College Students: What is a subject worth the attention of Greek American studies? (Growing up and Identity through the life cycle)

One of the homework assignments in my Greek American class this semester (Spring 2021) was the following: 

1) What is an important topic of personal significance to you that you would like scholars of Greek America to explore? Why is this topic important (to you, or the country, or Greek America)? What questions should they be asking in their research of this topic? 

2) Ask these scholars a question of your own choice. Please be creative and insightful, devote some time thinking seriously the questions you will be asking. 

This is an answer that asks researchers,"what makes them decide what to devote time and resources to what they research?" 

For me, the thing I would like to see most from those who study Greek American topics to ensure that they view Greek Americans as human beings, not just as objects to be studied. Many Greek Americans, myself included, are very proud to be Greek, and their Greekness plays a large part in their identity. However, we are more than just Greek, and I think it would do researchers good to keep that in mind. As for a specific topic I would like to see covered, I think the social dynamics in Greek Orthodox church communities in America would be an interesting one. Growing up in the church was one of the main ways I was taught my Greek culture. Especially now in modern times, the dynamic at play here is quite unique. Specifically looking at the youth, the parts of their childhood spent at the church are likely what will define their connection to the culture for the rest of their lives. 

I believe that the best way to understand Greek Americans is to understand how they grew up. I think some interesting questions to try and find answers to is what the youth think of their culture. Are they involved in culture related activities to please their parents, or because they genuinely enjoy them? Would they consider their primary social group to be their Greek friends or their American friends? Do they feel they fit in better at school or at church? These are just a few of the many questions that I think would have valid answers. Of course, it is not easy to interview small children, but i believe it would be possible to ask these questions of teenagers. Something that could be quite interesting is to interview these Greek Americans at a young ages, say 15, and then interview them again every 5 years if possible to see if their views on their culture change as they grow up. This is an important topic to me personally as in my experience I know my views on the culture has changed. When I was a kid, I detested Greek school and complained about it constantly. When my mom made me join Greek dance, I complained about having to spend an extra evening at the church. By the time I was fifteen I had graduated Greek School and found myself missing it, as my very best friends were made there. Greek dance practice was the highlight of my week, and I even found myself taking a leadership role in my troupe. Now, in college I chose to take more Greek language and culture classes, and have found that many of my Greek friends who go to different colleges are jealous that I have the opportunity to do so, despite having hated Greek school as much as I did as a child. This leads me to theorize that this is a common experience in the Greek American community, and yet there is no research to support it, which is why I would propose it as a topic of study for Greek American scholars. My question to these scholars would be what makes them decide what to devote time and resources to what they research?

Archival Material: Public Conversation about the Role of Greek American women (Description of a video)

SUPERWOMAN REVISITED: The Changing Roles of Greek American Women

"Today’s Greek American women face many of the same problems as other women in American society but they have the addition hardship of overcoming the stereotypical roles of Greek women This program examines the status and the changing roles of Gr American women, discusses their struggles and achievements, and looks at what the future holds for them. Our guests, Bar Spyridon-Pope - Ass’t Secretary of the Navy, authors Constance Callinicos and Eva Catafygiotu Topping, and former National Philoptochos President Dionisia Ferraro, come from diverse backgrounds and fields and make for an informative discussion (color) (English) (29 min.)"

Year circa late 1980s, early 1990s?

Description: Cited from the Wayne State University Library Catalogue

Students on their Greek American Research Interests (1)

 One of the homework assignments in my Greek American class this semester (Spring 2021) was the following:

1) What is an important topic of personal significance to you that you would like scholars of Greek America to explore? Why is this topic important (to you, or the country, or Greek America)? What questions should they be asking in their research of this topic?

2) Ask these scholars a question of your own choice. Please be creative and insightful, devote some time thinking seriously the questions you will be asking.

I am sharing one answer (more will follow):

One topic that is of personal significance to me that I would want Greek American scholars to research is how Greek Americans are contributing to the environment. Although Greek Americans are nowhere near a majority of the population in the United States, the ethnic group is large and impactful enough that this research would be important. The environment in general is a very important topic to me, as we only have one planet Earth and are currently destroying it. I have taken several classes throughout my academic career that has taught me about all of the different ways mankind has altered the natural state of our planet, and how we are abusing our natural resources that the environment provides and will soon run out of those resources. Greek Americans most likely contribute to this problem in positive and negative ways, and I would like to see research on just how the ethnic community is impacting the environment.

Some questions that researchers should ask the Greek American community includes: "Do you care about the environment?" "Do you recycle?" "Would you ever consider using reusable energy in your home (solar, wind, hydropower)?" "Do you know any environmental issues that are impacting your local community or surrounding areas?", "How often do you discuss the environment, in a casual, professional or academic situation?" "Are you aware of the lasting impacts that industrialization and globalization has on the global environment?" I believe that these six questions will give Greek American researchers a very good insight into how much the Greek American community knows and cares about environmental issues. One question that I would ask these hypothetical scholars is if they care about the environment and take steps to lighten their carbon footprint in their own lives?

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“My Aunt Bessie” by Elaine Thomopoulos

I read my newspaper, oblivious to what was happening around me. Suddenly a woman knocking on my car window made me jump. "Excuse me. I have to back up. Can you move your car so I can get out?" 

Had I seen a ghost? The woman looked like my Aunt Bessie, who had passed away many years ago. After I pulled out to make room for this woman to move her car, tears flooded my eyes. I remembered Aunt Bessie and missed her. Yes, this woman looked exactly like her. Her features were chiseled as if she were a Greek goddess. She had soft brown eyes and fine grey hair pulled back in a bun, showing her high and perfectly shaped forehead. The only thing that differed was that she did not have the high cheekbones that my Aunt Bessie had, cheekbones like a model's.

 Aunt Bessie is in the middle, with her two sisters, to the left Emily, to the right, Pauline.

Aunt Bessie was a quiet, dignified woman with a lot of energy and a heart of gold. She spoke in a soft velvet-sounding voice, putting you at ease with her gentle interest and concern. 

A child of immigrants growing up during the depression, married at 17, she faced life with strength and inner resolve. I got to know her best when she worked at my parents’ grocery store. She worked not only to help my mother (her sister) and her brother-in-law, but also to supplement the family income. Admired by her customers, she put her heart and soul into her work. A real treat for us when she stayed overnight at our home so she would not have to make the long commute back to her home. Our whole family loved and admired her so much. 

My thought went to Aunt Bessie's funeral, with family and friends paying tribute to this wonderful woman. The priest at the funeral spoke about her but instead of comforting me his flippant words made my heart ache, and my mouth feel like vinegar. He relegated her to the background by casting her in the traditional subservient Greek woman's role. He loftily related how she assisted her husband and three children in their accomplishments, not mentioning what she herself had accomplished. He did not bring out the qualities that made Aunt Bessie the person she was. I will always remember her for the person she was––a strong, vibrant woman whose memory lives on in my heart.

April 2021

Two examples of the "Growing Up Greek" Genre

I am really disappointed that the "Bridge" (https://bridge.fairead.net/bridge01) project never took off, despite the promising start. Its development was beyond my control. But let us not forget some important contributions featured in the site, including two in the "grow up Greek" genre. See the pieces by Zeese Papanikolas and George Karnezis:

https://bridge.fairead.net/papanikolas-hyphenated

https://bridge.fairead.net/karnezis-parthenon

Great material for teachers, researchers, and the broad public.

Writing for the Local Greek American Community_Manolis Anagnostakis’s «Επιτύμβιον» (Ethos Magazine, Fall 2020)

“I am not a professional poet,” Manolis Anagnostakis (1925-2005) declared in an interview. Poetry for him was a craft he practiced occasionally; one means of expression. Anagnostakis was also a publisher of a journal, an editor of prose and poetry collections, and a public writer and speaker. He published book reviews and translations, using his wide-ranging writing to speak about the social and political issues that confronted post–World War II Greece. 

“Epitaph” (Επιτύμβιον), the poem that I discuss here, belongs to the collection The Target (1969-1970), published during the Greek junta (1967-1974). I chose it as an example of the moral and political concerns that Anagnostakis brought to the forefront of his work, and also because it showcases his irony and prosaic style. 

Epitaph 

You died and you, too, became: the good one. 

The brilliant human being, the family man, the patriot. 

Thirty-six wreaths accompanied you, three homilies by vice presidents, 

Seven resolutions on the wonderful services that you have rendered. 

Ah, Lavrenti, only I knew what scum you were, What counterfeit, your whole life a lie. 

Sleep in peace, I will not disturb your serenity. 

(I, living a whole life of silence will pay a king's ransom for it, not the price of your sorry skin.) 

Sleep in peace. As you always were in life: the good, The brilliant human being, the family man, the patriot. 

                           You won’t be the first or the last. 

The choice of the title, Επιτύμβιον, in purist Greek (katharevousa) is not accidental. This register is connected with the official language used by the state and the elites until 1976, when it was abolished, and a contrast between public and private. 

Indeed, the title introduces us to the formal state event described in the first stanza: the state’s recognition of a deceased citizen. Accordingly, the language reads like a pompous official announcement. “Seven resolutions” affirmed the determination of the state to honor this individual. “Three homilies by vice presidents” extolled his virtues. 

In this formulaic farewell, the speaker of the poem directly addresses the deceased, allegedly concurring with the homilies. The deceased was brilliant, an esteemed citizen who embodied the virtues of two veneered institutions, the family and the nation. 

But the second stanza brings about a reversal. The speaker abandons the second-person “you” and instead turns to the confessional first person “I.” As the speaker moves away from the scene of public recognition into his own private thoughts and feelings, his language loses its formality and becomes every day, ordinary, and true. 

The speaker’s revelations paint a picture dramatically opposed to both the deceased’s public image and his opening becomes ironic. The deceased, Lavrentis, was not the honorable person the state ceremony wants him to be. In the eyes of the speaker, he was a scum, a counterfeit, unworthy of public honoring. 

Of course, Lavrentis stands as a symbol of the deceitful everyman. He “won’t be the first or the last.” The speaker doesn’t provide evidence to substantiate his indictment. This is not what interests him. Instead, it’s the revision of history. 

The speaker aims to expose ethical and political hypocrisy, to challenge the promotion of “ideal” social norms (patriotism, family values) for personal gain. He criticizes state officials who join in this game of deception, individuals and power structures who blatantly mislead the public. 

The poem’s sharp irony exposes what the speaker sees as hypocrisy, alerting citizens to show vigilance about the truth of official public memories. Let us attend, the poem instructs, to the knowledge that is at odds with official accounts, to the valuable counter-memories to the statements enshrined in an Επιτύμβιον. 

 

Yiorgos Anagnostou, Director, Modern Greek Program, OSU

Note: Translation of poem into English by Neni Panourgia.

Ενδυναμώνοντας τις σπουδές διασποράς ανά τον κόσμο ως γέφυρα αυτογνωσίας και αλληλοκατανόησης

(Ομιλία στην ημερίδα, “Ενδυναμώνοντας τις γέφυρες μεταξύ των Ελληνικών Πανεπιστημίων και της Ελληνικής Διασποράς”, το οποίο διοργανώθηκε από το Υπουργείο παιδειας και Υπουργείο Εξωτερικών [Ιανουάριος 21, 2021]).

Θα ήθελα να ευχαριστήσω την Ελληνική πολιτεία γι αυτήν την σημαντική πρωτοβουλία και πρόσκληση να συμμετάσχω στην σημερινή εκδήλωση σας. Είμαι ο Γιώργος Αναγνώστου και είμαι κάτοχος της νεοσυσταθείσας έδρας «Μιλτιάδης Μαρινάκης» για την Ελληνική γλώσσα και κουλτούρα στο Πολιτειακό Πανεπιστημίου του Οχάιο των ΗΠΑ. 

Θα ήθελα να σταθώ σε έναν σημαντικό όρο στον τίτλο αυτής της συνεδρίας, στην έννοια της «γέφυρας» και της σημασίας της για την σχέση των Ελλήνων επιστημόνων της διασποράς με τα Ελληνικά πανεπιστήμια καθώς και την Ελληνική κοινωνία. 

Η γέφυρα είναι ένα ζωτικό σύμβολο που προσφέρεται για σκέψεις και δράσεις επικοινωνίας, δημιουργίας συνδέσμων, διάβασης, συνάντησης, και αλληλοκατανόησης. 

Ως πανεπιστημιακός σε Πρόγραμμα Νεοελληνικών Σπουδών στην Αμερική αποτελεί ευθύνη μου εξ ορισμού να δημιουργώ γέφυρες σε πολλαπλά επίπεδα. Γέφυρες με τους φοιτητές μας, γέφυρες ως μέρος της διασποράς στις ΗΠΑ με την τοπική κοινότητα, γέφυρες πίσω με την Ελλάδα, γέφυρες με τον πολιτισμό και τις τέχνες, και την εκπαίδευση. 

Στο Πρόγραμμά μας επιτελούμε αυτές τις λειτουργίες μέσω της διδασκαλίας, της έρευνας, και του ρόλου μας ως διανοούμενοι που απευθύνονται στον κόσμο εκτός του πανεπιστημίου. 

Η διδασκαλία λειτουργεί πολυδιάστατα. Συνδέουμε τους Ελληνοαμερικανούς φοιτητές μας με τις ρίζες τους, και συντελούμε στην κατανόηση του νεοελληνικού πολιτισμού από τους Αμερικανούς φοιτητές μας. Καταπολεμούμε στερεότυπα. Μέσω θερινών εκπαιδευτικών προγραμμάτων που γίνονται στην Ελλάδα και συγκεκριμένα το Πρόγραμμα ΘΥΕΣΠΑ του Εθνικού και Καποδιστριακού Πανεπιστημίου Αθηνών συνδέουμε τους φοιτητές μας με τα Ελληνικά πανεπιστήμια και βιωματικά με τη χώρα μας. 

Αυτά τα προγράμματα λειτουργούν καταλυτικά για τους φοιτητές μας καθώς τους εισαγάγουν σε γνώσεις και εμπειρίες του Ελληνικού πέρα από τις προσωπικές και τις οικογενειακές τους εμπειρίες. Πολλοί φοιτητές περιγράφουν αυτό το άνοιγμα των οριζόντων τους ως μια ριζική πολιτιστική μεταμόρφωση στην σχέση τους με την Ελληνική γλώσσα και κουλτούρα. 

Όσον αφορά την έρευνα, σας απευθύνομαι ως ένας πανεπιστημιακός που έχω αφιερώσει σχεδόν τρεις δεκαετίες στην κατανόηση της Ελληνοαμερικανικής κοινωνίας. Θεωρώ ότι η λειτουργία μου απαιτεί δράσεις πέρα από την ερευνητική καταξίωση στον πανεπιστημιακό χώρο της Αμερικής (ο οποίος και είναι εξαιρετικά απαιτητικός). Ως πολίτης της διασποράς κρίνω απαραίτητη την επικοινωνία της έρευνας μου τόσο με το ευρύτερο Αμερικανικό, Ελληνοαμερικανικό και Ελληνικό κοινό. 

Σε αυτό το εγχείρημα έχω βρει θετική ανταπόκριση από εφημερίδες και περιοδικά στην Ελλάδα όπως το ΒΗΜΑ, τα ΝΕΑ, ο Πολίτης, The Books’ Journal, Marginalia, τα Σύγχρονα Θέματα και άλλα. Επενδύω σε αυτόν τον τομέα ώστε η έρευνα μου να συμβάλλει σαν γέφυρα κατανόησης μεταξύ του Ελληνικού κοινού και των Ελληνοαμερικανών.

Όσον αφορά την σχέση μου με τον χώρο του Ελληνικού Πανεπιστημίου έχω βρει πρόσφορο έδαφος στο Αριστοτέλειο Πανεπιστήμιο, κυρίως στο τμήμα Μουσειολογίας μέσω του Προγράμματος υποτροφιών της Ελληνικής διασποράς του ιδρύματος Νιάρχου. Ο στόχος ήταν και παραμένει η ανταλλαγή δεξιοτήτων για την δημιουργία ενός μουσείου Ελληνικής διασποράς και μετανάστευσης στην Θεσσαλονίκη. Επίσης τα τελευταία δύο χρόνια συνεργάζομαι με δύο συναδέλφους, επίσης από το Αριστοτέλειο, με σκοπό την επιμέλεια ενός βιβλίου που συγκρίνει την Ελληνοαμερικανική με την Ιταλοαμερικανική εμπειρία. 

Σε αυτό το φόρουμ, σε αυτήν εδώ την γέφυρα επικοινωνίας πού δημιουργήσατε, θα ήθελα να μεταφέρω τα εξής. Πρώτον είναι απαραίτητη η ενδυνάμωση υπαρχόντων και η δημιουργία νέων κέντρων έρευνας της Ελληνικής διασποράς. Εννοώ τις νέες, υπάρχουσες καθώς και υπό διαμόρφωση διασπορές· όχι τις χαμένες πατρίδες. 

Συχνά αναφερόμαστε και εκφράζουμε υπερηφάνεια για τον παγκόσμιο Ελληνισμό αλλά οφείλουμε να αναρωτηθούμε κατά πόσο τον γνωρίζουμε. Υπάρχουν τεράστια κενά στην κατανόησή της έννοιας που αποκαλούμε «παγκόσμιος Ελληνισμός», που αποτελεί μια πολυδιάστατη και πολύπλοκη κοινωνική πραγματικότητα την οποία οφείλουμε να κατανοήσουμε υπεύθυνα μέσω συστηματικής έρευνας και ανταλλαγή καινοτόμων ιδεών. 

Θα ήθελα να τονίσω την αναγκαιότητα των καινοτόμων ιδεών ώστε επιτέλους τα προχωρήσουμε πέρα από κοινοτοπίες και ιδεολογικές απλουστεύσεις. 

Επίσης το θεωρώ χρέος, όπως ανέφερα, να επικοινωνήσουμε αυτήν την γνώση εύληπτα στο ευρύτερο κοινό. Η υπεύθυνη γνώση μας της Διασποράς αποτελεί δημόσιο αγαθό, πηγή αυτογνωσίας και σχεδιασμού πολιτιστικής πολιτικής. 

Δεύτερον, όπως γνωρίζουμε, οι γέφυρες απαιτούν σημαντικούς πόρους, δεξιότητες και σκληρή εργασία όχι μόνο για την δημιουργία τους αλλά και την συντήρησή τους. 

Ως Έλληνες και πανεπιστημιακοί της διασποράς γνωρίζουμε από πρώτο χέρι την τεράστια ενέργεια που απαιτεί η διατήρηση και ανάπτυξη επικοινωνίας και με το Ελληνικό κοινό και με τα Ελληνικά πανεπιστήμια. Υπάρχει ένα όραμα στις γέφυρες που δημιουργούμε και επιθυμούμε περαιτέρω να αναπτύξουμε. Ο τρόπος με τον οποίο η διεθνική κοινότητα των επιστημόνων με την υποστήριξη των θεσμών θα μπορούσαν να συμβάλλουν σε αυτό το πρότζεκτ χρήζει διαλόγου και αξίζει ως πολιτιστική επένδυση. 

Σας ευχαριστώ. 

Γιώργος Αναγνώστου

Our Responsibility in Representing Greek American History _ And Why it Matters

At least two iconic images capture legendary moments of solidarity between Greek Americans and African Americans. One, of course, is that of the late Archbishop Iakovos marching next to Reverend Martin Luther King Jr. in support for Civil Rights. The other one is a photograph taken at a Greek immigrant diner in Pittsburgh’s Hill District circa 1930s, where the owners are seen serving African American patrons.

This is an important part of the history of Greek American–African American encounters that needs to be told, discussed, amplified, and developed.

But to have these photographs alone posted in the aftermath of George Floyd's killing does disservice to the anti-racist movement. It hides other instances when Greek Americans vocally opposed Iakovos's advocacy of Civil Rights. It silences other instances where Greek Americans opposed Greek immigrant/African American solidarities. And much more...

The publication of these iconic photographs without the acknowledgment of the multiple facets of the Greek American/African American story is absolutely misplaced, disrespectful, and dangerous in today's context. It produces ethnic amnesia and encourages ethnic celebrationism. In doing so it contributes to missing a historical opportunity for genuine self-reflection.

Ethnic self-patting on the back is disingenuous and hypocritical. What we urgently need in this heartbreaking moment is to find the courage for an open discussion about the ways in which sectors of European Americans, including Greek Americans, have contributed (and are contributing in direct and indirect ways) to the making of racial hierarchies in the United States. To transform the ways we understand ourselves in our aim to make our country a better Union.

Jewish Americans are leading the way. We cannot afford to be passive observers or merely issue general statements of support. We must indeed decide on which side we are on and identify concrete ways to act to better our country.

June 3, 2020

Bibliography (in Progress) about Greek American–African American Encounters

The urgency of these days provides the context to learn about Greek Americans in connection to African Americans

Sources: Documentaries, novels, short stories, autobiography, biography, commentaries, book reviews, scholarship

• Mini-documentary, https://www.youtube.com/watch?v=DziGTSRMQic&t=193s

• Dan Georgakas, "Black Metropolis," chapter in his book, My Detroit: Growing Up Greek and American in Motor City
Review by Nicholas Alexiou, https://muse.jhu.edu/article/475991/pdf

• George Pelecanos, The Turnaround
For a review see, http://immigrations-ethnicities-racial.blogspot.com/2013/12/greek-americans-and-african-americans.html

• Harry Mark Petrakis, A Tale of Color
For commentary see, http://www.newdiaspora.com/a-tale-of-color/

• Apollo Papafrangou, https://www.apollopapafrangou.net/category/african-american/

• Yiorgos Anagnostou, "Do the Right Thing: Identities as Citizenship in U.S. Orthodox Christianity and Greek America."
https://ergon.scienzine.com/article/articles/do-the-right-thing

• George Lipsitz, Midnight at the Barrelhouse
The Johnny Otis Story
https://www.upress.umn.edu/book-division/books/midnight-at-the-barrelhouse

• Athanasios Grammenos, https://www.thenationalherald.com/archive_church/arthro/the_late_archbishop_iakovos_u_s_greece_relations-19342/

and

• “The African American Civil Rights Movement and Archbishop Iakovos of North and South America,” Journal of Religion and Society 18 (2016): 1–19.

May 30, 2020

Diaspora Literacy_The New Frontier

• Diaspora books translated into Greek.

• Novels about diaspora in Greek win European literary prizes.

• Diaspora poetry featured in Greek literary journals.

• Diaspora documentaries competing in film festivals in Britain and Greece.

• Diaspora films shown in Europe.

• Diaspora music performed everywhere.

There can be no meaningful conversation (and processes of evaluation) in all of the above without knowledge of the histories and cultures of the diaspora.

Hence the necessity for a diaspora cultural literacy across the diasporas and Greece.

In other words, it is necessary for Greek and diaspora institutions––schools, modern Greek programs everywhere, journalism, museums, literary and cultural criticism––to embrace a diasporic framework to discuss Greek cultural production.