Category: CULTURE

News about culture and cultural heritage

Chios Mastic Museum Opened Its Doors on June 11th

Located in Mastichochoria in Southern Chios, the Chios Mastic Museum sponsored by the Cultural Department of Piraeus Bank, opened its doors to the public on June 11th.

The museum aims to educate the public on the production history, cultivation, and processing of mastic.

The permanent exhibition of the museum talks about Chios’ mastic as a unique natural product. The exhibition is divided in several categories. At the entrance of the museum the audience will learn about pistacia and mastic and resin, which in 2015 was recognized as a natural medicine. In the first section, we can find out about the traditional know-how of mastic cultivation. In the second section, we will be able to observe how mastic throughout the years shaped the agricultural and inhabited scene of Southern Chios and Mastichochoria. In the third section, visitors are also informed about the cooperative management and processing of mastic in later years, which marks an important chapter of Chios’ production history. The museum experience is completed with an out-door exhibition, where the audience can see and touch the plant in its environment where it grows.

The President, Prokopis Pavlopoulos, inaugurated the museum on Saturday June 11th, in the presence of the Archibishop Ieronymos. The president highlighted that “during these hard times, this land is in need of people with strength and ideas. These ideas are so much stronger in order to escape the crisis that plagues the country.”

(greece.greekreporter.com)

June 13, 2016
The Greeks in Egypt: on Sunken Cities at the British Museum

Two thousand years ago, Thonis-Heracleion and Canopus, two cities on Egypt’s Mediterranean coast, were thriving cultural melting pots. Traders from the Greek world and the Levant flowed into the cities’ ports with goods, ideas and religious beliefs. The Egyptian god Osiris, king of the blessed dead, was celebrated along with the wine-loving Greek god Dionysus, among many other deities. In both cities, as elsewhere in Egypt since the 650s BC, Egyptian and Greek cultures slowly fused, an evolution best represented by the flourishing cult of Serapis—a hodgepodge deity combining various Greek divinities and the Egyptian god Osiris-Apis.
Nothing lasts forever. By the 8th century, Thonis-Heracleion and Canopus had sunk beneath the waves of the Mediterranean. Centuries passed and the locations of both cities were forgotten. It wasn’t until the mid-1990s that archaeologists rediscovered them and began to raise their monuments and artefacts—many extremely well preserved—from the seabed. Over successive years of exploration, remnants of daily life, objects of ritual significance and spectacular colossal statuary returned to the surface.
Sunken Cities: Egypt’s Lost Worlds, the British Museum’s latest Egypt-centric exhibition, presents the rediscovered treasures of Thonis-Heracleion and Canopus and uses them to tell the wider story of Egypt’s contact with the Greek world. To provide additional context, artefacts from the British Museum collection and loans from the Egyptian Museum in Cairo and the Graeco-Roman Museum in Alexandria supplement those recovered from the sea. Of the 300 artefacts on display, spread across five themed sections, 200 were raised from the seabed in the past 20 years.
Upon entering the exhibition, visitors are immersed in a darkened space punctuated by blue light. The relaxing sounds of synth and gurgling seawater fill the air. It’s a bit like walking into a themed spa. Whatever your feelings on this, you are soon swept along in the current thanks to the show’s first showstopper: a colossal, five-and-a-half metre statue of Hapy, god of the Nile Flood, who greets visitors, just as he once met traders arriving at Thonis-Heracleion.
After Hapy, the exhibition turns to Egypt’s Late Period, during which Greek traders and mercenaries were particularly attracted to the region. A gravestone from Saqqara (near modern Cairo) neatly represents this phase: commissioned by a Carian mercenary for his wife, it depicts Osiris, Isis and the sacred Apis bull alongside a Carian inscription and a Greek-influenced scene of mourners standing around a bier. It also shows Carians cutting their foreheads during the funeral according to Carian tradition. Artefacts like these show that, despite having only recently left their homes in western Turkey, the Carians, like other foreign groups entering Egypt, quickly integrated into Egyptian society but did not completely abandon their traditions.
In the next section, Alexander the Great swiftly comes and goes, represented by a bust, a silver coin and an intriguing water clock. One of his chief generals, Ptolemy, left behind a more lasting legacy: as King Ptolemy I, he founded the Ptolemaic Dynasty. Gold coins of Ptolemy I, unearthed at Thonis-Heracleion, reflect the city’s daily grind, while two royal heads (one rather chubby) represent the new ruling dynasty’s interest in presenting themselves as pharaohs: each wears a traditional nemes-headcloth and a royal uraeus. Nearby, an elegant statue of a queen dressed as the goddess Isis strides forth in a traditional Egyptian pose, wearing a tight-fitting pleated dress, her hair arranged in Greek corkscrew locks. There is a similar unifying approach in the finely-carved statue of Queen Arsinoe II from Canopus, which is one of the exhibition’s true masterpieces. Here, the queen, wearing a transparent dress tied with an Isis-knot, is fused with Aphrodite, a Greek goddess often associated by the Egyptians with Isis. From this point onwards, the remainder of the exhibition is largely dedicated to religious life at Thonis-Heracleion. The shrine of Amun-Gereb, although not the most aesthetically impressive monument on display, was among those that held the most religious significance to the ancient Egyptians. Gold jewellery, including a ring displayed nearby that bears both Egyptian and Greek influences, was probably left as an offering at this shrine. Dominating this part of the exhibition, just as they once dominated the entrance to the temple of Amun-Gereb, are colossal statues of a Ptolemaic king and queen.
Afterwards, however, Osiris takes centre stage, with artefacts—many loaned from the Egyptian Museum in Cairo—illustrating his myth and importance. Highlights include finely-carved basalt statues of Osiris and Isis; a limestone statue of Isis kneeling, with a tiny effigy of Osiris across her knees; and, on a far grander scale, a diorite representation of Osiris lying on his funerary bed. It’s all very impressive—certainly among the most impressive sections of the show—but you may wonder if you’ve walked into a different exhibition by mistake. Where has all the underwater archaeology gone?
The reason for this unexpected Osirian interlude is to prepare visitors for the next section, which is dedicated to the Mysteries of Osiris, an annual festival celebrated at every major Egyptian temple-city during the 1st Millennium BC. The excavation at Thonis-Heracleion revealed ritual equipment and offerings from this celebration, among them lead model boats and oil lamps. The excavation team also discovered a sunken barge, once used to transport two sacred images of Osiris during the festival. It remains on the seabed, but a full-size image adorns the exhibition floor.
The exhibition’s final section is dedicated to how Egyptian-Ptolemaic culture spread across the Roman world. One eye-catching artefact here is the offering of a foot made of marble. It once stood in the Temple of Ras el-Soda in Alexandria as an offering left by a man named Isidoros to Isis or Serapis. Isidoros had injured his leg in a chariot crash and dedicated the foot as thanks for his leg healing. Two sphinxes from Alexandria close the exhibition. They probably once lined the path leading to the Temple of Isis on the island of Antirhodos—part of the city’s royal quarter—so you can imagine yourself as Cleopatra or Mark Antony as you stroll past them (into the gift shop, rather than your palace).
With only a few exceptions, the (sometimes glowing) labels in Sunken Cities provide just the right amount of information to keep the narrative flowing. The inclusion on some panels of scenes from Egyptian temples and tombs, illustrating how certain objects were used—for example the Garden Tank—is a welcome addition, as are the dramatic images of some of the monuments in situ underwater. There’s also a good array of activities and panels for children: bright orange cases invite young visitors to listen to the sound of the sea while observing the objects, or to use a torch to highlight hieroglyphic symbols, or even to learn how to signal each other underwater.
The exhibition is also cleverly organised. A majestic piece catches your eye at every turn, so that as you ponder the smaller artefacts—ones that are less flashy, but provide a more relatable connection with the people of Thonis-Heracleion and Canopus—you know that there’ll be something monumental around the next corner. It all adds up to an immersive, educational and enjoyable experience. Like many blockbusters, however, the story does not completely hold together under scrutiny. The section on Osiris feels tacked on for the sake of showiness, and it isn’t clear why one third of the objects in this show about sunken cities come from non-submerged sites. Still, by the end of the show, you’ve seen your favourite ancient cultures unite, and enjoyed a combination of spectacular moments interspersed with quieter periods of emotional resonance.
But most importantly—and more seriously—Sunken Cities demonstrates how different cultures can come together to create something at once unique, familiar and new. In this way, the exhibition neatly complements the British Museum’s other current show, Sicily: Culture and Conquest. Although each deals with a different place and time, they both emphasise how people from different cultures can share a space and work together. In our increasingly troubled times, with the rise of intolerance and xenophobia worldwide, this is a powerful message.

Garry Shaw gained his doctorate in Egyptology from the University of Liverpool. He is the author of four books, including The Egyptian Myths: A Guide to the Ancient Gods and Legends (2014), and, as a part-time tutor, teaches an online course in Egyptology for the Oxford University Department for Continuing Education. He is currently writing a book on ancient Egypt’s interactions with the wider world

Sunken Cities: Egypt’s Lost Worlds, British Museum, London, until 27 November 2016

(theartnewspaper.com)

June 13, 2016
CRPME Report on Religious Pluralism in the Middle East | No.1
Executive Summary

The report is addressing main features and challenges of religious pluralism in the Middle East in the last six months. The region covered is mostly the Middle East including the Arabian Peninsula. Sometimes it may also include countries of the Maghreb, when there are developments of particular interest. The report is focusing on the great challenges religious pluralism faces in the region but, at the same time, it is highlighting positive state and community initiatives that promote religious co-existence and pluralism. The documentation work leading to the report reflects the research already posted in the Centre’s website, which is being constantly updated with the developments regarding the religious communities in the region. It is, thus, neither exhaustive nor discursive in covering all the relevant events but it focuses on the events that could reveal certain issues, trends, continuities and discontinuities.

There are three kind of challenges confronting religious communities in the region:
1. In the ongoing Syrian civil war and the Iraqi political chaos, developments on the ground and the framing of the discourse, suggest an increasing militarization of sectarian identity, beyond the key contenders in the conflict.
2. Changes in the constitutional and legal framework in various countries connected with the uprisings and or/with political and socio-economic changes and transitions in the referred countries.
3. Issues arisen from the connection of the position of various religious communities with the political situation in their states, such as in Lebanon and Israel/Palestine.
The sectarianisation of the larger and more powerful communities, representing both local actors and regional ‘interested parties’, has been an enduring trend in the Syria-Iraq conflict theatre for several years. Conflict’s duration and intensity has engraved distrust and existential rivalry deeper in each involved party’s view of an acceptable compromise. This ‘settled’ distrust renders future reconciliation a daunting prospect. Likewise, distrust and hatred fuel and ‘enforce’ population homogeneity, altering violently the human geography of the region. Pockets of mixed or ‘other’ sect population, either consisting of indigenous or displaced population, straddled or taking refuge in ‘enemy’ territory occupied by jihadists, are under constant threat. Although often overlooked, large communities in minority settings (such as Sunni pockets in Kurdish or Shia-held territory) have endured a great share of sectarianisation backlash, as well. In effect, displacement and sectarian state-building are ‘clearing’ areas of former pluralist coexistence, changing the ethno-religious composition of the region in the process.

Sectarianisation and the drive for population homogeneity, have been exceptionally devastating for numerous communities of lesser political power and self-defence capacity. After millennia of presence in the region, religious communities, as old as Mesopotamia itself, are being pushed outside their centuries-long ancestral lands. These communities face the difficult choice between a probably one-way flight to distant places and a fake dilemma between seeking protection under dominant communities, or otherwise risk annihilation.

In this context, a new alarming trend of militarization is developing, affecting religious pluralism both in Syria and Iraq, as well as the wider region. Even religious communities, that have traditionally placed themselves on the side-lines of major contentions in the region, increasingly acquire a military posture.

Changes in the legal framework have been implemented or pledged concerning the protection of religious pluralism in Egypt, Tunisia, Morocco, UAE and Turkey. There are, however, difficulties and delays in implementing them. The issue of proselytising remains problematic in all Middle Eastern countries. Christian, and particularly Evangelical Churches’ missions, are considered to have not only religious, but also political objectives. In countries like Iran, UAE and Egypt, the state maintains working/amicable relations with established Middle Eastern Churches, such as the Armenian or the Greek Orthodox Church, but there is considerable suspicion over the Evangelical missionary activity. There are still, however, communities that, although part of the region and of the indigenous societies, remain subject to discrimination; such as, the Bahai’s and the Sunni Muslims in Iran, the Alevis and the Christians in Turkey. It seems that, despite initiatives to change the legal framework regarding religious freedom in countries, such as Turkey, Egypt and Iran, the relations of religious minorities with the state is more a matter of perpetual negotiation, bargaining and co-opting policies rather than the outcome of an institutionalised framework.

In Saudi Arabia, the Riyadh-based King Abdul Aziz Centre for National Dialogue (KACND) looks to bring Sunni and Shiites together, in order to promote mutual understanding, through contact and to counter hate speech. There are, however, steps to be taken towards more freedom and worship for non-Sunni Muslims and more rights for the Shiite minority in the country. Although GCC countries were not part (with the exemption of Bahrain) of the Arab revolts they are at the verge of considerable changes in their economy and society. Saudi Arabia is pledging to rapidly decrease her dependency on oil and this would inevitably lead to changes within her society, regarding gender issues and the religious freedom of millions of foreign workers and investors. The socio-economic partial or full integration of millions of foreign workers and investors that are becoming the vast majority of the population in many Gulf Monarchies is closely connected with religious tolerance and pluralism.

In Iran the lifting of sanctions and the electoral victory of the reformists and moderates in the recent elections will strengthen civil liberties for religious minorities. There are today clear signs of a gradual progress in this domain, regarding poor religious freedom conditions for religious minorities, especially for Baha’is, Christian converts, and Sunni Muslims. But the domestic battle for power in Iran is far from being over. Socio-economic developments, the ascent of a powerful middle class, the opening of the economy and the role of foreign investment would certainly affect religious pluralism in this country.

Interestingly in the case of Morocco’s religious pluralism pursued by the state seems to be directed to include not only the non-Sunnis and non-Muslim religious communities, but also the Salafi community, as they are a potential threat of extremism. In this sense, it may be argued that Morocco is approaching the notion of religious pluralism in a different way. While the notion of religious pluralism is assumed to imply opening the space of the public sphere for other non-dominate religious communities to participate, Morocco is opening space to neutralize extremist elements within its dominate Sunni community before it opens the space for the former.

Regarding Israel/Palestine and Lebanon issues of religious pluralism and genuine socio-political and socio-economic equality for religious minorities remain hostages of the political stalemate. In Israel the significant shift in the political scene towards the Right and the continuation of the occupation reinforces the belief of a significant part of the political establishment and of the Jewish people in Israel in a messianic mission to reconquer Eretz Israel, which leads in practice to the attempted segregation of Muslims in Israeli society. This means that other faiths, such as Christianity, are not particularly targeted by state policies, though still are regarded as enemies of the faith, by radical religious groups and certain segments of the political establishment.

The case of the Christians in Palestine is somewhat different than in other Muslim countries. While elsewhere, Christians are persecuted for their faith, in Palestine their plight does not derive so much from religious reasons, but from the same source all Palestinians, Muslims and Christians, suffer, i.e. the occupation of the Palestinian Territories by Israel. While the national struggle gives all Palestinians a sense of unity, the occupation leads to a vicious circle that can ultimately affect the Christians in the country as a community. The deterioration of living conditions leads to the radicalisation of the youth especially, giving fertile ground to extreme Islamist groups to grow. As there is no hope for the peace process between Israelis and Palestinians to recommence any time soon, it is very likely that conditions will continue to deteriorate, and the trend of escapism among Christians will continue to grow.

Lebanon is facing multiple challenges, from the absence of President since 2014, the ongoing war in Syria that has brought fear of a spill over, the large influx of Syrian refugees – which are predominantly Sunni—, affecting the demographic balance of Lebanon between the Muslim and Christian communities, to the alliances of each party with external forces. This renders the Lebanese society and its religious pluralistic statue vulnerable.

What has brought to question the durability of Lebanon’s legacy of religious pluralism and coexistence is the country’s dependency on foreign powers. The sectarian politics of foreign powers seem to inject sectarian tension in the Lebanese political arena, and probably to the society itself. Christians have been very wary of their position in the confessional system given that since 2014 the Presidential position is vacant. These concerns may be seen under a sectarian lens, especially due to fear of the all-decreasing numbers of Christians and of the extremist threats in and next to Lebanon.

Such concerns have more of a political undertone rather than a religious one, but in a confessional system it may be argued that political maneuvers are swiftly interpreted as religious and sectarian tension. The tendency of sectarian codification does not occur only in the political arena but also in the social arena of Lebanon. Various social issues are portrayed with a sectarian undertone and with religious underpinnings that may mispresent the Lebanese mosaic of religions, as having many cracks.

The report proposes three set of recommendations:

The immediate set:
1. Working towards the necessary all-inclusive regional consensus for establishing humanitarian corridors in both Syria and Iraq in order to shield and shelter endangered non-Muslim minorities.
2. Christian communities should be encouraged to participate in on-going discussions on the future of Syria.
3. The peace process in Syria should be inclusive and should preserve pluralism and the unity of the country.
4. All necessary steps should be taken in order to ensure that the perpetrators of religious massacres would face International Justice and also that all those who have assisted them in any form would be also held accountable for their deeds.
The set of recommendations concerning freedoms and rights of the religious communities:
1. Governments of the region should be assisted in upholding the rights of religious communities
2. Democracy is not enough; respect for human and religious rights should be enshrined either in the constitution or in a bill of rights. Equality before the law is essential and no church law should be beyond appeal to civil courts.
3. OSCE experience in programs on monitoring and promoting religious tolerance and rights of religious minorities could be utilised through formats such as the OSCE’s Mediterranean Partnership.
The set of recommendations concerning long-standing issues:
1. Programs addressing extreme poverty and reducing women’s vulnerability should be encouraged
2. Educational reforms that support interreligious understanding and mutual respect.
3. Programs addressing the positive role of the media in promoting a culture of tolerance and mutual respect.
4. Interreligious dialogue should be encouraged: all religious groups should cooperate in solving the problems of some of them.
(www.crpme.gr)
June 8, 2016
Yousriya Loza-Sawiris Scholarship 2017 – 2018
The Yousriya Loza-Sawiris Scholarship is a fully-funded program for students seeking to earn a Master’s Degree in Development Practice (MDP) from the Hubert H. Humphrey School of Public Affairs, University of Minnesota, USA.

PROGRAM REQUIREMENTS
- Completion of a 50-credit academic master’s program in 2 academic years
- Completion of a 8-10 week mid-program summer field experience
- Employment in the development sector in Egypt following graduation for no less than 2 consecutive years
HOW TO APPLY

Interested candidates must submit two separate applications to the Sawiris Foundation and to the Humphrey School by their respective deadlines:
1. Scholarship application to be submitted to Newton Education Services,on behalf of SFSD. For information about how to apply for the scholarship program, please click HERE
Deadline for submitting your complete scholarship package to Newton Education Services: October 22nd, 2016.

2. Academic application to be submitted to the Humphrey School. For information about the Humphrey application package please click HERE
Deadline for submitting your completed application package to the Humphrey School: December 15th, 2016.

ELIGIBILITY CRITERIA
- Egyptian national
- Hold a Bachelor’s degree or equivalent from a well-reputed academic institution in a related field of study
- Satisfy the entry requirements into the academic MDP program
- Demonstrate excellent professional and academic track record
- Demonstrate strong interpersonal skills (extracurricular activities/community work/entrepreneurial initiative)
- Demonstrate inability to finance studies from own resources
- While no specific experience or academic track is required, students with a strong liberal arts education background and sound quantitative and analytical skills will be best prepared for academic success at the Humphrey School of Public Affairs
- Previous coursework in mathematics, statistics, and economics is recommended
- English language proficiency is required. Valid TOEFL or IELTS exam scores with a minimum of 600 (paper-based), 250 (computer-based), 100 (internet-based, minimum 22 on each section), or 7 for the IELTS
- MDP accepted Graduate Record Examination score (GRE). No specific score is required, however, Fall 2015 admitted students tested within average GRE Verbal Percentile: 68th and average GRE Quantitative Reasoning Percentile: 54th
June 8, 2016
Athens and Epidaurus 2016 Festival Kicks Off with Verdi’s ‘Aida’

The Athens and Epidaurus Festival 2016 will begin this year on June 10, with a production of Giuseppe Verdi’s opera “Aida” at the Herod Atticus Odeon beneath the Acropolis, performed by the National Opera and directed by Enrico Castiglione, an Italian director and set designer noted for his “cinematic” approach and realism. The opera is in Italian, with Greek and English subtitles.

The next event is the Festival Open Party on June 14, with a concert featuring a number of Greek musicians and bands at the Piraeus 260 venue. A full list of the events is available on the festival website www.greekfestival.gr.

The organizers on Wednesday presented the festival’s official trailer, directed by Michalis Konstantantos with graphic animation by Giorgos Karagiorgos and music by Michalis Delta. The trailer can be viewed on YouTube at the link https://www.youtube.com/watch?v=No65c_rh6Nw.

Tickets for the events are available either through the festival website or can be booked by phone (210 3272000) or bought from the Athens Festival box office at 39 Panepistimou Street.

(greece.greekreporter.com)

June 8, 2016
‘Greeks’ Exhibition to Open June 1 at National Geographic Museum in Washington, D.C.

“The Greeks—Agamemnon to Alexander the Great”spans 5,000 years of Greek history and culture, presenting stories of individuals from Neolithic villages through the conquests of Alexander the Great. This unprecedented exhibition features more than 550 artifacts from the national collections of 22 museums throughout Greece, making it the largest exhibition of its kind to tour North America in 25 years. The Greeks makes its final of two U.S. stops, and its only East Coast appearance, at the National Geographic Museum, where it opens to the public on June 1.

“The Greeks is the largest and most comprehensive exhibition of Greek history and culture to visit North America in a generation,” said Kathryn Keane, vice president of Exhibitions at the National Geographic Society. “From their Bronze Age beginnings to the height of classical civilization, the Greeks and the traditions they founded continue to have a profound impact on our lives today.”

The exhibition contains more than 500 magnificent artifacts, many of which have never been displayed outside of Greece. Curator favorites include iconic stone figurines from the Cycladic Islands; gold funerary masks and other treasures from Mycenae; classical marble statues from the Acropolis Museum of Greek poets, athletes and heroes; and brightly painted ceramic vases featuring scenes from Greek mythology and daily life.

Museum visitors will experience the exhibition through the eyes of the ancient Greeks. Some are well-known even today — Odysseus, Homer, Agamemnon, Leonidas, Socrates, Pericles, Philip II and Alexander — with their achievements recorded in epic poems, historical writings and mythological stories. But many of the people featured in the exhibition remain unnamed and known to us only through the archaeological record: a priestess of Mycenae, a warrior of the Iron Age, two noble women of the Archaic period and an athlete of the classical era. The objects buried with these individuals provide insights into their lives and the roles they played within their respective families and societies.

Woven throughout the exhibition are the inventions, innovations and institutions that provide the foundation for much of Western culture. Scholars today trace the origins of modern democracy; the Olympic movement; and Western philosophy, poetry and theater back to Greece. Even many of the monuments of Washington, D.C., owe their architectural style to the mathematicians, builders and sculptors of ancient Greece.

The Greeks was developed by the Hellenic Ministry of Culture and Sports (Athens, Greece), The National Geographic Museum (Washington, D.C.), the Field Museum (Chicago), the Canadian Museum of History (Gatineau, Canada), and Pointe-à-Callière Montréal Archeology and History Complex (Montréal, Canada). More information about The Greeks at the National Geographic Museum can be found here: http://natgeo.org/thegreeks. This exhibition is supported by an indemnity from the Federal Council on the Arts and Humanities.

In addition to this exhibition, National Geographic is producing a three-hour series “The Greeks,” which will air nationally on PBS, starting June 21, 2016 at 9 p.m. (check local listings). A rich complement of publications and public programming related to the exhibition will also be announced in early May. Special events will include an engaging Nat Geo Liveevent featuring Caroline Alexander, author of the recently published and critically acclaimed English translation of “The Iliad.”

The National Geographic Museum, 1145 17th Street, N.W., Washington, D.C., is open every day (except Dec. 25) from 10 a.m. to 6 p.m. Admission is $15 for adults; $12 for National Geographic members, military, students, seniors and groups of 25 or more; $10 for children ages 5-12; and free for local school, student and youth groups (18 and under; advance reservation required). Tickets may be purchased online at http://natgeo.org/thegreeks; via telephone at (202) 857-7700; or in person at the National Geographic Museum, 1145 17th Street, N.W., between 10 a.m. and 5 p.m. For more information on group sales, call (202) 857-7281.

(press.nationalgeographic.com)

May 31, 2016
Great philosopher Aristotle’s tomb found

Greek archaeologists announced they have discovered the tomb of ancient Greek philosopher, and one the greatest in the world, Aristotle. After years of meticulous excavations at the ancient site of Stagira, located in central Macedonia, near the eastern coast of the Chalkidiki peninsula, archaeologists said that the domed building and altar unearthed in 1996 belong to the great philosopher.

The discovery of the tomb of Aristotle was announced by archaeologist Kostas Sismanidis, according to whom the findings from the excavation of 1996 in the region point to the conclusion that the tomb belongs to Aristotle.

‘I have no hard proof, but strong indications lead me to almost certainty’, said archaeologist Kostas Sismanidis. He claimed all the indications, from the location of the tomb, the period it was erected, its public character are conclusive that the edifice is indeed Aristotle’s tomb.

(en.protothema.gr)

May 30, 2016
Alexandria Short Film Festival supports Arab independent filmmakers

Hosted by Alexandria’s Fine Arts Museum, one of the leading cultural and artistic landmarks of the city, the second round of the Alexandria Short Film Festival wasfew days ago. Twelve Arab countries, including Egypt, Syria, Iraq, Morocco, Sudan, Saudi Arabia, Tunisia, Palestine, and Algeria participated with 73 short films and documentaries.

Under the honorary supervision of well-known producer Mohammed El-Adl, the jury included the actress Bushra, the director Amir Ramses, and the cinema critic Safaa El-Leithy who were responsible for evaluating the films and selecting the winners.

The festival’s goal is to spread cinematic culture in Alexandria and introduce various genres of short films to different social classes in Egyptian society. In addition, the festival pays great attention to Arab cultural exchange by screening animated films, documentaries, and short films from different Arab countries. The festival also organises some free artistic workshops and seminars during and after the festival to allow novice filmmakers to improve their talents and develop their skills.

“The whole thing started last year when three independent directors found out that short films weren’t the main focus of any big festival in Alexandria,” said Mohammed Sadoon, an independent filmmaker and one of the festival’s main founders.

“We decided to self-finance the first round of the festival and we invited some celebrities such as Egyptian actor Khaled Abol Naga, director Ayten Amin, and film critic Magdy Al-Tayeb who volunteered to watch the movies and judge them,” he added.

Last year, only 45 Egyptian and Arab movies participated in the festival. However, the directors had to pay for their transportation and accommodation in Egypt due to the lack of financing. Obtaining support from the government was not an easy task at the beginning because governmental institutions prefer to support organisations, not individuals.

“Everything was different this year because we received EGP 10,000 in financial support from the Ministry of Youth and Sports. We also received support from Alexandria’s Fine Arts Museum, which hosted the opening night, the finale, and the screenings,” he added.

The preparations for the festival took several months. The “watching committee” consisted of seven directors who were responsible for watching all 300 movies that applied to participate in the festival and for choosing the best. Then, the selected movies were submitted to the film censorship committee for approval. “No red lines were imposed on us regarding the selection of the participating movies, however, we were asked to notify the audience of any adult-only films,” he noted.

The best documentary award went to the Syrian movie “Searching For Abbas Kerostamy”, which was directed by Ahmed and Mohammed Malas. The award for the best feature film went to Egyptian director Sameh Alaa for his movie “Stick Abla Margo”. The Arab Creativity Award went to Iraqi director Bahaa El Kazmy for his movie “Still Calling”.

The directors of the festival are now organising two free workshops for young artists who are interested in the different filmmaking fields. One for teaching artistic and cinematic criticism and another one about producing movies using mobile phones.

“Starting from next year, the festival will be completely supported by the Ministry of Culture. I believe this must be considered a victory not only for independent filmmakers in Alexandria, but also for the audiences of the short films from different social and cultural backgrounds,” he added.

(www.dailynewsegypt.com)

May 18, 2016
Greece looks to international justice to regain Parthenon marbles from UK

Greece has not abandoned the idea of resorting to international justice to repatriate the Parthenon marbles and is investigating new ways in which it might bring a claim against the British Museum.

As campaigners prepare to mark the 200th anniversary of the antiquities’ “captivity” in London, Athens is working at forging alliances that would further empower its longstanding battle to retrieve the sculptures.

“We are trying to develop alliances which we hope would eventually lead to an international body like the United Nations to come with us against the British Museum,” the country’s culture minister, Aristides Baltas, revealed in an interview.

“If the UN represents all nations of the world and all nations of the world say ‘the marbles should be returned’ then we’ll go to court because the British Museum would be against humanity,” he said. “We do not regard the Parthenon as exclusively Greek but rather as a heritage of humanity.”

But the politician admitted there was always the risk of courts issuing a negative verdict that would wreck Athens’ chances of having the artworks reunited with the magnificent monument they once adorned.

“Courts do not by definition regard [any] issue at the level of history or morality or humanity-at-large. They look at the laws,” said Baltas, an academic and philosopher who played a pivotal role in founding Syriza, Greece’s governing leftist party. “As there are no hard and fast rules regarding the issue of returning treasures taken away from various countries, there is no indisputable legal basis.”

The move came to light as the world’s longest-running cultural row looks poised to intensify. Almost 200 years have elapsed since the British parliament voted on 7 June 1816 to purchase the collection from Lord Elgin, the Scotsman who as ambassador to the Ottoman Empire ordered the frieze to be torn from the Parthenon and shipped to England. Activists are counting down to what they call the “black anniversary”.

In London, only metres away from the British Museum, a huge billboard funded by campaigners in Australia this weekend showed six strategically placed words across a statue of classic nudity – and above a list of the vital contributions Greece has made to modern democratic life. The words read: “Please give us back our marbles.”

“There is no point any longer in taking the gentle approach because that has failed,” said Alexis Mantheakis, chairman of the New Zealand-based International Parthenon Sculptures Action Committee. “The British have never given anything back, be it colonies or artefacts, without pressure. To ignore that fact is to undermine the chances of any success in the campaign for the return of the Parthenon sculptures.”

Seen as the high point of classical art – a peerless example of beauty in carving – the antiquities were acquired for £35,000 on condition they be exhibited in the British Museum. Mortified, steeped in debt and determined to dispel rumours that he had exploited his post as emissary to plunder the Acropolis, Elgin reluctantly accepted. It had, all expenses considered, cost him nearly twice that he claimed.

But in a 141-page document of legal advice – the details of which have been leaked exclusively to the Guardian – QCs specialised in cultural restitution say Elgin clearly exceeded the authority, or firman, he was given when he ordered the treasures to be “stripped” from the monument. The lawyers, including the human rights expert Amal Clooney, insist that Greece could mount a strong case to win the marbles back.

“We consider that international law has evolved to a position which recognises, as part of the sovereignty of a state, its right to reclaim cultural property of great historical significance which has been wrongly taken in the past – a rule that would entitle Greece to recover and reunite the Parthenon sculptures.”

The advice – provided at the request of the country’s former centre-right coalition but previously only made public in summation – amounts to a toolbox of how Athens could pursue its claim to the classical masterpieces. Greece could either bring the UK before the European court of human rights, or the UN cultural body Unesco could apply for an advisory judgment by the international court of justice. Court action could prompt Britain, which has repulsed every entreaty to date, to agree to arbitration or mediation.

“The legal case is strongly arguable, both under international customary law and provisions of the European convention. [Greece] would stand a reasonable prospect of success.”

But the lawyers also counsel that Athens should move fast in pursuing litigation. Mired in its longest recession in modern times, many fear the cash-strapped country would not have the means to take such action.

The advice, which took almost a year to draft, was reputedly financed by a Greek shipowner sympathetic to the cause.

“Unless the claim is brought fairly soon, Greece may be met with the argument that it has ‘slept on its rights’ too long for them to be enforced,” the lawyers argue, adding that even if initial litigation failed it would not be the end of the fight.

“If Greece does fail, it will very likely be on technical ‘admissibility’ grounds, which will have nothing to do with the merits of its claim. A case lost on a legal technicality can often be fought again.”

(www.theguardian.com)

May 18, 2016
Artist Ai Weiwei to host first exhibition in Cycladic Art Museum in Athens

This is the first time his work will be exhibited in an archaeological museum Prominent Chinese artist and activist Ai Weiwei will present his works created in his studio in Lesvos at the Museum of Cycladic Art, in Athens from May 20 to October 30, 2016.

This is the first time his work will be exhibited in an archaeological museum, the museum said in a statement.

Ai set up a studio on the island of Lesvos earlier this year to create art works dedicated to the plight of the refugees and migrants.

The artist’s exhibition, titled “Ai Weiwei at Cycladic”, will feature previous work exhibited abroad, such as Grapes (2011), Divina Proportione (2012), Mask (2011) and Cao (2014), as well as new works, inspired by the refugee crisis and a new marble sculpture inspired by the archeological collection in the museum.

The museum announced that 10% of the tickets, sales and sponsorships will go directly to carefully selected NGOs which are involved in tackling the refugee crisis throughout Greece.

(en.protothema.gr)

April 22, 2016