How to Fix a Crisis

They’ve documented wildfires, bailout negotiations, and migrant flows—all under someone else’s byline. Now, the Greek journalists behind the world’s images of a country in crisis are reckoning with what’s been left out.

By Vivien Wong and Isabella Dail

In late July, 2023, the Greek journalist Yannis-Orestis Papadimitriou nearly lost his life. That was always a risk: he had been hired again by a group of foreign journalists—Australians, this time—to take them to the last wildfire left burning on the island of Rhodes. It had been Papadimitriou’s idea to follow the fire brigade deep into the forest, then up to the blackened hilltop where the firefighters were stationed, to give the reporters the best chance of catching the flames before they were extinguished. He’d already had one close call that summer, days after the Greek government began a mass evacuation of tens of thousands of people—mostly tourists—from the southeast part of Rhodes. But this second encounter with the wildfires would be different. As Papadimitriou would later recount, “This was far worse.”

It was noon by the time he and the Australians reached the top of the hill. “We were the only reporters there,” Papadimitriou said. Water-dropping planes skimmed low over the valley. The cameraman began to record. The fire was far away; and then it was up close. Five meters from where Papadimitriou was standing, he estimates, though “it might’ve been closer.” What he does know is that one second he’d been staring at a fire a “great distance below,” and the next he and Australians had launched themselves down the side of the hill. “There was nowhere else to go,” he said. 

In total, they fell down about a hundred feet of burned bark and ash. Two years later, Papadimitriou recalled the damage with a slow exhale of cigarette smoke and chuckle of disbelief. “I had a few scratches and my clothes were not in the best shape after that,” he said. But otherwise, he and the other reporters were unhurt. Most importantly, the cameraman had the clip they needed. 

Papadimitriou is one of many local journalists across the globe who are hired as news “fixers” by foreign media outlets to support their on-the-ground reporting. They are the indispensable—if often invisible—counterparts to foreign correspondents. They typically assist with translation and logistics, but they also help outside correspondents find sources, follow breaking news, and navigate cultural and political nuance in unfamiliar territory. 

When the Australian network aired footage of the Rhodes wildfires that Papadimitriou had helped capture, his name wasn’t there. Like many other Greek fixers, he can’t recall the last time he’s been credited by a foreign news outlet for a story he’s reported on as a fixer. 

In 2016 and 2017, the Global Reporting Centre surveyed over 450 journalists across the world about the relationship between fixers and correspondents. The study found that while 60 percent of journalists reported rarely or never naming fixers in their published work, 86 percent of fixers would like the opportunity to receive credit. 

Papadimitriou has accepted this as part of the job, for the most part. He still feels “a bit of bitterness” whenever a story is published, one for which he’s done the bulk of the reporting, without his name in the byline. Though, then again, there are times when the correspondent’s story has “missed the point”—fixers often have little control over how their reporting is used once a story reaches the production stage—when he is relieved not to see his name there. 

Like many journalists, after a piece he’s written gets published, Papadimitriou spends time reading the comments on his story. He obsesses over how his reporting has been received, and whether it’s stirred up any controversy. But he doesn’t have any sort of ritual for the pieces he’s worked on as a fixer. “I don’t see them as my own,” he said. “Even when I’ve contributed most of the reporting.” 

*

In the last fifteen years, foreign correspondents have portrayed Greece as a land of ruinous financial demise, waves of migrant boats, and raging wildfires. Most of these stories, the ones published by the major international news outlets, have relied on the expertise of local Greek journalists, such as Papadimitriou, working as fixers. Yet since fixers are rarely credited in the products of their reporting, it’s easy to miss how these local journalists have shaped international news coverage of Greece in crisis—in all its hyperbole and nuance.

Papadimitriou, who’s worked as a part-time fixer in Greece for almost a decade, first started “fixing” to make ends meet as a journalist. “I started late, actually,” he said. By 2016, there already existed a generation of Greek journalists who had built up the country’s news fixing industry, predicated, in large part, on the 2009 economic collapse. John Psaropoulos, who has been Al Jazeera’s correspondent in southeast Europe since 2012 and covers Mediterranean geopolitics in his Substack Hellenica, was one of the Greek journalists who worked as a fixer during the financial crisis in the early 2010s. “Greece was experiencing huge political and social unrest,” Psaropoulos, who is fifty-six, recalled over the phone in July. “No one was sure if the Greeks would get the austerity measures passed, and therefore pick up their emergency loan, and therefore remain solvent, and therefore protect the euro.” 

At the beginning of the financial crisis, Psaropoulos had considered leaving journalism for good. Athens News, the English-language newspaper where he was editor-in-chief, had gone bankrupt. All around him, major Greek newspapers, hit by budget cuts, were shuttering. 

Even after his job with Athens News had ended, Psaropoulos spent lunch breaks wandering down to Syntagma Square to watch the demonstrations. He was no longer there as a journalist; he just wanted to get the “pulse” of the rallying protesters.

In international headlines, the stories about Greece were pointing to disaster: an unemployment rate over 20 percent, hungry pensioners driven to scavenge street markets for discarded fruit and vegetables, and violent demonstrations in the capital. Foreign correspondents and photographers, “parachuting” into Greece to capture the economy’s collapse, suddenly needed local journalists—fixers—to interpret what was going on. Psaropoulos became one of them. The crisis that had ended one path in journalism for him thus began another. “I came back because of the Greek story,” he said. “It was impossible to ignore.” 

On February 12, 2012, riots erupted on the streets of Athens. It was Sunday, hours before Greece’s broad coalition government would pass a package of unpopular austerity measures—including public-sector job cuts and reduced minimum wage—to secure a second bailout from foreign lenders, including the European Union and International Monetary Fund. More than 80,000 people across Athens had turned out to protest. From their room on the fifth floor of the Athens Plaza hotel, Psaropoulos and his colleagues from Al Jazeera watched these protesters gather in Syntagma Square, just outside the Greek Parliament building where politicians were debating the controversial budget cuts. 

The demonstrations soon turned violent. Some protesters had taken hammers to the steps of the Athens Plaza hotel and hurled the broken marble chunks at riot police, who were responding with tear gas and stun grenades. The hotel was shut down like a fortress. The lobby was empty, save a few receptionists in heavy-duty gas masks. Tear gas seeped through the cracks under the front doors, so much that Psaropoulos wept as he walked through. 

Tim Friend, Al Jazeera’s London-based correspondent who delivered hourly updates on the riots from the hotel balcony, remembers working with Psaropoulos during the riots. The two of them met over coffee every morning to discuss the latest developments in Athens, which Psaropoulos translated for him from the Greek newspapers. As a foreign correspondent, “you get off the plane and you hit the ground running,” Friend said. “You’re not an expert—I wasn’t a financial expert—you’re a general reporter. And you know in a couple of hours you’re going to be in front of a camera.” 

Reporters—many of them foreign correspondents like Friend who’d come straight from the tarmac—had booked almost every room of the Athens Plaza. After fifteen years as a journalist in Greece, Psaropoulos recognized almost none. But the hotel room that he and his Al Jazeera colleagues had transformed into a live broadcast point was filled with them. They wanted to know what was going on. They had heard Psaropoulos was the journalist who spoke Greek. 

During the riots, Psaropoulos locked himself in the bathroom of his hotel room to write a script for Al Jazeera’s broadcast that day without interruption. But between shifts, he emerged to transcribe parliamentary debates, translate the television feed, and explain the slogans being shouted by protesters in Syntagma Square for the correspondents who knew no Greek.

Though journalists were flocking to the sites of violent protests and burning buildings, Psaropoulos believed that the real news was occurring inside Parliament. “It was easy for people to report—and they did—that the people of Greece were spontaneously erupting in protest because they were so deeply unhappy with what’s going on,” he recalled. “They were, but the street protests were also the result of party political organizing.” The protesters’ slogans, he explained to journalists, had been written in center-left and left party headquarters; what was happening was organized.

“He knew the background, he knew the story,” Friend recalled of Psaropoulos. “Not that I ever thought fixer was a subordinate role—it isn’t, in my mind. But he’s a great writer and a great journalist in his own right. I once said to him, ‘Why do you need me?’ He could do it all.”

*

Sociologist Noah Arjomand, in his book “Fixing Stories: Local Newsmaking and International Media in Turkey and Syria,” published in 2022 by Cambridge University Press, describes fixers as consummate “information brokers.” In a recent interview with Arjomand, he elaborated, “Fixers are producing what will become the news about the world that shapes everybody’s perceptions of what’s going on.”

In April, 2024, prior to parliamentary elections across the E.U., Sue Reid, Special Investigations Editor for the British center-right tabloid newspaper The Daily Mail, traveled to Greece for two days to cover Europe’s new far-right. Far-right nationalist movements in countries like Spain, she believed, could be traced back to Greece—where, as she explained in a recent call in July, “the extremes have harnessed themselves to migration.”

In 2015, the number of migrants and refugees entering the E.U. spiked, the majority of whom landed in Greece. Proximity to Turkey, a major transit point for those fleeing conflict and persecution in the Middle East, made Greece the main entrance to Europe. Anti-immigrant, ultranationalist sentiments once platformed by former far-right political party and convicted criminal organization Golden Dawn found fertile ground in the unfolding migration crisis. The 2023 election of three new far-right parties—Spartans, Greek Solution, and Victory—seemed to signal a lasting political shift in Greece, one that could be extrapolated to the rest of Europe. 

Tony Rigopoulos, then working as editor-in-chief of the left-wing Greek newspaper Documento, became Reid’s fixer. For two days of fixing, he was paid 700 euros—almost three times his weekly salary from Documento. “I was very happy with the money,” Rigopoulos, who is thirty-five, recalled a year later. “But I’m not sure if I would do that story again.” 

Reid told him she wanted to talk to far-right Greek parliamentarians. Rigopoulos gave her a list; he set up the meetings. In one interview, a member of Greek Solution spoke against recent waves of migration. It sounded a lot like Golden Dawn. Rigopoulos, who is part-Jordanian, remembered feeling uncomfortable by the comments. “When I heard the guy speaking about being ‘completely Greek’ and having the ‘culture’ being blended in with other cultures—and how bad that is—it was kind of pinching me in a very soft spot,” he said. But he translated word for word. “He was completely efficient and non-political as a fixer,” remembers Reid. “He did his job properly.” 

Still, Rigopoulos worried about what might happen if the piece lacked the perspectives of local Greeks. While Reid wrote in her hotel, Rigopoulos took her photographer to a general strike in Syntagma Square to gather protesters’ opinions about Greece’s far-right. 

None of those quotes would appear in Reid’s story. The article turned out to be much less critical of the far-right Greek parliamentarians than Rigopoulos had expected. Initially, he’d hoped Reid might credit him somewhere. “But when I started reading, I thought, ‘Thank God she didn’t,’” he said. “It wasn’t really a representation about what the far right is in Greece.”

Some international media outlets operate on what Arjomand calls an “extractive model,” where foreign correspondents come with a pre-fixed story based on stereotypes or the views of the outlet’s audience. In these situations, the fixer is there “just to fill in the blanks,” Arjomand said. Rigopoulos has learned to sense when this is the case. It’s a specific attitude some foreign correspondents carry, “a feeling of ‘I’m the journalist, you’re just translating or driving me or doing those things for me,’” he explained. “They don’t consider you their colleague.” 

Perhaps the most striking finding from the Global Reporting Centre’s study was the disconnect between the way fixers and foreign journalists experience their collaboration. Nearly 80 percent of fixers said they’d challenged the editorial focus of a piece, compared to less than half of journalists who said they’d been questioned or challenged by a fixer. Tellingly, the report states that many of the journalists interviewed in the study “bristled” at the idea of relying on fixers for editorial guidance; many considered it “inappropriate” to be corrected by a fixer about the content of a piece, since the fixer would be “crossing over into the professional role of a journalist.”

Through each step of on-the-ground reporting, fixers like Rigopoulos help shape the stories that, in turn, define Greece’s political landscape to an international audience. Even so, the narrative often comes out different from the way they’d like it to. “You have no control when you’re working as a fixer,” Rigopoulos said. “You follow the angle of the journalist.” 

*

The circle of Athens-based fixers is small and tight-knit. Many of these journalists have worked with the same international news outlets, if not the same correspondents. Others, like Papadimitriou and thirty-nine-year-old Valentini Anagnostopoulou, encounter each other on the reporting trail. Since they met five years ago—while reporting on the trial of an English footballer on the island of Syros as correspondents—the two fixers have overlapped on a few more assignments, including Rhodes wildfires in 2023. 

That summer, Anagnostopoulou remembers receiving a text from Papadimitriou shortly after his run-in with the wildfires, warning her to stay away from the part of the island where he’d nearly died. But after the last wildfires on Rhodes had been extinguished, Anagnostopoulou was approached by Dutch reporter Bram Vermeulen, with whom she’d previously collaborated, about a documentary he wanted to direct about that summer; it would be titled “Everybody Goes to Rhodos.” Vermeulen hoped to make the island of Rhodes an entry point to a tension at the heart of Greece’s economy: tourism, an industry that accounts for a third of Greece’s G.D.P., puts extreme pressure on its natural resources and local communities, thereby exacerbating the effects of climate change. 

By the summer of 2024, the rebound of hotels, tavernas, and beach bars on Rhodes—all with the purpose of welcoming more tourists (a record-breaking 3.5 million between January and September 2024, compared to the island’s 125,000 inhabitants)—was staggering. There was little on the island to suggest the scale of devastation that had taken place there the previous year. “The Greek government did everything it could to forget the fires quickly,” Vermeulen says in the documentary, noting, upon entering a bustling hotel that had burned to the ground only a year before, “The lobby smelled like fresh paint. It was like nothing had happened.” 

Anagnostopoulou’s work began before Vermeulen’s arrival: contact out-of-work fishermen, obtain permission to film at luxury resorts, and set up interviews with a local firefighter (who would become the documentary’s central character). In one scene from “Everybody Goes to Rhodos,” Vermeulen asks the firefighter about the sustainability of the tourism industry. Explaining that the islands simply can’t handle the number of tourists coming every summer, the firefighter says, “Many hotels already have problems with water. Imagine how difficult it was for us to find water to extinguish the fires last year.” But he grins when Vermeulen suggests the possibility of capping tourist numbers. “No,” he says. “That would mean a revolution here. Because they live from this.” 

The interview lasts just a few minutes; in the next scene, Vermeulen is seen entering the lobby of the rebuilt Rhodes hotel. But during filming, the firefighter’s candidness about the limited resources available to cope with overtourism had triggered the fire service’s press office in Athens. Anagnostopoulou, the only Greek-speaking member of production, became the de facto go-between for the firefighter and his superiors.  

While continuing to film the documentary on Rhodes, Anagnostopoulou began receiving private messages from the firefighter, explaining that he was under pressure from his superiors to stop talking to the reporters. Vermeulen didn’t seem bothered by the firefighter’s situation. His priority, Anagnostopoulou knew, was to “get as much as possible from the outspoken source, at any cost.” Anagnostopoulou’s goal was the same—to get the story—but she remembers simultaneously feeling an “obligation” to protect the firefighter and “not screw him up.” 

In “Fixing Stories,” Arjomand describes the intermediary role of fixers, who, as part of their job, must learn to move easily “between reporters and sources, between worlds with different cultural and political norms.” Fixers’ “in-betweenness,” the very quality that renders them invaluable as journalists, simultaneously makes them more vulnerable to pressure from both sides. 

Years of fixing, Anagnostopoulou believes, have made her a shrewd negotiator. Any hiccup during reporting—whether a negative exchange with a government official or an accusation of unethical behavior—carries consequences far more serious for the fixer than for the foreign correspondent. A correspondent’s faux pas can cost Anagnostopoulou relationships she’s built over her entire career. Unlike the correspondent, who can head home after the assignment is over, she said, “I will have to keep working in the same country with the same contacts, the same sources, the same authorities.” 

*

In “The Problem with ‘Fixers,’” published by the Columbia Journalism Review, India-based journalist Priyanka Borpujari offers a compelling diagnosis of a power dynamic at the heart of many fixer-correspondent relationships. “The difference between a correspondent and a ‘fixer’ is not one of experience or qualification, but of geography,” she writes. “Local journalists hired as fixers by foreign journalists are often established reporters and can offer in-country expertise in the form of helpful contacts and language skills.” What they lack, compared to their foreign counterparts at The New York Times, for example, “is the big-name cachet that in the end only money can afford.”

To be fair, every fixer-correspondent relationship is different, and many foreign correspondents are aware of the power dynamic embedded into their interactions with fixers. The “respectful ones,” Papadimitriou said, “understand that the reason you’re now working as a fixer is because they’re coming from a stronger economy and you’re living in a weaker one.” That’s what turned him from a journalist into a fixer. “It’s purely money,” he said. “That’s it.”

If financial incentive is what persuades many Greek journalists into the fixing profession, there are other reasons fixers decide to stay. Anagnostopoulou, who has transitioned to working full-time as a fixer with international news outlets, finds greater freedom in the stories she’s able to cover when reporting for a foreign newspaper than when reporting for Greek media. For one, “Everybody Goes to Rhodos” would never be produced by a major Greek broadcaster, she believes; the country’s dependency on tourism is too sensitive a subject. Any local journalist who scrutinizes the impact of mass tourism openly in the Greek press runs the risk of being cast as a “traitor.” 

In this regard, Anagnostopoulou counts herself lucky: receiving credit for her work on a controversial piece of journalism—as she did for “Everybody Goes to Rhodos”—doesn’t present an ethical dilemma. “I will still get jobs,” she said. “I don’t work in a big mainstream newspaper that can get orders from a government and tell them, ‘fire that person’ or ‘demote her.’” For many part-time fixers, including Papadimitriou and Rigopoulos, who work simultaneously for Greek and international news outlets, that assurance runs thin.

In 2025, Greece ranked worst among countries in the E.U. for press freedom, according to a report by Reporters Without Borders, for the fourth year in a row. For Anagnostopoulou and fixers like her, working with a foreign correspondent can provide a platform to tell the Greek stories that they can’t tell in Greece. “Everybody Goes to Rhodos,” with its angle against mass tourism, “would have been impossible for me to do without foreign media,” she said.

Fixers have many reasons for staying in the profession—reasons, still, not altogether dissociable from the geography that delineates fixers as fixers in the first place. 

*

In recent years, Yannis-Orestis Papadimitriou has noticed fewer and fewer cameras in what were once hotspots for foreign journalists: Syntagma Square, the Moria refugee camp, Rhodes’ blackened hills. Papadimitriou offered his own explanation: “Interest has waned,” he said, “because they couldn’t get these sensational images of wild demonstrations with things burning, tear gas.”

Papadimitriou has a term for the genre of news that international media has often looked to Greece to supply: ‘crisis porn,’ a steady diet of “wild demonstrations” and “pictures of poverty” that feeds a global appetite for spectacle. “And now, crises are still happening in Greece,” he said. “But they’re not as loud.” The challenge for Papadimitriou and his colleagues remains: How do Greek journalists train foreign cameras on the places—courtrooms, union headquarters, municipal offices—where the real news, the churn of political change, is taking place? 

On February 12, 2012, a few hours before his first television script for Al Jazeera—an analysis of the protests that day—would go live, John Psaropoulos remembers asking himself the same question. The answer, a decade and some change later, has only grown more complex for Greek fixers.

Since most foreign media have moved elsewhere, so has their money. “When Greece stopped being a very hot topic,” Rigopoulos said, “we started losing jobs as fixers.” Those who still find work face the disquieting irony that steady employment depends on a country falling apart.

But the lull is only temporary—at least, that’s what Psaropoulos believes. “You know, will Greece generate stories? It will,” he said. “Greece, compared to any other country of similar size, punches way above its weight in terms of news headlines. So if you’re patient, eventually you will get another major story.” ♦

Valentini Anagnostopoulou contributed reporting.

Where Are All The People Now?


It was late in the Summer of 2023, and the Greek island of Paros was rejoicing: it wasn’t just the summer festivities that had residents jubilant. On the sandy beaches of Santa Maria and Marcello, a people’s movement was coalescing in real time.

The Save Paros movement, a hundreds-strong group of Parean citizens upset with the rise of illegal sunbeds on their beaches, were protesting for their constitutional right to lounge on public beaches to be honoured. The fight was a mobilizing one that led to concrete actions by the federal government, who levied fines against illegal sunbed operators.

For activists, including Caroline Hall, one of the founders of the Save Paros Movement, the feeling was hopeful: “The people had collaborated and been victorious.”

For activists like Hall, it felt like this could be a watershed moment: finally, the people could rise up against the overtourism the island had experienced in recent years. But two years later, from the perch of her farm-house in the hill-top settlement of Kamares overlooking the sea, she asks: where are all the people now?


The story of Paros, as a town, has been intertwined with tourism since the mid-century, when the notion of the “Greek Summer” became increasingly romanticized among European tourists. Paros, with its aquamarine water and picture-perfect white towns, was the ideal place to vacation. It wasn’t until the late 2010s, however, that Paros became a point of pillage for foreign investors who jumped at the opportunity to buy cheap land in the islands. According to Giorgios Lialios, a journalist at Kathemerini who reports on climate and tourism, the effects were “a disaster.” Vacation homes and have used up the island’s scarce water supply, and many of them were – and still are – illegally constructed on unofficial roads, violating Greece’s strict zoning laws. Despite the effects on locals, unlike with private beaches, the public response has been muted. According to Hall, where hundreds used to attend citizens’ meetings, only “20 people show up now.”

Why is this? For many Pareans, the allure of foreign investment is too strong a pull to resist. According to Paros’ mayor, Costas Bizas, the island of 20,000 – without a university or proper medical facilities – isn’t suited for young people or the elderly, for whom the chance to cash out on their land and move to Athens “out of necessity” is a bet they’re willing to take, regardless of the effect it might have on the island.

Where does this leave the fight against over-development, then? Where public support is concerned, the citizens’ movement is in the process of pursuing legal battles against the construction of illegal properties on the island, and a new urban plan for the island that decides which areas are suitable for construction is currently in its consultation phase. For Hall, the future of the island’s development “is unclear.” For now, though, at least they have the beaches.

Giving Back: The Chemist Educating Greeks in the Beauty of Hip-Hop

By Megan Cameron

Maria Mavrogianni was curled up in a fetal position on the ground, waiting for the music to begin. Cars passed through Pangrati in central Athens, trying to catch a glimpse of the spectacle that had drawn the eager crowd to gather outside the neighborhood’s Holy Church of Saint Spyridon on a recent Tuesday evening.

To her surprise, Mavrogianni had been asked to do this performance by the Municipality of Athens as a part of the Summer in Athens 2025 festival. The month-long program, which began on June 21st and ends on July 20th, involves over 57 events at more than 41 cultural venues around the city, all free to the public. The mayor of Athens, Haris Doukas, described the festival in a recent article from iefimerida as “proof that culture can be everywhere, addressed to everyone and even without a ticket.”

Having the opportunity to dance at festivals like this means a lot to Mavrogianni, who grew up dancing on the island of Crete. Though she now lives in Paris, where she has dedicated her life to performing and developing her craft, she doesn’t like to describe herself as a professional dancer. 

“When it comes to art, it is not the payment that makes it professional,” she said. The primary reason that she chooses to dance, especially in Greece, is because she sees it as “a way of giving back to her country.” When performing, she hopes to “inspire people to appreciate the art of hip-hop” and “get more involved in dance,” overall.

For over ten years, Mavrogianni specialized solely in classical ballet and contemporary. Now, at 22 years old, she describes her current style as “contemporary hip-hop freestyle.” This fusion occurred after she left home to study chemistry in Thessaloniki. This is where she witnessed and participated in her first hip-hop battle, an event where groups and individual dancers compete to improvise the best freestyle combinations. 

The fast pace of the battles was “really hard in the beginning” for Mavrogianni because she was “losing everything” as soon as her performance would start. In spite of this, she kept coming back every week, which she believes has made her a stronger person and dancer.

In Greece, “Athens is the best place to be if you want to dance,” Mavrogianni said. “Thessaloniki for hip-hop.” There, she has found the street-style community to be much more supportive compared to the competitive and unfriendly battle scenes she has encountered in Paris. Since the community is smaller in Thessaloniki, she says dancers “don’t have a lot of influence, but it’s easy to grow because people are hugging you in a way.” 

In addition to participating in festivals, Mavrogianni encourages others to join this unique community by leading workshops for people in Greece to learn about and explore hip-hop styles. She also helps run and organize community hip-hop jams with her friends in Thessaloniki.

Every time she dances, Mavrogianni says she evolves. She had done the solo she was set to perform at the Summer in Athens festival hundreds of times, but its current form is completely different from the first version she had created for a university assignment in November of 2024. “It’s really about what I have inside of me during a specific period of time,” she said. “It’s never the same.”

She wore a calf-length dress with green and yellow flowers which made her light pink hair stand out. Mavrogianni only had herself and a small white stool to appease the festival audience—no one, not even her, knew exactly what to expect. This freedom to grow is the beauty of the medium, and something she thinks Greece can benefit from.

The Architecture of Loss

On a Cycladic island reimagined for profit, a realtor tries to preserve what made it livable.

By Valerio Castellini

A restaurant in Aliki, Paros. 2025.

People don’t have the same patience that they used to have. Then everything has to happen fast, and we change ourselves as people.

Sophia Katsipi sits behind a glass desk in her real estate agency in Parikia, the capital of Paros. The sun-bleached white walls of the office make it bright, faithful to the muted geometries of Cycladic architecture. “I renovated this myself,” she says. “This is my kind of input. I’d like to see more buildings like this.” A simple rectangular plan, minimalistic interior, and small, wooden windows. A style that has evolved over the centuries, as a result of the climatic demands of the islands. Sipping on an espresso while her white poodle circles the chairs, she mused about the island’s future.

“People from France, Switzerland, Belgium, northern Italy—they came here for the culture. They maintained the look of the island, they appreciated the traditional buildings,” she explains. “They passed on that same kind of culture to the next generation.” These visitors often stayed for months, eventually buying homes. Some relocated permanently. Most came in May or September, well before the streets of the island towns began to buckle under peak-season traffic.

But that was before Paros became an investment product. “The majority of investors, at the moment, look at the yielding,” said Katsipi. “They are not here to actually live on the island. They’re here to develop, sell, go—or redevelop, go again. They don’t really care about the effect on the island.”

Today, a wave of short-term investors, often with no plans to live on the island, are reshaping the market. Their priority is yield: building large, eye-catching villas—preferably with pools—to flip for profit or monetise through high-end rentals. 

“Paros is like a mini market,” she says. “We don’t have a brand name. I’m not sure what type of tourism we want.”

This shift has profound implications—not only for what is being built, but for whom Greece is attracting. “I don’t think culture has any connection with money,” she adds.

At the center of this transformation is a paradox. The more Greece tries to grow its tourism economy, the more it risks losing the very attributes that once made it attractive: affordability, authenticity, and embeddedness. What’s vanishing is not only traditional architecture or artisanal pottery, but a form of tourism that was socially and economically symbiotic. What Katsipi calls “cultured tourism” is being priced out—by policy decisions as much as by property sales.

“People don’t have the same patience that they used to have. Then everything has to happen fast, and we change ourselves as people,” Sophia explains, building on years of observing clients go through her office. “The majority today comes as investors, they look at the yielding.”

The reasons for this shift are multiple. With national and regional authorities slow to regulate construction and incapable of consistent enforcement, island professionals have found themselves standing in for absent institutions.

In 2024, Greece received over 35.9 million international visitors—more than three times the country’s population. Total tourism spending reached €21.6 billion, making the sector one of the country’s most vital economic engines. But on the Cycladic frontlines, those tasked with translating demand into homes, stays, and space are increasingly unsure of what kind of tourism they are building toward.

“We try to educate,” Katsipi says. “You might have a person that comes and says, ‘I want to build a villa with five-meter windows,’” she explains. Architectural guidelines in Paros and surrounding islands restrict window widths to prevent oversized, floor‑to‑ceiling glazing that can disrupt the Cubic white forms of Cycladic architecture. However, often these rules are bent—small illegal acts that accumulate across the landscape, slowly eroding its visual rhythm. “Even if you manage illegally to do something like this […] when you look at the island afterwards, it will look like a suburb of Athens,” concludes Katsipi.

In the current building spree, local realtors are left to navigate the gaps. “If the architect says, ‘Don’t worry, we’ll fix it,’ who am I?” Katsipi asks. “This job is difficult. You are always in between too many people— lawyers, notaries, engineers. […]  There’s only so much we can do.”

Still, many try. Katsipi helped co-found the island’s Realtors Association to promote ethical practices and defend against what she calls the “illogical logic” of state policy. In an industry where “my word is my signature” used to suffice, she now insists on contracts, disclosure, and transparency. “A business that’s not only for today, but for long-lasting, is based on ethics,” emphasises Katsipi.

Nowhere is the state’s contradiction more visible than in its approach to swimming pools. In Paros, private pools are banned outside town settlements—nominally to preserve water. Yet they remain legal within towns, where density is higher and infrastructure often weaker.

“It doesn’t make sense,” Katsipi says. “Outside town, in 8,000 square meters of land, you can build 280 square meters and have maybe three pools, max. But inside town, you can divide into 1,000-meter plots, build much more, and have four pools. It doesn’t make sense that it’s for water preservation.”

More broadly, this kind of prohibition, she argues, doesn’t reduce water use—it just fuels informal workarounds. Shallow “splash pools” are dug, then quietly deepened once the final checks have been conducted at the end of the construction process. Engineers are asked to certify legality, or to look the other way. Buyers are told not to worry.

“It’s prohibition that doesn’t correspond to legality,” she says. “It just creates another wave of illegality.”

And who gets to build legally, with full amenities? Hotels. Large developments. The very entities most capable of negotiating exceptions. “What you’re creating is cartel tourism,” she says. “You take the pools away from the normal villas where people come to for […] a bit of peace and tranquillity.” Tourists that are just looking for relaxation, that do not cram the streets. “Hotels have the right to build 30 rooms, each room with a pool,” Katsipi explains, raising the contradiction.

The real matter is that the island needs to decide what they wish to receive. Elite tourism? Mass tourism? Something in between? It has become clear that it is not possible to do everything at once.

Beneath these debates lies a deeper one about social sustainability. The form of tourism now prevailing in places like Paros has grown beyond unbalanced. It has become extractive.

When wealthy investors flip homes for profit, the local economy doesn’t grow—it inflates. Teachers and nurses can’t find housing. Essential services workers commute from other islands. Meanwhile, those who do buy homes are increasingly absent. “There’s a class of buyers who don’t even want to be here in August,” Katsipi notes. “They come in May-June or September-October. The rest of the time, the house sits empty—or is on Airbnb.”

This is not development. It is simply exponential growth. The distinction matters. Growth adds numbers. Development builds systems. At the moment, Greece has a surplus of the former and a deficit of the latter.

For Katsipi and others, the future of tourism in Greece won’t be determined by one regulation or one real estate deal. It will depend on whether the country—and especially its islands—can resist the temptation to sell everything to everyone. It will require choosing, clearly and collectively, the kind of tourism that is worth sustaining.

“It’s okay to have diversity,” Katsipi says. “But we have to decide where we’re going.”

A Postcard from Distomo

Where two memorials for civilian victims of the Second World War begin and end.

By Vivien Wong

The author’s grandfather (center) with four of his five siblings in China. Photo courtesy the author

In the late 1960s, when sculptor Stelios Triantis was commissioned by the Hellenic Ministry of Culture to design a memorial for the Distomo Mausoleum, he found inspiration in the metopes—rectangular slabs between triglyphs on a Doric frieze—of ancient Greek temples. The most famous incorporation of this architectural element appears at the Parthenon:  almost a hundred metopes adorn the four sides of the temple, each sculpted with a scene from a mythical Greek battle.

Triantis crafted a total of seven metopes for the Distomo Mausoleum. Together, they narrate the German occupation troops’ massacre of over 200 inhabitants of the village of Distomo on June 10, 1944. In these panels, violence conveys tragedy rather than triumph: the forced march of six faceless figures, three men slumped on the ground, three women weeping. A stiff German soldier aims his machine gun at a family huddled around a square table; the father, weaponless, stands and leans over the table toward the soldier. 

Normally, metopes sit atop the vertical columns of a temple. Triantis’s panels, however, span a horizontal column—marble—a few feet off the ground.  Perpendicular to this lies another column, engraved with the names and ages of the massacre victims. The two axes converge at the mausoleum’s cubic ossuary. Each year, on the anniversary of the massacre, relatives may enter and light candles inside. Otherwise, the room is closed to the public. 

A slatted window allows visitors like myself a partial, obstructed glimpse of the victims’ remains inside, displayed in a wall of shelves to the right. The skulls are of varying condition: some cracked, others missing a mandible. Counted together, they still number fewer than the names engraved outside.

*

When my grandfather, whom I call Ankong, was seven, the Japanese invaded his hometown of Linyi, in China’s eastern province of Shandong. By the time he’d turned twelve, his father had been tortured, executed, and beheaded. He was a high school principal, and as the rumor goes, one of his students had accused him of being part of the Japanese opposition movement.

The Japanese occupied Linyi for seven years, until the end of the Second World War. After his father’s death, Ankong’s mother disappeared with his baby brother. His younger siblings sent off to an orphanage, Ankong fled south—the first leg of an exodus that eventually took him to the Philippines. There, in a village on Negros, he met my grandmother, my Amma, whose father, brothers, and uncles had once lined up before the Japanese machine guns and lived. 

There’s a picture of Ankong, then sixty-eight, during his final trip to Linyi. He’s kneeling in the dirt of the Cemetery of the Revolutionary Martyrs of East China, which honors those who were killed for resisting the Japanese. Behind him crouch my mother and my aunt. Both are smiling; he is not. A bouquet of flowers sits in the center.

My mother used to tell me Ankong’s father was buried in that cemetery. Recently, she returned with a correction from Ankong’s sister, who said their father was buried in a different cemetery in Linyi. Only Ankong knows—once knew—the location. Years ago, he had tried to visit his father’s grave there and found the area razed for construction. “All the tombs and tombstones were gone,” my great-aunt told me, “turned into flat land.”

My mother once said that she’d seen my great-grandfather’s name on a plaque when she visited the Cemetery of the Revolutionary Martyrs of East China. Now she’s not certain. “I might’ve made that detail up,” she said when I called her in July. I don’t know his father’s name was even there.” When they were in the cemetery, my mother remembers hearing Ankong say he was happy that his father was finally being commemorated. “But I think he just wanted to have a place to go to remember,” my mother later told me. 

*

Proposals to build a memorial for the victims of the Distomo massacre began in 1944, though the mausoleum was not completed until 1976. According to Amalia Papaioannou, the historian who curates Distomo’s Museum of the Victims of Nazism, one survivor’s son had “never experienced a caress or a sign of tenderness from his own father,” whose brothers and fathers were killed in the Distomo massacre, until the day the bones of his father’s family were transferred to the mausoleum. “That was the first day that he showed affection to his son,” she said. 

Papaioannou is herself a third-generation descendant of Distomo massacre survivors. Growing up, she told me, “we didn’t hear any other story, any other fairy tale from our grandmothers and grandfathers, except the story of the victims of the massacre. Again and again and again.” 

“The memory is a debt,” Papaioannou explained. “The debt has become a way of life.” The biggest concern in Distomo, she added, “is that this memory will die together with the last survivors.” 

*

Since leaving China, Ankong has stopped talking about his father. He prefers to think of his mother and youngest brother as long buried. But some inexplicable force compels his daughters and grandchildren, I among them, to continue exhuming their bodies, as if knowing exactly how they were killed or what they were wearing when it happened can make murder less bloody. 

Each Christmas, we gather—in Ankong’s living room, or else over Zoom—to hear about the day the Japanese invaded. The debt is paid: again and again and again. ♦

A Town Built on Ruins, Now Facing Its Own

By Valerio Castellini

The modern town of Delphi. Picture by Jean Housen. 2009.

At the entrance to modern Delphi, the structure that once hosted the Hotel Apollon sits quiet and empty. Its balconies are rusting, the paint on its facade faded to a dull beige. Shuttered windows overlook an almost deserted square. A small, sun-bleached sign still bears the name of the town’s first tourist establishment. Now it’s a ghost of an ambitious past—a mirror, perhaps, of how Delphi’s present struggles to live up to its legacy. Today, Delphi feels like a stage after the audience has left. 

Today, while the ruins of the ancient Oracle still draw thousands, the modern town of Delphi is quietly crumbling—its fate sealed by the economics of a changing tourism industry.

Second only to the Acropolis, Delphi has long been a cornerstone of Greece’s cultural heritage circuit. Large tourist inflow began in the second half of the 20th century, when Greece was under the dictatorial rule of the Regime of the Colonels. 

Delphi was one of the sites identified by the Xenia project, a program sponsored by the regime that promoted the construction of touristic infrastructure in selected historical locations that would uphold Greece’s image building on its glorious ancient past. It was pure propaganda, but it is representative of the importance of Delphi in antiquity, when it served as the cultural and religious capital for the Hellenic world (and beyond).

Perched on the slopes of Mount Parnassus and overlooking the stunning Pleistos River Valley, it has ever since offered generations of visitors not only the weight of history, but the promise of immersion. In recent years, that promise is fading. 

This is a result of a wider crisis that had been brought up in our conversation with Giorgos Lialios, a journalist at Kathimerini who covers overdevelopment and tourism. “There is an issue with the quality of tourism,” he said. “The tourism industry is not developing—it’s just growing.”

Lialios points to the rise of short-term rentals and low-cost flights, which have made Greece more accessible than ever—but at a cost. Tourists can now easily and affordably spend their vacations here, but they often opt for more superficial activities that in most cases do not touch, or only hastily, cultural destinations.

This is especially harmful for the site of Delphi, which is located off the beaten track for most itineraries. In order to visit Delphi, one must plan specifically in order to include it. It is a three hour (often more) commute from Athens or any other major port of arrival, and clearly, unless vehemently passionate, many will happily disregard it.

This is reflected in data. According to the Hellenic Statistical Authority, Delphi saw a 41% drop in visitors from January to November 2024 compared to the same period the year before—plummeting from over 460,000 to just 284,000. 

Many factors may be at play, but the numbers are too stark to be dismissed.

This has a huge toll on the adjacent town. If overall visitors have decreased, the number of them having an overnight stay is even lower. “Most people come as a day trip from Athens,” said Sophia Theona, a longtime guide at the ancient site. “Not many people spend the night.”

Today, the streets are lined with hotels and souvenir shops—proof of an infrastructure built for crowds that rarely come. Most storefronts are either shuttered or open for only a few hours a day. It’s strangely difficult to find a place to buy groceries, not even a mini-market in sight. The few shops that remain open sell the same plaster statues and fridge magnets found in Plaka or Monastiraki. 

“Businesses are shutting down—they just don’t have enough customers to stay open,” added Sophia.

From behind the counter of an ice cream shop on Delphi’s main street—the only place open in the late afternoon of a Tuesday—36-year-old Iordanis sees the same pattern. “In the spring we get school groups, but they come and go. They might take a walk in town, but they don’t stay.”

A quick informal experiment reinforces these theories. On popular platforms such as Booking.com and Airbnb, the vast majority of properties are still vacant for the coming peak season—most of them being available for same-day bookings. 

For a town built around the expectation of overnight guests, the loss of that rhythm is minatory.

Delphi seems to have lost its individuality, eroded by the very industry it hoped would sustain it. A town that sold its soul for tourism, and that is now facing the consequences of its decline.

It is not necessarily the result of bad choices. Delphi is rather the victim of a change in demand that it has not been able to—and probably would not be—accommodate. The hordes of tourists that arrive on cruise ships daily in Mykonos or Santorini would not find in Delphi what they are looking for. They will rather enjoy an ‘Instagrammable’ spot, or a restaurant disguised as traditional. Most now prefer performative tourism, without any significance or genuine learning behind it.

Tourists now spend less and stay shorter. Just the time to get some good pictures in and tick Greece off their wish-list. 

Good for visitors, maybe. Less so for Greece.

The Pine Cone and the Pythia

Hosios Loukas, a tenth-century Orthodox monastery, is just down the road from Delphi. Are they linked by more than proximity?

By Noah LaBelle

Father Anthimos left home at the age of twenty and spent fifteen years without seeing his mother. If that’s what devotion to the Almighty demanded, it was fine by him.

“Mount Athos is a peninsula, and it is not allowed for women,” he said, describing the Eastern Orthodox monastic community where he’d spent nearly all of his adult life. Twenty monasteries. Some two-thousand monks. “I liked it very much there, because I did not have my mother,” he quipped.

Now, he’s at Hosios Loukas, a tenth-century monastery tucked into the olive-covered foothills of Mount Helicon. It’s just over a half-hour’s drive from Delphi, another site of ancient sanctity.

At first glance, the two—Delphi and Hosios Loukas—seem at odds. One, in ruins, is stone-strewn. Its temple, treasuries, stadium, and amphitheatre are now divided among reconstructed fragments, displays in the adjacent museum, and still-buried remains. The other, intact in an elegant mélange of brick, stone, and marble, beams with golden mosaics, as revered today as they were in Byzantium.

Then there’s the tension between God and the gods. “Phoibos [Apollo] no longer has his house, nor his mantic bay, nor his prophetic spring; the water has dried up,” the Pythia lamented in 362 A.D., in one of the final Delphic auguries. Gone were the days when Chaerephon, a friend of Socrates, and Alexander the Great schlepped up to the vapor-dazed oracle. Predictions ceased. 

That is, until Luke of Steiris, a Hellenic hermit, came along half a millennium later. With his mother’s blessing, a fourteen-year-old Luke left to live as an ascetic on a mountain called Ioannitza. A life of Christ-centered divinity—over Apollonian divination—ensued, and with it, prophecy. In his teens, Luke foretold the Bulgarian invasion of Ioannitza. He also predicted Emperor Romanos’ conquest of Crete: fulfilled in the 960s, a decade after Luke’s death in 953. By then, he’d already settled down, founded Hosios Loukas, and, as tradition holds, got caught levitating during prayer.

The gods had gone silent on Mount Parnassus. Luke’s monastery still prays. God, it appears, never left central Greece.

***

I met Anthimos in the courtyard, apron pale against his black habit and kalimavkion. Together, they mirrored the charred conifer abutting the entry walkway. In August 2023, a wildfire swept the valley, and a pine cone-turned-grenade torched one of the oldest buildings to a crisp. Anthimos arrived this March.

Inside the octagonal katholikon—christened the finest surviving church interior from the first centuries after Iconoclasm—his phone rang. He let it. First, he scrubbed the icons a visitor had just kissed, post-signum crucis. Mary. Loukas. I watched, pondering the contents of the spray bottle. Windex? Certainly not. (Later, I consulted The Byzantine Forum, an online hub for all things Eastern Christian, which suggested a mix of waters: rose and holy. But, as one commenter warned, “Rosewater doesn’t remove lipstick.”)

“I never imagined that one day someone would call me to go outside of Mount Athos,” Anthimos told me. 

Then the Archbishop called. “‘I have this monastery,’” Anthimos recalls him saying. “‘There are three monks. Can you help me?’”

Only the Archbishop himself knows if it was the wildfire that prompted Anthimos’ move, or the lopsided ratio of fathers to foreigners. Perhaps both. 

Still, it beats Mount Athos. There, the monks rose at two o’clock sharp. After devotion: hours toiling on trees. “Here, we start at seven,” Anthimos said, smiling. 

I wasn’t sure whether his chats with visitors, myself included—“from Australia, from Canada, from Hong Kong,” he said—counted toward his eight hours of work or his eight hours of rest. Prayer, I surmised, was separate. Then again, sharing the monastery might be a kind of devotion in itself.

What was clear: this wasn’t the Delphi crowd. The day before, to my chagrin, a woman in a safety vest—just a stone’s throw away—screamed into a whistle when she spotted a pack of kids trying to hop the stadium wall. Delphi sees close to a million visitors a year. For Hosios Loukas, there’s no public figure. Enough to keep Anthimos busy, and make him want to stay.

“But, I’m open in everything in my life,” Anthimos said, once certain he’d die at Mount Athos.

At Delphi, there was a phrase for that: kairòn gnôthi—know the right moment. Stobaeus found it etched near the Temple of Apollo, and recorded it in his fifth-century anthology of Delphic maxims. This was just years after Theodosius, the Roman Emperor, had outlawed the old gods, cementing the empire’s shift to Christianity. 

That alone didn’t shutter the oracle. It took a natural disaster: an earthquake in 381 A.D. sealed the fissures releasing ethylene, a sweet-smelling gas that induces euphoria, and with them, the vapor trances that powered the Pythia and their prophecies. 

One more rogue pine cone, and Hosios Loukas might’ve gone the way of Delphi. ♦

On Athens Time

It was five in the morning and outside the black receptacle that is SMUT, one of Athens’ premier techno clubs,  the party was moving outside. There were still five hours left in the program for the night’s lineup, but streaming out of the venue, with handheld fans and smudged eyeliner, a mass of ravers were forgoing the bass to congregate on the road, splaying on the sidewalks and leaned up against the tyres of parked cars with water bottles in hands, deep in debrief.

Arriving in Athens last week, one of the first things that struck me was how the city comes alive at night. During the day, the cloying heat makes going out impossible, or, at the least, an uncomfortable exercise in jumping from shadow to shadow to avoid the harsh summer sun. But, during the night, as temperatures become cooler, the landscape – from the benches in Syntagma Square to the side streets of Exarchia – transforms into a space of connection for nocturnal Athenians. “A big home,” is how Anastasiia Mitrohina, a SMUT patron who moved to the city two months ago described the outdoor culture to me, “especially when it’s hot.”

For Athenians, the outdoors has long represented a natural plane of connection. According to Panos Dragonas, a professor of architecture based out of the University of Patras,  the phrase of the Greek intellectual Pericles Giannopoulos – ‘life in Greece is outdoors’ – has long been a guiding vision for Greek residential architecture, made evident through the terraces and green spaces ubiquitous in and around most apartment buildings. As someone who grew up in Ireland, socialising outdoors is an unfamiliar concept. In Dublin, where summer nights rarely reach above 15 degrees Celsius and are typically accompanied by a smattering of rain, the outdoors are largely inaccessible. Social life is pushed indoors, into pubs where buying a drink is the price of entry, and limited seating means people are often turned away. In that sense, the city feels like it’s behind a paywall: unlike in Athens, access to being part of the community often comes at a literal price.

Back at SMUT, it was seven in the morning. The sun had risen and all around, ravers were picking themselves up off the sidewalk and rushing into their cabs. The wait for my own Uber gave me ample time to reflect on the nightlife of Athens I had experienced thus far – from midnight runs to the local periptero to late-night dinners at restaurants in our own neighbourhood of Pangrati. Sitting on the sidewalk, I felt certain of two things: I’d sleep through the heat when I got home, and this summer, the night would be there for us always, extending an open invitation.

Other Words for ‘Expat’

At an English-language book club in the Athens neighborhood of Pangrati, members struggle to separate reality from fiction.

By Vivien Wong

Photograph courtesy the author

There’s the perfect setup for a bad joke: “Three American college students and fifteen-odd expats walk into a bar…” Except the bartender is a Greek bookseller, and the bar—a full liquor shelf in a room half-closet, half-cavern—is concealed behind a set of sliding bookcases. 

This was the last meeting of the English-language book club at Lexikopoleio, a locally-owned international bookshop in Pangrati, though Diamantis Diamantidis, the events coordinator and bartender for the evening, told me that members have been petitioning him to extend meetings one more month, into July. 

Aside from the three of us, I counted an American sociology professor, an Argentine actor, and a Dutch digital nomad among the readers who’d made it to the Wednesday night gathering. They’ve got a level of dedication that Diamantidis hasn’t seen in the shop’s Greek- and French-language book clubs. He believes it has something to do with the transience of their life in Athens. “These people came five years ago, or three years ago,” Diamantidis told me. “They’re going to go in two years. It’s not very fixed. But they’ve been loyal because they know that this is an anchor for them.” 

The New York Times journalist Judith Newman describes a polarizing divide between book club attendees who prefer to analyze the themes and content of a book and those for whom the reading serves as an entry point for personal divulgences. Serious members agree that the “biggest sin in book clubs,” she writes, “involves the This-Book-Is-About-Me! Crowd—those who examine the author’s intentions entirely through the prism of their own experience.”

But what if the attendees’ lives are the subject of the book? 

Wednesday’s discussion centered around Italian author Vincenzo Latronico’s “Perfection,” translated into English by Sophie Hughes. The novel chronicles a relationship between two expats—digital “creatives”—living in Berlin in the 2010s.

Self-consciousness about the impact of expat professionals on the physical and economic landscape of Athens resurfaced throughout the attendees’ conversation. “What’s the difference between an expat and a refugee?” a dark-haired woman—the digital nomad from Amsterdam—asked. She answered herself: “Someone who comes here voluntarily with money and someone who doesn’t.”

An American professor at the table described herself as one of the “vampires” who have profited by moving to European cities like Berlin and Lisbon when rent and real estate were relatively cheap. “I can have a really nice life that’s very difficult to have for the same amount of money in New York City,” she continued. “It makes me wonder what happens when Athens, all of a sudden, starts to become expensive and inaccessible?” 

A Greek man across the table from her interjected, “Ask the Athenians!” Attempts to describe the problem of gentrification carried a different tense for different readers at the table: future tense for an American professor, past tense for Greeks priced out of gentrified neighborhoods like Pangrati.

The physical architecture of the city makes these tense concrete. The part of Pangrati which surrounds Lexikopoleio was once called Vatrachonisi—meaning “frog island”—a nod to amphibians native to the bed of the Ilissos River. Urban expansion, which dates back to the 19th century but escalated in the 1950s, has all but buried the marshland that marked the site of the ancient riverbed. 

On the corner of Proskopon Square, the Athens café chain Petite Fleur, which features vinyls hanging from the ceiling and stools upholstered with black-and-white prints of Roy Haynes and Billie Holiday, rounds off one travel blog’s description of the Vatrachonisi area as “more like Paris than Athens.” 

Two blocks from Lexikopoleio, the side of an apartment has been spray-painted, in large green letters, “REFUGEES WELCOME / TOURISTS GO HOME.” Someone’s tried to white out the graffiti by scratching lines into the beige coat of the building.

At length, the attendees discussed the helplessness of the expat couple in “Perfection.” Why didn’t they ever learn German? A debate ensued: perhaps technology was to blame, perhaps the characters’ parochialism.

“They didn’t seem to be able to do things differently, did they?” one woman said. A joke about their own inability to speak Greek drew laughter from around the table.  ♦

A First Impression of Greece: The Writing’s on the Walls

Mathaíneis elliniká?” asked my taxi driver, a man named Apostolos who looked to be in his late 40s. I looked up from my Lonely Planet Greek Phrasebook to meet his question with a clueless stare, racking my brain for the right hand gestures to communicate I have no idea what you just said. Then his phone interjected. “Are you learning Greek?” chirped the automated voice from the front of the car. Apostolos had pulled up a translation app as he was driving. Thanks to new technology, not even the language barrier can stand between a Greek taxi driver and a conversation partner. I had barely managed to stutter out a “yes…uh, ne,” before he spoke more rapid-fire Greek and his phone filled me in: “what words do you know?”

My limited vocabulary flashed through my head. There were the basics: yes, no, thank you, goodbye. The rest of my Greek vocabulary, however, was a grab bag of some less basic words: metanástis (migrant), tsakiste (crush), fasístes (fascists), eleuthería (freedom), and, of course, Palaistíni (Palestine). These words were nowhere to be found in the Lonely Planet Greek Phrasebook; instead, they stood out to me in bold, graffitied letters from the walls of seemingly every building that I walked by. In my first few days in Athens, I had taken in hundreds of graffitied slogans, first in English then in Greek–like flash cards. 

Now, thanks to Athenian graffiti, I may not know how to ask what day of the week it is, but I can at least say “crush the fascists.” I opted to stick to the basics in my conversation with Apostolos.

The phrase “the writing’s on the walls” refers to the biblical story of Daniel Chapter 5. When the Babylonian King Belshazzar held a banquet using cups stolen from a temple, a disembodied hand suddenly appeared and wrote on the walls of the room in a script that only the prophet Daniel could read. The “writing on the walls” was a message from God, proclaiming that the king had been, in the words of the Bible “weighed on the scales and found wanting.” That night, King Belshazzar was slain in his sleep. 

In Athens, the literal writing on the walls also portends future calamities, although perhaps less explicitly. Among the most common English phrases were “AIRBNB FUCK OFF,” “TOURISTS GO HOME,” and “SOLIDARITY WITH MIGRANTS.” Each of these slogans speaks to an existential threat that Greece is currently facing. 

“Probably the hottest political issue is how to deal with the housing crisis, because salaries in Greece are very low.” said Alexis Papahelas, the Executive Editor of Kathimerini, the largest Greek news outlet. “After the pandemic, we had way more tourists and way more investment in real estate […] this created a whole different situation for Athenians.” 

The fact that more than half of the graffiti was in English instead of Greek also foretells a future threat to Greek culture. Apostolos was delighted when I confirmed I was learning Greek. “It’s a difficult language, but it’s the ultimate language,” he told me. But if Greeks want to be understood, it seems they have to translate their words to English, both in their graffiti and in their taxi cabs. As tourists, expats, and migrants continue to flow into Greece in increasing numbers, I wonder how the Greek language, one of the oldest in the world, will survive another hundred years.

Listening to Exarcheia

By Valerio Castellini

EX!T. Revolution from Within. Photographed by Julia Tulke. 2018, Exarcheia, Athens, Greece.

In the heat of midday, I am a loner ambling in the streets of Athens. A stray cat crosses the street from time to time, and a gust of wind while I’m turning a corner takes me back to reality from my pensive state. But as I look around to fathom where my aimless rumbling has brought me, I start noticing how every wall is covered in something—layers of graffiti, torn posters, political slogans half scratched out and rewritten. I must have arrived in Exarcheia. 

This neighborhood, long known as the beating heart of Greece’s radical left, feels both alive and hemmed in by the rest of Athens. To understand its present, I spoke with two people shaped by it in very different ways.

One was José Ernesto, a 35-year-old Cuban artist on sabbatical. I found him sitting at a café table, sipping a beer. Every few minutes he paused to greet someone walking by. “Exarcheia is a town inside the city,” he told me. “People don’t like tourists. Everybody knows each other. It’s a tight community.” But it’s not, he said, the political stronghold it once was. “Antifa has become a fashion,” he added. As someone who grew up in a Communist country, he finds local leftist ideals too romanticized: “With communism, you are going to live worse.”

He worries that the new metro station under construction will turn Exarcheia into another Plaka—the clean, curated, and stripped of edge area at the foot of the Acropolis that has long lost its authenticity to serve the superficial needs of the herds of tourists flowing in daily. He sees graffiti as a vital language here, but one that doesn’t speak to outsiders. “It resonates inside the community,” he said, “but doesn’t really reach externals in a significant way.”

And beyond Exarcheia, his concern grows deeper: “Power corrupts people,” he said. “The government is detached. It doesn’t work to actually change things.” Prime Minister Mitsotakis and his centre-right government have not regained trust after the scandals that have hit them, particularly the 2022 ‘Predatorgate’ and the 2023 Tempi train crash. 

To José, people are leaving because staying and fighting feels futile.

That same disillusionment surfaced again when I met EX!T, a street artist who prefers to only be known through his stage name. We met in a quiet café, where he stirred his freddo espresso slowly before speaking. He started tagging at the age of 13, however the EX!T project only started later, in 2013. Just as the refugee crisis was about to begin, eventually peaking in 2015 with the arrival to Greece of over 800,000 migrants and refugees. A deep burden on an already-strained Greece, that faced many difficulties in managing such influx. 

The name EX!T itself reflects a tension between flight and belonging. “I feel like a migrant,” he said. “I never felt I belonged anywhere. My art is about that feeling.”

For him, graffiti isn’t protest in the traditional sense. It’s more personal. “Sometimes, I don’t even know what the message is until months later. It’s my therapy.” He described a moment that stayed with him: while painting some wood on fire on a side street, a migrant man stopped to watch. They exchanged no words—only gestures. The man pointed to his chest, miming a stabbing motion, his eyes full of tears. The image went beyond language. “That moment hit me deeply,” EX!T said. “No words were needed.”

Like José, he fears Exarcheia will lose what makes it matter. “Right now, there’s a balance here,” he said. “But if it becomes mainstream, that will break.”

EX!T also shared a broader frustration with Greece’s political direction: while society may be more open and empathetic than before, “the government feels like the best we could possibly have—because there is no alternative,” he told me. Elections come and go, but little seems to change. Corruption scandals make headlines, but accountability rarely follows. People are tired, but not angry in the streets, just worn down. That gap, he said, is where apathy grows.

As I walked back toward the noise of central Athens, the slogans faded from the walls. But their message stayed with me. Greece is full of voices. The real question is whether anyone is still willing to hear them.

Lexikopoleio: A “Place that Travels You”

by Annalisa Jenkins

Diamantis Diamantidis says he works at “a crossroads.”

Lexikopoleio, the bookstore where he serves as events coordinator, sells books in Greek, English and French, and attracts visitors from all over. Our first week in Athens, Vivien, Noah and I walked into Lexikopoleio hoping to buy a notebook and were surprised to hear boisterous English from the corner. It was Wednesday—we had stumbled upon the English book club.

Clocking us as English-speakers, Diamantidis waved us over to join, unrelenting even as we explained that none of us had heard of the book. We listened for 45 minutes as they discussed Perfection, a novella by Italian author Vincenzo Latronico that follows a couple of digital nomads as they make a life in Berlin.

It was a fitting choice. The group—Greek locals and expats from the US, Ireland, Argentina and the Netherlands—discussed what it meant to live and work abroad. We couldn’t help glancing at each other as they criticized the couple for their role in Berlin’s gentrification and for not learning German. Very few had themselves learned Greek (and neither had we).

Since just before the COVID-19 pandemic, Diamantidis—who grew up in Pangrati—has noticed expats flocking to the neighborhood. The Greek government is working to attract wealthy foreigners as the Greek birth rate drops. With Greece’s aging population, “even with zero unemployment, only 45 percent of the population [could] earn money and pay taxes and social security contributions,” Greek journalist John Psaropoulos wrote in a February article for his substack Hellenica.

Greece has implemented a number of programs to bring in foreigners, including tax incentives for retirees who pledge to invest large sums and a “Digital Nomad Visa.” The Digital Nomad Visa allows remote workers to stay in Greece for up to a year, with the possibility of annual renewal. It is “ideal if you’re not ready for a long-term commitment but want to explore Greek culture and lifestyle,” an article on the government “workfromgreece.gr” website says.

The front page of the same government website, reading like an ad, asks blatantly, “How can we tempt you?”

(photo credit: workfromgreece.gr)

These incentives for short-term residents come as Greece faces a housing crisis. According to a 2024 OECD report, from  2017-2024, housing costs rose by 69%. Greeks spend more on housing—an average of 35% of their income—than anywhere else in Europe, the Greek Analyst wrote in a recent substack article. 

This increase is due, in part, “to the increasing share of non-resident buyers in the Greek real estate market,” the OECD report said. More than 70% of AirBnB listings in central Athens are owned by hosts with two or more listings—people are making a business of buying up homes and renting them out at high prices to tourists and short-term residents, the Greek Analyst said.

The “Airbnbification of Athens” can become “a socio-economic nightmare for people priced out of their old neighborhoods,” the Greek Analyst wrote. 

At the book club, when an American asked the group what would happen when they (the expats) were priced out of Athens with the next round of transplants—as had happened to the characters in Berlin—a Greek member of the group laughed sardonically and responded, “ask the Athenians.”

Exploring this pull for Western implants felt particularly dissonant as we spent class time learning about the ultra-right wing Greek Migration Ministry’s quest to shut Greece’s borders to migrants.

Around Pangrati, graffiti decries this dichotomy.


(photo credit: Vivien Wong)

(photo credit: Noah Labelle)

Like Lexikopoleio, Greece itself is a crossroads situated between the East, whose Ottoman influence it tries to forget and whose migrants it rejects, and the West into which it has integrated. 

But Diamantidis is proud of the international community that he has helped to cultivate. Lexikopoleio is a place that “travels you—through the books” and “with the conversations,” he said, sitting in a small nook surrounded by shelves.




 

A Struggle for Survival: Exploring Open-Air Cinemas and Greek Authenticity

By Megan Cameron

View of the Athens skyline from Cine Paris during a film screening. | Courtesy of Dimitris Panagiotis Zabouras

Nestled in the heart of the famous Plaka neighborhood sits Cine Paris, one of the oldest open-air cinemas in Athens. Each night, a glowing neon sign advertises the cinema’s name to the bustling Kidathineon Street. Three sets of wooden double doors sit below the sign, open wide to welcome tourists and locals alike with the promise of breathtaking views of the Acropolis, refuge from summer crowds, and, according to one ranking of the city’s best cinemas, distinct “nostalgic charm.”

When I first entered the cinema, its modern feel shocked me. I had come hoping to experience some nostalgia for myself, but the theater’s entryway was refreshingly pristine, constructed of spotless white floors, ceilings, and walls. I was greeted by a blast of artificially cooled air–a rarity in Greece, I have learned–and bright white lights, which both pleasantly surprised me and slightly disoriented me. Momentarily unsettled by the room’s faint sterile quality, and confused about where to go next, I was rescued by a friendly employee named Dimitris Panagiotis Zabouras.

Zabouras, a 22-year old university student, works at Cine Paris as a self-described generalist. During his shifts, which typically begin at 7:00pm and end around midnight, he is often responsible for completing a plethora of tasks. These include manning the cash register, directing customers to their seats, keeping the screening space tidy, and more. 

He told me he began working at the historic business earlier this year at the start of its summer season. So far, he has most enjoyed connecting with his co-workers “in such an excellent environment” that reflects Greece’s “deep cultural love for film” and “social gathering.” To illustrate how these meaningful relationships have manifested, Zabouras shared an endearing photo with me, which features a wall at the cinema that he and his co-workers have adorned with Polaroids.

The Polaroid wall assembled by employees at Cine Paris. | Courtesy of Dimitris Panagiotis Zabouras

Based on my brief time spent in Greece so far, I similarly feel that few other cultural or historical institutions I have come across reflect the country’s complex quest for identity over the past 50 years as perfectly as open-air cinemas. Unlike ancient temples or monuments, which stand as frozen representations of specific periods in Greece’s history, many iconic cinemas, once powerful symbols of community and fixtures of daily life in Athens, have been forced to adapt to stay afloat.

The initiation of these phases of adaptation have typically aligned with particularly tumultuous points in the broader trajectory of Greece as a whole. Starting in the 1990’s and early 2000’s, major technological advancements, political turmoil, economic crises, and demographic changes have made it extremely difficult for these cinemas to maintain their traditional, small, family-owned business model. 

To avoid shutting down like other cinemas in the area, Cine Paris recently began operating under the guidance of Cinobo, a popular Greek streaming platform and film distributor. The building itself was also acquired by the Stelios Philanthropic Foundation, which provided extensive renovation assistance during the cinema’s four-year closure period that ended in May of last year.

With these cinemas continuing to evolve, slowly disinfecting themselves from the stains of time and moving further from their historic roots, what will Athens be left with? Where will locals go to relive some of their favorite childhood memories? And what about the tourists, who may be losing out on one of their coveted chances to experience a taste of Greek authenticity? 

As one of these tourists, I personally did not get this taste from Cine Paris. I have therefore made it my mission to better understand why exactly that is, and what Greek authenticity even means over the next few weeks.

How hard can it be?

The People of Pangrati

By Mara DuBois

The combination of the Athens summer heat and his determination to convey his thoughts despite our language barrier had John Gjeleveshi (JELL-eh-veshi) dabbing sweat from his forehead with a napkin he had retrieved from behind the counter at Stadium Cafe. 

Pangrati is the best neighborhood in Athens, and different from others in the city, he told me. “Maybe it’s the people,” he said. 

Gjeleveshi was born in Athens and has lived in the city’s neighborhood of Pangrati for 28 years. He works at Stadium Cafe, the coffee shop I quickly determined would fulfill my coffee fixation during my five-week stay in the neighborhood. After just a few visits to the shop, Gjeleveshi asked my name and introduced himself, immediately making me feel welcome in an unfamiliar city. Judging by the thank-you cards taped to the glass pastry case housing Greek treats, I wasn’t the only customer he had won over. 

With its grounded, local atmosphere, the popular cafe’s spot on Eratosthenous Street sharply contrasts the tourist-filled bustle of nearby Plaka or Monastiraki–neighborhoods characterized by their close proximity to the Acropolis. 

A 2025 article by Dimitris Rigopoulos “Archelaou: One street, many outlooks,” in eKathimerini, the English edition of Greece’s most prominent newspaper, detailed the evolving demographics of Pangrati. Following the economic crisis in 2009, the neighborhood experienced an influx of students and professionals in creative industries, drawn in by more affordable rents. 

In contrast to Plaka’s typical summer vacationers sporting woven straw hats and matching linen sets in an attempt to conform to European fashion standards, Pangrati has a distinctly artsy, hip, quality exuded by its creative and young population. Graffiti-lined walls throughout the neighborhood are indicative of the area’s strong political awareness, frequently exhibiting the messages “Free Palestine” or “Fight Fascism,” in a form of artistic expression. 

As a primarily residential area, much of the conversation that echoes out of the neighborhood’s many lively cafes, bars, and restaurants is noticeably Greek. These spaces, populated by stylish young adults and older men smoking beneath orange trees, are easily intimidating to an outsider. I feared my lack of language skills and an unshakeable American presence would make me stand out in this setting. Yet, my initial worries were quickly assuaged after interactions with locals like Gjeleveshi.

While speaking with me, Gjeleveshi frequently paused to check Google Translate, intent on answering my questions as clearly as possible. He modestly undersold his English skills, which far surpassed my non-existent Greek. Upon the conclusion of our 20-minute conversation, Gjeleveshi mentioned that he had anticipated the interview would take many hours. Having just completed a full work day, his willingness to meet with me despite this assumption and our language barrier was a testament to the character of locals in the neighborhood.

As I got up to leave, Gjeleveshi fist-bumped me and said on my next visit, he would speak to me in Greek. He would help me learn basic phrases while I helped him refine his English. Gjeleveshi embodies what he characterized as Pangrati’s defining quality: its people. 

As an outsider new to Athens, I was surprised by how quickly I grew to prefer Pangrati’s creative and diverse essence to the postcard-worthy steps of Plaka. The rich culture found throughout Pangrati is created by the neighborhood’s people, making them the defining characteristic of this unique area.

Pursuing local life in Pangrati

Isabella Dail

No matter what street corner you’re stationed on, you’re likely to see graffiti in the Pangrati region of Athens. Some of it’s in English, some Greek. Some of it’s political, some isn’t. All of it–along with the vibrant street murals, bustling cafés, and thriving student population–suggests that Pangrati houses a vivacious artistic, political, and intellectual scene.

As a van carried me from the academic hub to my apartment, I was immediately struck by a sense of community. As the driver rounded a particularly tight corner, he reached out the window to shut the side-view mirror, which gave him the mere centimeters needed to complete the turn without denting a parked car. The quaint roads embodied the intimacy of Pangrati that I have come to love. I’ve seen individuals of all ages donning trendy sunglasses and tote bags bump into one another and say a quick hello. From what I’ve seen, there’s a real sense of connection in Pangrati, and I’ve been able to speak to locals and other students with equal ease.

I was also struck by a sense of juxtaposition. The quiet interactions between older locals co-exists with a flourishing community of young people, including up and coming artists. Sofia Psiridoti recently founded her concept art studio Bok Choy, which focuses on politically and personally motivated art, in Pangrati. When I arrived at her studio, she greeted me in vintage clothes with a pickle jar in hand. As we spoke, she attempted to open her snack with the assistance of a lighter that she held to the rim.

“I want some slow living inside the city, and maybe this part of Athens agrees with my political beliefs, has a lot of art and also has more human connections,” she said.

Her studio’s curation embodies the nuance of the Pangrati that I’ve seen. Kitschy pop art pieces sit beside serious political statements. Sexual innuendos mix with heartbreaking personal stories on the studio’s walls. Eat your vegetables, said one painting, eggplants covering the rest of the canvas. A tarp with poetic messages describing Psiridoti’s recent heartbreak hung nearby.  

Her layered messages mimicked the complexity of voices I’ve encountered while traversing the region’s hilly streets. A comedy bar faces an Orthodox church. “NO BORDERS NO NATIONS” sprawls across a facade in an eye-catching hot pink paint. A formal art institution like the Basil and Elise Goulandris foundation and Bok Choy call the same area home.

Along with the rest of the arts scene in Pangrati, the evolution of Psiridoti’s own work dovetails with shifts in national politics.

“I cannot live my life normally and make art while every day I see people dying. So the problem now is that I cannot make art. I’m just trying to do the pop stuff that the shop sells,” she said about the conflict in Gaza.

From my observations, Pangrati bridges differences, whether that be in age, nationality, or aesthetic style. Yet, suggested by various pockets of graffiti, the region united on one topic: political views. Some of the graffiti, especially messages on the conflict in Gaza, also point to larger national issues.

In 2023, John Psarapoulous wrote that the Greek government’s support for Israel could “rankle” the public, who favor neutrality. While graffiti in Pangrati is far more prominent than other regions of Athens I’ve visited, our temporary home shows signs it aligns itself with Palestine, despite the government backing Israel.

During my first week in Pangrati, I’ve come to both look past and deeply into the graffiti that immediately struck my attention upon arrival. Pangrati, above everything else, is a community, one that holds locals, international students, art, food, nightlife, religion, and politics together. At its heart, I’ve come to appreciate Pangrati as a region that carves its own identity while still engaging in the national conversation.

Dramamine and Drought: Greece’s Fragile Climate Crisis

by Maggie Stewart

Flying into Greece, I peered out my window, groggy from my melatonin and Dramamine cocktail, and attempted to orient myself using the vast hills that expanded into the cloudy skyline as my anchor. But it was not the topography that captured me; it was how manicured many of them appeared. The footprints of humanity came into clearer view as the plane began to approach the tarmac, surrounded by solar panels that absorbed Greece’s abundant sun and bounced it back into my eyes. After shuffling from room to room in the airport, I made it into the car and onto the highway. The hills I had seen from my window rolled down into flatter land surrounding the highway, but unlike New Jersey highways, this land felt far more cultivated, biodiverse, even purposeful, with every tree or bush placed neatly in an even line, as if standing for roll call. 

While Greece is naturally ecologically abundant, which can help lower temperatures, provide shade, and improve planetary wellbeing, it comes with a downside, especially as the climate grows more volatile. An OECD environmental policy paper highlights these issues, particularly in Greece, which is prone to wildfires, due to its vast forests, which take up over 50 percent of the land, and hot climate, which wreaks havoc on the lives of people, animals, and plants in the surrounding areas. The report states, “Wildfires have had lasting negative impacts” on the people nearby, being linked to an increase in cardiovascular and respiratory-related deaths. However, when speaking with the locals in Athens, they do not seem to have a great sense of climate awareness or urgency.

I attempted to discuss the issue with a few locals, including a man working at a kiosk in Athens. As I approached the little outpost on the corner of a busy road, I felt the sweltering heat from the sun above and the concrete below my feet. I asked him about the heat in Athens and his experience working outside, linking the overall issue to climate change. Even in the intense heat, he, like others on the street, had cited a lack of knowledge as a reason for not engaging in further conversation with me. This sentiment was further corroborated by talks with reporters at Ekathimerni, who stated that climate change was not top of mind for the public, even while being a major issue they face. As an outsider, however, the state of the environment was alarming. I noticed that the greenery was surrounded by dry brush, and the sun illuminated areas that looked as though they were craving a cool glass of water. It felt reminiscent of visiting California in the 2010s during their drought; things were alive but fragile, like a matchbox waiting to be ignited. 

Further into the drive, the vast highway quickly dissolved into the narrower streets of Athens. Trees turned into buildings and bushes into cars. Instead of flowers dotting the area, it was graffiti. When walking around Athens, the intense heat seared into my skin, and with little tree cover, it was difficult to find shade during explorations of the city. Even in the morning, the heat felt inescapable. After walking up hills of concrete, I felt like I was evaporating. Cracked lips, sun-baked skin, even the back of the throat felt dry. Even inside, I must use the AC and water only when needed. As cautioned by the sign in my apartment, these things are “a scarce commodity.”

Many things about Athens struck me, not necessarily as new, but simply more pronounced. While heat waves and resource scarcity occur in the US, they feel short-lived or avoidable with the right economic standing, but in a small place like Athens, no one is immune. You can’t simply use more water because you’re willing to pay extra; water will eventually run out. You can’t just blast the AC till the heat wave is over; it’s always sweltering in the summer, and AC units are not built to handle the strain. Athens and America share common threads to varying degrees; things such as heat, political divisions, and adapting infrastructure are all unavoidable markers of our rapidly changing world.

Ritual Dept.: Higher Power, Bum Bags, and an Open Mic

A dispatch by Noah LaBelle

Pam Benjamin, defacto host of “Hear No Evil Comedy Show,” bares the mic at Ziggy Cocktail Bar in Pangrati, Athens.

There’s a portrait of the Sacred Heart, only it’s Snoop Dogg bearing the halo. He’s cherubically lit by a ceiling fixture and framed by clouds—puffy cumulus above, puffed cannabis below. A blunt smolders delicately between his two-fingered benediction. On the mantle beneath, a sign reads #MAYTHEBOOZEBEWITHYOU, nestled next to pothos vines that have far outgrown their pots. 

Welcome to Ziggy Cocktail Bar, Pangrati, Athens, just across from Saint Spyridon’s yellow façade. Population: thirty-odd Anglophones of varying nationality, fluency, and sobriety. All here for what’s billed as “Hear No Evil Comedy Show,” a Thursday night staple.

“Personal philosophy, go!” Pam Benjamin, an Athens-based, California-raised D.J., calls out, pointing the mic, identical to the one tattooed down her right arm, toward the open-air bar tables. 

“Never fly Turkish Airlines,” one woman offers. Benjamin repeats it, fortissimo, to claps.

“Turkish Airlines is incredibly racist,” Benjamin adds. “When you choose your language, Greek is not represented! Every other language, but no Greek.” Someone, presumably not Greek, suggests learning Turkish.

“Greek airlines don’t have screens, it’s crazy,” she continues. Much heartier laughter. “We’re lucky the planes can fly, bro!”

Amateurs wait for their slot, glancing at pre-planned bits scrawled in journals. They’re the only ones with pen and paper in sight. Them, and your correspondent.

“Are you stealing jokes, mate?” asks a bar-goer with a pink fanny pack and a cigarette.

“No, I’m a journalist,” I say, too quickly.

He pauses, then snickers. “That’s even worse.”

I can’t parse out from his accent if he’s a local—the fanny pack, I figure, suggests not—but he’d already shuffled to a back table and grabbed a beer before I could ask.

Next up: George Moulos, a trim Australian in a burgundy polo, seven years in Athens behind him. (A search reveals he’s cracked the Guinness World Record for fastest traverse on foot of mainland Greece, from north to south. Comedy’s next.) He thumbs an A7 notebook, whose inane daintiness in his hands almost makes up for his first three jokes, all duds. 

“Ah, ok,” he says, scanning the page. “Greek or gay. You tell me if this is Greek, or this is gay.” Beat. “Greek dudes who have manicured eyebrows, like, fully waxed eyebrows.”

“Greeeekkkk,” a few slur. “European!” insists one woman, loudly, twice. Consensus reached.

“Greek dudes who are on the back of their friend’s scooter, and they’re holding them like this”—Moulos puckers his lips, knees bent, hips forward, arms laced around a phantom torso. More cackling than clarity, but it’s not leaning Greek. 

Fanny packs, or, as the Aussie self-corrects, bum bags? Decidedly Greek. (I glance back at the anti-journalist.) Carrying little bottles of olive oil everywhere? Also Greek. “So, apparently I’m not gay,” Moulos deduces. 

Benjamin tells everyone to grab more drinks. The music turns back up. Ten minute intermission.

Mo, from Manchester, recognizes me. Earlier, Benjamin had clocked me on the outskirts—thanks, notebook—while trying to fill the front barstool. I declined. With prodding, she gleaned I was a Seattleite who didn’t drink coffee. (“Stereotypes aren’t real, you guys!”)

“This might be, like, an insider view,” Mo starts. “I don’t know if Americans know this. So: the Schengen Area.”

He can’t give specifics—his parents told him not to—but outlines a general path: a land crossing from Iraq into Greece, a flight to France, a hop across the Channel. He was born two years after they arrived.

“I love geography, all things countries and cultures,” he says, a month into two years of pilot training in Athens. “When I heard that my parents lived in Greece and all these countries, I was like, ‘Damn, I missed out on that trip.’”

We’d have kept talking, but Benjamin’s back at the mic, now sizzling, riffing on an A.I.-generated song that’s been stuck in her head all week. “Have you heard about Pam,” she unleashes, “in love with a twenty-six-year-old Greek man?” The crowd howls, briefly. ♦