Dimitras, the man behind the lawsuit, feels Triantafyllou certainly crossed that line.

“According to international law, in the implementation of which Greece’s anti-racism law was introduced, she is not expressing an opinion but engaging in aggression threatening public order and committing incitement to hatred, which is also punishable under Greek law,” Dimitras told the newspaper.

“Freedom of expression exercised in an irresponsible manner through the use of racist speech is not protected by international law or by the Greek laws implementing the country’s international commitments,” he said.

Vassilis Tzevelekos, a senior lecturer in law at the University of Liverpool’s School of Law and Social Justice, is not convinced.

“I fail to see how Triantafyllou’s case could ever be seen as meeting these criteria. I honestly do not understand why the public prosecutor felt that she should be prosecuted,” said Tzevelekos, who specializes in international law and human rights protection.

“Hate speech laws are not designed to prosecute that type of speech,” he said.

The argument is that, regardless whether one agrees with the author on not, she targets a religion focusing on its political manifestations in the context of specific events. And these events – namely terrorist attacks carried out by Islamic militants – raise legitimate concerns as to the extent that they have cost human lives while impacting on public order, democracy and the enjoyment of fundamental human rights.

Free speech

Another red flag, critics say, is that the lawsuit curtails free speech. An eventual conviction of the author, the argument goes, would amount to interference with her freedom of speech.

“The court will be expected to strike a balance between the aims pursued by Greece’s hate speech legislation and freedom of expression,” Tzevelekos said.

Critics of the law point out that the abstract wording of the Greek legislation offers no legal certainty, jeopardizes free speech and allows abuses.

“I see the prosecution against Triantafyllou as being abusive, in misalignment with the aims pursued by hate speech legislation and in conflict with her right to freely disseminate her ideas about a major political issue that concerns our democracy,” Tzevelekos said, speaking in reference to free speech and terrorism.

The prolific and outspoken Triantafyllou says that her enemies interpret the law in a way that constrains free speech which merely causes offense.

“I have time and again been disrespectful toward Islam. These days, you are not allowed to criticize Islam,” she said.

In her political writings, Triantafyllou styles herself as a champion of secular Enlightenment values which she sees as being under threat in Europe from intolerant outsiders and the cultural relativism of the multi-culti left. Her enemies denounce her ideas as thinly disguised racism.

“Muslims are presented as a humiliated and hapless minority. White knights who excel in finding victims defend them against so-called ‘racists,’” she said. “They are waging a war against freedom of speech and common sense.”

The Richter case

Triantafyllou is not the first high-profile target of the anti-racism law. Last year, a Greek court acquitted German historian Heinz Richter of charges that his 2013 book recounting the 1941 Battle of Crete denied Nazi war crimes and defamed the Cretan people.

The court ruled that the case not only lacked merit, but also that the article of the law that was cited was unconstitutional. In a rare move, the judge commented on his decision, saying that Article 2 of the anti-racism law was “incompatible with the Constitution and European law, and as such is ineffective and inapplicable.”

If the Greek court fails to protect Triantafyllou’s right to free speech, it looks like she will have a strong case against the Greek state. If she is convicted, Greek legislators and the judiciary interpreting the hate speech legislation could be found internationally liable for breaches of fundamental human rights law.

“The European Court of Human Rights has a rich case file on free speech that does not just cover information or ideas that are regarded as inoffensive, but also those that offend, shock and disturb,” Tzevelekos said.

As the case heads to court, both sides ironically claim to be fighting in defense of human rights.

Dimitras lashes out at his critics – the small but vociferous club of Greece’s liberal thinkers that have rallied in defense of the author – saying that they are simply favoring the free propagation of racist speech.

“It is they and not we who are obscurantists,” he said.

For her part, Triantafyllou responds that, in the name of stopping bigoted speech, her enemies are seeking to stop all constructive criticism.

“Race and religion are rolled into one. Blindness, social hatred, character assassination, abusive litigation culture: That’s what ‘political correctness’ ends up as,” she said. “But the disturbing truths won’t go away if we ignore them, embellish them or rename them using nice harmless euphemisms. They are here to stay until we face them.”

For testy patrons of La Lanterna, life’s a beach

I_teleutaia_

By Harry van Versendaal

Seventy-seven-year-old Vinicio complains that his favorite blue plastic chair has been shifted from the spot where he’d left it the day before. Rene fumes when finding his sun lounger stacked and chained up with others at the far corner of the beach, before pinching it back with a bolt cutter in a superhuman effort that leaves him red-faced but gleaming with vindication.

The all-too-human daily rituals of the elderly patrons of La Lanterna, an unassuming vintage-feel pebble beach in Trieste, on Italy’s northeastern coast, are humbly yet beautifully captured in “The Last Resort” – the latest film by Thanos Anastopoulos, co-directed with filmmaker Davide Del Degan, who was born in the Italian seaport – which was awarded the Hellenic Film Academy award for best documentary on Tuesday.

“The movie is about turf wars. About where each person will put their chair, their table, or their towel. People always fight about things like seats and locks, they just give them different names,” Anastopoulos said in an interview after the movie screened at the Thessaloniki Documentary Festival earlier this month. “The film is about the little flaws of human nature – in fact, about human nature per se,” he said.

Like the beach locals fondly refer to as “El Pedocin,” or Little Mussel, Trieste itself is no stranger to turf wars.

For most of its history, the city has been a microcosm of European tensions, often changing hands between different powers. For about three centuries it was the Austro-Hungarian Empire’s only seaport and commercial hub, drawing different ethnic groups and gradually evolving into a capital of literature and music. The collapse of the Austro-Hungarian Empire and Trieste’s annexation by Italy after World War I led to its decline. The city’s character barely survived Mussolini’s “Italianization” campaign, and in 1945 Trieste was occupied by Tito’s Communist Partisans, who had already seized the Istrian Peninsula, in the northern Adriatic. Under diplomatic pressure from the Western allies, the Yugoslav troops eventually withdrew from the city. After World War II, Trieste was recognized as a free state, though it remained under military occupation until 1954, when it was returned to Italy. The city these days hosts a mixture of Italians, Serbs, Slovenians, Greeks, Jews, Austrians and Germans. Some of the history is presented in archival material in the film.

“These are the childhood years of most people on that beach. Some of them feel a certain nostalgia for the glorious past of the Austro-Hungarian Empire, although it’s something they never actually experienced,” Anastopoulos said.

The characters – themselves products of the city’s history – speak in Triestino, an Italian idiom infused with neighboring dialects, which is barely understood outside the city’s limits. “When the movie was played in Italy it featured subtitles. Subtitles are indeed necessary anywhere it may screen,” the director said.

A philosophy graduate-turned-filmmaker, 52-year-old Anastopoulos has directed three fictional films – most famously the 2008 drama “Diorthosi” (Correction), an existential tale set against the backdrop of a Greece struggling to come to terms with its migrant newcomers.

Anastopoulos’s previous film, child-kidnap thriller “I Kori” (The Daughter), was made amid the country’s financial meltdown and very much conveyed the anger and frustration. “I needed to make another movie, to restore my faith in man, the belief that not everything is lost,” said Anastopoulos, who has lived in Trieste with his Italian wife since the birth of their son in 2007.

His wife used to take their son to El Pedocin when he was still a baby. Interacting with the regulars there brought back memories of his own childhood, when his father, a winter swimmer, would drive him to the beaches of Alimos or Kalamaki on Athens’s southern coast. “When I saw this community of bathers I already felt some connection to them,” he said.

Created in 1890, the beach, just a stone’s throw from the city center, is famous for a 3-meter-high cement wall that segregates the men from the women – allegedly the only such divide in Europe (which, interestingly, appears to have a liberating effect on its patrons). “I became fascinated by that wall. It made me think about borders, divisions and identities – all mixed up with the city’s particular history,” Anastopoulos said.

No feature film had ever been made about El Pedocin; every so often, instead, it would appear in brief news reports about its peculiar wall. So Anastopoulos was really surprised to find out that while he was preparing for the film, another Italian director was making similar plans. Born in Trieste, Del Degan was brought here by his grandparents.

The Greek and the Italian met and agreed to join forces. After all, they were both animated by the same vision. “We wanted to tell a story about the human adventure. What it is like to live, to grow up, to experience loss, and to die,” Anastopoulos said.

They adopted a purely observational style, stripped of any narration or commentary. Shooting lasted one year. During those 12 months, the crew visited the beach 128 times, collecting 200 hours of film. Production lasted five months. The movie’s running time, 119 minutes, could alienate more impatient viewers.

Days pass and seasons change on El Pedocin as mammoth Turkish container ships come and go in the background. Some of the frailer patrons will not return. But when September rolls around, we see Federica sitting on the pebbles, gently stroking her pregnant belly.


Latest Tweets

Enter your email address to subscribe to this blog and receive notifications of new posts by email.

Join 33 other followers