As Greeks look inward, they see a country that produces nothing of value and is inferior to the rest of the world - despite evidence to the contrary. The country has been mentally colonized, with outside powers convincing the Greeks that they can do no better.
by Michael Nevradakis
Part 9 - A losing battle
Greece, like other countries of the Mediterranean, is a country whose people have a flair for the (over)dramatic. Sensationalism rules the roost, and in times of crisis, that sensationalism is of a highly negative, toxic nature. A brush fire near a historic site, for instance, is portrayed by yellow journalists and bloggers as the “DESTRUCTION OF A HISTORICAL MONUMENT.” An increase in imports of seafood—likely due to overfishing in the Greek seas—is headlined as “THE DEATH OF GREEK FISHING.” This scaremongering easily permeates the psyche of ordinary Greeks.
Exaggerations in the opposite direction are made about everything happening in the “civilized” countries. There is no crime – police officers patrol every corner. There is no nepotism or corruption – all these countries operate as total and complete meritocracies. Public works projects never go over budget, media outlets aren’t irresponsible, football fans never turn violent, higher education and university campuses are models of perfection, and all these countries are, of course, fiscally responsible and elect only politicians who care, first and foremost, about the best interests of their country and their people.
Constant comparisons are made to the perceived or real shortcomings of anything that is done in Greece with statements such as “oh, in the civilized countries, this is how it’s done.” In none of these countries are there economic difficulties, poverty, or homelessness, while Greece is, as one individual recently kept insisting to me, now a “third-world” basket case for these very reasons. I must have imagined all the homeless people that were an everyday part of life during my years in New York City or, say, my 2013 visit to Brussels!
In such an atmosphere, it’s no surprise that most faces I see on the street in Athens seem to have etched into permanent frowns. It’s not a shock that suicides – once rare in this sunny Mediterranean nation with a pleasant climate – have skyrocketed and are in a sense lionized, viewed as an unavoidable inevitability and a heroic act of “resistance.”
Meanwhile, real resistance on the streets and the picket lines is conspicuously lacking, as it mostly has been since early 2012, when the second memorandum was rammed into effect. Five years later, Greece has now enacted its fourth memorandum, or “bailout.” Protests are largely confined to spasmodic, isolated grievances – such as over measures permitting retail shops to operate on Sundays – which are ineffective, quickly forgotten, typically have low turnouts, and easily broken up by riot police if needed.
The entirety of the political representation in the Greek parliament is pro-EU and pro-Euro, even if this is couched in slightly different rhetoric from one party to another. Voter abstention has sharply increased in Greece and is likely to increase further. A significant amount of voters have given up – and many are simply waiting for a “savior” to arrive, or be imposed – from above, or from outside the country’s borders.
Here, divide and conquer rears its head again: between “Europhiles” who believe Greece’s place is “in Europe” (where would it go, Antarctica?); those who desire closer alignment with the United States, NATO, and Israel; those who fall into some combination of the first two categories; and those who believe that Russia, Vladimir Putin, and the BRICS countries are Greece’s “saviors” despite there being absolutely no evidence that this is the case.
This divide mirrors, in many ways, the post-war left-right, fascist-communist dichotomy which resulted in the civil war and the deep societal wounds which followed, which was further exacerbated by regimes such as the U.S.-backed “regime of the colonels” between 1967-1974. Notably, none of these positions foresees a Greece that will stand up on its own and assert its sovereignty. It’s assumed and ingrained in the national psyche that Greece must be aligned with some power, operating as a vassal state in exchange for some marginal benefits and “protection.”
Just as with the claims that Greece “doesn’t produce anything,” we see nationwide Stockholm Syndrome in action again: Greece cannot survive without being ruled from outside. In the meantime, collective guilt abounds in Greece; guilt that frequently leads to shame, which often results in hopelessness or depression, as evidenced by the alarming increase in suicides. Throughout Greece, one encounters abandoned automobiles and motorcycles, left on the street, often with personal belongings still inside and license plates still attached. No effort is made to even attempt to sell these vehicles, even for scrap.
Storefronts are abandoned, often for years at a time. Mail piles up inside, garbage piles up outside, and the owners of these properties can’t be bothered to make an effort to clean these properties and make them presentable, if for nothing else than out of respect for neighbors and to prevent the neighborhood’s further decline into blight. Just in my neighborhood in Athens, a bookstore has been closed for a year or more, its books still on display in the window, covers slowly fading from exposure to sunlight. Nearby, increasingly petrified baked goods remain in the window of a suddenly shuttered bakery. Newly-closed businesses invariably post signs in their window announcing “renovations.” This is an attempt to “save face,” as these signs are quickly replaced by “for rent” signs. Increasingly, Greeks are not just giving up, they’re throwing in the towel.
Jean-Paul Sartre once famously stated that “a lost battle is a battle one thinks one has lost.” The tragic reality in Greece today, most Greeks, beaten down by the crisis and by the effects of what can be described as savage globalization, are plagued by feelings of collective guilt, self-loathing, hopelessness, feelings of inferiority, and apathy. The “inferiority” of Greece and the Greek people, and their “guilt,” are accepted as “facts of life.” It is, therefore, no surprise to see Greece ranked fourth worldwide in Bloomberg’s misery index for 2017.
When one believes they have lost a battle, that means that they also recognize some other entity as the victor. In the case of Greece, that victor could be recognized as the EU and countries considered by average Greeks as “superior” and “civilized.” Writing in 1377, North African historian and historiographer Ibn Khaldun provides us with insights which could help explain Greece’s “xenomania” and nationwide Stockholm Syndrome today:
“The vanquished always want to imitate the victor in his distinctive mark, his dress, his occupation, and all his other conditions and customs. The reason for this is that the soul always sees perfection in the person who is superior to it and to whom it is subservient. It considers him perfect, either because the respect it has for him impresses it, or because it erroneously assumes that its own subservience to him is not due to the nature of defeat but to the perfection of the victor. If that erroneous assumption fixes itself in the soul, it becomes a firm belief. The soul, then, adopts all the manners of the victor and assimilates itself to him. This, then, is imitation.”
It is, unfortunately, this very imitation that one observes in crisis-stricken Greece today. A society where the majority whines and complains, or simply gets up and leaves, but does not demand. A nation that is demoralized; defeated; consumed by hopelessness; devoid of pride, self-respect, and self-confidence; paralyzed by fear; hampered by ignorance; and gripped by feelings of inferiority, cannot deliver change.
This situation, of course, suits the powers that be magnificently. A society of self-loathers, a nation that is defeated and demoralized, will not pose a threat to those responsible for that oppression, while other “civilized” countries reap the ancillary benefits of the crisis, as the economic beneficiaries of the mass exodus and “brain drain” from Greece. This is savage globalization in action.
In other words, Greece is a prime candidate for, in the words of Oscar López Rivera, the kickstarting of a decolonization process. His words may have been intended for Puerto Rico, but they are similarly applicable to Greece. But will the people of Greece heed Oscar’s words?