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Journal articles on the topic 'Greek Identity'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Goutsos, Dionysis, and George Polymeneas. "Identity as space." Journal of Language and Politics 13, no. 4 (December 31, 2014): 675–701. http://dx.doi.org/10.1075/jlp.13.4.05gou.

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The paper studies the textual, discursive and social practices of the Greek “aganaktismeni” (indignados) movements, which mainly took place in the public gathering of tens of thousands of Greeks in Syntagma Square, outside the Greek parliament from May to August 2011. Data come from multiple sources, including the General Assembly proceedings and resolutions, while a linguistically-informed approach is followed, which combines Critical Discourse Analysis concepts with corpus linguistic methods. It is argued that the Syntagma protests generated a new context in Greek politics, by introducing new genres and the innovative articulation of already existing discourses. It was also found that social/political identities and social/public space were co-articulated, since the identity of the movement was crucially constructed in terms of space.

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2

Verney, Susannah. "challenges to greek identity." European Political Science 1, no. 2 (March 2002): 12–16. http://dx.doi.org/10.1057/eps.2002.3.

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3

Emberling, Geoff, Jonathan M. Hall, and Sian Jones. "Ethnic Identity in Greek Antiquity." American Journal of Archaeology 103, no. 1 (January 1999): 126. http://dx.doi.org/10.2307/506583.

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4

Hall, Jonathan M. "Ethnic Identity in Greek Antiquity." Cambridge Archaeological Journal 8, no. 2 (October 1998): 265–83. http://dx.doi.org/10.1017/s0959774300001864.

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How should archaeologists approach ethnicity? This concept, which has such wide currency in social and anthropological studies, remains elusive when we seek to apply it to the archaeological past. The importance of ethnicity in our late twentieth-century world can easily lead us to believe that it must long have been a key element in human relations and awareness. The practice of defining oneself and one's group by contrast and opposition to other individuals and other groups, from the family level upwards, appears a basic feature of human behaviour. Ethnicity is a part of this social logic, though ethnic groups, and ethnicity itself, are notoriously difficult to define.Can we identify and distinguish ethnic groupings in the archaeological record? Had one posed that question earlier this century the answer would have no doubt have made immediate reference to the ‘culture-people hypothesis’; the idea that archaeological assemblages may be combined into ‘cultures’ defined by recurring features, be they metalwork, ceramic forms and decoration, or lithic technology. Each culture so defined might be equated (hypothetically at least) with a former people. Ethnographic studies, however, have long shown that these equations are overly simplistic. Phenomena such as the ‘Beaker culture’ are no longer assumed to be the material expression of a single ethnic group.Where historical evidence is available, it may be able to overcome some of the difficulties and examine just how a historical ethnic group — as perceived and defined by its own members — relates to a body of archaeological material. Jonathan Hall's study of ethnic identity in ancient Greece provides an excellent example of just such an approach. It also raises broader issues concerning the definition of ethnicity and its recognition in the archaeological record. Hall himself takes the view that ethnicity depends on what people say, not what they do; hence material culture alone, without supporting literary evidence, is an insufficient basis for the investigation of ethnic identity in past societies. To accept that view is to rule out the study of ethnicity for the greater part of the human past; we may suspect that ethnic groups played a part, but be unable to identify any surviving cultural parameters. Against such a pessimistic assessment, however, there is the contrary argument, that ethnicity may be expressed as well in material culture as in words. Should that be the case, archaeology may indeed be well equipped to open a window on past ethnicity, whether or not there are relevant contemporary texts.We begin this review feature in our usual way, with a summary by Jonathan Hall of the arguments set out in his book. Five commentators then take up the theme, raising comments and criticisms to which Hall responds in a closing reply.

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5

Foley. "Choral Identity in Greek Tragedy." Classical Philology 98, no. 1 (2003): 1. http://dx.doi.org/10.2307/1215532.

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6

Foley, Helene. "Choral Identity in Greek Tragedy." Classical Philology 98, no. 1 (January 2003): 1–30. http://dx.doi.org/10.1086/378725.

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7

Gkofa, Panagiota. "Being Roma – being Greek: academically successful Greek Romas’ identity constructions." Race Ethnicity and Education 20, no. 5 (June 22, 2016): 624–35. http://dx.doi.org/10.1080/13613324.2016.1191700.

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8

Dhont, Marieke. "Greek education and cultural identity in Greek-speaking Judaism: The Jewish-Greek historiographers." Journal for the Study of the Pseudepigrapha 29, no. 4 (June 2020): 217–28. http://dx.doi.org/10.1177/0951820720936601.

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The style of the Jewish-Greek historiographers Eupolemus and Demetrius has often been evaluated as “bad Greek.” This is generally seen as evidence of their lack of education. The negative views on the language of Demetrius and Eupolemus are illustrative of a broader issue in the study of Hellenistic Judaism: language usage has been a key element in the discussion on the societal position of Jews in the Hellenistic world. In this article, I assess the style of the historiographers in the context of post-classical Greek, and conclude that their language reflects standard Hellenistic Greek. The linguistic analysis then becomes a starting point to reflect on the level of integration of Jews in the Greek-speaking world as well as to consider the nature of Jewish multilingualism in the late Second Temple period.

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9

Vryonis, Speros. "Greek Identity in the Middle Ages." Études Balkaniques-Cahiers Pierre Belon N° 6, no. 1 (1999): 19. http://dx.doi.org/10.3917/balka.006.0019.

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10

Koumandaraki, Anna. "The Evolution of Greek National Identity." Studies in Ethnicity and Nationalism 2, no. 2 (September 2002): 39–53. http://dx.doi.org/10.1111/j.1754-9469.2002.tb00026.x.

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11

Giavrimis, Panagiotis, Emmanouil Tsagkatos, and Ekaterini Nikolarea. "ETHNIC IDENTITY: PERCEPTIONS OF GREEK STUDENTS." Social work and education 7, no. 3 (September 30, 2020): 347–61. http://dx.doi.org/10.25128/2520-6230.20.3.9.

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12

Tsoukalas, Constantine. "European modernity and Greek national identity." Journal of Southern Europe and the Balkans 1, no. 1 (May 1999): 7–14. http://dx.doi.org/10.1080/14613199908413983.

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13

Katsiardi-Hering, Olga. "The Role of Archaeology in Forming Greek National Identity and its Embodiment in European Identity." European Review 28, no. 3 (February 28, 2020): 448–58. http://dx.doi.org/10.1017/s1062798719000577.

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The murder of Johann Joachim Winckelmann, for many the ‘founder of archaeology’, in 1768 in a Trieste inn, did not mean the end for his work, which could be said to have been the key to understanding ancient Greece, which Europe was re-discovering at the time. In the late Enlightenment, Neoclassicism, followed by Romanticism, elevated classical, Hellenistic and Roman antiquity, and archaeological research, to the centre of academic quests, while the inclusion of archaeological sites in the era’s Grand Tours fed into a belief in the ‘Regeneration’/‘Wiedergeburt’ of Greece. The Modern Greek Enlightenment flourished during this same period, the late eighteenth and early nineteenth centuries, with a concomitant classicizing turn. Ancient Greek texts were republished by Greek scholars, especially in the European centres of the Greek diaspora. An admiration for antiquity was intertwined into the Neohellenic national identity, and the first rulers of the free Greek State undertook to take care of the nation’s archaeological monuments. In 1837, under ‘Bavarian rule’, the first Greek University and the ‘Archaeological Society of Greece in Athens’ were set up. Archaeologists flocked to Greece and those parts of the ancient Greek world that were still part of the Ottoman Empire. The showcasing of classical monuments, at the expense of the Byzantine past, would remain the rule until the latter half of the nineteenth century. Modern Greek national identity was primarily underpinned by admiration for antiquity, which was viewed as a source of modern Hellenism, and for ‘enlightened, savant, good-governed Europe’. Today, the ‘new archaeology’ is striving to call these foundations into question.

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14

Terkourafi, Marina. "Identity and semantic change." Journal of Historical Pragmatics 6, no. 2 (June 10, 2005): 283–306. http://dx.doi.org/10.1075/jhp.6.2.07ter.

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The quantitative and qualitative analysis of spontaneous conversational data reveals that T/V usage in Cypriot Greek (CG) is realised sometimes as a code-switch into Standard Modern Greek (SMG), and sometimes as an integral part of the Cypriot code. Moreover, a consideration of the interactional motivations underlying particular types of exchanges supports an analysis in terms of form-function reanalysis, in which the ongoing grammaticalisation of V forms is realised as the subjectification of their semantics. This analysis has important theoretical implications for the distinction between standardisation and conventionalisation, and for the question of the gradualness of semantic change.

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15

Vlami, Despina. "Commerce and Identity in the Greek Communities." Diogenes 45, no. 177 (March 1997): 73–92. http://dx.doi.org/10.1177/039219219704517706.

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16

Tziampiris, Aristotle. "Greek Historiography and Slav-Macedonian National Identity." Historical Review/La Revue Historique 8 (July 6, 2012): 215. http://dx.doi.org/10.12681/hr.283.

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17

Zambeta, Evie. "Religion and national identity in Greek education." Intercultural Education 11, no. 2 (July 2000): 145–56. http://dx.doi.org/10.1080/713665239.

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18

Malkin, Irad. "Networks and the Emergence of Greek Identity." Mediterranean Historical Review 18, no. 2 (December 2003): 56–74. http://dx.doi.org/10.1080/0951896032000230480.

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19

Mavroudi, Elizabeth. "Feeling Greek, speaking Greek? National identity and language negotiation amongst the Greek diaspora in Australia." Geoforum 116 (November 2020): 130–39. http://dx.doi.org/10.1016/j.geoforum.2020.08.003.

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20

Porciani, Leone. "Early Greek Colonies and Greek Cultural Identity: Megara Hyblaia and the Phaeacians." Dialogues d'histoire ancienne 41/2, no. 2 (2015): 9. http://dx.doi.org/10.3917/dha.412.0009.

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21

Papaeconomou, Anthony. "National Identity versus European Identity The Dimensions of Change Developing the Greek teachers’ European identity." Preschool and Primary Education 2 (June 15, 2014): 45. http://dx.doi.org/10.12681/ppej.55.

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22

Wallace, Jennifer. "‘We are all Greeks’?: National Identity and the Greek War of Independence." Byron Journal 23 (January 1995): 36–49. http://dx.doi.org/10.3828/bj.1995.3.

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23

Molokotos-Liederman, Lina. "Looking at religion and Greek identity from the outside: The identity cards conflict through the eyes of Greek minorities." Religion, State and Society 35, no. 2 (June 2007): 139–61. http://dx.doi.org/10.1080/09637490701271145.

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24

Zervas, Theodore G., and Alex G. Papadopoulos. "Creating Greeks and Greek-Americans: Geographic and Educational Identity Constructions at the Socrates and Koraes Greek-American Schools." European Education 52, no. 1 (November 11, 2019): 16–32. http://dx.doi.org/10.1080/10564934.2019.1682461.

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25

Triandafyllidou, A., M. Calloni, and A. Mikrakis. "New Greek Nationalism." Sociological Research Online 2, no. 1 (March 1997): 50–59. http://dx.doi.org/10.5153/sro.44.

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The creation of the Former Yugoslav Republic of Macedonia after the dismantling of the Yugoslav federation has led to a revival of Greek nationalism. Greece has refused to recognize the new state as the ‘Republic of Macedonia’, sustaining that its name and national symbols form part of Greek culture and identity and are, therefore, unacceptable. The aim of this study is to highlight the Greek claims of ‘property’ over certain cultural traditions and, more specifically, the relationship between these claims and the ethno-cultural character of Greek national identity. Moreover, the paper examines the strategic manipulation of nationalist feelings by Greek politicians. The role of political and cultural myths in (re)defining national identity and in drawing the boundaries, symbolic and territorial, between ‘us’ and the ‘others’ is investigated. The problems that may arise from such an ethnic conception of the nation-state are discussed and a ‘constitutional model of patriotism’ is proposed as an alternative solution.

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26

Kobryn, M. "Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC." Ukrainian Religious Studies, no. 69 (May 16, 2014): 49–59. http://dx.doi.org/10.32420/2014.69.379.

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In the article Kobryn Mykhaylo «Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC» has been investigated the evolution of Okcydental and Oriental identity groups within the Ukrainian Greek Catholic Church. The concept of «religious identity» has been determined. The interaction and relationship of Okcydental and Oriental Greek- Catholic groups has been analyzed. The method of combining pro-Western and pro-Eastern identity groups in the creation of a common identity of the Ukrainian Greek-Catholic Church has been considered.

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27

Karoulla-Vrikki, Dimitra. "English or Greek language? State or ethnic identity?" Language Problems and Language Planning 25, no. 3 (December 31, 2001): 259–88. http://dx.doi.org/10.1075/lplp.25.3.04kar.

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Language planning in the domain of the courts in Cyprus is of interest because of the concealed salience placed upon the link between language and either state or ethnic identity. The article first examines the dominant role of English in court from 1960 until 1988 as reflecting Cyprocentric state identity associations. It then investigates the establishment of the use of Greek after the enactment of Law N.67/1988 brought the reversal of the linguistic situation. The law, which aimed at putting into action the provisions on language of the 1960 Constitution of the Republic of Cyprus and at safeguarding the use and protection of Greek, derived from Hellenocentric tendencies and its ultimate purpose was to foster Greek ethnic identity rather than to enhance the identity of the state of Cyprus. The above observations are illustrated in the analysis of the legislation on language in the courts, the linguistic situation in the judicial proceedings, and the court verdicts/judgments pertaining to language use. Finally, the article draws parallels between Fishman’s ‘nationism’ and ‘nationalism’ and the Greek-Cypriots’ language selections and identity orientations.

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28

Constantinou, Stavros T., Milton E. Harvey, and Karen H. Larwin. "Development and Validation of an Adult Greek-American Identity Scale." Journal of Methods and Measurement in the Social Sciences 8, no. 1 (February 28, 2018): 20–57. http://dx.doi.org/10.2458/v8i1.22020.

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The current investigation demonstrates the development of an identity instrument, specifically for the measurement of Greek-American ethnic identity: the Adult Greek-American Identity Scale (AGIS). This scale construct validity was assessed with data collected from six Greek Orthodox parishes in northeastern Ohio. As an expansion of earlier research, this study demonstrates that the Greek-American Identity Scale successfully captures the salient elements of this complex and multifaceted phenomenon under four constructs: Ethos, Network, Diaspora, and Attitude. This study makes contributions to three areas of ethnic studies. First, it contributes to the literature on Greek-Americans, a small and understudied ethnic group. Second, this study provides an example of scale development which, although ethnic group specific, can be modified and applied to other ethnic groups. Third, this study makes a contribution to the growing literature that uses structural equation modeling (SEM) in the study of ethnic identity.

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29

Chrysoloras, Nikos. "Orthodoxy and the Formation of Greek National Identity." Chronos 27 (March 21, 2019): 7–48. http://dx.doi.org/10.31377/chr.v27i0.403.

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The aim of this paper is to describe, analyse and explain the historical emergence of nationalism in Greece. Initially, and in accordance with the modernist approach, we will be arguing that the emergence of the nationalist phenomenon in Greece is inseparably linked with the objective conditions of modernity. The emergence of an educated Greek-speaking middle class, the development of trade and industry, and the diffusion of the liberal, secular and scientific spirit of the Enlightenment in the Greek peninsula, were instrumental factors for the construction of the idea of the nation. In that sense, the Greek nation- like every nation- is an historical and social construction, which emerges as a result of the fundamental split between the pre-modern and the modern.

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30

Varnava, Andrekos. "Greek Cypriot "Volunteers" in the Greek Army, 1914–1922: Querying Loyalties and Identity." Journal of Modern Greek Studies 38, no. 2 (2020): 473–500. http://dx.doi.org/10.1353/mgs.2020.0029.

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31

Avdikos, Evangelos Gr. "Memory and Identity on the Greek–Bulgarian Border." Journal of Balkan and Near Eastern Studies 15, no. 4 (December 2013): 396–411. http://dx.doi.org/10.1080/19448953.2013.844586.

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32

Frisone, Flavia. "Rivers, land organization, and identity in Greek WesternApoikíai." Mediterranean Historical Review 27, no. 1 (June 2012): 87–115. http://dx.doi.org/10.1080/09518967.2012.669148.

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33

Voulgaris, Yannis. "Globalization and national identity: Monitoring Greek culture today." Portugese Journal of Social Sciences 5, no. 2 (January 18, 2006): 141–53. http://dx.doi.org/10.1386/pjss.5.2.141_1.

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34

Karakasidou, Anastasia. "Politicizing Culture: Negating Ethnic Identity in Greek Macedonia." Journal of Modern Greek Studies 11, no. 1 (1993): 1–28. http://dx.doi.org/10.1353/mgs.2010.0204.

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35

McCloskey, Benjamin. "Achilles’ Brutish Hellenism: Greek Identity in the Herōikos." Classical Philology 112, no. 1 (January 2017): 63–85. http://dx.doi.org/10.1086/689962.

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36

Goutsos, Dionysis, and Georgia Fragaki. "Lexical choices of gender identity in Greek genres." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 19, no. 3 (September 1, 2009): 317–40. http://dx.doi.org/10.1075/prag.19.3.02gou.

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This paper examines the role of the lexical pairs άνδρας/άντρας ‘man’ vs. γυναίκα ‘woman’ and αγόρι ‘boy’ vs. κορίτσι ‘girl’ in the construction of gender identity. We use corpus methodology to study the frequency, meanings and collocations of the noun pairs in five different genres of Greek, namely news and opinion articles from newspapers, and general interest, male and female magazines (2,4 million words in total). Our findings point to a fundamental asymmetry in the treatment of the two genders. Furthermore, genre and audience design are found to be prominent in gender construction: In general, male identity is viewed in similar ways in all genres, whereas female identity is constructed in a less uniform way, since texts addressed to women significantly diverge from other genres. Thus, lexical choices are affected by the positioning of the text producer as a member of an in-group, especially in genres in which gender is foregrounded.

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37

Konstantinou, Miltiadis. "Bible translation and national identity: the Greek case." International journal for the Study of the Christian Church 12, no. 2 (May 2012): 176–86. http://dx.doi.org/10.1080/1474225x.2012.694056.

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38

Avgoulas, Maria-Irini, and Rebecca Fanany. "Migration, Identity and Wellbeing in Melbourne Australia - The Idea of being Greek in Diaspora." ATHENS JOURNAL OF SOCIAL SCIENCES 8, no. 3 (May 25, 2021): 211–20. http://dx.doi.org/10.30958/ajss.8-3-4.

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Both maintenance and transmission of Greek cultural identity are central to people of Greek descent living in diaspora, regardless of whether the individuals involved are immigrants or the descendants of immigrants. The ‘idea of being Greek’ often represents a positive resource for personal and group identity, even though what constitutes being Greek may be different depending on the cultural lens through which it is viewed in the experience of each generation. Nonetheless, core domains associated with the concept of being Greek include the Greek language, the Greek Orthodox religion and various daily cultural practices. This paper will discuss findings across a number of recent studies undertaken in Melbourne, Australia taking an emic and etic perspective that all utilize the emergent methodology of narrative ethnography to explore migration, identity and wellbeing in the Greek community as well as the idea of being Greek in diaspora. The results suggest that there are emotional benefits associated with cultural identity and overall positive wellbeing and that, for those living in diaspora, whether migration was planned or not, a cultural community, cultural activities and membership in a distinct group are positive resources in fostering social connectedness. From a social perspective on health, this extends beyond the physiological/clinical elements of health and wellbeing and emphasizes the various social and intangible benefits of positive outlook and the very significant role that culture, and cultural practices play in the group social context by contributing to the perception of health and wellbeing in the Greek diaspora community across generations. Keywords: Culture, identity, wellbeing, Greek identity, migration

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39

Connors, Catherine. "Monkey Business: Imitation, Authenticity, and Identity from Pithekoussai to Plautus." Classical Antiquity 23, no. 2 (October 1, 2004): 179–207. http://dx.doi.org/10.1525/ca.2004.23.2.179.

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Abstract This essay explores references to monkeys as a way of talking about imitation, authenticity, and identity in Greek stories about the ““Monkey Island”” Pithekoussai (modern Ischia) and in Athenian insults, and in Plautus' comedy. In early Greek contexts, monkey business defines what it means to be aristocratic and authoritative. Classical Athenians use monkeys to think about what it means to be authentically Athenian: monkey business is a figure for behavior which threatens democratic culture——sycophancy or other deceptions of the people. Plautus' monkey imagery across the corpus of his plays moves beyond the Athenian use of ““monkey”” as a term of abuse and uses the ““imitative”” relation of monkeys to men as a metapoetic figure for invention and play-making. For Plautus, imitator——and distorter——of Greek plays, monkeys' distorted imitations of men are mapped not onto the relations between inauthentic and authentic citizens, as in Athens, but onto the relation of Roman to Greek comedy and culture at large. Monkey business in Plautus is part of the insistence on difference which was always crucial in Roman encounters with Greek culture.

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40

Risson, Toni. "From Oysters to Olives at the Olympia Café." Gastronomica 14, no. 2 (2014): 5–15. http://dx.doi.org/10.1525/gfc.2014.14.2.5.

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Greek cafés were a feature of Australian cities and country towns from the 1910s to the 1960s. Anglophile Australians, who knew the Greeks as dagos, were possessed of culinary imaginations that did not countenance the likes of olive oil, garlic, or lemon juice. As a result, Greek cafés catered to Australian tastes and became the social hubs of their communities. After establishing the diverse and evolving nature of food offered in Greek shops since their origins in the late nineteenth century – oyster saloons, cafés, fish shops, fruit shops, milk bars, snack bars, confectioneries – this article uses the concepts of “disgust” and “hunger” to offer new insights about food and identity in Australia’s Greek community and in the wider Australian culinary landscape. In particular, it applies Ghassan Hage’s work on nostalgia among Lebanese immigrants to the situation of Greek proprietors and reveals how memories of a lost homeland allowed café families to feel “at home” in Australia. In a land of “meat-n-three-veg,” a moussaka recipe the family had known for generations offered both a sense of identity and the comfort of familiarity, and Greek cafés, because they represented hope and opportunity, were familial spaces where feelings of nostalgia were affective building blocks with which Greeks engaged in homebuilding in a new land. And although their cafés did not serve Greek food, Greek proprietors and their families did eventually play a role in introducing the Australian palette to Mediterranean foods and foodways.

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41

Anagnostou, Yiorgos. "Private and public partnerships: The Greek diaspora’s branding of Philotimo as identity." Journal of Greek Media & Culture 7, no. 1 (April 1, 2021): 3–25. http://dx.doi.org/10.1386/jgmc_00025_1.

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This article recognizes the discourse of Philotimo as a prevalent mode of the diaspora’s representation of national identity in the context of the Greek debt crisis. It shows how this narrative adheres to the cultural technologies of nation branding to establish a positive Greek self-representation and in so doing, countering the crisis-related international devaluation of the national image. This cultural rehabilitation functions as a mode of governmentality: it seeks to shape the global perception of Greece and Greek identity for several interrelated purposes. First, in endowing value to Greek identity, it aims to restore national credibility and in turn cast Greece as an attractive destination for foreign investments. In this capacity, the narrative links national culture with global capitalism. Second, in redeeming the Greek nation as a moral nation, the branding fosters diaspora solidarity to Greece as a moral imperative. Notably, the purpose of the branding enterprise is not to merely disseminate a favourable image globally, but also to constitute Greek identity in the diaspora and Greece. Operating at the intersection of national, transnational and global processes, the narrative requires analysis that extends beyond the conventional framework of diaspora‐homeland relations. The Greek branding enters a broader politics in which countries deploy their national cultures to position themselves competitively within global capitalism. From this angle, the article identifies an emergent diaspora political form ‐ a partnership between private and civic organizations ‐ which asserts authority to represent Greek identity globally for the purpose of economic, social and cultural gains. It concludes with a reflection about the social and political implications of this branding, as well as the role of scholars who write about this phenomenon, and more broadly about Greek national mythologies.

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42

Van Nijf, Onno. "Athletics, festivals and Greek identity in the Roman east." Proceedings of the Cambridge Philological Society 45 (2000): 176–200. http://dx.doi.org/10.1017/s0068673500001322.

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Ceremonial life (contests and festivals) was a major preoccupation of the inhabitants of the cities of the Roman East in general and of Roman Asia Minor in particular. Processions meandered through the streets every week, and perhaps even every day, carrying processional statues and driving along sacrificial animals. The air was frequently filled with the smells and sounds of sacrificial banquets. In public places benches were set up, on which people sat to drink and eat together. On some days flocks of people could be seen rushing towards the theatre or the stadium, eager to take up their places in the auditorium, from where they could watch traditional Greek athletic or artistic contests. It must have seemed as though at any given time some part or other of the population was involved in some public ritual. The Greek city in the Roman period was – to borrow a phrase of Walter Burkert – a Festgemeinschaft, a festive community. Greek festive life was not the last resort of traditionalists, however, trying to insulate themselves from new and unpleasant social and political realities. Traditional Greek festivals were very much part of the contemporary world. I shall argue here that Greek festivals played a central part in civic life under Roman rule. I also intend to discuss how they were reformed and adapted to fit into a world where the centre of power was located in Rome. And finally, I want to assess their importance for the self-identification of the local élites.

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43

Georgalou, Mariza. "Place identity construction in Greek neomigrants’ social media discourse." Internet Pragmatics 2, no. 1 (May 20, 2019): 136–61. http://dx.doi.org/10.1075/ip.00026.geo.

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Abstract The phenomenon of brain drain migration from Greece, also known as Greek neomigration, has acquired an astoundingly massive character due to the ongoing economic crisis in the country. Considering that a migrant’s identity is defined by a physical move from one place to another, this paper aims at exploring the discourse practices of place-making by Greek neomigrants, focusing on the role of social media in this endeavour. Drawing on discourse analysis (Myers 2010; Aguirre and Graham Davies 2015), identity construction theories (Blommaert 2005; Benwell and Stokoe 2006), environmental psychology (Proshansky, Fabian and Kaminoff 1983) and discourse-centred online ethnography (Androutsopoulos 2008), this study presents and discusses empirical data from a Greek neomigrant settled in the UK, who writes about his migration experience on his blog as well as on his Twitter and Facebook accounts. The analysis demonstrates that the Greek neomigrant place identity construction can be realized through a complex of linguistic and discourse strategies, including comparison and evaluation, construction of in-groups and out-groups, language and script alternations, entextualisation of other voices, and visual connotations. It is shown that, for migrants, social media constitute significant outlets for place-making, constructing place identity and asserting (or eschewing) belonging. In so doing, it also brings to the surface crucial social, cultural and psychological aspects of the current Greek neomigration phenomenon and confirms the potential of social media discourses to heighten awareness of neomigrants’ dis/integrating processes, placing discourse analysis at the service of global mobility phenomena.

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Leonard, Madeleine. "Us and them: Young people’s constructions of national identity in Cyprus." Childhood 19, no. 4 (January 9, 2012): 467–80. http://dx.doi.org/10.1177/0907568211429209.

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The purpose of this article is to explore young people’s constructions of national identity in Cyprus. The article is based on focus group discussions with 20 Greek-speaking and 20 Turkish-speaking young people between 13 and 15 years of age, drawn from two schools in the divided capital city of Nicosia. The article explores both the ways in which Greek Cypriot and Turkish Cypriot young people understand their own identity and the degrees of their allegiance to an overarching identity as ‘Cypriot’, rather than Turkish/Greek Cypriot. The article reflects on the contradictions young people face in divided societies where there are competing discourses around national identity.

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Yeung, King-to, and Mindy Stombler. "Gay and Greek: The Identity Paradox of Gay Fraternities." Social Problems 47, no. 1 (February 2000): 134–52. http://dx.doi.org/10.1525/sp.2000.47.1.03x0283w.

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McClure. "Tokens of Identity: Gender and Recognition in Greek Tragedy." Illinois Classical Studies 40, no. 2 (2015): 219. http://dx.doi.org/10.5406/illiclasstud.40.2.0219.

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Izzet, Vedia E. "The mirror of Theopompus: Etruscan identity and Greek myth." Papers of the British School at Rome 73 (November 2005): 1–22. http://dx.doi.org/10.1017/s0068246200002956.

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LO SPECCHIO DI TEOPOMPO: IDENTITÀ ETRUSCA E MITO GRECOQuesto articolo prende in considerazione un singolo specchio etrusco come punto di partenza per un'inchiesta sulla natura dell'interazione tra Etruschi e Greci. Nonostante la mancanza d'informazioni circa il rinvenimento archeologico, si discute la possibilità di ricostruire un sostrato culturale all'interno del quale lo specchio fu visto e usato. Partendo dai recenti lavori sull'identità culturale, da studi sul corpo e sul genere e sulla teoria mortuaria, l'articolo procede con l'analisi dell'episodio del mito greco raffigurato sullo specchio. Contestando l'identificazione tradizionale della scena e offrendone una complementare si argomenta il valore delle singole interpretazioni per le rappresentazioni antiche. Si suppone che la raffigurazione suggerisca due letture simultanee, quella di Turan e Adone e quella del giudizio di Paride, e che i temi che questi due miti sottolineano si completano e per questo si reiterano a vicenda. Se un simile sofisticato e ‘consapevole’ spettatore può essere assunto per l'immagine etrusca, l'articolo conclude suggerendo una spiegazione altrettanto sofisticata per gli aspetti apparentemente scioccanti dell'iconografia, una spiegazione che rispecchia argomenti contemporanei dei Greci sulle donne etrusche.

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Kalogeropoulou, Sofia. "Greek Dance, Identity, and Difference in a Cosmopolitan Europe." Congress on Research in Dance Conference Proceedings 2016 (2016): 235–39. http://dx.doi.org/10.1017/cor.2016.32.

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Greek dance constitutes a lived culture of the masses that affirms the Greek identity and contributes to the diverse dance heritage of the European cultural landscape reflecting the idea of “unity in diversity.” In this paper, I explore the role of dance as a form of everyday nationalism during the current crisis. Does it act as a psychological boost and infuse pride to help overcome the crisis? Or are financial instability and the austerity measures imposed by the Troika provoking fears of loss of cultural identity and sparking a backlash in which dance is used for exclusive nationalist purposes?

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McCall, Bradford. "Book Review: Neither Jew nor Greek: A Contested Identity." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 1 (January 22, 2018): 49–50. http://dx.doi.org/10.1177/0146107917746585h.

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Heit, Helmut. "Western Identity, Barbarians and the Inheritance of Greek Universalism1." European Legacy 10, no. 7 (December 2005): 725–39. http://dx.doi.org/10.1080/10848770500335800.

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