Zeibekiko (Greek: Ζεϊμπέκικο) is a Greek folk dance with a rhythmic pattern of 9/4 or else 9/8 (broken down as 1/8 + 1/16 + 1/16 + 1/8 + 1/8 + 1/8 + 1/16 + 1/16 + 1/8 + 1/8 + 1/8).
The name is derived from Zeibek warriors of Anatolia, but old folklore said that the name of the dance comes from the words Zei, as a derivative of Greek God Zeus, and the phrygian word bekos, which means bread according to Herodotus. According to this folk etymology, it symbolizes the union of the spirit with the body and it is believed that it was danced in honor of Greek gods.
The dance is of free choreographic structure. Although in older times the dance was danced by a pair of either the same or opposite sex, some consider it a solo dance and find it offensive to be interrupted by another dancer. Occasionally dancers perform feats such as standing on a glass of wine or a chair or fireplace, or picking up a table, adding a sense of a little braggadocio and humor.
In reality though, zeibekiko reflects the somatic expression of personal defeat and deep pain! One has to be a tough guy to be able to dance it properly and with true passion.
My brother always calls me the queen of the fridge. The reason behind this imperial title is the fact that from an almost empty fridge, several times and in short order, I have prepared for him dishes that were satisfying and fulfilling, and from what he claims, fair of an expensive restaurant. Fact is, when the fridge happens to be empty, my imagination is immensely activated and makes the odds and ends of the fridge meet in a frenzied rhythm in my loved ones plate. Anyway, I suppose that this happens to almost everybody with a daring palate and forgiving guests.
The creative use of leftovers is another favorite occupation of mine. I consider it my task to use any leftovers and to not throw a single bite in the garbage can. The following recipe has ingredients that we don’t necessarily have in our fridge, every day, but uses cooked, leftover chicken. Small bits of cheese remaining unwanted in the fridge may be used in place of the ones asked for in the recipe. Continue reading →
Let us begin with the masculine character of the wilds and of hunting. Whereas the life of the normal woman in Greek mythology and life is completely defined in terms of her place in the home and the family, the man moves between the world of the home and the outside. The most extreme form of the outside is the wilds and the life of the hunter. This is a sphere the woman will never enter unless she denies her nature as a woman, adopts the life of man, and becomes a virgin huntress.
However, the hunter’s movement between the home and the wilds causes tensions in many myths. Thus a number of stories have their starting point in suspicions of women about what hunters do while they are away from home, or in their resentment about the time and energy devoted to hunting. This applies not only to hunting but to war, which again removes men from the home and in which the women can take no part.
In the early days of ancient Greece, people believed that in certain features of the landscape, such as springs, wells, groves, rocks, and caves, helpful spirits lived. It was important to keep them happy, and so shrines were built where people could pray and leave gifts to please these spirits.
As time passed, religion became a greater part of everyday life, and the idea of having a family of gods and goddesses grew in people’s minds. It was these supernatural beings, and especially the Olympian gods, who protected and looked after humankind. Out of this belief came the stories told by Homer, Hesiod, and other ancient Greek writers. Taken from here. Continue reading →
Freud, Jung, and their followers have demonstrated irrefutably that the logic, the heroes, and the deeds of myth survive into modern times. In the absence of an effective general mythology, each of us has his private, unrecognized, rudimentary, yet secretly potent pantheon of dream. The latest incarnation of Oedipus, the continued romance of Beauty and the Beast, stand this afternoon on the corner of Forty-second Street and Fifth Avenue, waiting for the traffic light to change.
Thus wrote Joseph Campbell in the ‘Prologue’ to his best-known book, The Hero with a Thousand Faces (1949). To the question, ‘Why are we still interested in ancient myths’? Campbell’s reply was that we cannot escape them, for they live within us. All people, in his view, are born with a repertoire of unconscious archetypal images that reveal themselves in fantasy and dream, and that have been explored in the myths of all cultures. The people of the modern industrialized West, who no longer share ‘an effective general mythology’, must turn to psychologists for help in making sense of their dreams, their private ‘myths’. (Gender and the Interpretation of Classical Myth by Lillian E. Doherty) Continue reading →
Yanni, in full Yanni Chryssomallis (born November 14, 1954, Kalamata, Greece), Greek-born American composer and keyboardist who was a leading figure in late 20th-century New Age music—a characteristically nonarousing genre of popular music, often entirely instrumental and used for relaxation or meditation.
Zeus sits on the throne of the universe. The world is now in order. The gods have fought, and some of them have triumphed. Everything bad in the ethereal sky has been run out-either locked away below in Tartarus or sent to earth to the mortals. And humans-what is happening to them, what are they now?
The story begins not exactly at the start of the world, but at the moment that Zeus is already king-that is, in the period when the gods’ world has been stabilized. The gods do not live only in Olympus; they share certain bits of the earth with humans. In particular there is a place in Greece near Corinth-a plain at Mecone-where gods and men live together. They share the same meals, they sit at the same tables, they feast together. Which means that, among the intermingled gods and men, everyday is a holiday, a happy day. They eat, they drink, they make merry, they listen to the Muses sing the glory of Zeus and the adventures of the gods. In short, all goes well. A golden age, where gods and men were not yet separate; a golden age sometimes also later called “the time of Cronus”-that time before the start of the struggle between Cronus with his Titan allies, and Zeus with his Olympians-when the divine world is not yet given over to brutal violence.(from “the Universe, the Gods and Men”, ancient Greek myths told by Jean-Pierre Vernant) Continue reading →
To the east of Greece was the land of Lydia, where a king called Croesus ruled. Though he was not a Greek, he believed in the power and the wisdom of the Greek’s gods. King Croesus wanted to expand his empire, by defeating the mighty Persians. He believed the oracle in Delphi would guide him in his quest for glory. He sent messengers to Delphi, to offer gifts of gold and silver from Croesus to the temple of Apollo. Then they asked the King’s question: ‘Should King Croesus make war on the Persians?’
The priestess at the temple of Apollo went into a trance after inhaling a vapour, during which time she met Apollo and put the question to him. The god answered through the priestess, who spoke in strange, unfamiliar words. When her attendant explained what they meant, the god’s answer was: ‘Yes, if your king fights the Persians, a mighty empire will fall.’
The messengers reported the news to Croesus, who believed Apollo had said he would be victorious in battle. But he was wrong, for it was not the empire of the Persians that fell, but his own, as was defeated in the battle that followed. (Copied from “Gods and Goddesses” by John Malam.Continue reading →
Greek society The Greeks were the pioneers in so many fields – athletics, astronomy, biology, philosophy, theatre, geography, medicine among others – that it is easy to take them for granted, to see their achievements as simply part of the human make-up. But what makes us modern today frequently stems from the Greek experience. With the Greeks, Western literature began on an unparalleled high with Homer, still being translated anew today. With the Greeks Western medicine, with its Hippocratic oath, began, as did Western theatre (and so, by extension, cinema). With the Greeks formal mathematics, astronomy and geography emerged for the first time. Competitive sport, too, first sprang up in recognizable form in Ancient Greece. The Greeks were not omniscient or infallible. In early years they borrowed what they needed from their older, often richer neighbours. They were certainly not the richest or most powerful people in the ancient world, but they influenced those who were, including the Romans later. Greek life, which centered on the polis, the often tiny city-state, was simple but lived with passionate vigour in a spirit of keenest competition. “Nothing in excess”, the god Apollo’s famous maxim, was needed in a turbulent world in which men often sought everything in excess. The Greek world had its dark sides. Women were excluded, at least in the classical period, from all public life. And male citizens’ frugal leisure depended on the labour of slaves, whose status was seldom questioned even by philosophers. But women and slaves were no freer in many comparable societies, at the time or later, that have never begun to rival the Greeks’ contribution to human achievements in so many spheres. extract taken from hereContinue reading →