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The Integration of Two Greek Cultural Immigrants of the 15 and 20 Century

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The Integration of Two Greek Cultural Immigrants of the 15 and 20 Century New Zealand Online Journal of Interdisciplinary Studies. Volume 1. Issue 3. The Integration of Two Greek Cultural Immigrants of the 15th and 20thCentury: The Cases of Cardinal Bessarion and the Artist Constantine Andreou Dr. Sapfo Mortaki and Dr. Vasileios Pappas1 Abstract This paper focuses on the presence, activity and consequently social and cultural integration of two personalities of the Greek Diaspora. The Greek Cardinal Bessarion from Trebizond (1402-1472) migrated in 1440 in Rome, where he joined Catholicism, and was rewarded with numerous religious axioms and granted with a palace, which became a famous intellectual centre of the era. This study demonstrates Bessarion’s gentle integration and his social evolution in the host country (Italy), the recognition of his education and political influence throughout Europe, and the strong bond with his hometown as he had made a major effort for its release. Constantin Andreou was a Greek artist who migrated to Paris in 1945 with a scholarship of the French government along with many other artists and intellectuals, who were escaping the political situation in Greece after World War II. In this broader context, his artistic creation and its resonance in France, where he lived for fifty eight years, will be documented through the perception of him of the host country. Furthermore, his contribution to the development of art in his homeland will be assessed, along with the projection of Greece abroad. Keywords: migration, integration, cultural identity, Bessarion, Constantine Andreou 1See biographical note after references. 72 New Zealand Online Journal of Interdisciplinary Studies. Volume 1. Issue 3. Introduction The subject of Diaspora is traditionally associated to the Greek and Jewish experience throughout the centuries (Fishman, 2004: 27). The term Diaspora (Sakellariou, 1991: 15; Cohen, 2003: 21 and 26) refers to the existence of parts of a population in disperse geographical places, away from its original birthplace (Gotovos, 2004: 57-58) and constitutes an eternal and continuing phenomenon in Greek history, from the Mycenaean period of archaic colonization until our days (Sakellariou, 1991: 15). Diaspora is examined in relation to the socialization and the formation of identity of the immigrants who reside in environments or, generally, in conditions of convergence and interaction of different civilizations. In this context a triadic relationship is created between Diaspora and the host and origin countries of the immigrants (diasporic tripole), whose interactions are multilevel, multidimensional, dynamic and ever evolving (Damanakis, 2004: 25-26). Host societies do not constitute homogenous entities 2 but complex multicultural phenomena, which are attributed with special features (Ventoura, 1994: 9-10). Greek Diaspora can therefore be approached as the settlement of a part of the Greek population in areas beyond the national territory, independently of its duration, as well as the reasons for the migrants’ estrangement from their birthplace, with which they maintain strong and stable bonds.3 2In their core religious, linguistic, economic, political, social and other cultural differences exist. 3The latter continues to influence their overall condition, while simultaneously they develop relations with the host country. From this interaction a new civilization emerges that ameliorates their existence. For bibliography about emigration, see Vlachos (1966). 73 New Zealand Online Journal of Interdisciplinary Studies. Volume 1. Issue 3. The transition from one society to another presupposes changes in many levels and is therefore influenced by many factors. In the cultivation of a dynamic relationship between the migratory element and the human environment of the host country the demographic importance of the diasporic communities is of determinant importance (Sakellariou, 1991: 18). However, social, cultural, political, economic, linguistic, communicational and educational parameters contribute to the evolution of this relationship (Gotovos, 2004: 59-62). Migrants, who either choose to integrate into the host society or adopt a diversification and opposition attitude, are influenced regarding their choices by various elements (Ventoura, 1994: 60). Moreover, the migration policy of the host country and, more specifically, whether it aspires the integration of foreigners into the national community or if favors the creation of separate ethnic minorities, is another factor that affects integration. It is a fact that historically Greek immigrants achieved to become a part of their new social reality and to become designated by their contribution and general activity in the host country (Tamvakis, 2003: 45-46). The basic elements that specify minority groups (Hirschon, 2004: 287) are mostly associated with the place of their origin, their country and also the various manifestations of their cultural relations, such as language, religion, education and moral conventions. In an individual level, however, to the aforementioned parameters others related to their personal character can be added, like their familial condition, age, gender and employment. As long as Greek Diaspora is concerned, the formation of the migrants’ identity emerges from the contribution and the interaction of factors that are eminent in the country of origin (Hirschon, 2004: 288) on one side and the dominant conditions in the host country on the other side. So, their identity appears twofold (Damanakis, 2004: 33).4 The expression cultural identity declares the place that an individual belongs in terms of culture, designates its cultural mark (Gotovos, 2004: 53), and is attributed with meaning when it is used to describe cultural elements that are common to individuals who come from different categories, which derive exactly form their 4There is the personal aspect, which expresses the uniqueness and the particularity of a person as a general concept and as biography and also the social aspect, which is complex as it encompasses both the common elements of the other identities as well as the different identities, like the national, ethnic, religious, cultural and professional. 74 New Zealand Online Journal of Interdisciplinary Studies. Volume 1. Issue 3. integration. The term is usually used with an ethnic, religious, cultural or geographical assignation (Gotovos, 2004: 53-54).5 The Case of Cardinal Bessarion Greek Cardinal Bessarion was born in Trebizond of Byzantine Empire in 1403 and died in Ravenna of Italy in 1472 (Sathas, 1868: 25-35; Vast, 1878; Kalogeras, 1893; Kurou, 1947; Manousakas, 1965; Mohler, 1967; Anthemides, 1983; Monfasani, 1995). His secular name was John or Vasileios (Kalogeras, 1893: 10, Enciclopedica Cattolica, 1948, vol. 2: 1492). He lived his childhood in his hometown, but quickly moved to Constantinople to continue his studies (1415). In 1423 he become a monk and gained the name that became widely known, Bessarion. In 1433 he went to Mistra, where he continued his studies near the famous philosopher Pletho Gemisto, who taught mathematics and philosophy and helped him to become familiar with the Platonic philosophy. Then he returned to Constantinople and was consecrated bishop of Nicaea in 1437.6As a member of the attendance of the emperor John VIII Palaeologus and the Patriarch he took part in the Council of Ferrara-Florence (1438- 1439) (Gill, 1976: 119-136), where he played a key role in supporting the Association of Churches and fought against his biggest opponent, the fanatic anti-unionist Marcos Eugenikos. After the signing of the Term of the Union that he had drafted for the Greek side in 1439, he returned in Constantinople (Sathas, 1868: 26) and lived there until 1440. During this trip, Pope Eugene D conferred him the title of cardinal, as a reward for his contribution to unifying efforts (Gill, 1976: 119-136). Meanwhile, Constantinople was dominated by acute reactions of anti-unionists against the ―traitors‖ unionists, a fact that rendered Bessarion unwanted in his hometown. Thus, in 1440, he abandoned definitely Byzantium and was installed in Italy, where he devoted himself undistracted in two interrelated purposes: the Union of Orthodox and Catholic Churches and the Crusade against the Turks, in order to achieve the liberation of his homeland (Irmscher, 1976: 175-185). Bessarion not simply was integrated in the host country, but he reached the biggest hierarchical and social evolution. In this contributed the excellent knowledge 5Lately, it is referred to as European identity, with a transnational meaning, which only signifies the content of the respective national or geographical identity. 6It should be notedthat untilhis death,everyonecalled him ―Niceno‖. 75 New Zealand Online Journal of Interdisciplinary Studies. Volume 1. Issue 3. of the Latin language.7 That was the reason why the emperor John asked him to accompany him to help to the extremely serious (for political and religious reasons) Council of Ferrara-Florence, where he came into contact with Latin scholars, but also with the spirit of the Renaissance in general. In the thirty-two years of his permanent residence in Italy (1440-1732) he cultivated his knowledge of Latin language and literature to the fullest extent and made them second mother language. So much he seems to penetrate in the study of the Latin language,8 so his biographer Platina noted in the panegyric speech which composed in honor of him the following: ―this smart and perceptive man won so quickly Roman institutions and literature, to show
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