VEMA. 3rd EPISCOPAL ASSEMBLY OF OCEANIA. Rites of Passage THE GREEK AUSTRALIAN. Reflections on St Andrew s Symposium on St Athanasius the Great

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1 THE GREEK AUSTRALIAN VEMA The oldest circulating Greek newspaper outside Greece Tel. (02) Fax: (02) WINDOWS TO ORTHODOXY Rites of Passage PAGES 16/34-17/35 Archbishop sees construction progress at Bribie Island Youth Camp Bribie Island Youth Camp was recently graced with a visit by His Eminene Archbishop Stylianos, who witnessed first-hand the progress at the site, which is a campus of St Andrew s Theological College. PAGE 2/20 3rd EPISCOPAL ASSEMBLY OF OCEANIA More than two million Australians in poverty A report by welfare organisation the Australian Council of Social Service (ACOSS) has found one in eight Australians is living in poverty. That equates to more than 2.2 million people living below the poverty line, and close to 600,000 of them are children! PAGE 14/32 The members of the 3rd Episcopal Assembly of all canonical Orthodox Bishops of Oceania welcomed once again the opportunity to meet in Sydney from October 14-15, 2012, under the chairmanship ex officio of His Eminence Archbishop Stylianos of Australia. The Assembly commenced with prayer at the central offices of the Greek Orthodox Archdiocese of Australia. CONT. PAGE 5/23 Sfakia Crete s most rugged district has shed its wild image but remains as authentic as ever. PAGE 20/38 Reflections on St Andrew s Symposium on St Athanasius the Great PAGES 8/26-9/27 How much do you know about Christianity around the world? PAGE 7/25

2 2/20 TO BHMA The Greek Australian VEMA ARCHBISHOP SEES CONSTRUCTION PROGRESS AT BRIBIE ISLAND YOUTH CAMP On Sunday September 30, Bribie Island Youth Camp was graced with a visit by His Eminence Archbishop Stylianos. His Eminence witnessed first-hand the progress on the site, which is a campus of St Andrew s Theological College. This was his first visit since laying the foundation stone for the chapel of Panagia Theotokos, in He was impressed, not only by the idyllic natural ambience of the island, but also by the quality of design and efficiency of construction of the project which is funded by the Federal Government Department of Employment, Environment and Workplace Relations. Stage 1 of the project comprises seven cabins that will accommodate 48 guests, a Community Hall seating up to 250 people in comfort, coach setdown and car parking area. This is in addition to the first cabin, Kastellorizo House, donated by the Kastellorizian Association of Queensland. During this visit, His Eminence received an encouraging update on the progress of the project from the Bribie Island Centre Chairman, John Panaretos, and Building Committee member and Procurement Officer, Costas Stratikopoulos. He was pleased that, to date, all milestones under the funding agreement have been met. Moved by the level of dedication and efficiency shown by all committee members, His Eminence stated that this forthcoming facility belongs to, and is for the benefit of, the youth in all Parish-Communities of (left to right) John Panaretos, Costas Stratikopoulos, Archbishop Stylianos, Father Constantine Varipatis and Steve Costi inspect the model of the new youth facility in front of the chapel the Archdiocese as well as for the wider Australian community. Completion is scheduled for May In July, His Grace Bishop Iakovos, visiting Brisbane from Melbourne, made the short trip to Bribie Island, to celebrate the Divine Liturgy and lunch with parishioners and clergy from around Queensland, including a much-welcomed group from St John the Baptist Parish in Cairns. The youth camp committee is now appointing a camp manager and youth co-ordinator and taking bookings. In the interim, please contact Helen Passaris (07) for any enquiries or go to our website: for general information. Communiqué of the Ecumenical Patriarchate for Cessation of Violence The Ecumenical Patriarchate expresses profound sorrow as the world has rushed into a confusing and volatile time of religious protests turning violent, and a grievous lack of consideration for religious differences. When we act disrespectfully and violently in the name of our religious prejudices or our religious beliefs we are undermining our own lives and faith, while creating an atmosphere of anger, hatred, and distrust which unravels the very thread that has woven humanity together since our creation. The Ecumenical Patriarchate issued last August a communiqué On the resurgence of Violence spreading throughout the World and called for all people engaged in violence to lay down their weapons. Given the events of the past weeks, this call for peaceful engagement and mutual respect for all humanity is even more critical. Holy Scripture teaches us in Proverbs Hatred stirs up strife, but love covers all sins. Hence, let us love one another because we know that true love comes from God who created every living person, and He loves every individual in His Divine Providence. We who profess to know God must recognize the Divine miracle of life within each human being and respect that seed of Divine creation. We who name God as our sovereign must nurture human life and reach out with honor to that person with whom we disagree. The Ecumenical Patriarchate believes it is our obligation to dialogue with those who are different than we are to gain insight into the other s symbols, their priorities, and their way of thinking. Symbols are external representations to which all people connect their own internal meaning and values. In developing an understanding of the symbols, we come to understand the person. To destroy symbols is to inflict pain on the people who honor those symbols and the traditions they represent in their heart. His All-Holiness Ecumenical Patriarch Bartholomew I continues to call all humanity to adopt a radical conversion of attitudes, habits and practices and to attain that level of commitment where we are open to sharing all things with all people. He points us to St. John Chrysostom who wrote: the sacrament of our neighbor cannot be isolated from the sacrament of the altar. In pursuit of these truths and in humble recognition of the Divine in all people, His All- Holiness Ecumenical Patriarch Bartholomew I and the Ecumenical Patriarchate denounce treating one another with disrespect, disdain, and destructive hatred. In the end, no one benefits from hateful speech, unfounded accusations, misunderstanding of cultural differences, and blaming others to avoid responsibility. Regardless of the path one s conscience has chosen to follow, we are all intricately woven together into a Divine tapestry and must recognize the beauty and inherent worth of every other thread and cease with the destruction of any part of our collective beauty. At the Ecumenical Patriarchate, the 29th of September 2012 From the Chief Secretariat of the Holy and Sacred Synod Aegean: Europe s best Regional Airline Skytrax, one of the largest airline and airport review and ranking sites in the world, presented in the summer the prestigious World Airline Awards for 2012, with Aegean Airlines winning the award for Best Regional Airline in Europe. It is the third time that the company receives this distinction, the previous being 2009 and Aegean Airlines was also included in the Best Five Airlines in Europe, preceded by Turkish Airlines, Lufthansa and Swiss Int l Air Lines, and followed by British Airways. The awards are based on studies analysing customer satisfaction concerning every aspect of their "passenger experience", from seat comfort and cleanliness to staff service and catering.

3 SEPTEMBER 2012 The Greek Australian VEMA TO BHMA 3/21 Editorial By Alexis Papachelas - Kathimerini, Athens Can Greece really turn into a fully fledged European state? Personally, I think it can, but it will take a great deal of effort, some outside help, and a new generation of political staff. A number of success stories demonstrate that Greeks can in fact work in a systematic, professional fashion in the manner of their European peers. Sadly, they seem to transform into something completely different when they engage with the state, the unions and the corrupt section of the political system. Examples abound. Just think of Olympic Airways, Greece s formerly state-owned carrier, at the heyday of political parties and unionists. Compare that to any of the country s private airlines today, its successor Olympic Air or Aegean. Both of these companies are run by Greeks, like the once-dominant Olympic was, and they both have nothing to envy in their foreign competitors. What is more, they cost the Greek taxpayer nothing. Also, compare OTE when the former telecoms monopoly was managed by party-appointed administrations to the company as it is today. In the old days, we used to joke about how long it would take customer services to pick up the phone. These days, you ll get an Yes, we can immediate response from some OTE staff, who will give you their name and surname and commit to fix the problem within 48 hours. Or how about the Athens metro? Although several ministers have tried to cannibalize the service by appointing hundreds of their own boys there, it s still as good as any other European metro. Greece has changed for the better in many ways. It can change even more. Look at the new pharmacies which stay open daily until 11 p.m. Thanks to the efforts and the hard work of some good professionals, we no longer have to search for an on-duty pharmacy. Finally, Athens Metro Syntagma Station look at all those hospitals that combine professionalism with hospitality. If we can t see any light now, it s because we have sunk into despair. Our politicians always find it easier to make cuts than take on the hard stuff that is holding the country to ransom. One should not underestimate the power of inertia, or pure reaction, against change. It will take a lot of time and effort to radically change this country. However, the Greeks now have to adapt. We will make it in the end, unless we lose our minds and tart feeling nostalgic about closed pharmacies, Olympic Airways and the OTE of our quasi-soviet era. Looking East By Costas Iordanidis - Kathimerini, Athens It would be wrong to be distracted here by the confusion caused during the translation of Turkish Foreign Minister Ahmet Davutoglu s recent comments in Athens. The two countries positions on the Aegean Sea disputes are well known to everyone - it would be unthinkable to try and revise these in such manner. In any case, Davutoglu s visit was of great significance, not because something came out of it but rather because of the fresh momentum that needs to be injected into bilateral relations - especially in the current context. Although it may sit uncomfortably with some Greeks, Turkey now counts as a respectable regional power. The current volatility in the region and the decisiveness that Ankara has shown, also during the Syria crisis, underscores Turkey s strategic significance in the wake of the Soviet Union s collapse. At the same time, Turkey s economic growth could make it a key partner for Greece had the Greek business community been more creative and less dependent on state subsidies (something which will anyhow have to change). For more than 30 years, Greece has been a full and equal member of the European system. The end result was the creation of a mammoth public sector, the growth of state-dependent companies, and the unchecked spending of borrowed money. The presence of Greek companies elsewhere in Europe, let alone the rest of the world, was (with very few exceptions) next to nothing. Greece effectively placed itself outside the European system by indulging in a mixture of idleness and seeking the good life. Economic cooperation with Turkey would be a way of strengthening the country within the European system. For 40 years, Greek-Turkish ties have been tested severely, mainly over Aegean oil deposits. Now the discovery of gas deposits inside a yet-to-bedeclared exclusive economic zone (EEZ) raises a new issue. When the oil dispute broke out in the 1970s, Greece possessed military superiority in the air and at sea -- thanks to its Phantom aircraft and submarines. Of course nothing good came out of that. Today the military balance has shifted decisively against Greece and making use of energy deposits is imperative. Reason dictates the ad hoc exploitation of any resources found on the border between the two countries for mutual benefit - even if not all bilateral issues have been settled. Unloading the ideological tension of Greek- Turkish relations is a necessary and perhaps the sole prerequisite. Davutoglu was right to repeat late Turkish President Turgut Ozal s words: We are part of the same history and geography. ScriptureTeachers ADVANCEDCOURSE2012 Monday12 th November AM 3PM StNicholasParishHall LivingstoneRoad,Marrickville(besidetheChurch) AnAdvancedCourseforallScriptureTeachershasbeenorganisedfor2012. Itisforexperiencedandnewteachers.Thisisforspecialreligiouseducation teachersfromallparishesandcommunities. TheDepartmentofEducationandScripture Howtoanswerquestionsfromchildren Classroommanagement Childprotectionreaccreditation Gamesandactivitiesforchildren Thecourseisfree.Morningandafternoonteasaresupplied Pleasebringyourownlunch SponsoredbytheGreekOrthodoxArchdioceseofAustralia Supportedby: GreekOrthodoxParishofStNicholas,Marrickville Pleaseadviseattendancetoyourparishpriestorcoordinator RSVP31October2012 athanasou@gmail.comortel

4 4/22 TO BHMA The Greek Australian VEMA Perth s Church of Sts Constantine & Helene turns 75 The bells of Perth s first Greek Orthodox Church, Saints Constantine and Helene, chimed long and loud on Sunday, 16 September, in celebration of the 75th Anniversary of the Church s consecration. Completed in late 1936 after years of effort and endurance by the local Greek population, and then consecrated the following year, the Church has long been one of the main centres for Orthodox worship in Perth. The 1937 Consecration Service was conducted by Metropolitan Timotheos, the then Primate of the Greek Orthodox Church in Australia. The State Heritage listed Church is an important part of Perth s culture and history and when it was consecrated, the inner city precinct of Northbridge where it is situated was the heart of ethnic communities and their businesses. Therefore, the celebrations marked an important milestone for the Church, its parish, the Hellenic Community of WA, and the city. A large congregation was in attendance to witness the auspicious occasion. The Church celebrations included: A Divine Liturgy conducted by various local priests, namely The Abbot of the Holy Monastery of St John of the Mountain, Archimandrite Evagrios Koutouzis The Parish Priest of Sts Constantine & Helene, Archimandrite Elpidios Karalis The Assistant Priest of Sts Constantine & Helene, Rev. Fr John Athanasiou The Rev Fr Kosmas Damianides Rev Deacon Evangelos Battalis A Memorial Service for all the founders of the Church; A special blessing of the loaves service for all the Church parishioners; A procession around the Church with the icon of Saints Constantine and Helene. At the end of the service, Parish Priest Archimandrite Elpidios Karalis read the names and then presented special medallions to recognise those parishioners still alive who were present at the Consecration Service in Archimandrite Elpidios also read a congratulatory message from His Eminence Archbishop Stylianos and then said a few words of his own reflecting on his connections with the Church when, as a youth, he was an altar boy. He then added, These celebrations give us the opportunity to reflect on the past. Firstly, we pay tribute to the blessed and ever memorable founders of our holy church who had both the foresight and enlightenment from above to undertake the sacred task of building the first Greek Orthodox Church in Western Australia. The primary role of our church was always (and still is) to meet the spiritual needs of the Greek Orthodox faithful in Western Australia as well as providing any assistance possible to the local Perth community at large. Secondly, we direct our thoughts to all the living who bring offerings and do good works in our holy and all venerable church; for the men and women who labour in its service. May our Lord continue to grant them strength, patience and faith to continue, under the direction and guidance of our spiritual father, His Eminence Archbishop Stylianos, the sacred work of their pioneers for the glory of God and for the progress of our church. The Church and its congregation has been a long-time supporter of the local community, even helping with fund raising for the Australian war effort during World War II. Today, this charitable work continues with support for the annual Homeless Connect Event in Northbridge, as well as a charity food drives throughout the year to those in need. It has also been involved as a conduit for the collection of funds for causes in Greece including during the recent economic hardship facing the country. After the Church service, members of the local Greek community attended a special luncheon celebrating the landmark event. Over 460 people attended the joyous The St Timothy Foundation is a public benevolent association under the auspices of the Greek Orthodox Archdiocese of Australia. Its purpose, beliefs and values stem from the Greek Orthodox Church. The St Timothy Foundation was established in May 2008 with the blessing of His Eminence Archbishop Stylianos of Australia. Formal application was made to the Australian Tax Office for the St Timothy Foundation to be recognized as a Public Benevolent Institution with tax deductible status. This was achieved in July 2009, together with a Charitable Collections License. The Foundation has three broad aims: (1) Ecclesia - to support the Church as the centre of community life, a place of healing and sanctuary. (2) Service - to improve access to health and wellbeing for those in need within our community and beyond. (3) Culture - to enhance our Orthodox Christian traditions with a strong focus on our youngpeople and future generations. For more information, contact: ph. (08) , fax (08) gathering where a number of VIPs addressed the crowd, including the former Governor of WA, Dr Ken Michael; the President of the Hellenic Community of WA, Gary Mitchell; and historian, Dr John Yiannakis. Overseeing proceedings was MC, Dr Angela Evangelinou-Yiannakis. A special commemorative anniversary book, written by Dr John Yiannakis, was distributed to all those in attendance as a memento of both the day and the Church s 75 year history. Dr John N Yiannakis THE SAINT TIMOTHY FOUNDATION To serve those in need and preserve and strengthen our faith, culture and community SAINT TIMOTHY ONE OF THE 70 St Timothy became the disciple of the Apostle Paul when the latter first preached in Asia Minor. St Timothy was the first Bishop of the church in Ephesus. The Apostle Paul wrote two special letters to Timothy, which are named in the Bible as 1 Timothy and 2 Timothy.

5 The Greek Australian VEMA TO BHMA 5/23 3rd EPISCOPAL ASSEMBLY OF OCEANIA COMMUNIQUE Cont. from page 1/19 Present were: His Eminence Archbishop Stylianos (Ecumenical Patriarchate), His Grace Bishop Irinej (Serbian Church), His Grace Bishop Mihail (Romanian Church), His Eminence Metropolitan Amphilochios (Ecumenical Patriarchate New Zealand), His Grace Bishop Ezekiel (Assistant Bishop), His Grace Bishop Seraphim (Assistant Bishop), His Grace Bishop Nikandros (Assistant Bishop), His Grace Bishop Iakovos (Assistant Bishop), the Very Rev. Fr Michael Protopopov (representing His Eminence Metropolitan Hilarion of the Russian Orthodox Church), and the Rev. Fr Michael Smolynec with the Very Rev. Fr Wolodymyr Lulka (representing His Eminence Archbishop Ioan of Parnassou of the Ukrainian Orthodox Church in the Diaspora). The Bishops continued the work of the Second Assembly, held in Sydney in October last year, carefully listened to the pastoral challenges confronting our respective Churches and heard the Reports of the relevant Committees, noting with pleasure the progress that has been made in the following areas: It was unanimously agreed that: 1. In concert with the Mother Churches, this Assembly will establish a common practice for the receiving of Orthodox Christians coming from ambiguous and/or non-canonical ecclesiastical circumstances; and 2. The Assembly decries the unlawful imprisonment of Archbishop Jovan of Ochrid and Metropolitan of Skopje and the continued persecution of the members of the Archdiocese of Ochrid and members of his family. Further to this, the Assembly calls upon the Government of the Former Yugoslav Republic of Macedonia to immediately release Archbishop Jovan and to cease and desist persecuting the Archdiocese of Ochrid, whilst calling upon our faithful to join in prayer on behalf of Archbishop Jovan. 1. The realisation of a Synaxis meeting of Hierarchy and Clergy of all canonical jurisdictions, on Monday 30 th April 2012, in Melbourne, for the purpose of furthering brotherly relations in order to carry out the decisions of the Assembly on a local level. The plans are already in place for continuing such Synaxes in Sydney and Auckland (New Zealand) with the anticipation of doing so in other major Australian cities as well; 2. The timely celebration of the 1700 th Anniversary of the Edict of Milan (2013), which historically granted religious tolerance, given that today s religious freedom is being challenged. In realisation of the same, a sub-committee is being formed under the chairmanship of His Grace Bishop Seraphim; 3. The formation of the Orthodox Christian Chaplaincy Council of Victoria (OCCCV) and subsequent appointment of its first Co-ordinator (Mr Daniel Bellis) for Hospital Chaplaincy in Victoria; 4. In accordance with the aim of issuing responsible joint statements on the ethical dimensions of proposed Government legislation, the Assembly issued on 22 nd March 2012 its first statement for the Senate Standing Committee on Legal and Constitutional Affairs in Canberra regarding the Marriage Equality Amendment Bill 2012; and 5. The official website of the Assembly, that will inform our faithful of its work and provide a source of information including a catalogue of Canonical Orthodox Clergy and Parishes of Oceania, is currently under construction and nearing completion.

6 6/24 TO BHMA The Greek Australian VEMA Letter from Maroubra Same-sex marriage impacts education Although the proposal for same-sex marriage was defeated in Federal Parliament, there is a very real potential that the issue will be raised again. The states of South Australia and New South Wales are planning to introduce legislation for same-sex marriage by the end of this year - so the threat is closer than we think. People are likely to underestimate the impact of any move to legalise same-sex marriage. It is not an issue of the acceptance of others. It has nothing to do with equality. The same-sex lobby group are a well-organised promotion. It is easy to be overwhelmed by their propaganda and the brainwashing from vested interests. Same-sex marriage has the potential to change every aspect of our society. The consequences are likely to be very long-term and probably not visible within the span of our lifetime. Think about it carefully - it is not a benign change. The fabric of our community will be altered. Education The issue of legislation in support of same-sex marriage also has specific educational consequences. The ramifications of any changes in the definition of marriage may not have been considered by many readers. Yet, there are many practical implications. Without wishing to be too technical and based largely on North American writers, it has been argued that there are four significant educational impacts that flow from changes in the definition of marriage. The four consequences are (a) the potential for ideological indoctrination, (b) the suppression of dissenting viewpoints opposed to same-sex marriage, (c) the undermining of parental rights and (d) the detrimental impact on religions (see Wardle, L. D. The Impacts on Education and Legalizing Same-Sex Marriage and Lessons from Abortion Jurisprudence, Brigham Young University Education and Law Journal 2011, No. 2, pp ). Source of difficulties Difficulties arise because it has been noted: As a matter of elementary legal analysis, if the meaning of marriage changes, education laws and policies that require or allow teaching about marriage, family life, and marital sexuality compel that the curriculum change also (Wardle, p. 595). Two educational or schooling aspects are worthy of comment. There will be a need for syllabus changes. Schooling will be disrupted as parents exercise the right to exemption from classes. If same-sex marriage were adopted then it would affect the Education Act (1990). State schools could not offer an education for children that promotes family and community values (Section 6n) and that is consistent with the Christian faith. For instance, one can envisage substantial requests from Abrahamic religions - Christianity, Judaism, Islam - for allowable variations in the syllabus of the key learning areas in primary schooling to be compatible with their beliefs where there is incompatibility (Section 8(3) also Section 10(3)). Syllabus changes An example of a curriculum that might be affected in part is the Personal Development Health and Physical Education Years 7-10 Syllabus (Board of Studies New South Wales, 2003). There are already 21 references to family in this document and in particular: Teachers may select and design additional learning opportunities related to the outcomes to provide greater depth and breadth beyond the essential content... The following suggestions, linked to outcomes, may be considered:...exploring different forms of family structures, eg single parent, same sex couples, nuclear, blended, childless couples, kinrelationships (Board of Studies, 2003, p. 23) The need for exemption from classes Secondly, there is also the longstanding right of exemption from classes (Section 26) where: The parent of a child enrolled at a government school may give the Director-General written notice that the parent conscientiously objects on religious grounds to the child being taught a particular part of a course of study. There are potentially other implications but it is not possible to document them empirically at this stage. In short, little consideration has been given to the long-term structural changes that any move to samesex marriage will have for education. Readers are encouraged to speak out openly against this policy which is anathema to a Christian Orthodox belief. It is not helpful if everyone remains silent because silence is taken to mean implicit approval. The views expressed are those of the author and not necessarily those of the VEMA or St Andrew s Greek Orthodox Theological College. letterfrommaroubra@gmail.com Citizens' academies doing brisk business By Ioanna Fotiadi - Kathimerini, Athens An 18-year-old student, a 30-year-old office worker, a priest, a 60-year-old farmer and an unemployed PhD student sit side by side, notebooks poised, waiting for the lecture to begin. Throughout Greece there are currently 45 so-called citizens academies, an education program inspired by a group of professors at the University of the Aegean who founded the first people s university in 2010 on the island of Lesvos. Our doors are open to everyone, said Efstratios Papanis, an assistant professor and one of the founding fathers of the initiative, during a recent interview. Our intention is not to replace formal educational institutions but to act as a counterweight. The academies are basically like an initiation process that often lead to student retaking their university entrance exams or starting a postgraduate degree. The students at the citizens academies are anywhere from 18 to 85 years old, though the average age is and most are women. These are mostly people who want to expand their horizons, to fulfill an adolescent academic dream or to open up more career opportunities, said Papanis. Over half of them are unemployed. The academies run four-year courses that include local lore, life experience and intuition to explore subjects rather than just the science or theory behind them. A farmer may share his experiences and we will expand on it to put it into a systematic and theoretical framework, explained Papanis. The lectures are delivered by professors from all over the country and have a more conversational tone rather than following a strict curriculum. The professors also move around from one class to another, meaning that every class is unique. In the first year of the academies, students are taught psychology and counseling, before voting for what they would like to explore next. The most popular subjects are journalism, primary medicine, history, history of art, Greek language and economics. The cost of 26 three-hour lectures is 80 euros a year and half that for the unemployed, students, people with more than three children, single parents and those with special needs. Students who can t make it to class can follow it via Skype or in the recorded video version which is uploaded on the platform of the cademies. We are also asked to hold professional orientation seminars or to set up discussion groups on specific topics, such as depression, said Papanis. Without doubt, loneliness is one of the factors that motivates many to come to us. The turnout at the academies is more than impressive. The Volos Academy, for example, has 1,200 students, while academies are also being planned for far-flung parts of the country such as the islands of Aghios Efstratios and Limnos. Meanwhile, the president of the cultural center in the village of Kalloni on Lesvos, Theocharis Pelekos, recently inaugurated a new school. I was one of the first students of the Mytilene Academy, said Pelekos, 50, an army officer. I am now in my third year and it has changed my life: I have learned how to deal with stressful situations and ways to help my mother, who is elderly. Three priests, the deputy mayor and all the staff at the local medical center have already enrolled at the new academy.

7 The Greek Australian VEMA TO BHMA 7/25 HOW MUCH DO YOU KNOW ABOUT CHRISTIANITY AROUND THE WORLD? For instance, the number of Christians in some countries such as China is large but Christians still constitute only some 5% of the total Chinese population. China, India and Indonesia have the largest number of Christians living as minorities. Our nearest neighbour, Indonesia, has around 21 million Christians (p. 19). Orthodox Christians in the world today What about Orthodox? The findings from the latest report indicated that there are about 260 million Orthodox Christians worldwide. We make up around oneeighth of the world s Christians. But the definition of Orthodox that is used in this survey is general. It includes churches that are non-canonical. To be fair, the report noted: We are attempting to count groups and individuals who selfidentify as Christian. This includes people who hold beliefs that may be viewed as unorthodox or heretical by other Christians. It also includes Christians who seldom pray or go to church (p. 7). In which country would you find the most Orthodox? You would be correct if you said Russia. It has about 40% of all Orthodox. For the most part the Orthodox Christian population is European-based. Implications The first implication is that Christians do not dominate the religious world. Christians continue to be a minority. Orthodox are a minority within this minority. Secondly, Catholics and Protestants dominate the Christian denominations. Their beliefs will affect the way they view the world. More importantly, their behaviour has affected the way the rest of the world will view Christianity. Of course, there are concerns with these types of statistics. They only describe. They do not explain or predict. Moreover this numerical approach to worldwide faith seems to embody a consumer orientation. The emphasis on facts is like a type of market research. It is as though religion is some corporation surveying its customers. Statistics are most valuable when they address practical questions. Source: The Pew Forum on Religion & Public Life (2011). Global Christianity: A Report on the Size and Distribution of the World s Christian Population. Dr Jim Athanasou St Andrew s Greek Orthodox Theological College How many Christians are there in the world today? If your answer was somewhere near 2.2 billion then you are right. These findings are from the Pew Forum on Religion and Public Life, Global Christianity report (December 2011). Christian denominations worldwide Now what about the different denominations: how many are Roman Catholics? Well, just over 50% are Roman Catholics. Protestants make up 37% and Orthodox (in various forms) are a touch under 12%. Remember that the definitions of denominations are general. These groupings are said to be sociological rather than theological (p. 7). Despite an increase in the number of Christians, the proportion in the world population has not increased dramatically. We still make up the same proportion basically as we did a century ago. Christianity across the World Which country has the largest number of Christians? Try the USA. Surprised? The real geographic change that has occurred is that 100 years ago around twothirds of Christians were in Europe but now only around a quarter are found in Europe. Most Christians are found in the Americas (804 million), followed by Europe (566 million) but sub-saharan Africa is close behind with 515 million. Christians as minorities We are used to countries where Christianity is the main faith, and where there is freedom of religion but this is not the case throughout the world. Many countries have Christian minorities.

8 8/26 TO BHMA The Greek Australian VEMA eynote speaker Dr Adam Cooper in the centre (Melbourne VIC), as well as the conveners Fr Doru Costache (to his left) and Dr Philip Kariatlis (right) and the delegates of this year s Patristic Symposium. Reflections on St Andrew s Symposium on St Athanasius the Great St Andrew s Greek Orthodox Theological College recently hosted its 4th annual patristic symposium, this year dedicated to St Athanasius the Great. But before giving an outline of the symposium, I would like to briefly reflect on what is gradually becoming one of the College s most important events. The symposia started as an initiative of its conveners, Fr Doru Costache and Dr Philip Kariatlis, along with some members of the faculty, to explore the theological and spiritual antecedents of the Byzantine tradition. With the blessing of the College Dean His Eminence Archbishop Stylianos, the symposia were launched with these goals in mind, and for the past four years St Andrew s has attracted scholars from across Australia and beyond; people from different backgrounds and with a variety of interests. Surprisingly, one might say providentially, many of these people have had one thing in common - a genuine interest in, if not love for, the Church fathers. In this way, St Andrew s has been fulfilling a very important role for both the Church and scholarship in the Australian context. On the one hand, it has provided an important forum for Orthodox Christians to become academically reacquainted with those saints of the Church who were themselves steeped in the knowledge and intellectual culture(s) of their day (a knowledge which they nevertheless framed ecclesially). On the other hand, the College has acted as the locus of a serious revival of patristic scholarship, perhaps the first of its kind in the Antipodes. Indeed, the humble premises in Redfern have become a haven for both presenters and attendees alike to share their insights into those aspects of the life, work, legacy, and even the milieu of the fathers with which they are acquainted. For this reason, and in a spirit of mutual learning, the symposia have been marked by a refreshing interdisciplinarity, with perspectives ranging from theology, philosophy, exegesis, spirituality, and history, thereby making them more and more attractive and accessible to the broader academic world. In doing so, the symposia have helped to give a profound and necessary witness to the spirit of the College, the vision of its Founder and the legacy of the Church fathers from both an ecclesial and scholarly perspective. As mentioned above, this year the symposium was dedicated to St Athanasius the Great, thereby facilitating the transition from the Cappadocian fathers - to whom the past three symposia were dedicated - to the Alexandrines. Along with the shift in emphasis came a change in format. The past three symposia, dedicated to Sts Basil the Great (2009), Gregory the Theologian (2010), and Gregory of Nyssa (2011) respectively, were held as weekly presentations (two an evening) for a period of just over a month, usually around September, each year. Due to their growing popularity, as well as a desire to raise the scholarly standing, this year s symposium was organised by the conveners as a conference over two days, namely the afternoon of Friday 28 th September, and half a day on Saturday 29 th. Registration was advertised earlier this year, as well as a call for papers, with a record number of nineteen abstracts by scholars from both Australia and New Zealand being accepted by the conference panel. Indeed, as the program gradually came together it became clear that the esteemed keynote presentation by Dr Adam Cooper, Senior Lectu-rer at the John Paul II Institute for Marriage and Family Life (Melbourne, Victoria) would serve as the landmark of what would be a two day journey through the life, writings and legacy of the holy Alexandrine, a true celebration for the heart and mind. At 2:40 pm on 28 th September, the Sub-Dean of the College, His Grace Bishop Seraphim of Apollonias, opened the symposium with prayer. The dismissal hymn of St Athanasius the Great was then chanted by some of the College faculty and students, followed by a brief yet insightful reflection by His Grace on the way in which the saint is presented in Orthodox hymnography. The presentations then began in earnest, with two parallel sessions running simultaneously; the first held in the College hall, the second in the adjacent hall of the Cathedral of the Annunciation of Our Lady Theotokos. Those held in the College hall were begun by Revd Dr Glen O Brien, Senior Lecturer in Church History and Head of Humanities at Booth College, who presented on John Wesley and Athanasius on Salvation in the Context of the Debate over Wesley s Debt to Eastern Orthodoxy. He was followed by Fr Silouan Fotineas, Parish Priest of St Nectarius Monastery (Adelaide) and a PhD Candidate at Flinders University, who spoke of The Correspondence between St Athanasius of Alexandria and St Basil of Caesarea on the Arian Controversy ; and Professor Diane Speed, Dean and CEO of the Sydney College of Divinity, with a paper on St Athanasius Life of Anthony and the Hagiographical Tradition. The first of the parallel sessions held in the Cathedral hall was delivered by Dr Philip Kariatlis, co-convener of the symposia and Lecturer in Theology at St Andrew s, whose presentation was entitled Soteriological Insights in St Athanasius On the Incarnation. This was followed by The Features of the Theandric Unity of Christ in St Athanasius Letter to Epictetus by Mr Anthony Papantoniou, Associate Lecturer in Theology at St Andrew s and PhD Candidate at the University of Sydney. Finally, Sr Dr Margaret Beirne, Senior Lecturer in Biblical Studies at St Andrew s, presented on St Athanasius and the Scriptures, Exemplified in His Letter to Marcellinus. At the completion of these parallel sessions, afternoon tea was served in the College hall by volunteer students, namely Mr Markellos Margellis (1 st year BTh) and Mr George Vrionis (2 nd year BTh), and staff including Ms Zorka Simich and Mr Anastasios Kalogerakis. Conference delegates had an opportunity to exchange impressions and ideas whilst perusing the bookstall set up in an adjacent classroom. A range of items, usually available in the Archdiocese bookstore, were on sale, but one in particular stood out amongst the rest - Phronema 27:2. This edition of the College s bi-annual peer reviewed journal contains articles based on papers delivered at last year s symposium on St Gregory of Nyssa. Indeed, Phronema 27:2 is the latest in a series, edited by the conveners of the symposia, which has been based on papers delivered at the symposia; with Phronema 25 (2010) in honour of St Basil the Great, and volume 26:2 (2011) dedicated to St Gregory the Theologian (28:2, scheduled for publication in 2013, will evidently be on St Athanasius). It is envisaged that all of these articles, along with additional contributions from both the College faculty and scholars abroad, will appear in a collective volume once again edited by the conveners, entitled Cappadocian Legacy: A Critical Appraisal, by the end of the year. This will be jointly published by St Andrew s Orthodox Press and ATF Press as the third volume of an ongoing series. Then came the keynote presentation, with Dr Adam Cooper employing all of his considerable scholarly gifts in addressing a topic that was both richly nuanced and existentially significant - The Gift of Receptivity: St Athanasius and the Security of Salvation. Putting forward St Athanasius Christocentric vision of salvation, Dr Cooper emphasised the deifying effects of the incarnation of God the Son and Logos, both for the human nature he assumed and humanity as a whole. After some questions directed to the keynote speaker by the delegates, the first day of the symposium came to a close with a dinner prepared by the ladies auxiliary of the Cathedral of the Annunciation. The second day of the symposium started bright and early with a reading of the Typica service led by the Very

9 The Greek Australian VEMA TO BHMA 9/27 Cont. from previous page Reverend Archimandrite Kyrillos Zissis, Parish Priest of the Cathedral, assisted by our registrar, Mr Anastasios Kalogerakis, in the College s chapel dedicated to St John the Evangelist and Theologian. The presentations were once again held simultaneously in both the College and Cathedral halls. The sessions in the College hall were initiated by Mr Daniel Madigan, Senior Lecturer in Religious Education at Notre Dame University and PhD Candidate (at Notre Dame), who discussed Father as a Divine and Human Name in St Athanasius and how His Apophatic Method Can Illumine the Imago Dei. Rifaat Ebied FAHA, Foundation Professor of Semitic Studies at the University of Sydney, next presented on Quotations from the Works of St Athanasius the Great in Peter Callinicus Magnum Opus, Contra Damianum. He was followed by Mr Ian Michie, PhD Candidate at Macquarie University whose presentation was entitled At the Beginnings of Christian Hagiography: St Athanasius of Alexandria and The Life of Antony. Revd Jonathan Douglas Hicks, PhD Candidate at the University of Otago, then spoke on Flesh of my Flesh : Didymus Trinitarian Reflections on the Creation of the Church at Golgotha, and was followed by an additional paper by Professor Ebied entitled A Short Version in Syriac and Arabic of the Gloria in Excelsis with Additions by St Athanasius the Great. The presentations in the College hall were then finally capped off by Dr T. Mark McConnell s paper on Why Evangelicals Need to (More Carefully) Read Athanasius. I began the sessions in the Cathedral hall with a presentation entitled Mundus Contra Athanasium: Portrait of a Saint, and was followed by Mr Mark Baddeley, Lecturer in Doctrine and Church History at Queensland Theological College, and PhD Candidate at Oxford University, who spoke on The Multivalent Scripture: Reflections on Athanasius Readings of Gen 1-3 as an Example of Theological Interpretation of the Bible. The next paper, entitled The Eremitic Citizen as An-chora-ite in St Athanasius Life of St Antony was by Mr Andrew Mellas, PhD Candidate at the University of Sydney. Mr Daniel Fanous, an independent researcher and published author, followed with To Whom was the Blood of God Offered - to Satan or to the Father? St Athanasius on the Mystery of Atonement. Revd Alan Galt, Lecturer in Pastoral Theology at St Andrew s, then delivered a paper related to his field entitled Why did Athanasius Take on the World? Integrity and its Importance for Pastoral Ministry Today. Finally, Fr Doru Costache, co-convener of the symposium and Senior Lecturer in Patristic Studies at St Andrew s, presented on The Cosmos as Scripture in Clement the Alexandrian and St Athanasius the Great. After the final presentations had been delivered, the delegates were ushered into the College courtyard for a During the Keynote Speaker s presentation in the College hall. group photo before enjoying some lunch again prepared by the ladies auxiliary. This gave us all the opportunity to contemplate and discuss, over a common meal, the journey we had all just undertaken into the life, works, and legacy of the great Athanasius; a journey that was facilitated by both the conveners of the symposium and the College, with the blessing of its Dean. In fact I could not envisage such an event taking place anywhere else. With friendships forged and much more left unsaid, it is a relief to know that the conveners are already hard at work organising next year s symposium (20-21 September, 2013) which will, God willing, bring us all together once again; a symposium dedicated to another exemplar of the ecclesial tradition, the holy Alexandrine father, Cyril. Mario Baghos Associate Lecturer in Patristic Studies and Church History St Andrew s Greek Orthodox Theological College

10 10/28 TO BHMA The Greek Australian VEMA St Euphemia College is a K-12, co-educational Greek Orthodox School. Our educational ideals are encapsulated in our motto Strive for Excellence

11 The Greek Australian VEMA TO BHMA 11 /29

12 12/30 TO BHMA The Greek Australian VEMA

13 The Greek Australian VEMA TO BHMA 13/31 WA s CGL Examination Results 2012 I am delighted to announce the wonderful results of this year s Centre for the Greek Language (CGL) Examinations. Thirteen out of fifteen candidates passed the examinations at the respective level for which they sat! This constitutes a pass rate of 86.7%. Furthermore, just under half of the total of candidates scored a Grade of Very Good whilst one third achieved a Grade of Excellent. It is also encouraging to note that most of these candidates are children of school age, implying that our educational providers (St. Andrew s Grammar, the Centre for Hellenic Studies, WA, the after-hours school of the Greek Orthodox Community of Evangelismos, along with other providers) are continuing to offer excellent tuition in the Greek language and culture. Listed below are the names of the successful candidates and the level for which they sat: WWF calls for measures to reforest fire-razed Chios Conservationists called for swift and coordinated action to restore large swaths of land ravaged by wildfires on the eastern Aegean island of Chios and avert further damage being wreaked on its fragile ecosystem. A series of wildfires on the island, including last summer s disastrous blazes, led to its forestland dwindling by a third in the past 25 years, according to a report by WWF Hellas. Last summer s fire razed 14,800 hectares of land, the worst damage in recent history, with blazes in 1988 and 1987 burning a 8,370 hectares and 4,810 hectares respectively. WWF Hellas proposed that central and local government authorities coordinate their efforts, immediately launch a reforestation program and introduce a more effective system of monitoring local farming and tree felling. It is our national duty to protect our natural wealth, said WWF Hellas head Dimitris Karavellas, noting that this would require comprehensive and effective systems for protecting forests and managing the repercussions of wildfires. Level A1 (for children aged 8-12 years) Patricia Maria Frazis Level A1 (for adolescents and adults) Phoebe Atsaros Dimitri Michael Ellen Nicolaidis Level A2 Artemis Andreoglou-Dourtsis Ekaterina Farsalas Michael Karagiannis Jack Matsos James Nicolaidis Emmanuel W.C. Terzoudis-Lumsden Level B1 Elias Matsos Zabetta Ragousis Level B2 Mrs Tina Nikolaou Congratulations are extended to each and every one of these candidates, along with their teachers/tutors and parents/ grandparents (or anyone who has an influence on their learning of the Greek language). Listed below are next year s CGL Examination dates: Level A1 (for children 8-12) Tuesday 14 May 2013 Level A1 (adolescents & adults) Tues 14 May 2013 Level A2 - Tuesday 14 May 2013 Level B1- Tuesday 14 May 2013 Level B2 - Wednesday 15 May 2013 Level C1- Wednesday 15 May 2013 Level C2 - Thursday 16 May 2013 Registration commences Friday 1 February 2013 and ends Friday 15 March For further information regarding the CGL Examinations in WA, please contact Dr Evangelinou-Yiannakis via at angeliki_777@hotmail.com or on Dr Angela Evangelinou-Yiannakis Director - CGL (WA)

14 14/32 TO BHMA The Greek Australian VEMA More than two million Australians in poverty A report by welfare organisation the Australian Council of Social Service (ACOSS) has found one in eight Australians is living in poverty. ACOSS says that equates to more than 2.2 million people living below the poverty line in Australia and close to 600,000 of them are children. The report provides the most comprehensive picture of poverty in Australia since It shows people who are unemployed, children (especially in lone parent families), and people whose main source of income is social security payments, are the groups most at risk. ACOSS says despite 20 years of economic growth, poverty has increased in Australia. ACOSS chief Dr Cassandra Goldie says it is a national disgrace. "This is the first time this figure has been counted in six years and it is deeply concerning to us that there is no reduction in the rate of poverty in Australia," she said. "In fact it has slightly increased. "In a wealthy country like Australia, this is simply inexcusable." Dr Goldie says it is unacceptable that the Newstart payment has not been increased in almost 20 years and that the Government last week made cuts to payments for sole parents. "Two-thirds of people on Newstart have been unemployed for more than a year and they clearly need more help than they are getting now from employment services," she said. Sydney ranked as second most expensive city She says the Government's parenting payment cuts are disturbing, given the report shows almost 300,000 children living in poverty are with sole parents. "There are almost 600,000 children living in families below the poverty line. About half of those children are in sole parent families, and one quarter of people in sole parent families are living below the poverty line," Dr Goldie said. "This makes the Federal Government's recent cuts to payments for sole parents all the more disturbing. Under the changes passed in the Senate last week, over 100,000 sole parents on the parenting payment will be between $60 and $100 a week poorer from January 2013." ACOSS is urging the Federal Government to commit to a national goal to reduce poverty. It is calling for an increased investment in wage subsidies and training for the long-term unemployed, as well as initatives to ease housing cost pressures. "It is simply unacceptable that so many people are still going without the basics and the sorts of opportunities the rest of us take for granted," Dr Goldie said. "A wealthy country such as ours can and should do better to ensure that everyone is afforded an adequate standard of living. "It is a fundamental human right." Parish & Community of Sts Constantine & Helene, WA SHORT COURSE IN ORTHODOX STUDIES A Short Course in Orthodox Studies will be held every Sunday evening (with the exception of one talk being held on a Monday night) from 21 October until 25 November, 2012, at the Church of Sts Constantine & Helene (Corner Francis & Parker Streets, Northbridge) pm Sunday 21 October A Closer Look at the Divine The Things We Do Not See but Need to Know Archimandrite Elpidios Karalis Parish Priest of Sts Constantine & Helene Church, WA Sunday 28 October Protestant Pastor to Orthodoxy My Journey Home Mr Gary Dixon Teacher-In-Charge, ALTA-1 Education, Joondalup, WA Sunday 4 November A Thriving Orthodox Church in the Congo A Personal Experience from 2012 Mr Dimitri Kepreotes Lecturer in Pastoral Theology & Practice at St Andrew s Greek Orthodox Theological College (NSW) Sydney has been ranked the second most expensive place to live and do business in a survey that measured economic opportunity in 27 cities. The PricewaterhouseCoopers' Cities of Opportunity report placed Sydney 11th overall, with high scores for sustainability and liveability. Sydney was ranked as the second most expensive city, behind Tokyo. In the areas of transport and infrastructure, Sydney finished ahead of only Los Angeles, Johannesburg and Sao Paulo. The Sydney Business Chamber's Patricia Forsythe says the harbour city has been let down by a lack of investment in infrastructure over the past decade. "Sydney is a great city, but we do have to note that this year we've dropped from number six in this survey to number 11," she said. "And it is clear that on issues around transport and cost of housing and cost of doing business in the CBD that we are slipping." But she says it is not all bad news. "Sydney is an expensive city in terms of cost for business and cost of housing," she said. "The good news I think is that the Government is focused on a review of the planning system. "Certainly at this time I think we're paying the price of not investing in infrastructure to the extent that we should have in the past decade." Monday 12 November ( pm) How Can a Loving God Send People to Hell? Rev. Fr Chris Dimolianis Parish Priest of St Eustathios Church in Melbourne, Victoria Graduate of St Andrew's Greek Orthodox Theological College (NSW) Sunday 18 November The New Testament Environment and the New Testament Canon Rev. Fr John Athanasiou Assistant Priest of Sts Constantine & Helene Church, WA Sunday 25 November Finding Happiness Within our Hardships Where is God When we Suffer Rev. Fr Dimitrios Tsakas Vicar-General of the Fourth Archdiocesan District of Queensland & New Guinea All talks delivered in English For more information contact Fr Elpidios at p.karalis@bigpond.com or On All Welcome to Attend

15 The Greek Australian VEMA TO BHMA 15/33 Health HEALTH NEWS GASTROENTERITIS IN CHILDREN AND ROTAVIRUS VACCINES What is gastroenteritis? Gastroenteritis is an infection of the gastrointestinal tract that causes diarrhoea and vomiting. It is very common in young children. Viruses are the main cause of gastroenteritis in young children and the most common virus to cause gastroenteritis in this age group is rotavirus. Gastroenteritis can also be caused by bacteria. This is usually due to the ingestion of contaminated food. What are the symptoms of gastroenteritis? Children with acute gastroenteritis may experience fever and abdominal pain. They will have diarrhoea with frequent loose, watery, green motions which may be blood-stained. The child may experience vomiting early in the illness. They may be hungry and thirsty and may become dehydrated due to decreased fluid intake or increased fluid loss from the vomiting and diarrhoea. What are rotaviruses? WITH DR. THEO PENKLIS * Rotaviruses are RNA viruses. They have a characteristic wheel like appearance when viewed under an electron microscope. In 1973, an Australian researcher Ruth Bishop and her colleagues described these viruses as the cause of infant gastroenteritis. What is rotavirus gastroenteritis? As we have discussed already, rotavirus gastroenteritis is the most common cause of serious gastroenteritis in infants and young children, and it accounts for at least fifty percent of all hospitalised cases of gastroenteritis in children less than five years of age. Rotavirus is found in all countries in the world and almost every child in the world will suffer at least one infection by the time they are three years of age. Worldwide an estimated six hundred thousand children die each year from rotavirus gastroenteritis. Worldwide rotavirus causes nearly two million hospitalisations each year. What are the symptoms of acute rotavirus gastroenteritis? Like any type of infective gastroenteritis, children with rotavirus gastroenteritis develop acute vomiting, diarrhoea and fever. The symptoms can develop very quickly and this may lead to babies and children becoming dehydrated. The diarrhoea can last for five to seven days. How is rotavirus gastroenteritis treated? Rotavirus infection is treated with oral rehydration therapy. That is, the child is given fluids orally to maintain hydration. If the infection is severe and the child is becoming dehydrated, then admission to hospital may be required for rehydration via an intranasal tube or intravenous drip. There is no specific medication given to treat the virus. The virus passes through the gastrointestinal tract. How is rotavirus infection transmitted? Rotavirus is highly contagious. It passes through the gastrointestinal tract.the live virus can therefore pass from infected infants via the child s faeces to other infants and adults. Even with high standards in sanitation and hygiene, infection with rotavirus is difficult to avoid. The virus can be spread from an infant s nappy to contaminated toys, baby play areas and food preparation areas. Children in close communities such as child care centres are at an increased rate of infection. Rotavirus is a seasonal disease. In Australia, the peak incidence occurs over the winter period. Rotavirus vaccine Two rotavirus vaccines have been available in Australia since May Since March 2007 rotavirus vaccines have been funded for newborn babies to be given at intervals before six months of age under the National Immunisation Programme. Different states and territories offer one or other of the two available vaccines: RotaTeq or Rotarix. There are differences in the composition and number of doses required of each vaccine. Rotavirus vaccines are administered orally at the same time with the other vaccines on the childhood immunisation schedule at either 2, 4, and 6 months of age (RotaTeq) or 2 and 4 months of age (Rotarix). The interval separating the doses should be no less than four weeks and there are upper limits for the administration of the first and final doses of the vaccine. There are strict age limits for the administration of the oral rotavirus vaccines. The reason for this is that with a previous type of rotavirus vaccine NOT available in this country, there were significant adverse effects; a type of bowel obstruction, intussusception, which was thought to be associated with the first dose being given to children over three months of age. For this reason, the clinical trials on the new vaccines limited the administration of the first dose to children under three months of age, and did not give subsequent doses to children past a certain age. The main reasons that catch-up immunisation or the immunisation of older children is not recommended is because of the theoretical concerns regarding intussusception and the lack of data in infants and older children; and the fact that the main burden of the rotavirus disease is in children less than three years of age. Older children are usually protected from developing severe disease due to rotavirus because they have acquired partial immunity from being infected earlier in life. Similarly, vaccination of adults is not recommended because it is likely that they have partial pre-existing immunity and are not likely to experience severe rotavirus disease. If given correctly at the recommended age, the rotavirus vaccine is the best way to protect children against rotavirus disease. The vaccine will not prevent diarrhoea and vomiting caused by other infectious agents, such as bacteria and other viruses, but it is very good at preventing severe diarrhoea and vomiting caused by rotavirus which causes approximately half of all episodes of hospitalised gastroenteritis in infants and young children. * The information given in this article is of a general nature and readers should seek advice from their own medical practitioner before embarking on any treatment. Special visit to Estia Foundation from Perth Estia was honored with a memorable visit from the Very Reverend Elpidios Karalis and members of Perth s Parish-Community of Saints Constantine and Helene on September 20. This delightful group was shown St Andrew s House, the first established centre-based respite facility of Estia (1997) which caters for up to to six people with disabilities at any given time. Father Elpidios and others in the visiting group showed great interest in the work of Estia and the people to whom we offer support. Some visitors became quite emotional, but all left with a clearer understanding of the work that Estia offers the community. After many hugs all round, farewells were said and Estia profoundly thanked all the group for a most appreciated visit. Estia, under the guidance and blessing of His Eminence Archbishop Stylianos and the Greek Orthodox Archdiocese of Australia, and through the dedication and commitment of the Very Reverend Father Angelo Alifierakis, offers services to approximately 140 families of people with disabilities. This is in the form of respite, group home and weekend day care. Although receiving government funds, these only meet a portion of the needs. Estia therefore has a strong and dedicated social committee who fund-raise tirelessly in order to meet the shortfall and enable Estia to offer quality services and hospitality in the way Greek Australians wish to offer to the broader community. This visit, although small, is another step towards increasing awareness and understanding Australia-wide about people with disabilities. Yiannis Ploutarhos An impromptu visit was made to Estia by the renowned Greek singer, Yannis Ploutarhos. Ploutarhos took time out from his Australian concert tour to visit the people with disabilities that we support at Elpida House, in Roselands, Sydney. He was accompanied by Nick Theodrakopoulos of Majestic Travel and James Jordan. Ploutarhos interacted with the people in residence and with the staff in a very personalized way. The entertainer has vast knowledge of the various syndromes and their effects on people with disabilities. He is also very knowledgeable concerning the equipment used, such as the hydraulic lifters and other lifting and support aids needed in the facilities. Showing immense interest, his philanthropic attitude was evident by the way he conversed in an age-appropriate manner with the people we support. Not only is Yannis Ploutarhos a great singer, but he is also a wonderful down to earth human being who cares about his fellow human being, with or without a disability. Thank you Ploutarhos for the privilege and honour you gave Estia with your visit. You made so many people happy through your presence and especially with your awareness.

16 ic!-berlin, Jaguar, La font 16/34 TO BHMA The Greek Australian VEMA Windows to Orthodoxy Rites of Passage By Guy Freeland* High Jinks in the Prep Room Now, it might be difficult for my ever-respectful students at St Andrew s Theological College to imagine that there was an evening many, many moons ago, when I was but thirteen years of age, that I was stood upon a rickety chair placed on top of a table, required to sing a comic song and then had to endeavour to keep my balance while a hailstorm of books (many of them I recall maths textbooks; the obvious thing, of course, to do with this particular form of publication) whizzed past my head or impacted on my abdomen or thorax. Actually, it was fortunate that I wasn t subjected to this ordeal in earlier times as it had, the story went, been the custom then to be stood on an extremely narrow ledge a couple of metres above a roaring fire in the huge fireplace. Depending on the reception your chosen song received, the master of the revels called out the number of books each participant could throw. Unfortunately, I sang a ridiculous song about fleas (I must have been out of my mind), which I thought hilariously funny but the assembled company didn t, and I was quickly silenced by the booing and received a full complement of aerial trigonometry and algebra. The book throwing was, however, only Part 1 of my ordeal. For my finale I had to run the gauntlet doubled-up around the large room while those who would be my daily companions for the next few years belted my rear-end with a hockey stick or any other blunt instrument which appealed to them. This initiation rite took place about three weeks after one arrived as a new boy. During your first weeks you were put under the guardianship of one of the previous year s neophytes who instructed you Ray ban, Rodenstock, Bolle in the ways of the school and the strange customs of your peers and elders. During this period you were exempt from fagging (= acting as a servant for a prefect) and treated with kindly consideration by your fellow inmates. But these halcyon days came to an abrupt end when, with initiation, you became an accepted member of the Junior Prep Room (as it was called). Staff and prefects took good care to be Christian Dior, Fendi, Gucci Katerina + Kyriacos Mavrolefteros 874 Anzac Parade, Maroubra Junction (at bus stop, on RTA block) Tel: (02) service@maroubraoptoms.com.au Maui Jim, Nina Ricci, Oakley The (gateless) gatehouse, dating from c.1130, of Dover Priory, Kent; since 1870 Dover College. engaged elsewhere; but actually the ordeal wasn t as painful as it might sound. For the event, one was ritually vested in a boilersuit with such substantial padding underneath that one looked like a spaceman. If I copped a lot of unsolicited mathematics, I got off lightly on my perambulation around the flailing hockey sticks. During those first weeks your fellows had, unbeknown to you, been carefully weighing you up. The hockey sticks then told you, in no uncertain fashion, what conclusions had been reached from the scrutiny. Happily, the company had obviously come to the conclusion that I was a relatively harmless form of insect life (if a bad singer of rotten songs) and I got off lightly. In this prissy age (there speaks the generation gap) such shenanigans are likely to be condemned as bullying or abuse. I don t wish to exaggerate the importance of my initiation, nor to debate its desirability, yet what I underwent was a meaningful ritual which marked the transition from one phase of my English education to the next and admitted me into the fellowship of my initiators. But that is enough of autobiography; we need to get down to business. My initiation was an early introduction to what Arnold van Gennep in 1907 called: Rites de Passage A definition which should serve us well is that provided by the anthropologist, Barbara Myerhoff: Rites of Passage are a category of rituals that mark the passages of an individual through the life cycle, from one stage to another over time, from one role or social position to another, integrating the human and cultural experiences with biological destiny: birth, reproduction, and death. (In V.Turner (ed.) Celebration, Smithsonian Institution Press.) The cycles of the heavens are regularity itself. The equinoxes and solstices, on which the cycle of the fixed feasts is based, give us an absolute framework for the year. The seasons, which govern the agricultural year, are, however, variable, as anyone living in Australia south of the Tropic of Capricorn knows only too well. As with the seasons, so with biological life cycles. When does a baby cease to be a baby and become a toddler? When does an infant become an adolescent, a teenager an adult? When does one pass from maturity to middle age, from middle age to old age, from old age to Shakespeare s, second childishness...sans teeth, sans eyes, sans taste, sans everything? Like the seasons, we gradually mature (or decline) from one stage of life to the next, just a s- low bumpy drag or slide. But, while there might be few instants of transformation in nature this does not mean that we cannot distinguish successive states. As the eighteenth-century orator and writer, Edmund Burke, observed, though there is no instant of transition between night and day, darkness and light are on the whole tolerably distinguishable. Nature is in a constant state of transition, but culture demands that order be imposed on the ceaseless flux. And this is where rites of passage, which exist in all cultures past and present, become of vital importance. We need to distinguish one

17 SEPTEMBER 2012 Tel. (02) Fax: (02) Greek visions grow roots in Clare Clare Valley (South Australia) winemakers Jim Barry Wines took a step towards a more sustainable Australian viticultural industry earlier this month, by planting the first cuttings of Greek white wine grape variety Assyrtiko in Australian soil. PAGE 2/20 Alexander the Great exhibition rides into the Australian Museum An exhibition of cultural objects which speak of the history and influence of Alexander the Great is coming to Sydney, and will open at the Australian Museum on November 24. PAGE 19/37 PAGE 20/38 countries. Full story, page 7/25 Coriva Beach in Ierapetra PAGES 10/28-11/29 The Greek Australian VEMA TO BHMA 17/35 Windows to Orthodoxy Cont. from previous page stage of the human life cycle from the next so we impose categories on to nature. Some of the terms we use, such as adolescent, are, in fact, of very recent origin. Even the concept of childhood was, as the historian, Philipe Aries, showed, only invented in modern times. In a sense, adolescence and childhood didn t exist until they were named. In Genesis God showed the animals and birds to Adam (2:19-20) in order that Adam might name them. By naming them, Adam, in a manner of speaking, brought the creatures into being. Of course they existed as things-in-themselves (noumena) before they were named, but as Adam called out the names he simultaneously formed the creatures into distinctive identifiable perceptual groups (phenomena). As the great philosopher, Immanuel Kant, argued, it is phenomena of which we can have knowledge, not noumena. So Adam recognised the phenomenal distinctiveness of certain creatures and called them lions (or rather whatever the equivalent is in Adamese). Other creatures he called tigers, wombats, doves or fleas. From the human perspective, the naming equated with the creation of cosmos, humanity s synergistic role in God s creative activity. The Orthodox theological tradition, however, does not conclude that Adam s naming was arbitrary or that to be is nothing more than to be perceived, Bishop Berkeley s esse est percipi. Adam s naming was not arbitrary invention but rather spiritual recognition, within the limits of creaturely capacity, of something of the essence or logoi of the creatures; that which makes a thing what it is and not another thing (what Aristotle called the formal cause): A lion is a lion (and not a tiger); a rose is a rose (and not a violet). The logoi of all things in creation inhere in the Logos, which is Christ, through whom all things are created. Well, I have probably waded too far towards the deep end of the pool given my lamentable prowess at theological swimming. So back to terra firma. of passage. During the liminal phase, the candidates are taught the secrets and ways of adulthood. In primal cultures, in particular, the actual initiation often involves painful ordeals or procedures such as tattooing or circumcision. (Cognitive dissonance theorists hold that the greater the hardship and pain endured the more highly one tends to value the outcome.) The candidate dies to childhood and emerges into adulthood and acceptance into the brotherhood or sorority of their elders. In many ways my initiation perfectly exemplifies the nature of rites of passage. For a start, the time of the initiation was highly significant, being determined by both biological and cultural structures. First, thirteen is (or rather was) the normal age of puberty. Second, the initiation marked a very major transition within the particular English educational system to which I was subjected: kindergarten (usually 5-8), prep school (8-13), public (confusingly = private) school (13 onwards), and then for some on to university. Usually, as in my case, for the prep and public school phases one boarded. Building on these structures, my initiation effected the transition from one phase of my life to a new, and which for me was an intoxicating liberation from literal incarceration within the bounds of my hated prep school. During those first weeks I was instructed in the secrets of the Junior Prep Room. Then came the ritual death of the prep school boy and rebirth as a public school boy and acceptance as a member of the fraternity. Very important in this ritual process, as in other rites of passage, was that we new boys, whatever the status we had achieved in our respective prep schools, the esteemed Head Boy or one of the disaffected outsiders (me), were all reduced to the same level and subjected to the same initiatory indignities. Our speedometers were all set back to zero and a new race for status began. Rites of Passage and the Church al name. There are prayers in my edition of the Euchologion (Priest s Service Book) which a priest might say at the birth, but they are primarily for the welfare of the mother and there is no mention of the child by name, only brief reference to mother and child. The rite of passage from Eleni s Baby to Demetrios (or whatever) occurs, if the correct procedure is followed, on the eighth day after birth when, in recall of Our Lord s Circumcision, the child is given a Christian name. From now on all sacraments of the church will be administered to Demetrios by name. On the fortieth day a second rite of passage takes place when mother and child are brought to the church for the first time since the birth. Prayers are said readmitting the mother to Holy Communion and the child is taken into the arms of the priest and presented before God in recall of the infant Christ s presentation in the Temple on the fortieth day. In addition to the mother s loving care, the baby is placed under the protective care of the Church, the spiritual mother of us all. The child is led onto the first step of the ladder of divine ascent and the priest prays that in the fullness of time he or she might receive Baptism. The supreme Orthodox rite of passage, what St John Chrysostom called the holy and awesome Rites of Initiation, comprises Baptism, Chrismation and first Communion. In Baptism, the individual appropriates the Paschal Mystery of Our Lord, sacramentally dying with Christ, being buried with Him in the waters and raised up with Him; a change of state from that of fallen humanity to that of a new creation in Christ. But this is a rite which can be administered at any age. Even a cursory glance at the baptismal service reveals that it is intended for adults not infants; although there can be no question as to the legality of infant baptism. Immediately prior to baptism, an infant is made a catechumen (= learner) despite the fact that no period of instruction and preparation for initiation, the catechumenate (which in early times normally lasted at least three years), follows. Further, a sponsor has to answer as a proxy for the infant. To think of Christian Initiation as a rite of passage proper to infancy is clearly wrong. (Readers interested in such issues may care to glance at Should we Restore the Ancient Catechumenate? in the forthcoming selection of my Vema articles, Windows to Orthodoxy, ATF & St Andrew s Orthodox Press.) A major rite of passage for most Orthodox is, of course, Holy Matrimony. That great mystery which takes two individuals, one male and one female (same sex marriage could never be marriage in any sense from a Christian point of view) and unites them into one flesh. This is a rite to which I hope to return in the future (but in the meantime see the brief discussion in my article in the September edition of the Vema). The final rite of passage is that from this fallen world into eternity through the limen of death and dying. The Church of course offers the Mysteries to the dying and has forms of prayer for the Visitation of the Sick and at passing away. After the funeral the Church continues to pray for the faithful departed in the Liturgy and by means of the Memorial Service. And the deceased likewise pray for the living. * Guy Freeland is an Honorary Lecturer at St Andrew s Greek Orthodox Theological College, Sydney. Rites of passage, then, take us from a prior to a subsequent state. Between old and new states there is a sort of No Man s Land that anthropologists call a limen (= threshold) in which one is neither the one thing nor the other. On the level of meaning, one is reduced to the status of non-being as one awaits re-naming. Crossing the limen the earlier state is obliterated and one s preparedness for the new is established. The anthropologists consider initiation rites which effect the passage from boy to man or girl to woman as the paradigm of rites The Church prescribes rites which effect our passage from one stage or state to another, in a sense creating the new. Each of these rites deserves its own article. Here I can only briefly touch on facets of rites most or all Orthodox undergo. Others, such as Monastic Tonsure and the various degrees of Holy Orders, I can do no more than mention. One s birth itself, interestingly, is ritually unmarked. It is a natural process in which the new-born child is just Eleni s baby, or whatever, and has (at least from the Church s perspective) received no person- Northern Drama This Macedonian district boasts stunning forestland and rare natural habitats. THE GREEK AUSTRALIAN VEMA The oldest circulating Greek newspaper outside Greece WINDOWS TO ORTHODOXY On His Head Were Many Crowns PAGES 16/34-17/35 GREEK BEACHES AMONG THE BEST OF COASTAL & MARINE UNION! GOLD AWARDS A Gold Medal was awarded to Ierapetra, Samothrace and Allonisos, for their outstanding beaches, by the Quality Coast Association. These three Greek destinations stood out in the top 20 among 1000 popular places in Europe. Ierapetra came 2nd, Samothraki 7th and Alonnisos 17th. The ceremony of EUCC took place in Torres Verdas in Portugal. The panel of critics evaluated 1000 international tourist destinations from Finland to the Mediterranean including all tourist The Holy Monastery of Saint George and Panagia of Yellow Rock The Greek Australian VEMA The oldest circulating Greek newspaper outside Greece Tel (02) Fax (02)

18 18/36 TO BHMA The Greek Australian VEMA By Dr Imogen Coward* Arts, Food & Wine Editor: Imogen Coward The Art of Learning Music: part 3 It s Good to be Heard Écoutez! Arts Review The Complete Costume History from Ancient times to the 19 th century by Auguste Racinet. 2 volumes, (published by Taschen) Racinet lived from and trained as a lithographer, specialising in polychromy. He published his history at a time of European colonisation; a time when Europeans were becoming increasingly aware of exotic and foreign cultures, especially though the various World Exhibitions. The first volume of this 2-volume hardback edition, complete with slip-case, contains only prints. These are of varying quality, with the line drawn plates revealing far more detail than the colour-plates. As well as clothing, there are detailed illustrations of jewellery, footwear, hairstyles and hats, as well as drawings of architectural features and furniture. The second volume, in English, German and French, is an abridged version of Racinet s original commentary. It contains information on each of the plates in Volume 1 and reveals many of the biases and prejudices of late 19th century European imperialists. Of interest to costume and clothing designers, this set sells for $85.00 at the bookshop of the Art Gallery of New South Wales, making it a real bargain at this price. A.C. In the last article, I explored the concept of practice. One aspect, which I touched on, was the importance of having goals of an appropriate size to give our practice meaning and focus. Large goals though, have an equally important role to play in learning music. They often provide the impetus to start learning to make music, and the ongoing motivation to keep going until we either achieve our initial objective, or discover better and bigger ones to be tackled. Sometimes, our large goals are very much solitary where our music making is for our own pleasure alone. More often than not, though, music making is inspired by an overriding goal that is not solitary, but rather a communal event or activity such as singing with the choir in church, joining a musical society, performing to an audience, or perhaps forming a new group of like-minded music-makers of family or friends; in short, sharing and making music with others. When I started writing this article, I initially gave it the sub-title performing but, after some reflection, I decided to alter it. This instalment in the series is not about performing per se but rather it is about the vital and enjoyable step, in the art of learning music, of being able to share the music we make. Certainly performing is a part of this, but sharing music is a more expansive and inclusive concept which can cover music making in every sphere, whether it is in the form of praise we offer to God, a lullaby to sooth an unsettled child, a school talent show for family and friends, or a gig or recital in front of a paying audience. The idea of making music in public can be terrifying and destructive, even for highly trained musicians (the regular exposés on medical treatment for stress amongst professional musicians are just one indication of this). However, like mastering how to play an instrument, the ability to make music in public and enjoy doing so is a skill which can be learnt and improved upon through experience. Just as listening to music helps prime us to learn musical skills, so too does watching people perform help us learn how to perform. Similarly, being in an environment where making music in public is normal and enjoyable, helps us develop this very skill. In terms of formal music concerts, a vivid example of this is where from a very young age Suzuki Method students watch and participate in public music making events such as concerts and workshops. As a result, making music in front of a supportive audience is simply normal and associated with having fun and playing with friends. This is not to say that there is no nervous excitement before a performance, but rather nerves become inconsequential since making music in public (even performing solo in front of several hundred people) is typically fun, sometimes thrilling, and rewarding. For everyone, a vital part of sharing and making music with others, and enjoying doing so is finding an environment that nurtures this capacity. To a large extent whether we simply make music in public without fuss, or anticipate it with thrill or trepidation depends on the context. For example, although many people would dislike being put on the spot and asked to perform to their family or friends, I doubt that many people would give a second thought to singing Christos Anesti with great gusto each Easter. Firstly at Easter it is not the music which is foremost in people s minds, secondly, everyone is joining in together so there is no-one to act as critic, and thirdly, making music in this way is simply something we do. Similar examples can be found in many social, communal music-making activities such as singing Happy Birthday, or Christmas Carols. Unfortunately though, when it comes to performing (rather than simply participating in public music making), in Australia our earliest opportunities are likely to come in the form of competitive events such as school talent quests and eisteddfods. On the one hand, many a child has been spurred on by the public recognition of performing at a school concert, and developed a taste for public music making. On the other hand, although these are important and ready opportunities, it is not automatic that participating in them will contribute positively to a love of making music in public. Indeed, as anyone who has observed or performed in eisteddfods knows, they can be amongst the most lonely performing environments around. Alongside these there are many other opportunities for making and sharing music in public which are less competitive in nature. Joining the choir at church, becoming a member of a local amateur group or musical society, having a music evening with friends and family are fun and inspiring ways to find new and more challenging outlets for our music making. Watching and participating in this type of inclusive music making is not only a familiar and comfortable basis for making music in public, but can form the groundwork for more fully enjoying performing, whether we are amateur or professional music makers. References * Imogen Coward holds a PhD in musicology (UNE) is a musician, and accredited music teacher Food & Wine Comfort food, but not as you might expect It s interesting to note that the biodynamic movement has chosen the Ancient Greek goddess, Demeter, to indicate foods - especially grains, flour and bread - grown in accordance with the philosophical ideas of Rudolph Steiner. Wheat - in the form of koliva - as all Greek Orthodox are aware, is a potent symbol of God s promise of eternal life. Eggs, too, whether dyed red or multi-coloured, at Easter time are also regular reminders of the Resurrection. A wonderful tradition a- mongst Russian Orthodox is the eating of sweet boiled rice, with pine nuts and sultanas, by mourners at a cemetery after a coffin is lowered and the final farewells and prayers have been offered. Along with the symbolism of the actual grains, or eggs, themselves, is the communal act of eating together, to comfort one another and to remind ourselves of the Church s teachings.

19 The Greek Australian VEMA TO BHMA 19/37 Paving way for Elliniko sell-off The site of the capital s former international airport at Elliniko in southern Athens is being prepared for privatization as the premises of various state organizations and services, ranging from a police dog training unit to a detention facility for undocumented immigrants, are being relocated from the area. The police dog training unit and a depot of the force s motorcycle-riding Dias unit have already been moved from the site while the transfer of the migrant reception facility and a police bomb disposal unit are said to be imminent. Plans to move a bus depot and a National Meteorological Service (EMY) laboratory are expected to be less than straightforward as alternative locations have yet to be identified and the transport of EMY s fragile equipment is expected to be costly. Meanwhile, authorities are to start demolishing several old buildings on the site, most of which have been deemed unsafe due to structural problems. PLEASE NOTE: WE GIVE YOU THE ULTIMATE GUARANTEE FIRST WE KILL THEM, THEN YOU PAY Applies to Shops, Offices & Factories We also treat houses and units NEW - SAFE - EFFECTIVE METHODS (02) (02) Mob Fax. (02) Lic. no Niarchos Foundation cultural complex to get under way in Palaio Faliro An artist s impression of what the opera house will look like An ambitious private initiative to build a new national library and opera house on the site of a former horse-racing track in Palaio Faliro, southern Athens, is to get under way this month after the Stavros Niarchos Foundation (SNF), which is funding the 566-million-euro project, announced on Thursday that construction consortium GEK Terna-Impregilo was handling the job. According to Theodoros Maravelias, a spokesman for the SNF, much of the preparatory work of clearing the area has been completed and an archaeological excavation has gotten under way. A section of the cemetery of ancient Faliro has been found, he said. The deadline for the construction of the complex is December Meanwhile the foundation has started training the staff for the library, according to Giorgos Agouridis, the head of the SNF s cultural center who suggested that the benefactor would continue to supply funding. Even after delivering the project to the state, the foundation will not abandon it, he said. The Greek Australian VEMA Tel: (02) Fax: (02) vema@bigpond.net.au

20 20/38 TO BHMA The Greek Australian VEMA Sfakia Living on the edge Travel Crete s most rugged district has shed its wild image but remains as authentic as ever BY H. ARGYROPOULOS The district of Sfakia, in the southeastern corner of Crete s Hania prefecture, lies in rugged and somewhat inhospitable terrain in the Lefka Ori mountain range. However the landscape is at the same time quite spectacular, especially the western part, which, dotted with picturesque villages and criss-crossed by trails, is a popular destination for nature lovers. Indeed, many say Sfakia is a completely different experience from the rest of Greece s largest island. The inhospitableness was certainly felt by the island s Venetian and Ottoman rulers in past centuries, who encountered the fiercest revolts here. The name of the district is rooted in the ancient Greek word sfax which means chasm - with a total of 14 gorges carving the landscape. Until just a few years ago, the narrow, winding road alongside the gorge south from Vryses, 33 kilometers southeast of Hania, was difficult - even dangerous. Now, a new road with three tunnels has made access much easier - in the shadow of the rugged mountain sides, still the home of countless wild goats and colored green by short holm oaks and tall cypress trees. Stop at the end of the third tunnel and gaze at the Libyan Sea, with its enchanting hues of blue and the island of Gavdos barely visible on the horizon. At the end of the road south is the village of Hora Sfakion, a seaside summer hub. Leave the car at Hora and take a taxi west. Destination Anopoli, Aradena and Ai-Giannis, on the craggy slopes - another winding new road, but narrow and hairraising all the same, with birds of prey flying overhead. Anopoli is a lively settlement of 250 people, the largest in the area, in the midst of olive groves and animal pens. In the square stands the statue,of Daskalogiannis, the wealthy leader of the 1770 revolt against the Ottomans. Outside the kafenio that serves as much coffee as raki - the local spirit - imposing shepherds in traditional attire, grayhaired, blueeyed and blackshirted, carry binoculars on the chests and more rarely a gun on the belt. Pride and hospitality take center stage here: You are unlikely to pay for the raki if you strike up a conversation (but remember, mores tend to be conservative). Three kilometers up the road is another breathtaking chasm, the Aradena gorge. With a depth of 150 m, it provides the highest bungee-jump in Greece (only in summer) from the iron bridge where the wooden boards creak when trucks and buses cross. Aradena is a veritable architectural museum: deserted old houses with archways among chestnut, mullberry and prickly pear trees. The answer to the question of where the people have gone lies in the two church cemeteries, occupied by the graves of the Koukouvitakis and Tsontos families respectively. The village emptied in the 1950s because of a blood feud that started over a sheep bell, according to the few remaining locals. Ai-Giannis, with just 15 permanent residents, is 6 kilometers on at an elevation of 800 m and fenced all around. There are 4,000 sheep and goats grazing in these parts, a local says. If we left them to roam freely around the village there would be nothing left. Before the bridge was built 23 years ago, the journey to Anopoli took two hours by mule. A similar trail to the coast, starting at an old olive tree at the entrance to the village, was used by locals in the old days to collect salt. Now it is a popular trekking route, which joins European Walking Trail E4 on the coast. AthensPlus Where to stay Alonia (Ai-Giannis, ), discounts for groups, mountain refugestyle, traditional two- and threebed rooms - two with common bathroom and three with individual ones. Lefkoritis ( ), in Askyfou, with 13 apartments - at 60 and 110 euros - the larger ones with a fireplace, horse-riding facilities available. In Anopoli, Giorgos Orfanoudakis ( ) and Evanthia Kopasaki ( ) rent out rooms. In Frangocastello, 12 km from Hora Sfakion, you will find the warm Aeolos Studios ( ). Getting there Area phone code: There are several flights a day from Athens to Hania with Olympic Air ( ), Aegean Airlines ( ) and Athens Airways ( ). ANEK ( ) ferries sail from Piraeus daily at 9 p.m., with arrival at Hania early the next morning; local buses leave from outside the food market (93306). Car rentals: Avis (505-10), Budget (92778), Europrent (40810). Tourist Information Office, just off 1866 Square (36155). From Hania, take the road to Rethymno and turn south at Vryses. Hora Sfakion is 40 km on. Where to eat Sfakia has abundant vegetable, meat and dairy products. Platanos, in Anopoli, serves good traditional cuisine. Lentaris, in Askyfou, is one of the best options, with all kinds of tasty local dishes, smoked ham, cheeses and raki. Lefkoritis, in the hotel of the same name, also has good fare. In Hora Sfakion, Nikos has excellent Cretan cuisine, including traditional local pies, snails and rabbit cooked in wine. In Anopoli, go to Costas Glymenakis. The bakeries of Karkanis and Orfanoudakis at Askyfou have very good Cretan rusks. What to do An ideal place for trekking. Buy Anavasi s Lefka Ori-Sfakia map ( , or contact the Hania Mountaineering Club at ( The gorges of Aradena, Ibriotiko, Asfendiano and Kallikratiano are among the easiest to negotiate and are accessible throughout the year. In good weather and with a suitable car drive high up the difficult dirt roads of Lefka Ori to see lunar landscapes. In summer bungeejump at radena ( at weekends. What to see In Aradena, the 14th-century Church of Archangel Michael (Astratigos). The War Museum at Askyfou - with all kinds of weapons and military equipment, some as old as East from Hora Sfakion is Frangocastello, the Venetian fort associated with the legend of the Drosoulites, a procession of human-like shadows who appear before dawn on certain days at the end of May each year. The apparition has been explained as a natural phenomenon akin to rainbows, but according to local legend the visions are the ghosts of fighters who died in a battle against the Turks in 1828.