Racial Communities in the ancient Hellenic Societies

21/10/2016 18:06

Racial Communities in the ancient Hellenic Societies

It is really sad when history gets distorted and narrated according to the political needs and requirements. In the year 2014, Greece considers the concept of Race to be an anachronistic element, or rather, a factor “responsible for crimes against humanity” (!). In what way could the Natural Laws and, in particular, the national identity, threaten peace and the human rights, is an issue that the new modulators of our political and social life have been called to answer.

 

The concept of Race held a prominent role in the perceptions of the ancient Greeks, precisely because it was the mainstay of the political organization of the society. The significance of Race, the common origin of the Greeks, determined, interpreted and justified almost every political, economic and social aspect of the society. In short, the ancient society in general, and Athens in particular, was very “xenophobic” according to the modernist characterizations employed by the new political agenda. A fact that constitutes the most blatant proof of the dynamic the new order has developed. Values, Ethics and Attitudes, taken for granted for thousands of years, are now abused and concealed. The historical evidence, based on extracts from the ancient Greek literature as well as the archaeological research, is countless, nevertheless, we will use only part of this historical data, which is, however, more than enough to give us a picture of the Ancient Greek society.

 

Initially, we should refer to the political identity of those cities that is historically proven beyond doubt that they followed a racial policy. Sparta, this notorious Doric state, was inspired by an ethnic - racial perception, where the person becomes one with the whole and subdues the “I” to the Community interest. This Community was composed of people who shared blood ties, and the members were known as “Homoioi” (Peers, Equals). Sparta was the most organized racial state, with laws that defended racial homogeneity. Foreigners were forbidden to settle in the city of Sparta, with a few minor exceptions, and the policy of “xenelasia” (expulsion of foreigners) was making sure of that. This policy of Sparta is more or less known, therefore we should focus on the correspondent, but quite different, politics of ancient Athens.

 

The degree of state intervention to ensure racial homogeneity ranged according to the historical background of each city - state. It is known that even though the ancient Greeks were bound by very powerful national links, they were politically divided and thus, we cannot speak of a single state, at least not until 337 B.C. (although the Athenian League of 477 B.C. can be considered a political formation), when Philip went through with the brilliant achievement of the political union of the Greeks. Nevertheless, we can definitely speak about the common racial conception of the Greek city-states, focusing first on the local context of each one and then on the sum of these, which makes up the whole of the Greek consciousness. The need to defend their identity permeated almost all the political communities of the Greeks. So, whether we are analyzing the “xenelasia” of the Doric state, or the Athenian “Racial social politics”, we are, in fact, talking about institutions that concentrated on the same goal through different means: to ensure homogeneity by excluding all “alien” perceptions. In the later years, Athens, due to the fact that it was the spiritual center of all the world, where philosophers and scientists gathered, superseded the importance of the protection of homogeneity. This was mainly because during the Hellenistic period several theories against tradition appeared creating a spiritual - philosophical confusion that covered the corresponding “xenelasia” of Athens, which existed during the classical era. This fact distorted the image and form of the political and social life of ancient Athens, which was much more “xenophobic” than what is presented today.

 

The Greek worldview about the need to preserve the Greek Blood appeared intensely during the era of the Greek colonization, between the 8th- 6th century BC. The settlers avoided racial mixture with the populations they encountered, and thereby preserved their biological identity, and hence the idea of ​​Hellenism. Despite being divided due to historical circumstances, the Greek colonists realized during the colonization era that difference is the element that ensures the charming diversity of the human history: Their diversity. The bio-psychological traits are the elements that make up identity, and this was given the utmost importance out of all the prerequisites for the establishment of states around the Mediterranean.

 

Ancient Athens was the greatest cultural, intellectual and artistic center of classical Greece. However, a strict, racial, social perception was eminent and ensured by legislations and institutions, which constituted the “law”. Of course, the quality of the Ionic vibrant life differed from that of the strict Laconic community. Philosophers, sophists, mathematicians and astronomers arrived in Athens, the Cradle of Culture and Art, in order to teach, establish schools and provide their knowledge. However, it is important to point out that Athens did not give them the title of the Athenian citizen, but treated them as “Metics” (foreign resident). These foreign settlers had to pay the “metoikion” (12 drachmas). In short, Athens did not recognize as Athenians the Greeks who came from other city - states, let alone the “barbarians”, i.e. the foreigners. This racial policy was validated in 451 BC, when Pericles took the initiative to pass a law, according to which political rights were given only to the Athenians whose both parents were of Athenian origin (“citizens on both sides”). As a result, all the financial benefits offered by the State extended only up to the Thetes, the lowest social class of citizens with full political rights. The Metics were involved in the commercial and industrial life of the city, but they did not have the same privileges as the citizens of Athens, and this was taken for granted. Of course, there is not even the slightest mention of citizen rights for people from ally cities or slaves. In short, an indigenous elite enjoyed full rights, in contrast to the guests who participated only as Metics.

 

This article tries a simple approach to the importance our ancestors attached to racial ties. The study of history is the basis of research and progress. The mere recording of the facts and the superficial knowledge is not sufficient to build critical thinking. What is important is the analysis of the cause of the events, and their continuous study and review, as Thucydides had suggested. 

 

George Syros

 

 

 

 

 

 

 

From: xryshaygh.com

It is really sad when history gets distorted and narrated according to the political needs and requirements. In the year 2014, Greece considers the concept of Race to be an anachronistic element, or rather, a factor “responsible for crimes against humanity” (!). In what way could the Natural Laws and, in particular, the national identity, threaten peace and the human rights, is an issue that the new modulators of our political and social life have been called to answer.
The concept of Race held a prominent role in the perceptions of the ancient Greeks, precisely because it was the mainstay of the political organization of the society. The significance of Race, the common origin of the Greeks, determined, interpreted and justified almost every political, economic and social aspect of the society. In short, the ancient society in general, and Athens in particular, was very “xenophobic” according to the modernist characterizations employed by the new political agenda. A fact that constitutes the most blatant proof of the dynamic the new order has developed. Values, Ethics and Attitudes, taken for granted for thousands of years, are now abused and concealed. The historical evidence, based on extracts from the ancient Greek literature as well as the archaeological research, is countless, nevertheless, we will use only part of this historical data, which is, however, more than enough to give us a picture of the Ancient Greek society.
Initially, we should refer to the political identity of those cities that is historically proven beyond doubt that they followed a racial policy. Sparta, this notorious Doric state, was inspired by an ethnic - racial perception, where the person becomes one with the whole and subdues the “I” to the Community interest. This Community was composed of people who shared blood ties, and the members were known as “Homoioi” (Peers, Equals). Sparta was the most organized racial state, with laws that defended racial homogeneity. Foreigners were forbidden to settle in the city of Sparta, with a few minor exceptions, and the policy of “xenelasia” (expulsion of foreigners) was making sure of that. This policy of Sparta is more or less known, therefore we should focus on the correspondent, but quite different, politics of ancient Athens.
The degree of state intervention to ensure racial homogeneity ranged according to the historical background of each city - state. It is known that even though the ancient Greeks were bound by very powerful national links, they were politically divided and thus, we cannot speak of a single state, at least not until 337 B.C. (although the Athenian League of 477 B.C. can be considered a political formation), when Philip went through with the brilliant achievement of the political union of the Greeks. Nevertheless, we can definitely speak about the common racial conception of the Greek city-states, focusing first on the local context of each one and then on the sum of these, which makes up the whole of the Greek consciousness. The need to defend their identity permeated almost all the political communities of the Greeks. So, whether we are analyzing the “xenelasia” of the Doric state, or the Athenian “Racial social politics”, we are, in fact, talking about institutions that concentrated on the same goal through different means: to ensure homogeneity by excluding all “alien” perceptions. In the later years, Athens, due to the fact that it was the spiritual center of all the world, where philosophers and scientists gathered, superseded the importance of the protection of homogeneity. This was mainly because during the Hellenistic period several theories against tradition appeared creating a spiritual - philosophical confusion that covered the corresponding “xenelasia” of Athens, which existed during the classical era. This fact distorted the image and form of the political and social life of ancient Athens, which was much more “xenophobic” than what is presented today.
The Greek worldview about the need to preserve the Greek Blood appeared intensely during the era of the Greek colonization, between the 8th- 6th century BC. The settlers avoided racial mixture with the populations they encountered, and thereby preserved their biological identity, and hence the idea of ​​Hellenism. Despite being divided due to historical circumstances, the Greek colonists realized during the colonization era that difference is the element that ensures the charming diversity of the human history: Their diversity. The bio-psychological traits are the elements that make up identity, and this was given the utmost importance out of all the prerequisites for the establishment of states around the Mediterranean.
Ancient Athens was the greatest cultural, intellectual and artistic center of classical Greece. However, a strict, racial, social perception was eminent and ensured by legislations and institutions, which constituted the “law”. Of course, the quality of the Ionic vibrant life differed from that of the strict Laconic community. Philosophers, sophists, mathematicians and astronomers arrived in Athens, the Cradle of Culture and Art, in order to teach, establish schools and provide their knowledge. However, it is important to point out that Athens did not give them the title of the Athenian citizen, but treated them as “Metics” (foreign resident). These foreign settlers had to pay the “metoikion” (12 drachmas). In short, Athens did not recognize as Athenians the Greeks who came from other city - states, let alone the “barbarians”, i.e. the foreigners. This racial policy was validated in 451 BC, when Pericles took the initiative to pass a law, according to which political rights were given only to the Athenians whose both parents were of Athenian origin (“citizens on both sides”). As a result, all the financial benefits offered by the State extended only up to the Thetes, the lowest social class of citizens with full political rights. The Metics were involved in the commercial and industrial life of the city, but they did not have the same privileges as the citizens of Athens, and this was taken for granted. Of course, there is not even the slightest mention of citizen rights for people from ally cities or slaves. In short, an indigenous elite enjoyed full rights, in contrast to the guests who participated only as Metics.
This article tries a simple approach to the importance our ancestors attached to racial ties. The study of history is the basis of research and progress. The mere recording of the facts and the superficial knowledge is not sufficient to build critical thinking. What is important is the analysis of the cause of the events, and their continuous study and review, as Thucydides had suggested. 
George Syros
Back