An article by Panagiotis Roilos, President of the European Cultural Center of Delphi

Today, in one of the most dynamic transitional phases of the Anthropocene era, Delphi must assume a leading role in global culture and the philosophical and culturally mediated exploration of the major issues of our time. This role has been assumed by the European Cultural Center of Delphi (ECCD) ever since its foundation in 1977, but much more intensely and systematically in the last three years. To a great extent, ECCD constitutes the continuation not only of the vision of the Delphic festivals, which were established by Angelos Sikelianos in 1927, but also of the most dynamic and progressive aspects of his Delphic ideal as a whole—an ideal that the Center has expanded and adapted to the needs and priorities of our times. I am convinced that by prioritizing the exploration, from different perspectives and through diverse cultural initiatives, of the rapid developments that humanity is experiencing today in the areas of culture, thought, politics, and science, the Delphi Center will be able to become, in fact, it has already become, a dynamic hub of contemporary world culture and philosophical thought.

As soon as I assumed the presidency of the European Cultural Center of Delphi in August 2022, succeeding Hélène Arhweiler, I set as my priority to strengthen and further develop the role of the Center as a truly international epicenter, hub for the circulation and the production of culture (and in “culture” I include also philosophical thought)—culture understood as a means of bringing different traditions together and not as an instrument of any form of hegemony, as a major resource for the promotion of individual and collective self-knowledge, in accordance also with the ancient Delphic principles/maxims and the vision of Angelos Sikelianos.

In addition to the Delphi Academy, which has established itself as an academic institution of considerable global visibility and is fully funded by the Region of Central Greece thanks to the generosity and unstinting support of the Governor Fanis Spanos, four major initiatives have been developed and will be further advanced in the coming years with a view to expanding the Center’s international caliber and impact. First, the creation of the International cultural network/Forum of Delphi. This concerns cultural exchanges between various countries and the advancement of issues of cultural politics and intercultural collaboration and dialogue, especially in light of ongoing social and (geo)political developments all over the world. In this context, a cooperation agreement has already been signed between the Center and a major research center in Slovenia, which involves also the establishment of a research scholarship for the study of Mediterranean history, politics, and culture, in memory of Ioannis Kapodistrias (The Ioannis Kapodistrias Fellowship).

Second, the institution of theDelphi Dialogues. Every year, internationally acclaimed thinkers and scholars of significant impact explore a number of issues related to AI, the era of the post-human and democracy, biopolitics, bioethics, the ecological crisis, the refugee crisis, etc. The first three Delphi Dialogues have been watched online by over one million people from all over the world—an unprecedented success, not only for Greece! The Delphi Dialogues are fully supported by Eurolife. This donation has also ensured the organization of additional cultural events at the Center, including the major Picasso exhibition two years ago. Third, the creation of an artist/author residency.

I would also like to announce the establishment of a new international institution, the Delphic Oracle Project: The Future of Humanity, which will be officially launched in 2027, the year that will mark the 50th anniversary of the foundation of the ECCD and the 100th anniversary of the first Delphic festivals. Scientists from different fields (e.g. AI, astrophysics, biotechnology, medicine, etc.), but also scholars in the social sciences and the humanities will meet in Delphi to announce and analyze discoveries and developments in their respective fields and how these will affect humanity, the human species and its societies, and the planet Earth as a whole. I have already begun to put together an international committee of pioneers, internationally renowned and influential scientists in these fields, who will coordinate the work of the Delphic Oracle Project: The Future of Humanity.  The Fourth Delphic Dialogues, which will take place on July 3-5, 2026, will function as a forerunner of this new international institution. At the same time, Ι have initiated the establishment of another ambitious project/network of international scope. This is the Delphi League (Delphi Amphictyony): The International Society of the Friends of the European Cultural Center of Delphi, which will be chaired by Ambassador Anastasios Kriekoukis. Finally, a major international conference (“Ioannis Kapodistrias: A European Politician”) will take place in early December 2026 to celebrate the end of 2026, the year that marks the 250th anniversary of Kapodistrias’ birth.

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Panagiotis Roilos is the George Seferis Professor of Modern Greek Studies and Professor of comparative literature at Harvard University, where he is also a member of the Standing Committee on Medieval Studies and the Steering Committee on Byzantine Studies as well as faculty associate of the Minda de Ginzburg Center for European Studies, and of the Weatherhead Center for International Affairs (WCFIA). At WCFIA he has established the research Seminar Series on Cultural Politics. He is the President of the European Cultural Center of Delphi. He is also the founder and director of the Delphi Academy of European Studies and of the international cultural forum The Delphi Dialogues. He is the (co)author and (co)editor of twelve books, including  Towards a Ritual Poetics (co-author; 2003); Amphoteroglossia: A Poetics of the Twelfth-Century Medieval Greek Novel (2005); C. P. Cavafy: The Economics of Metonymy (2009); Imagination and Logos: Essays on C. P. Cavafy (editor; 2010);  Lamenting Greece: The Early German Philhellenism (15^th-17^th centuries) (2026); Neomedieval Metacapitalism (forthcoming).

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The 2nd Greek Youth Diaspora Symposium took place in Athens on November 25–28, 2025, bringing together young members of the Greek Diaspora aged 18–25, from 31 countries and 5 continents, who participated as speakers.

The Symposium was established in 2024 by the General Secretariat for Greeks Abroad and Public Diplomacy of the Greek Ministry of Foreign Affairs, aiming to enhance the engagement of young people of Greek descent with contemporary Greek society. The Symposium aims to showcase opportunities for collaboration and networking between young people of the Diaspora and their peers in Greece, through the lens of contemporary challenges and emerging global prospects. This year, the Greek Youth Diaspora Ambassadors, young participants from the first Symposium, presented their initiatives promoting Hellenism and were awarded for their achievements.

The opening of the proceedings was addressed by the Minister of Foreign Affairs, George Gerapetritis, followed by a speech of Deputy Minister of Foreign Affairs responsible for Greeks Abroad, Ioannis Loverdos, and the Secretary General for Greeks Abroad and Public Diplomacy of the Ministry of Foreign Affairs, Maira Myrogianni.

Among the participants in the Symposium were, inter alia, the Minister of Education and Religious Affairs, Sofia Zacharaki; the Deputy Minister of Development responsible for Research and Innovation, Stavros Kalafatis; the Deputy Minister of Digital Governance, Christos Dermetzopoulos; the Secretary General for Communication and Information, Dimitrios Kirmikiroglou; and the Chairman of the Hellenic Parliament’s Committee on Greeks Abroad, Filippos Fortomas. The proceedings were also attended by heads of diplomatic missions in Athens and a representative of the Patriarchate of Alexandria.

On this occasion, Greek News Agenda spoke to one of the participants in the Symposium, namely Victoria Paneras, who talked about her overall impressions from participating in the Symposium, also discussing the ties that she and the Greek community in her country maintains with the homeland, and the ways in which Greece’s cultural image is represented there, as well as whether she would pursue a professional career in Greece either in the short term or in the long term.

Victoria Paneras is a 23-year-old, South Australian, second generation, Greek Cypriot who is a youth leader and emerging educator. She is currently studying a degree in Primary Education, majoring in science. She is the President of the Flinders University Hellenic Association and has previously been Co-president of the Adelaide University Greek Club. She is also part of the founding committee of the Greek Youth of South Australia, with a current role as Marketing Officer. Victoria is also, heavily involved in the Senior dance group of the Greek Lyceum of South Australia. Her philosophy is to actively promote and participate in Greek culture, community engagement and youth empowerment within South Australia and beyond. With experience in teaching, event organisation, and social media management, she is passionate about creating inclusive, culturally rich spaces for young people in the diaspora.

What are your overall impressions from participating in the 2nd Greek Youth Diaspora Symposium?

Participating in the second Greek Youth Diaspora Symposium was both inspiring and empowering. This experience provided a rare opportunity for young people of the diaspora to gather in one space to describe their experiences and reflect on the future of Hellenism beyond Greece’s borders. I was impressed by the diverse perspectives, particularly how many participants from different countries expressed a shared sense of identity but also raised unique local challenges. For me, what stood out was the emphasis on collaboration and creation on a global scale rather than just passive participation. There was a genuine effort to listen to youth voices and to involve us in the decision making, education and strategy and to involve our feedback. For me personally, this experience strengthened my confidence that the Greek diaspora is not just maintaining culture, but actively reimagining it on a global level.

How would you describe the ties that you - and the Greek community in the city/country where you live - maintain with the homeland?

Personally, my connection to Greece is deeply rooted through family, language, cultural practice and my Greek Orthodox faith. Despite living in South Australia, Australia, Greek traditions shape my identity and values. I regularly engage with Greek language, participate in Greek dance and often visit Greece. Within my local community, these ties are expressed through participation in organised initiatives such as Greek Youth of South Australia, Adelaide University Greek Club & Flinders University Hellenic Association, participation and volunteering at festivals and educational programs. In our city, the Greek community is vibrant and strongly interconnected – many of us attend Greek events, dance groups and youth led events. Digital communication has also allowed us to maintain close ties with other Greek organisations in Melbourne, Sydney, Perth and Canberra, where we often meet via ZOOM to plan and organise meet ups or events.

Would you consider pursuing a professional career in Greece, either in the short term or in the long term?

I speak for many youth representatives from the symposium in regard to pursuing a life in Greece. Many of us, including myself, are open to the idea of undertaking a professional career in Greece in areas related to education, culture, or international collaboration. In the short term, I would be interested in exchange programs, internships or collaborative projects that allow me to contribute while gaining experience. In the long term, it would depend on structural factors such as economic opportunity, career development pathways and the ability to build a sustainable life. While Greece offers an appealing cultural and lifestyle environment, the job market can be challenging for young professionals with specialised degrees. However, if meaningful opportunities existed, especially those involved in diaspora engagement, education and youth empowerment, I would strongly consider working in Greece either temporarily or permanently.

In your view, to what extent, and in what ways, is Greece’s cultural image represented or promoted within your community?

Greece’s cultural image is actively promoted within my community and its often through a traditional lens. Festivals, language schools, educational programmes, dancing groups and religious celebrations play a central role in showcasing our heritage and attract both Greek and non-Greek audiences. That said, there is a growing interest in expanding beyond just traditional representations. There is a large youth-led organisation presence in our country, where we are now experimenting with contemporary Greece through film, art, music & cuisine just to name a few. This presents Greece as a modern and innovative nation. This shows us that maintaining cultural identity is not simply about preservation, but also adaptation. Promoting Greece as a living culture, rather than a nostalgic one resonates with younger generations and builds a more forward-looking community identity.

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George Bizos, born on 15 November 1927 in Vasilitsi, near Koroni in Greece, was a Greek-South African human rights lawyer whose life was defined by an unwavering commitment to justice and the fight against oppression. He passed away on 9 September 2020 in Johannesburg, South Africa, at the age of 92. Bizos's journey to South Africa was marked by the turmoil of World War II. In 1941, at the age of thirteen, he and his father fled German-occupied Greece, helping seven allied New Zealand soldiers escape to Crete. Their escape led them to a refugee camp in Alexandria, Egypt, before they eventually arrived in Durban, South Africa, in 1941, after being picked up by a Royal Navy battleship.

In Johannesburg, Bizos pursued a law degree at the University of Witwatersrand (Wits), where he met Nelson Mandela, with whom he would forge a lifelong friendship and professional partnership. At Wits, Bizos became involved in student politics and was elected onto the Students Representative Council. His early political activism led to the denial of his South African citizenship in a letter that described him as ‘not fit and proper to become a South African’. The ban lasted over 30 years. “There comes a time in the life of all people when you either succumb or you fight,” he said of joining the liberation effort. He completed his law degree in 1950 and was admitted to the Johannesburg Bar in 1954.

Bizos dedicated his legal career to fighting for basic human rights, particularly during the apartheid era. He served as an Advocate in Johannesburg, and from 1990, he worked as counsel at the Legal Resources Centre (LRC), one of the biggest and oldest s a human rights organisation based in South Africa, and at the Constitutional Litigation Unit. He acted as defence counsel in numerous high-profile political trials. Bizos dedicated his working life to fight for basic human rights. After the collapse of the Apartheid he turned his fight into ensuring that all South Africans enjoyed those rights enshrined and guaranteed by the democratic constitution.

During the Apartheid (1948 to 1994)

His most notable case was the 1963-64 Rivonia Trial, where he was part of the legal team defending Nelson Mandela, Walter Sisulu, and other leaders of the African National Congress (ANC). Facing charges of sabotage, which carried the death penalty, Bizos played a crucial role in potentially saving Mandela's life. During the preparation of Mandela's famous statement from the dock, Bizos advised him to add the words "if needs be" before the phrase "I am prepared to die". Bizos believed this subtle but significant intervention might prevent Mandela from appearing to seek martyrdom and thus avoid a death sentence. Nelson Mandela himself acknowledged Bizos's incisive mind and sympathetic nature in his autobiography, Long Walk to Freedom, and later described Bizos as having “behaved like a brother” during his incarceration, looking after his family and affairs.

Beyond the Rivonia Trial, Bizos represented numerous other anti-apartheid activists in trials and inquests. These included representing Winnie Madikizela-Mandela, the NUSAS Five, the families of Steve Biko, Chris Hani, Ahmed Timol, and Dr Neil Aggett in inquests into their deaths in detention. At the post-Apartheid Truth and Reconciliation Commission (TRC), Bizos represented the families of many victims of apartheid atrocities, opposing amnesty applications by apartheid agents on behalf of the Biko, Hani, Goniwe, Calata, Mkonto, Mhlauli, Slovo, and Schoon families. His work at the TRC aimed to ensure justice for the families of those who died during the liberation struggle.

Transition to Democratic Africa

In the transition to a democratic South Africa, Bizos played a vital role. He became a member of the ANC's Legal and Constitutional Committee in 1990 and advised the negotiating teams at the Convention for a Democratic South Africa (CODESA), participating in the drafting of the Interim Constitution and the Truth and Reconciliation Bill. He led the team that argued against the death penalty and was counsel for the National Assembly in the certification of the Constitution by the Constitutional Court in 1996, a document that enshrined the rights and freedoms of all South Africans. He continued to fight for these rights in post-apartheid South Africa, including representing some of the mine workers’ families at the Marikana Commission of Inquiry in 2012. He also represented Morgan Tsvangirai, the leader of the Zimbabwean opposition, on charges of high treason.

Bizos authored several books reflecting on his life and the struggle for justice, including No One to Blame?: In Pursuit of Justice in South Africa (1998), Odyssey to Freedom (2009), an autobiography, and 65 Years of Friendship (2017), chronicling his relationship with Nelson Mandela.

Throughout his distinguished career, Bizos received numerous honors and awards, including an honorary Doctorate of Law from the University of the Witwatersrand in 1999, the Order for Meritorious Service Class II medal from President Nelson Mandela in the same year, the International Trial Lawyer Prize of the Year in 2001, and the Bernard Simons Memorial Award from the International Bar Association in 2004. He also served as a Judge of the Botswana Court of Appeal from 1985 to 1993.

Τhe 2023 documentary film “Goerge Bizos Icon” chronicles  the life and legacy of George Bizos from his childhood in Greece and South Africa, to his work that was dedicated to the fight against apartheid and advocating for human rights in South Africa and around the world. The documentary, that has been screened in may festivals around the world also portrays George Bizos’ lifelong friendship with Nelson Mandela.

George Bizos was married to Arethe “Rita” Daflos, who passed away in 2017, and they had three sons. His passing in 2020 was met with widespread recognition of his immense contributions to South Africa and the cause of human rights globally.

The legacy of George Bizos is one of unwavering dedication to justice, courage in the face of oppression, and profound humanity. He played a pivotal role in dismantling apartheid and building a democratic South Africa, not only through his legal expertise but also through his deep commitment to the principles of equality and human dignity. His influence as a lawyer, mentor, and advocate continues to inspire those who strive for a just society. The George Bizos SAHETI Scholarship and Bursary Fund and the Arethe Daflos-Bizos Arts Scholarship stand as testaments to his and his wife’s enduring impact. Bizos’s life serves as a powerful reminder of the crucial role lawyers can play in the fight for human rights and the pursuit of justice for all.

I.L. with information from George Bizos | Nelson Mandela Foundation George Bizos obituary| The Guardian; George Bizos | South African Government; George Bizos: A Legacy of Justice and Humanity in South Africa | LRC; Legal giant, legend, friend, family man: A tribute to George Bizos |Mail and Guardian; “Faraway Words” for George Bizos | Voice of Greece; Advocate George Bizos | South African History Online

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Archbishop Anastasios of Albania, a pivotal figure in the revival of the Orthodox Church in Albania, has passed away at the age of 95, on January 25, 2025. He was the Archbishop of Tirana, Durrës and All Albania and as such the primate and Head of the Holy Synod of the Autocephalous Orthodox Church of Albania, elected in June 1992 .

In 2000, he was nominated for the Nobel Peace Prize and, in 2006, he was appointed president of the World Council of Churches as well as honorary president of the World Conference of Religions for Peace. Archbishop Anastasios's legacy is marked by his tireless efforts to restore the Orthodox Church in Albania after decades of oppression, as well as his significant contributions to interfaith dialogue, missionary work, and theological scholarship.

Born Anastasios Yannoulatos on November 4, 1929, in Piraeus, Greece, he demonstrated an early commitment to religious and intellectual pursuits. He earned a Bachelor of Divinity and a Doctor of Theology from the National University of Athens. Furthering his studies, he pursued post-graduate work in the History of Religions, Ethnology, Missions, and Africanology at the Universities of Hamburg and Marburg. He also conducted research at Makerere University College in Uganda. In 1972 he was appointed extraordinary professor of the History of Religions at the University of Athens, later Director of the Department of Religion and Sociology; in 1976 became full professor and from 1983 to 1987 he was the dean of the Theological School of the University of Athens. His impressive academic résumé contains around 400 studies, including over fifteen books and countless articles, published in international and scholarly journals, in a dozen languages. 

Along with his theological studies, he got involved with Orthodox youth organizations. In 1959 he founded and directed the first inter-orthodox missionary center in Greece entitled Porefthentes (Go Ye), and three years later the eponymous "Inter-orthodox Missionary Center", from which the Greek-speaking missionary awakening began in the 20th century.

Anastasios was ordained as a deacon in 1960 and a priest in 1964. As Rev. Dr. John Chryssavgis writes for the Orthodox Observer: "By the mid-1970s Anastasios was already well-known and well-respected for his solidarity with Athenian students protesting the military dictatorship in Greece and for his support of Cypriot students in the wake of the Turkish invasion of Cyprus. During the same period and had established the Center of Missionary Studies in 1971. In 1972, when was elected associate professor  in the University of Athens, he has also elected as well as titular Bishop of Androussa, charged with harnessing the theological renewal of official church circles in Greece through diverse programs and publications. [...]

It came as no surprise that two of the most senior and historic patriarchates of the Christian East historic patriarchates of the Christian East—the Patriarchate of Alexandria and the Patriarchate of Constantinople—assigned to him some of the most demanding, dangerous, and even daring challenges of recent times: 1) the organization and  coordination of missionary activities in a rapidly growing East Africa; and 2) the resurrection and reorganization of the Church in Albania. Alongside these responsibilities, at least during the first period, Anastasios retained the general direction of Apostoliki Diakonia, the official publishing and missionary arm of the Church of Greece. 

And so it was that, in Africa, the archbishop inspired and supervised the construction of dozens of churches and catechetical schools, medical centers and hospital clinics, youth camps and clergy seminars, as well as educational programs and welfare projects. As head of the sacred Metropolis of Irinoupolis (that spanned Kenya, Uganda, and Tanzania), he oversaw the official opening of the Patriarchal Seminary of “Archbishop Makarios III” in Nairobi, which he directed for ten years. Over sixty priests were ordained, while and another forty readers were tonsured during that decade (1981–1991)."

Revival of the Albanian Orthodox Church

Following the fall of the communist regime in Albania in 1990, Anastasios was sent to the country to rebuild the Orthodox Church, which had been devastated by decades of religious persecution. The communist government had banned all religious practices and expropriated the property of religious organizations. He was elected Archbishop of Tirana, Durrës and All Albania and Primate of the Autocephalous Orthodox Church of Albania in June 1992. He worked to rebuild the church "from the ground up," restoring and constructing hundreds of churches, schools, and monasteries. Over 450 buildings were established, including over 150 new churches. In post-communist Albania, over 400 parishes were reorganized.

He established a Holy Synod, a new constitution and seminary, as well as numerous other institutions and programs. He ordained 168 clergy and established youth centers. He also oversaw the translation and publication of liturgical and religious books in Albanian. The church also built three hydropower projects to support its philanthropic, educational, and spiritual work. As Rev. Dr. John Chryssavgis describes it: “In Albania, Anastasios inspired and inaugurated a dizzying program of reconstruction, establishing a holy synod, a new constitution and seminary; building and renovating hundreds of churches, schools and monasteries; and constructing a candle factory, printing press, kindergartens, youth and welfare centers, a diagnostic medical center, an institute for vocational training, and even a radio station and an aqueduct. He nurtured and shaped a young church—self-sufficient and self-sustaining—capable of standing as an equal to the other sister autocephalous Orthodox Churches with centuries of evolution and experience”. 

The Orthodox Church of Albania under his leadership offered humanitarian aid to victims of the Bosnian war and to Muslim refugees from Kosovo, and he helped restore a mosque in the war-torn region. During the Kosovo crisis (1999), he organized a wide-ranging humanitarian program, which helped about 33,000 refugees in different parts of Albania. He connected the Church of Albania with international Church organizations. During a period of tension between Greece and Albania, he helped to defuse it and bring the two countries closer together. At the same time, he fought for the mitigation of conflicts in the Balkans. In 2000, on the recommendation of 33 academics of the Academy of Athens and many Albanian personalities, he was nominated for the Nobel Peace Prize.

Anastasios was deeply committed to promoting interfaith dialogue and ecumenical engagement, striving to cultivate mutual respect and understanding among different religious communities. In the 1960s, he participated in the Working Committee of the International Commission for Missionary Studies at the World Council of Churches. Later, in the 1980s, he took on the role of moderator for the WCC Commission on World Mission and Evangelism. His involvement continued into the early 2000s, serving on the Central Committee of the WCC from 1998 to 2006, culminating in his election to the presidium of the World Council of Churches.

He had stated that “I believe we should be present in inter-Christian dialogue, that we should not withdraw to our corner, that we should not label ourselves as some kind of distilled water. There are those who accuse me, claiming that by engaging in ecumenical dialogue, I am somehow betraying my Orthodox beliefs and principles. To those people I respond that Orthodoxy is a precious diamond, which has nothing to fear or lose from exposure to others. In fact, it only shines more brightly as a result.” 

He was a respected scholar with a vast body of work in the history of religions and missionary theology, having authored over 24 books and more than 200 studies and articles translated into 17 languages.  His publications included works on Islam, Orthodox Christianity, and mission, and interreligious dialogue. Among his translated in English books are: Mission in Christ's Way: An Orthodox Understanding of Mission,  Facing the World: Orthodox Christian Essays on Global Concerns, In Africa: Orthodox Christian Witness and Service and In Albania - Cross and Resurrection.

Archbishop Anastasios is remembered as a visionary leader, a tireless missionary, and a dedicated scholar who played a crucial role in reviving the Orthodox Church in Albania. His work focused on rebuilding the physical structures of the church, as well as fostering spiritual growth, interfaith dialogue, and social development in the country. He is described as “a candle casting light on the icon of Christ”. He was a symbol for an entire generation, and a gifted scholar, a humble servant, and a prophetic preacher. His contributions to the Orthodox Church and to the people of Albania will be long remembered.

I.L., with information from The Orthodox Observer, Orthodox Autocephalous Church of Albania, AP News, Kathimerini, AMNA

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Varvara Athanasiou-Ioannou AM, a dedicated educator, human resources professional, and founder of the NGO Food for Thought Network, was born in Epirus, Greece, and moved to Australia in 1972. She began her career in Victoria’s Department of Education, initially as a teacher and author of textbooks for Greek language education. Later, she became a school counselor before moving into private-sector leadership roles in human resources. She has alse served as a sessional lecturer at Swinburne University, focusing on diversity in the workplace.

In 2001, Athanasiou-Ioannou founded the Food for Thought Network with a mission to empower and connect Greek women, a commitment for which she was recognized with awards from the Victorian Honour Roll for Women and the Hellenic Australian Chamber of Commerce and Industry in 2004.

This September, Athanasiou-Ioannou and the Food for Thought Network organized the inaugural "Women and Hellenism" conference in Ioannina, Greece. Held during September 2-6, 2024, the event brought together 50 speakers, distinguished women from around the world—business leaders, scientists, authors, academics, and politicians—to discuss themes such as omen’s multifaceted identities and roles, Greek identity and heritage across generations and the sustainability of Hellenism in a global context.

The conference marked a landmark occasion in celebrating Hellenism and the role of Greek women in shaping a more inclusive and vibrant future for Hellenic culture globally.

Athanasiou-Ioannou discussed with Greek News Agenda* the impact of the Food for Thought Network in empowering Greek Australian women through community and cultural preservation. She reflects on the challenges facing the Greek Diaspora in Australia, the evolving role of women as community leaders, and her vision for an ongoing global dialogue through the Women and Hellenism Conference that can strengthen intergenerational Greek identity and foster global partnerships.

As the founder of the “Food for Thought Network,” how have you seen the organization influence the lives of Greek Australian women?

The Food for Thought Network has been a powerful catalyst for change in the lives of Greek Australian women by providing a platform for them to connect, share their stories, and offer mutual support, both personally and professionally. Through over 150 events, a Philosophy Café, an online interactive platform, and a self-published book, HER VOICE: Greek Women and Their Friends, which profiles the voices of 42 women, the network has fostered a vibrant community. Additionally, the Inaugural Global Conference has been a significant milestone in the journey.

By focusing on education and raising awareness about the barriers and enablers to women's development, leadership, and cultural heritage, the network has supported many in strengthening sense of identity, building confidence and in pursuing ambitions. Providing mentorship opportunities, referring women to relevant organizations, offering financial support to young women seeking to improve their lives. Like Soprano Christiana Aloneftis, sharing the role of Maria Callas with Angelina Jolie in the film MARIA.

Beyond its immediate activities, the network has helped reconnect women with their cultural roots, especially those who had previously “distanced” themselves from their heritage or let go. Many now attend events related to Greek culture, seeking opportunities for involvement and connection they once avoided.

What inspired you to organize the Women and Hellenism Conference ? How does it align with the mission of the Food for Thought Network?

The Global Women and Hellenism Conference was inspired by a long-held dream of mine to unite women from Greece and the diaspora to foster stronger connections and collaboration; fueled by the success and positive reception of my book, HER VOICE: Greek Women and Their Friends Global Forum and the thriving closed Facebook group, "Greek Women and Friends Global Forum." Both platforms highlighted the need for a global space where women of Greek heritage could come together to share stories, experiences and aspirations.

Aligned to the network’s mission, the conference was born out of a desire to celebrate and amplify the contributions of Greek women worldwide while reinforcing the cultural ties. With the aim to provide a unique opportunity for women to come together – to exchange ideas, explore their roles as leaders, cultural custodians, community change-makers, and advance women empowerment and leadership.

The Greek diaspora in Australia has a rich history spanning over a century. What are the biggest challenges currently facing the Greek diaspora in Australia, especially in terms of cultural preservation, integration, and identity?

The Greek diaspora in Australia, spanning over a century, faces several nuanced challenges such as cultural preservation, integration, and identity which vary significantly across generations.

For the first generation migrating in the mid-20th century, a deep anxiety exists about maintaining the Greek language and traditions. With over 400 thousand Australians of Greek descent today, (some claim 700 thousand) this generation is aging accentuated by a growing urgency to pass on their stories, customs, and values to ensure Hellenic “continuity”. There is a pressing need for community-based programs that preserve their language and culture while fostering new generational engagement.

The second generation, born and raised in Australia, faces different challenges around balancing co-existence (Australian society vs Greek cultural heritage). Many grew up speaking Greek at home while navigating a multicultural environment outside. In Victoria, Greek is still ranked higher when it comes to the language spoken at home, other than English. After Mandarin (221,798) and Vietnamese (118,801), Greek is in third place with 107,158 with a gradual erosion of the language among younger generations. This generation wrestles with maintaining identity amidst increasing cultural integration, especially as mixed marriages and diverse family structures—such as high divorce rates and single-parent households—become more common.

For the younger, third and fourth generations, growing up in an even more multicultural Australia, the connection to their Greek roots sometimes feels more distant. In a world shaped by modern global challenges, such as economic inequality and social change, cultural preservation often takes a back seat.

Ensuring younger generations stay connected to their Greek heritage, language, and traditions is a major community concern. Programs like Greek language schools, cultural/religious festivals, youth exchange programs, scholarships and community events are vital, however their reach is sometimes limited.

Without active and innovative efforts to engage youth, Hellenism sustainability is at risk. New ways of being connected to the heritage such as travel opportunities, technology, theatre, music and gastronomy were discussed at the Conference.

Women have always played a crucial role in maintaining cultural heritage within the diaspora. How do you see the role of women in the Greek Australian community evolving today?

Greek Australian women play a pivotal role in preserving cultural heritage within their community, often juggling careers, young children, and elderly parents, creating an exhausted "sandwich generation." Today’s women are well-educated, independent, and highly skilled at navigating the multiple challenges they face in both their personal and professional lives.

The economic crisis in Greece led to a "brain drain," but for Australia, it resulted in a "brain gain," with many educated, bilingual, and well-travelled women migrating to the country. Injecting fresh energy into the community, creating new organizations and enriching the cultural and social fabric.

Currently Greek Australian women remain underrepresented in leadership roles within both mainstream and community organizations, many of which remain patriarchal. Research shows that diversity in leadership, particularly gender diversity, directly correlates with more productive, innovative, and financially successful organizations. Studies by McKinsey and Catalyst have found that companies with higher levels of gender diversity on their boards outperform those with lower diversity by as much as 15-25% in financial returns.

Women-led not-for-profit service provider organizations, such as Pronia, Frondidha Care, and AGAPI Care in Melbourne, helmed by Greek Australian women, are thriving because they benefit from the leadership and decision-making approaches women bring; emphasising collaboration, inclusivity, and long-term strategic vision.

As Greek Australian women increasingly step into leadership roles across various sectors, as culture carriers they juggle the preservation of Greek traditions while advocating for gender equality and empowerment. Shaping the narrative of what it means to be both Greek and Australian and vice versa: blending tradition with modernity and driving positive change and impact within their communities and beyond.

In your experience, how have Greek Australian women acted as cultural ambassadors both in Australia and Greece? Are there any stories or individuals that stand out to you?

Greek Australian women, as culture carriers, are actively engaged in professional spheres and play a vital role in preserving Greek traditions through community events, educational initiatives, and cultural festivals. Notably, many have championed causes like bilingual education, ensuring that younger generations not only learn Greek but also embrace the richness of their heritage.

There are numerous examples of women who have excelled in leadership across various fields. Professor Vasso Apostolopoulos, a globally recognized immunologist, Associate Professor Magdalena Simonis AM, a national advocate for women's health, Professor Catherine Itsiopoulos an advocate on the mediterranean “diaita”, prominent journalists Helen Kapalos and Patricia Karvelas, are just a few. Others, such as festival director Nia Karteris, Violet Roumeliotis AM have influenced government policies related to refugees and asylum seekers, and Chanel Contos who successfully advocated for consent to be included in sex education, stand out.

Politicians like Maria Vamvakinou, Jenny Mikakos and accomplished academics such as Professor Joy Damousi, Judge Nola Karapanagiotidis along with numerous businesswomen. Like Global diversity consultant Maria Dimopoulos AM, Penny Sahinis who mentors top female leaders who take a seat at the IMF and G20 table. Leading researchers and academics recognised for their significant contributions both in Australia and internationally.

Their efforts as leaders and advocates exemplify the essential role they play in connecting and enriching both cultures whilst advancing reforms in their field of work and creating noteworthy impact.

Looking forward, what is your vision for the Women and Hellenism Conference? How do you believe we can foster a deeper intercultural exchange and understanding of Hellenism, both within Greece and in the diaspora communities abroad?

The future of the Women and Hellenism Conference lies in expanding its reach and depth through ongoing dialogue between women in Greece and diaspora and reporting on tangible outcomes and impact.

A permanent global network of women who can collaborate across countries, sectors, and cultures to promote Hellenism and the role of women in leadership is nested with the vision.

Requiring financial support of the Greek Government to continue with regular global conferences in Greece (with economic benefit) and fostering intercultural exchange through mentorship programs, scholarships, cultural/business exchanges via collaborative projects to sustain Hellenism. As an aside, we can also play a role in facilitating strategic partnerships across academia, business and NGO level.

As I look back to on the conference, the women of the Greek diaspora arrived and were visible to their compatriots who were surprisingly taken aback and, equally, enveloped in our multifaceted identities.

So much to do we’ve just only started.

* Interview to Ioulia Livaditi

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The post Empowering Greek Australian Women: Varvara Athanasiou-Ioannou on Diaspora, Female Leadership and Hellenism appeared first on Greek News Agenda.

Nikos Papatakis (1918-2010) was an Ethiopian-born Greek filmmaker, renowned for his subversive and provocative works. Startling, subversive, and explosively controversial, the films of iconoclast Nico Papatakis have long been frustratingly hard to see, but they constitute one of the most radical and neglected bodies of work in all of European cinema. His 1967 film, The Sheperds of Calamity, is renowned director Yorgos Lanthimos' all-time favorite film,

Born in Addis Ababa, Ethiopia, on July 19, 1918, to a Greek father and an Ethiopean mother, Papatakis spent his early years between Ethiopia and Greece. At 17, he joined Haile Selassie’s army to resist the fascist Italian invasion of Ethiopia. After After the defeat by Benito Mussolini's forces, he was driven into exile, first in Libya and then Greece, before finally settling in Paris in 1939.

In Paris, Papatakis initially worked as an extra in films and eventually owned the famous nightclub La Rose Rouge, a hub for intellectuals and artists. Performers like Juliette Gréco made their debuts there, while luminaries such as André Breton, Jean-Paul Sartre, and Boris Vian were regular patrons. During this time, Papatakis befriended Jean Genet, who dedicated his poem "La Galère" to him, “Nico, the Greco-Ethiopian God.” Their friendship was tumultuous, marked by both collaboration and conflict.

In 1950, Papatakis funded and provided the location for Genet's film Un Chant d'Amour, which, due to its explicit content, was banned but later circulated as contraband. After a three-year marriage to the actor Anouk Aimée, with whom he had a daughter, Manuela, Papatakis left for New York, in disgust at France's colonial war in Algeria 1957. There, Papatakis got to know the actor John Cassavetes, and co-produce with him Shadows (1959), Cassavetes first film as director.

While in New York, Papatakis had an affair with the German-born model and singer Christa Päffgen, who took the professional name of Nico from her lover. Papatakis would meet Päffgen near the start of the 1960s, On a lark he asked her if she had ever considered a career as a musician, and so it happened that Papatakis ended up enrolling Nico in her first singing lessons, which eventually led to her performing with the Velvet Underground.

When he returned to Paris after the Algerian War, Papatakis decided to try his own hand at filmmaking, with Les Abysses (1963), an adaptation of Genet’s 1947 play, The Maids. Both The Maids and Les Abysses dramatize the lurid story of the Papin sisters, servants who murdered their employers in the 1930s. Papatakis submitted Les Abysses to the Cannes Film Festival and the selection committee boycotted it, but after Sartre and de Beauvoir lobbied on his behalf the festival eventually screened the film to uproarious scandal.

His subsequent works continued to challenge social and political norms. Papatakis returned to filmmaking a few years later in Greece with Thanos and Despina (1967), also known as Shepherds of Calamity or The Shepherds, a tragic love story set against the backdrop of the Greek military junta. It starred his second wife, Greek actor Olga Karlatos, with whom he was active in campaigning against the regime of the Greek colonels.

Tim Markatos writes for Commonweal magazine: “Shot in striking black and white, Thanos and Despina is clearly a more refined film than Les Abysses in nearly every regard, the manic energy of that freshman film still intact but doled out in smaller doses. Papatakis made the film the same year the Greek military overthrew the government, though you’d be forgiven for assuming this tale of creeping authoritarianism must have been shot after the fact. [...] It is rare to find a movie that engages with Eastern Orthodoxy as directly as Thanos and Despina does, and rarer still to find one set entirely between Holy Saturday and Pascha, the holiest forty-eight hours in the Orthodox liturgical year ” It starred his second wife, Olga Karlatos, with whom he was active in campaigning against the regime of the Greek colonels."

According to four time Academy Award nominated filmmaker Yogos Lanthimos, The Shepherds Of Calamity is “definitely one of the greatest Greek films ever made." Similar to Lanthimos' own work, this classic film takes a simple plot and makes it strange. It tells the story of a poor farmer trying to marry her son to the daughter of a rich land owner, but through director Nico Papatakis’ eye, it becomes something bigger and weirder. “I could have never imagined something so modern, absurd, anarchistic set in a bucolic environment and made in Greece during the ’60s,” Lanthimos said of the movie. “ I’m always taken by surprise when I re-watch it.”

Gloria Mundi (1975), was a disturbing drama starring Olga Karlatos as an actor who plays an Algerian terrorist in a film directed by her husband, but who has to face degradation and torture in reality because of her belief in a revolutionary ideal. It was withdrawn when the extreme right threatened to plant bombs in the cinemas where it was showing, and had to wait until 2005 to be screened publicly again in Paris.

Papatakis' films are noted for their intense, expressionistic style and themes of power, revolution, and social upheaval. His last two films, I Photografia (The Photograph, 1987) and Walking a Tightrope (1992), further explored these motifs: The Photograph, in which an emigrant from the military dictatorship in Greece goes to Paris, was a fairly potent political allegory. According to the critic Yannis Kontaxopoulos, Papatakis's oeuvre "revolves around one single theme: the relations between master and slave, humiliation and revolution, on both a political and personal level". His last film, Walking a Tightrope, dealt with a famous gay writer who tries to make the young Arab boy he loves into the world's greatest tightrope walker. The main character, played by Michel Piccoli, was a thinly disguised version of Genet.

Nikos Papatakis passed away on December 17, 2010, leaving behind a legacy of films with expressionistically heightened style and transgressive themes. His radical and influential cinema that inspired contemporary Greek filmmakers like Yorgos Lanthimos and Athina Rachel Tsangari. Despite his films' initial obscurity - his five films were difficult to track down in English until they were restored in 2018 for a brief theatrical run in New York City - they are now accessible to new audiences, via various streaming platforms, solidifying his place in the pantheon of groundbreaking European directors.

According film critic Tim Maratos, "Papatakis would never enjoy such success in his lifetime, but it was never his intention as a filmmaker to look for it. Despite his proximity to wealth and celebrity, Papatakis’s firsthand experiences of fascism, war, poverty, and exile seem to have kept him from ever turning his desire to unsettle the audience into a brand or a means of securing funding for his next project."

In a featurette shot for the Criterion retrospective on Papatakis, Athina Rachel Tsangari recalls some foreboding advice Papatakis passed down to her at the start of her career: “Don’t try to imitate life. You’re a descendant of Euripides and Aeschylus—it’s all about creating this archetypal violence. Make the audience uncomfortable!”

I.L., with information from the Guardian, Criterion, Commonweal Magazine and Farout Magazine.

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The Nobel Prize in Literature is a Swedish literature prize that is awarded annually, since 1901, to an author from any country who has, in the words of the will of Swedish industrialist Alfred Nobel, "in the field of literature, produced the most outstanding work in an idealistic direction." The Nobel Prize in Literature has been awarded 116 times to 120 Nobel Prize laureates between 1901 and 2023.

It has been a little more than 60 years since in December 1963, Greek poet and diplomat Giorgos Seferis was awarded the Nobel Prize for Literature "for his eminent lyrical writing, inspired by a deep feeling for the Hellenic world of culture". In his acceptance speech the Greek poet and diplomat chose to emphasize his humanist philosophy, concluding: "When on his way to Thebes Oedipus encountered the Sphinx, his answer to its riddle was: 'Man'. That simple word destroyed the monster. We have many monsters to destroy. Let us think of the answer of Oedipus." This anniversary is a great opportunity for us to look back at the Greek writers who were nominated the Nobel Prize in Literature, beyond the well known laureates Giorgos Seferis and Odysseas Elytis.

Nominees

One-Time Nominees

Giorgos Theotokas, novelist, essayist, lawyer and one of the most prominent figures of the Generation of the '30s, whose major essay entitled Free Spirit , became the manifesto of that generation” exemplifying a desire to modernize Greek literature, was nominated for the 1945 Nobel in Literature.

Georgios Drosinis, author, poet, scholar, editor and considered to be a co-founder of the New Athenian School, that is the Greek literary Generation of the 1880s, was nominated for the Nobel Prize in Literature in 1947. Also nominated one time of the Nobel Prize the same year was Gregorios Xenopoulos, a novelist, journalist and playwright from the island of Zakynthos.

Melpo Axioti, the only woman on this list, was a prose and poetry writer, member of the Greek WWII Resistance and a political exile. Her first novel “Difficult Nights” (1938) introduced a modernistic style to Greek literature and she has nominated of the Nobel Prize in 1956.

Multiple Nominations

Playwright, polymath, writer and Professor of History Demetrios Bernardakis, whose most known work is “Fausta,” was nominated twice, in 1904 and 1905.

Georgios Souris, satirical poet and journalist, was considered to be one the greatest satirical poets of modern Greece and characterized by many as a "modern Aristophanes." He had been nominated for the award a total five times, almost every year from 1907 to 1912.

Elias Venezis is a writer whose major novels are about his life in Asia Minor; Land of Aeolia (1943) describes the lost Eden of his childhood summers, and Number 31328 (1924) the horrific experience of the death marches. He was nominated twice, in 1960 and 1963.

Stratis Myrivilis, also from Asia Minor and another important figure of the “Generation of the 30s” was nominated for the Nobel Prize in Literature three times (1960, 1962, 1963).  His landmark novel Life in the Tomb (1924) is the most celebrated Greek work on the subject of the First World War.

Kostis Palamas, considered by many to be Greece’s national poet, wrote the words to the Olympic Hymn and was a key figure of the generation of the 1880s known as “the New Athenian School.” He was nominated an impressive total of fourteen times for the Nobel Prize, almost every single year from 1926 until 1940.

Angelos Sikelianos, a lyric poet and playwright, whose themes include Greek history, religious symbolism as well as universal harmony in poems, is considered one of the leading 20th-century Greek lyrical poets. In 1927, in collaboration with his wife, Eva Palmer-Sikelianos, he held the Delphic Festival as part of his general effort towards a revival of the ‘Delphic Idea’. He has been nominated nominated six times for a Nobel Prize in Literature, every year from 1946 until 1951.

Nikos Kazantzakis is one of Greece’s most internationally acclaimed novelists; he was also a journalist, a politician, a poet and a philosopher. Kazantzakis's novels include Zorba the Greek (1946), Christ Recrucified (1948), Captain Michalis (1950, translated Freedom or Death), and The Last Temptation of Christ (1955). He also wrote plays, travel books, memoirs, and philosophical essays, such as "The Saviors of God: Spiritual Exercises". His fame spread in the English-speaking world due to cinematic adaptations of Zorba the Greek (1964) and The Last Temptation of Christ (1988). He remains the most translated modern Greek author worldwide and he was nominated nine times for the Nobel prize (in 1947, and every year from 1950 to 1957).

Yiannis Ritsos is considered to considered one of the great Greek poets of the twentieth century; "Yannis Ritsos," wrote Peter Levi in the Times Literary Supplement of the late Greek poet, "is the old-fashioned kind of great poet. His output has been enormous, his life heroic and eventful, his voice is an embodiment of national courage, his mind is tirelessly active." Plagued by turberculosis, family misfortunes, and repeated persecution for his Communist views, he spent many years in sanatoriums, prisons, or in political exile, while producing more than 100 poetry collections, 9 novels, and 4 theatrical plays. Epitaphios (1936), Romiosini (1945-47) and Moonlight Sonata (1966) are three of his best-known works. He was twice nominated for a Nobel Prize, in 1971 and 1979, when it is said the Academy suggested that he and Odysseas Elytis share the prize, but they both declined the offer.

Nobel Laureates

Odysseas Elytis was a Greek poet, man of letters, essayist and translator, regarded as the definitive exponent of romantic modernism in Greece and the world; his work has been translated in 29 languages. He is one of the most praised poets of the second half of the twentieth century, with his Axion Esti (Worthy As It Is) regarded as a monument of contemporary poetry. In 1979, he was awarded the Nobel Prize in Literature. The Swedish Academy declared in its presentation that Elytis’ poetry “depicts with sensual strength and intellectual clearsightedness, modern man’s struggle for freedom and creativeness. . . . [In] its combination of fresh, sensuous flexibility and strictly disciplined implacability in the face of all compulsion, Elytis’ poetry gives shape to its distinctiveness, which is not only very personal but also represents the traditions of the Greek people.”

Giorgos Seferis was a poet, esseyist and diplomat, considered one of the most important Greek poets of the 20th century, and a Nobel laureate. He was the first Greek to win the Nobel Prize in Literature in 1963, "for his eminent lyrical writing, inspired by a deep feeling for the Hellenic world of culture.” He had been nominated for the Nobel twice (in 1955 and 1961). Often compared during his lifetime to T.S. Eliot, whose work he translated and introduced to Greece, George Seferis is noted for his spare, laconic, dense and allusive verse in the Modernist idiom of the first half of the 20th century. At once intensely Greek and a cosmopolitan of his time (he was a career-diplomat as well as a poet), Seferis better than any other writer expresses the dilemma experienced by his countrymen then and now: how to be at once Greek and modern. His established poetry begins with the collection "Novel" (1935), which consists of 24 poems "Sterna", "Exercise Notebook", the "Deck Diary" (A ', B' and C ') and "Kichli" are just some of the most important works of the great poet.

I.L.

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Hypatia was a brilliant Greek mathematician, astronomer, and Neoplatonist philosopher who lived in Alexandria, Egypt, part of the Eastern Roman Empire at the time. She was born around 355 AD and assassinated in March 415 AD. 

Her work set the basis for modern astronomy. She is the first female mathematician whose life and work was reasonably recorded. She was also a prominent teacher and orator attracting many loyal students and large audiences. Her education and passion for knowledge was cultivated due to her father Theon of Alexandria, a prominent mathematician and philosopher and the last attested member of the Alexandrian Museum.   

Throughout her studies Hypatia critically engaged with the works of Euclid, Archimedes, and Plato, mastering complex mathematical concepts as well as astronomy and ethics that was studied in Athens.

Hypatia became a prominent figure amongst Alexandria’s ruling class, a figure whose teachings and works were met with high regard and respect in Alexandria. It is said that she had counseled Orestes, the Roman prefect of Alexandria, who was embroiled in a personal conflict with Alexandria's bishop, Cyril. Rumors circulated accusing her of preventing Orestes from reconciling with Cyril and, in March 415 AD, she was murdered by a mob of Christians.

Α scholar and philosopher

Ας Hypatia grew older, she became renowned for her eloquence, wisdom, and profound insights into mathematics, astronomy and philosophy. Her lectures at the Neoplatonic School of Alexandria attracted many educated minds, creating a lively and diverse intellectual environment that encouraged academic curiosity and the pursuit of knowledge.  

Her contribution to mathematics and astronomy was equally significant as it laid the groundwork for future advancements in these fields. Her astronomical observations and calculations contributed to a deeper understanding of celestial phenomena, paving the way for the development of modern astronomy.

It is believed that Book III of Theon’s version of Ptolemy’s Almagest—the treatise that established the Earth-centric model for the universe that wouldn’t be overturned until the time of Copernicus and Galileo—was actually the work of Hypatia. Her work is believed to be a refined technique for the long division algorithms required for computation in astronomy.

In Mathematics she wrote a commentary on Diophantus’s thirteen-volume Arithmetica, setting out more than 100 mathematical problems, for which solutions are proposed using algebra. 

Hypatia constructed astrolabes and hydrometers, but did not invent either of these, which were both in use long before she was born. She was tolerant towards Christians and taught many Christian students, including Synesius, the future bishop of Ptolemais. According to a letter from Synesius, Hypatia showed him how to build a silver plane astrolabe, which is a tool for determining the date and time by using the positions of the planets and stars. In a different letter, Synesius asks Hypatia to build him a "hydroscope," which is a tool for figuring out a liquid's specific gravity or density.   

Overall, Hypatia was a Neoplatonist; yet, similar to her father, she accepted Plotinus's original formulation of Neoplatonism rather than Iamblichus's. In fact, during that period, the philosophy of the Alexandrian school was well renowned, and Alexandria was considered the intellectual hub of the Greco-Roman world, second only to Athens.

Enduring legacy and significance

What distinguishes Hypatia as a prominent philosopher is not only her intellectual brilliance but also her defiance of societal norms that sought to confine women to domestic roles. During a time where women were expected to be housewives and mothers, Hypatia showed that female education should be encouraged. Hypatia’s pursuit of knowledge and great achievements challenged gender stereotypes, making her legacy all the more significant. 

Hypatia was and continues to be a source of inspiration for many intellectuals, writers, and artists. Charles Kingsley labeled her as "the last of the Hellenes" in his novel Hypatia, published in 1853. Kingsley's book was swiftly turned into a wide range of theatrical productions and produced visual art, such as an 1885 painting by Charles William Mitchell and an 1867 portrait by pioneering photographer Julia Margaret Cameron that showed Hypatia as a young lady.

Moreover, Elbert Hubbard, an American writer, purportedly wrote a biography of Hypatia in his series published in 1908. Hypatia was taken up by feminists during the same period, and the women's rights movement started to influence how people saw her life and death. Agora, a 2009 film directed by Alejandro Amenábar, starring Rachel Weisz as Hypatia, refers to the latter years of Hypatia in a highly dramatized way.

Today, as we commemorate the life and legacy of Hypatia, we are reminded of the enduring relevance of her ideals. In honoring Hypatia, we pay tribute to the enduring legacy of Greek intellect and the timeless pursuit of knowledge that continues to enrich our lives and illuminate the path to a brighter future.

Anna-Maria Papadopoulos (This is an article taken from Greece In America, the official newsletter of the Embassy of Greece in Washington. Intro image: Fictional portrait of Hypatia by Jules Maurice Gaspard)

Read also via Greek News Agenda: Beyond Socrates – Greek philosophers you might not know

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The Maria Callas Museum is the first one dedicated to the Greek soprano who became an opera legend; it opened its doors to the public in October 2023, in the heart of Athens. The museum was inaugurated on the occasion of the centenary of the artist's birth, which was included in UNESCO's list of anniversaries for 2023; it aims to introduce the general public to the career and personality of the internationally renowned soprano, while highlighting the elements of her technique that made her unique.

The museum project was implemented by the "Technopolis" cultural organization of the Municipality of Athens, using modern museological approaches. Visitors are invited to immerse themselves in the world of "La Divina" and her unique interpretation of some of the most emblematic roles of her career. Through objects, texts and audiovisual footage, visitors to the museum can follow Maria Callas' entire career: her first steps, her years in Greece, her international career and major roles, her social and personal life, her emblematic personality, and the legacy she left behind.

The creation of the collection

It all began in 2000, when the Municipality of Athens acquired the first objects in the Maria Callas Museum collection at an international auction in Paris. Since then, the collection has grown to include over 1,000 items. Various institutions –the Hellenic Ministry of Culture and Sports, the Maria Callas Geek Society, the National Opera of Greece, the National Library of Greece , the Benaki Museum, among others– as well as private collectors have contributed to the new museum, while some objects have been donated by La Scala in Milan, the Metropolitan Opera, La Fenice Opera House in Venice and the Arena di Verona, where Callas made her Italian debut in 1947.

The collection includes, among other items, her photo album (1947-1959), performance costumes, sheet music, letters, posters and programs, personal objects, records, books, magazines and paintings.

Visit the Maria Callas Museum

The tour begins on the second floor, with the Norma room, featuring the set for the aria "Casta Diva". The next two rooms are devoted to the opera Tosca, in particular the aria "Vissi d'arte, vissi d'amore", and to the opera La Traviata, with the aria "Sempre Libera". The final room is devoted to the master class Maria Callas gave at the Juilliard School of Music in New York in the early 1970s, with recordings and photos.

The tour continues on the first floor, where visitors can discover the beginning of Maria Callas' career, her career in Greece and internationally, her rich social life and moments in her life from 1968 to 1977. Visitors then move on to the museum's nine thematic "islands", dedicated to the great artist's teachers, her mentor and conductor Tullio Serafin, as well as her great roles, personality, technique and professional skills. The public follows closely the important figures in Maria Callas' life, her relationship with fashion, her myth and her legacy.

Short biography

Maria Callas was born on December 2, 1923, in New York City, to Greek parents who had recently migrated there. Her father, George Kalogeropoulos, would later shorten his long surname to “Kalos” and subsequently to “Callas”. From a young age, Callas exhibited a gift for music and singing. She moved to Athens with her mother in 1937 and began her music studies there.

signed her first contract with the Greek National Opera in 1940, under her birth name (Maria Kalogeropoulou); she made her professional opera debut in February 1941 playing the small part of Beatrice in Franz von Suppé’s operetta Boccaccio.

In 1947, she made her Italian debut at the Arena di Verona, in the title role of Ponchielli’s La Gioconda. Already in 1950, she appeared at Milan’s iconic Teatro alla Scala in Verdi’s I Vespri Siciliani; at the same theater, in 1952, she performed the title role in Bellini’s Norma, a role she reprised that same year at Covent Garden, to great critical acclaim. This performance catapulted her to international stardom. In 1954, she sang Norma for her American debut with the Chicago Lyric Opera and in 1956 she made debut at the Metropolitan Opera.

Callas taught master classes at the Juilliard School (1971–72). She sang in public for the last time in 1973. She would spend her final years living mostly in isolation in Paris; she died of a heart attack at age 53 on September 16, 1977.

Based original article which appeared on Grèce Hebdo

Read also via Greek News Agenda: Callas, La Divina; A tribute to Maria Callas by the General Secretariat for Greeks Abroad and Public Diplomacy on ERTFLIX

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Eleni “Lenio” Myrivili is Global Chief Heat Officer to UN Habitat and the Arsht Rock Resilience Center, working to build heat resilience in cities around the world. She is also one of the experts on the EU Mission Board for Adaptation of the European Commission.  “It is a profound honor to take on the role of Global Chief Heat Officer. I am eager to coordinate the collaboration between Arsht-Rock and UN-Habitat to elevate the issue of heat in cities worldwide,” said Eleni Myrivili, formerly Athen’s Chief Heat Officer. “Through this partnership, we will advance solutions that protect communities and create a cooler, more livable future.”   From this position of UN Global Chief Heat Officer, Myrivili is tasked with helping cities across the world prepare for extreme heat and respond better when it arrives.

Previrously, Eleni Myrivili, who holds a Ph.D. in Anthropology from Columbia University, has spent years studying this issue in her hometown of Athens, which is one of the cities hardest hit by rising temperatures. In 2014, she was elected Deputy Mayor of Athens for Urban Nature and Climate Resilience and, after a stay at Harvard University to investigate urban resilience to high temperatures, she returned to Greece to become the first chief heat officer in a European city.  A recognized voice in Heat Resilience, Eleni Myrivili was invited to deliver a TED Talk Global in March 2022. She held a tenured position at the University of the Aegean and she has been featured in prominent international media, including the New York Times and was named one of Politico’s 28 most influential Europeans for 2022.

This December she was featured in “Nature’s 10,” the scientific magazine’s annual list of the ten people who helped shape science in 2023.  According to Nature, “Myrivili is focused on raising awareness of extreme heat at the global level, and on securing money for projects through the auspices of UN Habitat, the program that works towards making cities sustainable. That includes a global-cooling pledge introduced at the COP28 climate conference in Dubai this month. It aims to support the development and roll-out of cooling technologies that do not add to greenhouse-gas emissions.”

As Reuters reports, during November's COP28 climate meeting, Myrivili called on political leaders to make firm commitments at to stem rapidly rising temperatures in cities, particularly in poorer countries. "This was a really bad summer for heat, for people and for ecosystems and for agriculture and for economies," Myrivili said in an interview at the Reuters IMPACT conference in London. "In July, we had these crazy heat domes in almost all of the Northern Hemisphere. It really felt like something was different, it felt like a turning point"

"I'm really hoping this COP is going to be more of a decisive COP in turning away from generalities ... and really moving fast forward with stopping greenhouse gas emissions and stopping deforestation and figuring out how to create a much sustainable agriculture and sustainable animal husbandry."  As she mentioned she was most concerned about cities in poorer countries that do not have the capacity, the architectural expertise or the funds to make significant changes. "That's the really scary thing," she said. "That's the thing I'm really worried about. There are a lot of countries that have a lot of informal housing, a lot of informal labour and a lot of poverty, and that's where heat becomes the real killer."

Talking to the Guardian last year, Myrivili stressed that is “shocking” how little people know about the danger of hot weather.  A study this month found that extreme heat in Europe last summer killed 61,000 people, most of whom were women and older people. As well as killing people through heatstroke, hot weather can push the bodies of people with heart and lung disease into deadly overdrive. “It’s total cognitive dissonance that this information is not common knowledge or part of our collective subconscious,” pointing out that many people, particularly in the Mediterranean and Middle East, mistakenly believed they were used to hot weather and able to cope with it. “People are just starting to realize that this is another beast that we’re dealing with.”

Talking to El País on how big cities can cool down, Myrivili elaborated that “the most important thing is to bring nature to cities much more radically than before: nature and water are key to cooling them down. Trees not only provide shade, but also evapotranspire and recapture thermal energy, thus cooling the surrounding area as well. We also need shade, because it improves how we feel the heat. We have to make sure that our public spaces have more water, more shade and fewer cars, because cars are a problem in cities: they add heat, because they burn fossil fuels, and they emit hot air, just like air conditioning. Cars and air conditioning make our public space hotter. So we have to get rid of cars and use air conditioning to a minimum, particularly for people who need it. We also have to look for materials that are permeable to water, that do not absorb heat, and increase the shading of buildings and air circulation.”

I.L., with information from Arsht-Rock, Nature, Reuters, Guardian and El País

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