Austerity in Athens

A report from the Greek capital.

We had many reasons for wanting to travel to Athens and to interview people there about the appalling effects of austerity's assault on services, jobs and aspirations. One was a concern about the brutal realities of cuts in Greece - Abi had visited Athens earlier this year, talked to a lot of people and was keen to meet with more. Another was an interest in comparing cuts stories from Greece with cuts stories in the UK. For several years, Kate has been interviewing people around the UK who were on the sharp end of this government's cuts – people who were losing care services, benefits, homes and any hope of rescue.

It seemed that comparisons could be made. It also seemed that comparisons should be made. Dead-eyed, austerity continues to march Europe deeper into poverty, shock, fascism and other forms of oblivion. Reporting that and the wider experience is a crucial part of the response of those of us who refuse to accept that most people exist to serve out as austerity's fodder. To put it another way – everyone everywhere needs to know when and where poverty and fascism are taking people out across Europe and anyone who is in a position to report that should be doing so. So, we went to Athens last week.
 
Right away, race was an issue. In fact, it was an issue before we went: friends in Greece warned Abi to take care and to stay out of Golden Dawn strongholds. Abi: “I spoke to Greeks in London who told of anarchist friends being beaten up alongside immigrants. Before we left, I'd heard that the American government issued a statement warning dark-skinned Americans in Athens to be careful when leaving their hotels at night. I assumed that as a dark-skinned British person, that probably applied to me as well.”
 
Kate is white and so, to put it bluntly, was a lot less likely to end up as a target. Nobody bothered with niceties on the subject. They simply told us that Abi was at risk and Kate wasn't. Abi: “I was surprised how many people said that I couldn’t go to certain places, although my white companion could. “Especially because you’re coloured” was something I heard a lot.”
 
“Don't you go,” surgeon Charalambos Farantos told Abi when, at the end of our interview with him, we said we said we would go to see Attica Square (Abi had seen this film) and several other areas. “They'll beat you up.”
 
“Is it dangerous here?” we asked antifascist activist Thanasis Kourkoulas when we were walking from Attiki station to his organisation's offices several streets away. We'd heard that Golden Dawn raids and attacks took place in the area at night, but the streets seemed benign during the day. People watched us and each other, but the sun was out and people in squares and cafes were talking and drinking coffee. But Kourkoulas seemed anxious. He took us to the burned-out ruins of a building that had recently been torched. He gave us a few minutes to take pictures of the site and the fascist graffiti that had been daubed on the surrounding walls and then he hurried us away.
 
“Come on,” he said. “Better go.”
 
“Is it dangerous?” we asked.
 
“It would be for you, because you're coloured,” he said to Abi.
 
Almost everyone we spoke to had a Golden Dawn story to tell, or seemed to expect to have one soon. Pavlos Antonopoulos, an Athens high school teacher, told us that just a few days earlier, three young Golden Dawn members – all ex-pupils – had turned up at his school to try and share the party's message with students. He told them to leave and they threatened to stab him. They took a different view of the security guard who let them in. “We will take care of you,” they told her.
 
We talked to doctors who treated immigrants without papers and people without insurance and said they would continue to do so, no matter who turned up to insist otherwise. “I think most doctors here would refuse if they were asked to behave like Mengele,” Farantos said. Doctors at his hospital had already taken pay cuts and were working hours of free overtime to treat people. Farantos told us that the evening before we met him, surgeons had worked into the night, unpaid, to operate on one person who had an appendicitis and another who needed emergency surgery for a stomach perforation.
 
We talked to three young men from Nigeria and Togo who'd come to Greece on the promise of further education. Two were were planning to leave as soon as they could. All said they were frightened of the police, all right. Explaining why, one of the young men pointed to an ugly lump over his eye – a day or two earlier, the police had thrown a bottle at him. We spoke to a teacher and students – all anti-fascist activists in Kallithea who were organising to leaflet against the party on the day we met them – who showed us obscene graffiti which had been sprayed on a school gate and signed with fascist insignia.
 
Not everyone was worried about fascism. Christos Mpampouras, 61, a man who ate regularly at an Omonoia municipal soup kitchen we visited, told us that he didn't have much problem with Golden Dawn because “they are young and they are Greek.” We spoke to a woman in her early thirties who voted Golden Dawn this year and said she'd vote for them again. She said she was proud to be Greek and needed hope.
 
Many of the Greek people we met wondered why the UK government was pursuing cuts with such passion off its own bat. A dentist we spoke to said: “In Greece the Troika is forcing us to implement these cuts. In the UK, your own government is doing it. Why?” Certainly, the evils being inflicted on people in the UK in the name of bank bailouts and corporate welfare - the Atos assessments, care cuts, bedroom taxes, council tax benefit cuts, housing benefit caps, rocketing rents, workfare, falling wages, the relying on foodbanks and all the rest - often came to mind while we were in Athens. The rise and rise of Golden Dawn may not be replicated here, but the heaping of cuts and blame on people who can least afford to shoulder those things sure as hell is.
Shops closed in Athens during a recent strike by transport workers (Photograph: Getty Images)
ROBERTO SCHMIDT/AFP/Getty Images
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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism