A settlement at the northern tip of the island, absent from historical sources before the end of the 18th century because the area was uninhabited, vulnerable to pirate raids. Archaeological remains from antiquity have been found at Loutro and Pyreatides. In ancient times, the northern part was known as Platanistous—rich in plane trees. During the pirate era, only sheepfolds were maintained here. First settlers—refugees from the Orlov Revolt (1770)—lived near the church of Panagia Despina, which appears in 14th-century sources. The first mention of the toponym Karavas is in 1697. The family of Georgios Souris, the famous satirical poet, comes from Karavas. The name Karavas is common throughout Greece, deriving from "karavos" (shellfish) or "karavida" (crayfish), meaning a place with plenty of water.
Condensed from Emmanuel Kalligeros's excellent Kytherian Geographical Placenames which is available
here
A photo taken about characters of the Queensland western regions - with their cars and trucks as they competed with the well-established coaches buggies and sulkies.
The photograph shows a youthful Jimmie Corones at the wheel of his first car in Wills Street, Charleville. It may not have been the first car in town, but by the look on his face he was surely proud of it. He is parked in front of a large billboard sign which was part of Herriman's Garage (where the National Bank building is today). The vehicle was complete with pneumatic horn and white wall balloon tyres.
The phote was taken about 1915, when Jimmie was 20 years old. He went on to become a prominent business man in Quilpie, owning many hotels including the Imperial. He passed away in 1966 at the age of 71, and is buried in the Quilpie Cemetery.
I recognise only 3 people, Jim Siganouli, Kolias doughter, and Jim Souris, Brisbane (left corner). Jim went to Karava School, by his pappou Dimitri Souris for 9 to 12 months to learn English.
EULOGY PETER GEORGE – born Karava, Kythira 8 Dec 1934
Peter George, – an Australian Greek more than a Greek Australian.
He loved Australia and marvelled at its beauty.
To acknowledge the blessings and opportunity this great country bestowed upon him as a 15 year old immigrant boy, survivor of the devastation of the Great Depression and World War 2, the adult Peter contributed time serving on a number of community organisations.
These included the Merriwa Apex Club; Merriwa and Dubbo Lions Clubs ; Merriwa Volunteer Rescue Squad; Board member of Merriwa District Hospital; Dubbo Water Watch Group; Orana Law and Order Forum and the Dubbo City Chamber of Commerce and the occasional drink at the Merriwa RSL after hours.
His greatest pleasure to community was his service and dedication to his faith and this very Church, Our Lady Panagia Myrtidiotissa. The spiritual connection for Peter was strong. For years he stood in the Psaltiri and chanted during Divine Liturgy. He strove to understand his faith, and for enlightenment undertook studies of Modern and Ancient Greek to better interpret the scriptures as they were written over the past 2000 years.
Peter stayed connected to his beloved island home Kythira, especially after his retirement, returning on a pilgrimage every year. This was eclipsed, however, by the trip to Jerusalem and the Holy Lands. Filled with Spiritual energy, he overcame failing health, to proudly climb all the steps and walk the path of Christ without getting tired. It was a personal milestone and fulfilment of a life- long ambition.
Peter was not your typical Greek migrant. He assimilated seamlessly into Australian society, undertook study to become fluent in English and progressed in the business world. Even though he and his wife Bess worked 7 days a week for over 20 years in the famous Peter George’s Merriwa Café, they always found time for family Sunday excursions and an annual week long holiday at Nelson Bay.
With the move to Dubbo, Peter George built a new life. His greatest success was going to work and loving it. Peter’s professional ambition since his Nyngan days in the 1950’s was to own a Gun Shop in Dubbo. Carrington Firearms was an opportunity to finally join his love of shooting and fishing, emerging as a highly respected professional in a highly competitive industry.
On a more personal level:
His best mate became his brother-in-law, Tony Panaretos.
His greatest sense of duty was to his mother, Kirani and sister Eleni.
His greatest heartbreak was when his nephew, Tony Maselos, died from leukaemia
His greatest privilege was baptising his 3 Godchildren.
His greatest challenge was raising 3 strong willed daughters. Yet he gained the sons he never had leading to….
His greatest pride - his 7 grandchildren! They gave him the incentive and that extra will to live longer. In later years he would express his love and pride to anyone and everyone who would listen!
Above all else his greatest passion was that for his wife and soul mate, Bess. Together they were an inseparable team; united by marriage; working side-by-side and genuinely devoted to each other.
And now we are gathered here to honour him, applaud him and thank him for the time he walked among us and made our lives all the richer for having known him.
You will be greatly missed Peter George. May you rest in peace.
My grandfather was born on Elafonissos, and married Kanella DIAKOPOULOU from Karavas. My father and his siblings were born in Karavas, and grew up in KYTHIRA. My mother is a KANELLI.
I left the village when I was 12 years.
These photo's were taken in the 1960's.
From Helen Tzortzopoulos - Karavas.
Theorthori (Riri) Tzortzopoulos, [far left], and Mami (the midwife) Tzortzopoulos, [seated front, far left], are in the photo, which was taken at Portokalia where Uncle Riri ran the distillery for producing tsipouro every year with a special licence from the local police. The big pots were made of copper and the tsipouro production was an annual ritual - I happened to be there a couple of times - a lot of fun - waiting for those first few drops of pure moonshine to come through.
When Uncle Riri got too old to do the job the "kazania" (the copper pots) were passed on to George Faros from Baggianika who continued the tradition at his place down in Baggianika. Today at Portokalia you can see what is left of the structure - the fire place where the the distillery was set up each time.
I cannot name any of the other people in the photos except perhaps Kyriaka Tzortzopoulos far right in this photo.
Cons father, Yeoryi Dimitri Tzortzopoulos was born in Karavas in 1869. His family parachoukli, or nickname was Hihlis. He married Olympia Tzortzopoulos, born in 1874, who was the daughter of the renowned Karavas priest, Pappa Minas. Mina’s children were sometimes referred to as the Pappayoggigi. Together, they had 13 children. 4 of the children, all girls, either died in childbirth, or died young. Four died during the birth of the first 3-4 surviving children, whilst Georgia, the last born, died as a 4 year old.
The convention, at the time, was that the 12th born child was christened by the King. Con was very proud of the fact that the King was his nono (godfather).
The 8 surviving children were: Katina (1894), Marouli (1896), Dimitri (1898), Minas (1900), Haralambos (1910), Theothoros (1912), Panayotis (1914), Constandinos (1916). Of these 8, five were destined to emigrate to Australia; Katina, Dimitri, Minas, Panayotis, and Costandinos. Until this week Con was the sole survivor of his family. His demise marks the end of a Tzortzopoulos dynasty.
In 1896, Yeoryi built the Tzortzopoulo patriko spiti (Tzortzopoulos family home), which lies at the base of the steps that lead up to the murmaro, and the church of Ayios Haralambos, in Karavas. The house was one of the larger houses in Karavas, but, given the size of the family, conditions were overcrowded. Three or four children slept to a room. George was entrepreneurial – engaging in agriculture, “emporiki”, and establishing a ceramics factory on Ayia Pelagia.
Con was born into a period of political turmoil. Tension was high between monarchists and republicans. In 1916, in Potamos, Yeoryi, a vassilikos - made the fatal mistake of declaring himself "for the king". An altercation ensured. Later, Yeoryi was taken away by authorities, and brutally bashed. He sustained multiple injures, including serious kidney damage. Although he survived the attack, he never fully recovered. Weakened, he became susceptible to all kinds of infection. In 1918, the Spanish flu epidemic struck Kythera, and Yeoryi succumbed to it.
Con remembered, as a two year old, being summoned to his bedroom, were Yeoryi was lying gravely ill, and his father saying goodbye to him. Yeoryi kissed him. By the next morning he was dead. Wife, Olympia, was left to fend for 9 children, aged from 20, to recently born. (Georgia, the youngest, would die soon after her father.)
In 1922, Olympia sent Dimitri, the eldest son to Australia. In 1928, Panayotis, followed. Katina and Myna migrated in the next decade. Olympia died at age 80, in 1960, after falling twice down the aspa, slope, to the rear of the family property in Karavas. Like so many other Kytherian mothers, Olympia did not see the 5 children who had migrated to Australia again; including Con.
Con helped his mother gain income, by ploughing fields with a bullock team, growing crops, and by trading goods in Piraeus. He navigated a small boat to and from Kythera. He was a consummate sailor. He always maintained his Merchant Navy Licence.
Con and his brothers worked hard, but they also “played hard”. The Tzortzopoulos household was glendi-central of Karavas, and even of Kythera. Con always claimed that parties “did not really begin”, until the Tzortzopouli arrived. In his youth, he was a consummate dancer. Con also obtained a well deserved reputation as a “Cassanova”. He and his brothers were handsome, and maintained a very high level of self-confidence and self-esteem. The opposite sex found this combination irresistible.
He was always an extremely positive man; innately optimistic. When people speak about Con, they always refer to the fact that he had an engaging smile. He always seemed happy. That happiness derived from a very deep place in his psyche.
Con also had a strong “moral compass”, an innate sense of “fairness”, an inordinate capacity for “self-control”, and a very high pain threshold. He was even-tempered, and had a great ability to make an even-handed assessment of every situation. All these qualities made Con a leader, rather than a follower.
Ultimately he was forced, like so many other men and women of his generation, to leave Karavas, and the island of Kythera. He remained throughout his life, a proud Karaviti, and a proud Kytherian. The ethos of Kytherians, and the beauty of the island, remained with him for his entire life. For 36 years in a row, he attended every Karavitiko Symposium.
As a young man he went to Athens, gaining employment there with the Porihis family, in a large store which sold everything. He worked hard, for little money. Later, his aunt found him employment in a manufacturing plant, where wages and conditions were far better. The economic downtown in Greece prior to World War II, saw his weekly wage reduced to one loaf of bread. Starving, he was forced to return to Kythera.
He spent the war years in Kythera, providing food not only for his mother, but for his many nephews and nieces as well. In 1941 and 1942, the family, under Cons supervision, planted wheat on the Tzortzopoulos property at Ayia Pelagia. By hard work and enterprise, they lived reasonably well during the occupation. He assumed the role of “patriarch” of the Tzortzopoulos soi at a young age. Initially, because his older brothers left for Australia. This trend was reinforced, as most of his brothers, in particular, died at a young age. Con assumed the role of surrogate father, and later surrogate grandfather, for many of his nephews and nieces, and their children. Con had a very deep commitment to his extended family.
During the occupation, Con, along with another small group, witnessed, a German supply boat sink off Avlemonas, and the foodstuffs with which it was laden, float to the surface. They had to make a decision whether to take the items they salvaged, by boat, back to Karavas, or overland, by donkey. Fortuitously, they chose the latter. The Germans arrived by sea, and interrogated Con and the other leaders. “I thought they would kill us, then and there.” The “food entourage” had long left, and Con managed to convince the Germans that he and his group had not taken anything. He was allowed to leave. Throughout his life, lady luck seemed to favour him.
Greece was economically destitute after the war. One of the few viable industries was the Merchant Navy, but it was very difficult to gain a position. Con embarked on a long sea journey, as a passenger. He asked the ships captain if he could work for no pay, in order that he could learn the Merchant marines duties. He worked very hard. The captain was impressed, and took his details. Some months later a position became available in Holland. The captain sent a message to him, that if he could find his way to the ship, he would be employed. Con began a 3 year career as a Merchant Marine.
He circumnavigated the globe a number of times. In the USA, he stayed in Baltimore, visiting an “uncle”, George Thomas Tzortzopoulos; parachoukli, Georgekas. Perhaps prophetically, George T was married to Despina Mentis, an aunty of Con’s future wife. The Baltimore Tzortzopouli were coming to the end of a long and successful business career. They had been amongst the first in the USA to establish supermarkets. They offered Con a management, and future ownership role. Con accepted. He promised that as soon as he had visited his two brothers and sister in Australia, he would return. It was the only promise he broke in his entire life.
In June 1949, Cons ship took him to Adelaide, where he alighted. Initially he lived in Goulburn where his brother and sister Myna and Katina were established. He made his way to Warren, NSW, where he worked with his brother Peter, in a fruit shop, and market garden, for 1½ years.
After Peter married, it was decided that the business was not large enough to sustain two (future) families.
In late 1950, Con went for a long tour of NSW country towns, looking for a shop to purchase. Eventually he rented a premises in neighbouring Gilgandra, at 41 Miller Street, from fellow-Kytherian “Jack” Pentes, after paying £1,200 "key money", an exorbitant amount of money in those days. The lease was for ten years.
When he arrived in Gilgandra, 9 shops sold fruit and vegetables. Con was wilfully competitive. He set out to dominate sales of fruit and vegetables in the town. He travelled long distances to obtain supplies directly from market gardeners. He often bought produce, cheaper than major wholesalers could. He entered into contracts with semi-trailer drivers, to bring large amounts of produce directly from the Brisbane Fruit Markets. He also established a fruit truck run that operated 6 days a week. It traversed, and made sales, in every street in the town, on a cyclical basis. Eventually Con’s was the only viable fruit shop in the town.
The lease for 41 Miller Street was not renewed in 1959, and so Con bought one of two freehold butcheries across the road, at 42 Miller Street, Gilgandra. He converted this to a fruit-shop, milk-bar, and mixed business, which was even more successful. He was considered the preeminent businessman in the town. All the inter-Bank reconciliations in Gilgandra were conducted during those irregular times when Con decided to do his banking. It was the only time that sufficient cash circulated in the town. Con prided himself on the fact that except for a brief period in Athens, he always worked hard, and generated substantial income. He had a habit of keeping large sums of money in his wallet, something his sons tried to dissuade him from doing. He maintained this habit of the “yemato potrofoli” (full wallet), until very late in life.
Con married, Evangalia (Angie) Coroneos, nickname Belos, also from Karavas, Kythera, in 1951. She had been brought to Australia by her aunty, Crisanthe, and uncle Peter Katsoolis, of Gosford in NSW. Con and Angie had 5 children, 4 of whom survived, George, Peter, Phillip and Eric. Olympia (Ollie), the second born, and only daughter, died an infant, on 28th January 1954. This tragedy, never fully emotionally resolved, had deep ramifications for the family. Angie invested an extraordinary amount of energy and love in her four children.
Mrs Brown, Gilgandra’s baker, remembers that a fellow Greek, from the ABC Café, “…Paul Kelly was a very social person. Your father was not. He kept to himself, and the business. He worked hard. He made sure you boys were well educated.” Con put a very high store on education. He encouraged his sons to strive for excellence. He always insisted that the only acceptable mark was 100 out of 100. If it was less he always wanted to know “what happened to the other few marks?” This changed in 1966, when Peter was given a mark of 105 out of 100, by mathematics teacher Mr Gorrie, for finding a solution to a problem that no one else of that age, in all his years of teaching, had ever managed to arrive at. Con sat all the boys down, and brandishing the test paper in his hand, said, “right…from now on, you fellas, you gotta get 105 out of 100.” 100 out of 100 was no longer acceptable.
His proudest moment, which vindicated his stance on education, was at the 1968 Gilgandra Speech Night. It was the only Speech Night Con ever attended. Between them, all his sons had accumulated about 17 first prizes, for academic achievement, and a number of sporting awards. That year Con had also decided to donate a number of “Poulos” prizes for Citizenship, and school spirit. After the fifth or sixth “Poulos” prize had been announced, a ripple of respectful laughter reverberated around the Hall. The laughter began again after each subsequent “Poulos” announcement. Con sat in the back corner of the room, beaming like the light house of Ayios Nikolaos, on northern Kythera.
Con was vitally interested in social and political affairs. At 7:00 pm, a group of Gilgandra’s citizens would gather around Con’s bakelite radio and listen to the ABC News. Subsequent discussions about the news could ensure for an hour or more. At home, dinner table conversation with Con, often involved emotionally charged debates about a wide variety of subjects. Family dinners resembled a session in parliament, rather than a chance to gain nutrition and sustenance. Life was never dull with Con around.
Con was good at almost everything, with perhaps one exception – driving. This is probably not the time to mention a few of his accidents. Putting the new Cadillac through Ron Hapgood’s plate glass window. Rolling the Holden, on the way back from brother Peter’s funeral in Warren. Crashing into the side of the house, causing all the lino to ripple. Missing the bridge at the bottom of the road to one of the market gardens, and jettisoning the truck in the river. Or, being tailgated by a semi-trailer while carrying a large load of apples just outside Bathurst. The latter did not make a pretty picture on the CBN-8 News. Again, Con was very lucky. He survived all his accidents unscathed.
Con loved being in the company of his nephews and nieces. When the soi gathered, the men would retire to the largest room in the house, and settle in for an all night-early morning game of cards – normally poker. Shouts of “limit, no kitty”, much blaspheming, and banging of the table would ensure. As young children we sat and watched the theatrical performance in awe. Vast sums of money accumulated on the table for one “hand”. Again, Con was wilfully competitive. He played in a very calm and measured way, but also with a fair share of luck, something he would not acknowledge. “Skill, son, skill”! Perhaps it was. He rarely lost at cards.
The long hours in the shop, 14 hours a day, 7 days a week, with 2 hours break on Sunday between 2:00 and 4:00, gradually wore him down. His children too, needed to leave Gilgandra for further education. In 1972, he decided to sell the shop to his brother and sister-in-law. He and Angie moved to Sydney, and settled in the suburb of Pendle Hill, where they lived for the ensuing 34 years. Con was only 56, but he never worked again.
He did engage in property investment, building his house, a large factory for investment, and investing in a block of flats in Parramatta. He was also a very astute share investor. His business acumen rarely failed him. When his sons tried to encourage him to spend some of his hard earned money on himself, he rarely did. “I am doing all this for you fellas”.
Con and Angie had 7 grandchildren. Angelique (Angie) and Dean, born to George and Lorraine (nee, Ducrow), Gabriella (Gabby), Nick, and Anna (Nouli), born to Peter and Lynn (nee, Hespe), and Isabella (Bella) and Sebastian (Seb), born to Eric and Elizabeth (Liz, nee, Devine). Angie, Dean, Gabby, Nick and Nouli, were bought up in a new Tzortzopoulos patriko (Poulos family home) in Ramsgate Avenue, Bondi Beach, along with their cousins Peter and Jack, sons of George Peter Poulos and Tina (nee, Mallos). The Poulos’s had purchased a set of four units together, in Bondi, and created an enclave there.
Of course the tradition of poker games was established at Bondi Beach, with the creation of the Kytherian Manilla Club (KMC). Evening-to-early morning games of Manilla were frequented by persons named Tzannes, Cassimatis, Comino, Kepreotis, amongst many others. None of Con’s sons inherited his commanding competence at cards.
Grandmother Angie, came to stay for many days at a time to baby-sit her grandchildren and great-nephews, to cook, and clean, and garden, and organise, and advise, and talk, and joke and have fun, and make us all laugh, and bring presents, escape her husband, and go to “the Club” around the corner. “Those were the happiest time of my whole life.”
Cons children and grandchildren visited him frequently at Pendle Hill. He always made them feel most welcome, greeting them with his beaming smile, and a big hug. He and Angie made sure they were “stuffed” with copious amounts of food, always insisting that they eat a second helping. High academic achievement was rewarded with a significant sum of money. The tradition of striving for academic excellence continued. The grandchildren loved going to Con and Angie’s. The only “down-side” was being forced to drink the “stale” soft drink, that Con, true to his entrepreneurial nature, had bought some years before, in very large quantities, at a huge discount.
In 2004 Con accompanied his eldest son George on a grand tour of central western and north western New South Wales. Of course, the prime pilgrimage point was Gilgandra. "I was pleasantly surprised to find the Gilgandra Fruit Mart still operating, and still economically viable. I had established the shop at 42 Miller Street, Gilgandra in 1959, and to see it still operating 45 years later, pleased me immensely. Both the interior and the exterior of the shop were in superb condition. Even the original scale had been retained, and was in use at the rear of the shop”. Con was doubly proud that his was the only one, of all the original “Kytherian” shops, that had maintained its identity.
"It is with much pleasure that I send you this message of congratulations on the occasion of your 90th birthday.
Over fifty years ago you chose Australia to be your home and a generous people extended to you their gift of welcome.
In the half century that has transpired, you have joined with so many other proud Australians to help make this country what it is today. You made a home for your family and provided for them a secure future as they, in turn, have forged a prosperous life for their children.
Your efforts over the years have shown that our wealth as a nation is due in no small part to the toil of those who have chosen to make Australia their home.
On your 90th birthday please accept my best wishes, not only on this important milestone but for the wonderful contribution you have made to our country."
In the 37 years Con was retired he was rarely bored, or without a “project”.
He maintained his faculties and his rationality until about 2 weeks before his death.
He died peacefully in his sleep.
May his memory be eternal
Αγιον τό μνημη του
The Seven Ages of Man
All the world's a stage,
And all the men and women merely players;
They have their exits and their entrances;
And one man in his time plays many parts,
His acts being seven ages. At first the infant,
Mewling and puking in the nurse's arms;
Then the whining school-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress' eyebrow. Then a soldier,
Full of strange oaths, and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon's mouth. And then the justice,
In fair round belly with good capon lin'd,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slipper'd pantaloon,
With spectacles on nose and pouch on side;
His youthful hose, well sav'd, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion;
Sans teeth, sans eyes, sans taste, sans everything.
Our mother, Effie Zantiotis, was born on 8/5/1916 in Pireaus to Aphroditie and Panagioti Coroneos, (Faganas) - who originally came from Karavas, in Kythera. Mum was the 5th born in a family of 8 children – 4 boys and 4 girls.
At the age of 19 she was betrothed by proxy to our father, George Zantiotis (Zaunders) last son of Emmanuel and Eirene Zantiotis (Yerandis )from Vouno, Kythera.
Effie arrived in Sydney on the maiden voyage of the P & O Liner ‘Orion’ which during the war became a troop transport ship (the ‘Orion’ was returned to normal service after the war). In 1954 our parents had their first trip to Greece and traveled back to Australia on the ‘Orion’.
Our parents were married on 29/12/1935 (as it was considered bad luck to be married in a Leap Year which would have been 1936 – the following year). Mum and Dad then moved to the ‘Elite Café’ in Taree to be in partnership with Dad’s elder brother, Jack. The ‘Elite Café’ is well known in the district.
They were blessed with a daughter, Rene, born in Taree, and after 4 years they moved to Forster and opened ‘The California Café’ in December 1940. A second daughter, Aphroditie, was born a few months later.
These were very tough years for our mother as she had to adjust to a strange land, no English, very far from her family and any other Greek families. Our mother successfully raised her 2 daughters in the Greek tradition.
In September, 1949, a big move to the city was decided and our parents opened a Milk Bar/Restaurant named ‘The Aristocrat’ in Lane Cove where they stayed till 1958. An opportunity for a Sandwich Shop arose in Camperdown – this they found much easier to manage after the Milk Bar/Restaurant. (By then, both daughters were married.)
Retiring in 1972 our parents travelled annually and extensively to America, Europe and Greece. Effie had the good fortune to enjoy seeing her parents and siblings on many of these trips.
...or ZAC as he was known to all of us, was born in Taree NSW on 11 September 1925, the youngest child of Kytherian immigrants Kanella (nee Vernardos) and Stavros Souris. His older sister Chris predeceased him.
Zac's parents were proprietors of a number of businesses that were situated in Sydney and Parkes. During the Depression the family moved to stay with his paternal Uncle George and his family at their farm called Bundagen near Repton NSW for several years. The family eventually moved back to Sydney where Zac attended Waverley College. Eventually, Zac took over operating the milk bar in Bronte Road, Bondi Junction, opposite the Star Theatre, following his father's sudden death in 1959 up until 1970. In the early 70’s, Zac became a tax consultant after completing his studies at Randwick Technical College.
Throughout Zac's life his connections with Kythera were always dear to him and in later life, he took much pleasure in visiting Kythera on several occasions. He was a long time member of the Kytherian Brotherhood, and served as treasurer on the board on more than one occasion. Zac was also a past master of the Blue Lodge.
In 1950 Zac married Mary Christian and they enjoyed 59 years of devoted married life together. They were an inspirational couple, never argued and complimented each other in everyway. Zac had his jobs and Mary had hers and this fun-loving, energetic, exuberant and hardworking team were blessed with two daughters, Kanella and Hellene, sons I law, Robert and Minas and four grandchildren, Theodora, Stephen, Anna and Alexandra. Their home and workplace was always filled with laughter yet the raising of a finger was enough to terrify little Kanella and Hellene into dutiful obedience. Zac rarely got angry and very few people recall having a “serious” conversation with him. Zac was one of those people with a “Peter Pan” complex, a boy who never grew up, handsome on the inside and out, he’d always be trying to make someone smile. He often got a kick from pelting throw-down crackers at the feet of his unsuspecting customers in the milk-bar or passers by on cracker night. One day, he found a dead rat and for fun decided to wrap it up in a beautiful box and place it outside by the streetlight and wait to see what would happen. The social experiment lasted a little while as passers by examined the box and left it, until one gentleman scooped it up and ran off with it.
Zac was the kind of person who had a great thirst for knowledge and encouraged his family to follow suit. He would often spend a quiet afternoon pouring over his books, reading about ancient civilizations, and on Sundays read both the Herald and the Telegraph from cover to cover. He encouraged his family to work hard and pursue their educations and was always supportive and celebrated their successes and achievements. He was also a great observer of life around him and a skilled storyteller, telling tales of Sydney from when he was a boy, the days when Hollywood movie stars roamed the streets of Bondi Junction and other self created fictional fantasies.
He also had a passion for gardening, and took great pride in his beautiful garden, spending many hours tending his camellias, gardenias, tomatoes, strawberries and horta and perfecting his “Vaucluse trench”, a special way to dig a garden bed that was only found in Vaucluse gardens.
Despite his generally jovial disposition, from time to time Zac would worry about those close to him, for example the apparent malnourished state of his granddaughters. He worried about Theodora’s skinny matchstick legs and that they would snap when he dropped her off at kindy. and for Anna, Zac and Mary would drive to Kingsford from Vaucluse for many meal times during the week. Zac would put on a comedic display including song and dance, magic shows and costume wearing for the unsuspecting infant Anna who would sit mesmerized with her jaw ajar and then laid victim to Mary’s waiting spoon of food.
All that knew him in his large extended family and wide circle of friends will always know Zac as a reliable, kindly, supportive and loving husband, father, grandfather, brother and uncle. There were some things that are quintessentially Zac that we will never forget: at birthdays and Christmas when he’d always watch everyone open their presents, and never open his own; the dousing of his avgolemono with so much pepper that the soup would be covered in a black veil; his admiration of Volvo’s safety standards; his ability to wear the loudest wackiest shirt and make it look normal; his demands of “cut the cake, cut the cake” whenever a cake appeared on a table inspired by a young Alexandra; his wide array of impersonations of relatives; announcements that he’d just got off the phone from various heads of states; his skill at using a chocolate wrapper as a tooth pick; and his brutal honesty with Stephen, telling him his concerts were stupid and that he should play a smaller instrument.
Although we are devastated at his passing, we have comfort that he is in a better place and is no longer suffering. He lived a life full of joy and with his great love always by his side. We all will sadly miss him.
Ayios Haralambos is the Patron Saint of the village of Karavas, Kythera.
By: The Right Reverend Father Michael D. Jordan
"On February 10th we honor one of the most beloved Saints of the Eastern Orthodox Christian Church. His name is Haralambos. In English, the translation for the name Haralambos used by most Orthodox Christians is "Harry". Haralambos lived in the 2nd century in a small town called Magnesia in Asia Minor. He became a Priest at a very early age and served his community with great zeal.
What has prompted the Orthodox Christians throughout the world to display such love and affection for St. Haralambos? Why has he been so very close to the hearts of all of us for over 1700 years? Perhaps it is because of the fact that no other Priest in the history of Christianity suffered so much in one lifetime for his religious convictions.
In the city of Magnesia, the governor of the province, Loukianos, inflicted great pain upon St. Haralambos because he refused to worship the idols of the Empire. The saintly Priest was first tied to a post in the public square and ridiculed by the pagans. Soldiers of the governor slashed the body of St. Haralambos with heavy cutting irons. St. Haralambos in spite of the terrible agony refused to deny Christ and accept their pagan gods.
After being tortured, Haralambos was dragged by his beard through the streets of Magnesia by soldiers on horseback. Many additional forms of torture were used to force Haralambos to give up his faith, yet he would not. During the ensuing months, St. Haralambos miraculously survived all forms of torture. Eventually the people called him "the man they cannot kill". People spoke of many miracles attributed to St. Haralambos during his imprisonment.
Thousands came to the jail to seek his blessing. Hundreds of afflicted souls came to be healed of their sicknesses. Haralambos became known also as the miracle-worker. He caused the lame to walk and the blind to see. Some thought he was the Resurrected Christ who had returned to earth. St. Haralambos proclaimed to all that he was not the Messiah but he was only the instrument of the Lord's Divine Grace.
The Roman Emperor, Servius, was enraged by the actions of Haralambos and ordered the Saint to be brought to the capital of the Empire that was then located in the ancient city of Antioch (192 A.D.) In the city of Antioch, Haralambos was led about the city with a horse bridle in his mouth. This was done to ridicule both him and the Christian faith, which he continued to uphold.
The soldiers of the Emperor nailed Haralambos to a cross with over 100 large spikes that pierced the skin of the pious Saint. Other forms of torture were administered, and yet Haralambos did not relent or die. In his great anger, the Emperor ordered Haralambos beheaded!
As the two executioners raised their swords to kill the Saint, suddenly a voice was heard from heaven saying, "Well done My faithful servant, enter into the kingdom of Heaven." At that very moment, St. Haralambos passed away without a single blow being struck. The executioners were dumbfounded. They knelt before the body of the Saint and asked God for forgiveness.
The Emperor became even more enraged, and ordered the two would-be executioners of Haralambos beheaded. Their names were Porphirios and Baptos, whose feast is celebrated also on February 10th. Thus the beloved Saint Haralambos truly had become "the man they couldn't kill," for he was taken by God Himself into the Kingdom of Heaven."
The body of St. Haralambos is now in the Monastery of Saint Stephen in the Meteora, Greece, where it performs miracles to this day.
From:
http://www.greekshops.com/detail.aspx?ProdID=102X
Metéora
The name Metéora comes from the Greek work meteorizome, meaning "to hang in mid-air", and the monasteries seem to do just that, perched on a scattering of strangely shaped pinnacles that rise out of the Peneus valley just to the north of Kalambáka. Looming between the Pindos range and the Thessalian plain, the rocks remain an enigma. Some geologists say a prehistoric lake covered the area 30 million years ago and swept away the soil and softer stone as it forced its way to the sea. Others believe the Peneus river slowly carved out the towering pillars, now eroded by wind and rain, that rise to 300 m (984 ft) above the plain.
The natural sandstone towers of Metéora were first used as a religious retreat when a hermit named Barnabas occupied a cave there in 985 CE. Others joined him and also made their homes in the caves that score many of the rocks. In 1336, they were joined by the monk Athanásios from Mount Athos who founded the monastery of Megálo Metéoro on one of the thousand or so pinnacles. Twenty-three monasteries followed by the time of the Ottoman reign of Süleyman the Magnificent (1520-66). However, due largely to their precarious location, many had fallen into ruin by the end of the 18th century. Until the 1920s, the only way to get to most of the monasteries was by being hauled up in a net drawn by rope and windlass, or by equally perilous retractable ladders. A much quoted story relates how an abbot, when asked how often the ropes were changed, replied "when they break." In the 1920s on the orders of the Bishop of Trikala, stairs were carved to make the remaining six monasteries more accessible. Today the ropes are used only for hauling supplies and building materials.
From:
http://www.grisel.net/meteora.htm
Monastery of St. Stephen
[[picture:"Ayios Haralambos - St Stephens Monastery.jpg" ID:6558]]
The original chapel of St. Stephen (Agios Stephanos) was built by the monk Ieremias in 1350 but the rock appears to have been inhabited well before 1200. Its beautiful frescoes have nearly been destroyed by time and by invading vandals. There are two more chapels, Protomartira Stephanou and Agios Haralambos. The latter is an imposing structure with three cupolas. It houses a beautifylly carved wooden iconostasis and altar. Since 1333 the monastery is called Vassiliki (Regal) and Patriarchiki (Patriarchal) because the Byzantine Emperor Andronicus III Palaiologos spend a short time there and made donations. Apart from the manuscripts, liturgical vessels, icons, etc. the monastery holds, it preserves as well, the skull of Agios Haralambos, which is said to be miraculous.
My earliest recollections as a child of 3 or 4 years were of carpenters nailing the planks of a walkway from the kitchen to the back. Originally, the property consisted of a small shop at street level abutting at th back against a sheer stone wall and a 2nd storey running from the front to another sheer stone wall further back.This 2nd storey was a large residence of which I have no memory. The back yard was at a higher level again, the rear boundary fence abutting the famous Carrington Hotel, whose guests had a ‘beautiful’ view of the back of our premises.
Now, my father James (who came to Australia in 1911-12) and his brother, Peter (who arrived here a few years later from their village of Karava, Kythera, were in partnership in this small cafe in the early twenties when they decided to emulate the Simos’ Paragon Cafe which had become quite famous, am renovate the premises quite radically. They started the renovations just before the stock market crash of 1929 which was very unfortunate timing & for which they borrowed heavily. The changes consisted of excavating the rear at the back of the shop to lengthen it & to put the kitchen, bakehouse, toilets, office & a ballroom upstairs, taking up to three quarters of the residential space. Food from the kitchen was delivered downstairs by a dumb waiter. Orders were given and received by means of a speaking tube. The result was a beautiful high class restaurant downstairs in art deco style, incorporating a milk bar and soda fountain at the rear,& candy, chocolates,& homemadc cakes & biscuits at the front. The display windows & entrance were in keeping with the latest designs.
The downside of all these changes was that the residence shrank to two bedrooms , and bathroom/laundry to accommodate James’ growing family. Outside accommodation for James and family was out of the question as the partnership was heavily in debt. Peter lived in a rented room nearby, still a bachelor. By the end of 1931 my parents, James and Maria (nee Crithary, also of Karava) had four boys, all living in the small residence, but we had a reasonably large back yard and access to the large kitchen. They were eventually to have six sons, five of whom were born in the upstairs residence.
(When James married Maria in 1921, it was a double wedding, with James’ sister Kanella marrying John ‘Jack’ Moulos.)
We were quite fortunate during the depression years as we had plenty to eat, and because of the coal fired stove in the kitchen, were never cold in the winter. The restaurant was open every day from early morning to late at night, seven days a week and the bakehouse six days a week. Katoomba was, and still is, a tourist town and was very popular as a holiday and honeymoon resort in the 30’s. Echo Point, The Three Sisters, Katoomba Falls & numerous points of interest attracted people to the mountains. Few people had cars in those days & the train services were good, so Katoomba did well with tourism.. The Niagara became well known, second to The Paragon, & did good business catering for small parties in the upstairs ballroom.
As we grew up, my brothers and I helped out in the shop, running messages and cleaning. I remember having to scrub the marble entrance steps and take turns in keeping the hot water boiler going each morning before going to school, which fortunately was close by. We all had small jobs to do, in the kitchen, bakehouse and running messages. We had a pastrycook and a staff of waitresses in their frilly aprons and headdresses.We did well during those depression years but the hours were long and the work hard. Dad was the chef in charge of the kitchen upstairs with Mum helping him, while Uncle Peter managed the restaurant downstairs.
The menu was not really exotic in those days - roasts, grills, fish, oysters, ham and eggs for example, but had a great variety of sweets and cakes from the bakehouse, ice cream sodas and sundaes. Chicken was a delicacy in those days. I remember occasionally we would decapitate a chicken to order.
In 1937 a new state of the art picture theatre, The Savoy, was opened in addition to the existing Embassy Theatre. We later leased The Savoy Coffee Lounge next to the theatre, & the kiosks in both theatres. I was one of the “lolly boys” with tray, serving inside the theatre during interval, so going to the pictures was always interrupted by my duties.
In 1938 Peter sponsored the son of his sister, Potheti Georgas, to come to Australia. Gerald Georgas worked in the Niagara for many years and qualified as a pastrycook, before opening his own cakeshop in Katoomba.
Early one morning in 1940 we awoke to the smell of smoke to find that The Niagara was on fire. The chimney of the coal fired boiler which supplied our hot water had become red hot during the night and set fire to the floor between the storeys. The Fire Brigade put the fire out but caused a lot of water damage. Repairs to the floors and ceiling and replacement of carpets put us out of action for some time.
I must mention my eldest brother, George, who was three & a half years older than me. He left school in 1937 after the Intermediate Certificate to work full time in the shop & completed an Accountancy Course by correspondence. Tragically, he developed meningitis in July 1941 and died three weeks later on 1st August aged eighteen. This devastated our mother, and the whole family was in grief for quite a while, but the business carried on.
December 7th 1941 and the Japanese bombed Pearl Harbour. Brother Angelo was called up into the army in 1942 but was discharged a year later medically unfit, and returned to work in The Niagara and Savoy Coffee Lounge. I left school in early 1942 to take up full time work in the shops, but joined the RAAF in October 1944, until discharged in 1946. The other brothers were too young for military service. Dad was too old and Peter medically unfit.
In June, 1942, Japanese midget submarines attacked Sydney Harbour with the result that in the ensuing panic, hundreds of young people were evacuated to the mountains, & Katoomba’s population swelled. The local public school was expanded with demountable classrooms, and air raid drill carried out regularly. It was even suggested seriously that the Carrington chimney should be demolished to prevent the Japanese from using it for air navigation purposes
The Savoy Coffee Lounge was also a full milk bar & soda fountain & we were kept busy with school children after school.Every few days we would order our ice cream from Peter’s in Sydney & collect it in dry ice cooled containers from the railway station which is close to both shops. In warmer weather and school holidays we would buy fresh pineapples and oranges from the local fruit shops (all owned by Italians) & squeeze our own fresh fruit drinks. Milk was delivered in 10 gallon containers which were heavy to handle. Chocolates & candy were in very short supply during the war & tea and butter rationed, but we did well out of meat pies, cakes and biscuits from the bakehouse.
Virtually all the cafes in Katoomba were Greek & at one stage during the war we introduced a roster between us to give us an occasional day off. I don’t recall this lasting too long.
A feature of Katoomba was the yearly New Year’s Eve procession which started during the pre-war years. This was a famous drawcard for tourists & holiday makers. Most of the local businesses entered floats but I don’t recall a single one from a Greek cafe. Perhaps it was because we were so busy catering for the crowd’s needs. We were rushed before the activities started, closed while it was on & re-opened afterwards. Christmas and New Year were our busiest times in Katoomba just as everywhere else. Afterwards they had Carols by Candlelight at nearby Kingsford-Smith Park & the local theatres had midnight sessions, so New Years Eve was hectic and tiring for us, but profitable.
After the war, instead of picking up, Katoomba went into steady decline as a tourist town, mainly because people discovered the car & beaches. The Carrington Hotel declined & eventually closed. It was sold & resold & later restored. Places such as the Scenic Railway revolving restaurant, new coffee shops & take-aways made serious inroads into the Greek cafe business.However, The Niagara and Savoy Coffee Lounge survived well and we sold both to Messrs Samson and Ellis in 1950. James and family moved to Rose Bay. Peter, now married (1939), retired and took a trip overseas to Greece. Samson and Ellis did not succeed and Peter took back The Niagara with another partner, Mr. Jack Venn, & managed to bring the business back to profitability for a few years. James was not involved in the business this time but shared ownership of the freehold with Peter.
Other Greek cafes such as the Paragon, Aroney’s, the Florida & AB Cafe, survived, but The Niagara was in a disadvantageous site in Main St. when the town’s business centre moved further down Katoomba St. Manuel Cordato’s AB Cafe is still in business. Sometime in the late fifties, Peter & James sold The Niagara freehold to a chemist who turned it into a pharmacy, &, of all things, a bicycle shop.That was the end of the Greek connection with The Niagara.The beautiful cubicles & fittings disappeared. However, The Paragon has survived and its ballroom and art deco fittings are now Heritage listed.
The Niagara Pharmacy eventually closed and an attempt to resurrect it as a new Niagara Restaurant failed after much expense in refurbishments.
John Poulos, a first cousin of James and Peter, figured prominently in Katoomba’s Greek Cafe history. He ran the Paris Cafe, opposite the Carrington Hotel, during the 30’s and early 40’s. When it closed he took on several jobs as chef at various guest houses and particularly at Homesdale at the bottom of Katoomba Street which also ran a weekly cabaret. His final stab at business was John’s Pie Shop near the Paragon Cafe.
I must mention George Poulos, brother of John and cousin of James and Peter Poulos, who was involved in Greek Cafe connections for many years although I don’t recall him ever running a business on his own. He also was a great chef and worked at the Niagara at times. He and wife Eleni (who came out in the same boat as James’ & Peter’s sister Potheti) have two sons, Theo and Harry. Harry is Professor of Civil Engineering at Sydney University.
Of the second generation of Greek cafe pioneers in Katoomba, some went on to do Law (Theo Simos),
Medicine (George James Poulos), Pharmacy (PeterPoulos).
All 8 grandchildren of James & Maria Poulos of The Niagara went on to tertiary education in Psychology, Medicine, Law, Dentistry, Nursing, Physiotherapy and Commerce.
From, The Kytherian, Newsletter of the Kytherian Association of Australia, Sydney, March 2002, page 8-10.
To subscribe to the Kytherian Newsletter you only need to join the Kytherian Association of Australia
P. O. Box A203
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Australia.
Con Poulos, of Gilgandra Fruit Mart "fame", and later of Greystanes, near Parramatta, in Sydney, NSW.
My uncle Theothosios (Theo) Koroneos (Corones), my mother Evangalia's (Angie's) older brother, who tragically lost his leg as a young man.
He became a fairly good artist, and painted many Kytherian and Hellenic scenes in his life time. At this time he was making an attempt to transplant himself back to Kythera, having left at age 12, to settle in Australia.
He stayed for a few years, but his unconventional ways led to a number of clashes with authorities - which he could not abide.
He returned to Australia, and retired to live in Bargara, a coastal town near Rockhampton, in Northern Queensland.
Ri Ri. My fathers older brother Theothori - married to "Mummi" - the midwife. Tzortzopoulos patriko spitti was always owned by my father - and he always allowed his brother to live there free of charge.
Front Row
Left to Right
(???)
I Mummi, the midwife, wife of Ri Ri, and one of the great personalities of Karavas. Many Karavites and Kytherians on the island were bought into the world by her.
Chrysoula was the daughter of Anastasia George (Tzortzopoulos) who was the daughter of Panagiotis Tzortzopoulos (Koumounduros) and Erini Tzortzopoulos (Georgas)
Chrysoula "Chris" Ponticas, age 90 years, passed away peacefully on Thursday, September 4, 2025. She was born and raised in Baltimore, the oldest daughter of Luke and Tessea Carman, Baltimore restauranteurs, best remembered for the popular Carman’s Restaurant of the early 1960s.
Chris graduated from Eastern High School and the Bard Avon School in Baltimore. She then was employed by the Baltimore Orioles in their administrative offices. After an initial meeting in 1954 in Baltimore. Chrysoula moved to Athens, Greece in 1956 to marry Efthymios (E.G.) Ponticas, then a Captain in the Greek Army and veteran of the Korean War and the Greek Civil War. A year later, Chris and EG relocated to Baltimore.
While E.G. established his new career in real estate and insurance, Chris spent the early years of their marriage as a homemaker, where she enjoyed raising their four children, with life anchored around family and the Greek community in Baltimore.
In 1969, with all of her children in school, and eager to rejoin the workforce, Chris registered with a temporary employment agency, which led to a two-week secretarial assignment at Johns Hopkins Hospital. This became the springboard for a 30 year career in hospital administration. In 1972, Chris became the first Medical Staff Registrar for the new Office for Medical Affairs. She was later promoted to the Director of Medical Staff Administration, where she led the medical staff credentialing process, ensuring compliance with all regulatory and accreditation standards, along with managing insurance related liability and reporting functions. In 1989, Chris was appointed Secretary of The Johns Hopkins Hospital Medical Board, the first woman in the institution’s 100 year history to hold this position. In addition, Chris served on various Medical Staff Committees and as a consultant to the Committee on Physician Compliance Oversight of the Maryland Physician Board of Quality Assurance (BPQA). In 1997, she was appointed to the Broadway Medical Management Corporation as Vice President of the Credentialing Verification Organization. After retiring in 1999, Chris continued her association with Hopkins as a volunteer for the Alan M. Chesney Medical Archives. Along with other retired professionals, Chris processed the papers of early presidents and physicians of the Hospital, including transcribing and digitizing the diaries of the first Dean of the Medical School, William Welch. In her retirement, Chris became a member of the Women’s Club of the Johns Hopkins University and served on the executive board for ten years.
During her career, Chris balanced her work life with an active social life centered around her church, the Greek Orthodox Cathedral of the Annunciation in downtown Baltimore, where she was a lifelong member. She especially enjoyed volunteering for the “Athenian Agora,” the church’s annual fundraising celebration of Greek culture. Chris immersed herself along with E.G. and her many close friends in the food and restaurant elements of the festival and was often featured in related articles in the Baltimore Sun over the decades. In 1981, Chris was appointed Chairwoman of the church’s newly formed Archives Committee, documenting the rich history of the church’s origin, immigrant Greek community and history.
In her later years, Chris continued to remain active in a number of areas. In addition to travels to Greece and around the world with E.G., she continued her association with the Alan Chesney Medical Archives up until her passing. Chris was an active member of the board of her condominium building for many years. Chris joined the Summer Hill Quilt Club, learning the craft of quilting, and created many beautiful quilts for family and friends. Most recently, Chris returned once again to her church, where she served on a major capital fundraising committee to renovate elements of the church’s downtown campus. Chris was very committed to the vision of the capital campaign, and served as advisor and networker of key resources.
Chris is preceded in death by her parents Luke and Tessea Carman, husband Efthymios Ponticas, brother Demetri Carman, and dear grandson Nicholas Slifer. Chris is survived by her sister Irene Ehlers of Florida; daughter Dr. Yula Ponticas and son George Ponticas (Regina) of Timonium, MD; son Louis Ponticas (Samantha) and grandson Demetri Ponticas of Berkeley, CA.; daughter Anastasia Kula (John) of Ellicott City, MD; and son-in-law Dr. Keith Slifer, of Phoenix, MD. Chris is also survived by many loving nieces and nephews.
The family will receive friends at Peaceful Alternatives Funeral and Cremation Center, P.A., 2325 York Road, Timonium, Maryland 21093 on Wednesday, September 10 from 2-4 and 6-8 PM with a Trisagion Prayer Service to begin at 3:45 PM. Mrs. Ponticas will lie-in-state at the Greek Orthodox Cathedral of the Annunciation, 24 W. Preston Street, Baltimore, Maryland 21201 on Thursday, September 11 from 10-10:30 AM with the Funeral Service to begin at 10:30 AM. Interment will follow at the St. Demetrios Greek Orthodox Church Cemetery, 2504 Cub Hill Road, Parkville, Maryland 21234.
After being fed spanakopita and tiropitakia, dipping Karavas’ famous paximathia into Greek coffee and then having a shot glass of tsipouro, we started Joanne’s interview from her house overlooking Peloponnisos. A warmer welcoming and kinder smile I could not have imagined.
JK: Tell me about yourself.
Joanne Petropoulos: Well, I’m a young chook, I was born in 1945. I went to primary and high school in Athens. At the age of 17, I left Greece and went to live in Australia. I stayed there for 8 years and lived in Canberra with my aunt Katina – my mother’s sister. My first job in Australia was working with the Department of Customs and Excise. I then worked for a few years with the Greek Embassy. When I first arrived in Australia, my English was okay as I had gone to school at the British Council in Greece. I went to the Metropolitan Business College in Canberra and studied typing. The Greek Embassy wanted someone who knew English and Greek, so I got a job there and stayed for 3 years.
JK: So, you were born in Athens?
Joanne: Yes. We lived in Kypseli and I went to a primary school nearby our house. Then I went to a high school which was only for females.
JK: And where were your parents born?
Joanne: Both were born in Kythira. My mother in Friligianika and my father in Potamos. My mother was a Notaras. I used to come to Kythira every summer. My father had a big shop in the centre of Athens and my mother used to help him, so they would send me to stay with my grandparents here in Kythira. My mother would pick me up a day before school started in September and take me back to Athens.
JK: Do you remember the first time you came to Kythira?
Joanne: Of course. The first time I was accompanied by a cousin of my mother’s from Pitsinianika. I was on the boat with her all day, but I was crying as I left my mother. Then I got used to her on the boat and when she brought me to visit my grandmother, I was upset leaving the aunt. The first time was hard as I was young and it was so different. For example, I was introduced to goat’s milk, whereas in Athens we drank cow’s milk. I complained about the milk to my grandmother. In the following years I couldn’t wait for the day to come to leave Athens and visit my grandmother in Kythira. I got so used to the village lifestyle, I really loved it.
JK: What was life like in Kypseli?
Joanne: It was wonderful. At the time it was one of the best areas in Athens, as they had built the first two apartment buildings there. The apartments had all the facilities we had never seen, like an elevator which we used to go and look at in awe. My uncle Leonidas, who was the founder of the Girokomeio on Kythira and donated money to have the first section built, had an apartment in Athens and we visited him. We liked it very much, trying the hot water from the tap. He did a great thing having the idea to build the nursing home as many of the young people at the time left Kythira and to seek a better life elsewhere. The elderly were living at home alone.
JK: Why did your parents leave Kythira?
Joanne: My father finished primary school in Kythira and then went to trade school (σχολαρχείο) in Athens. He was born in 1908. He was very studious, so he went to Athens to study night school at σχολαρχείο – which they didn’t have in Kythira – and worked during the day. He liked this lifestyle and when he finished σχολαρχείο, which was like a university for him as many people didn’t go to school at all, he opened a shop. He married my mother and as she had a good dowry from her parents, he was able to open a hardware shop in the centre of Athens.
He came to Athens at 12 years of age. When he married my mother he was 32 and she was 16. It was a proxy. They were married in Kythira on a Sunday morning with a nice lunch and then that night they got the boat to Athens. It was difficult for my mother. She was the youngest child of 8 children – 6 of whom went to Australia. Only one brother stayed in Greece and he was older than my mother. He got a high position as a bank manager which meant he had to travel around the country for work. In fact, my grandfather had been in Australia for 8 years, from when my mother was 1 until she turned 9. He brought money from Australia and bought property in Paliopoli. And a donkey, which back then was like a Mercedes.
My mother had a good childhood though. My grandfather brought with him silk socks from Australia and stockings. She was the first young girl in Kythira to wear this. She didn’t go out to work in the farm. She did chores in the home. In those days they said girls had to get married when they were young. She wasn’t asked. It was arranged.
My uncle Theodore Notaras, my mother’s brother, left Kythira for Australia 3 days after my mother was born. And he returned when my mother was 14 years old. He loved her and brought her many things. He told her that when she finished school she would come to Australia, but my grandparents said no as they needed someone in Kythira. My grandparents lived in Kythira and 8 children had left. When my grandmother got sick at 65, we brought them to live with us and we moved to Marousi – my Aunty Katina in Australia had a nice new place in Marousi and we stayed there. My grandmother died 6-8 months later and my grandfather lived to the age of 98. He died two years after I came back from Australia.
JK: Why did you leave to go to Australia?
Joanne: I left for economic reasons. My goal was to come to Australia and work to help my parents pay off their house so they wouldn’t lose it. My parents had another three children. We are five and I am the second. Teta, my sister, who lives across the road here in Karavas, was in kindergarten when I left. I was 17 years old and had just finished school. Teta is 12 years younger than me. My other sister lived in Bombala and got married there. She worked in the Greek Embassy.
I then met my husband Lakis in Canberra. He had left Greece when he was 28, but he went first to The Bahamas where his brother was working. He stayed there for 2 years and then visited his sister in Canberra. He decided to stay and I met him, and we got married. I was working at the Greek Embassy and he worked nearby in Manuka. We used to go out with the colleagues for coffee and that’s where we met.
JK: Do you remember the first time you saw Lakis?
Joanne: Of course. It was at the Mogambo Coffee Bar and he wanted a long black coffee. Although he was a new Australian, he asked for something we didn’t have in Greece. I was surprised and that’s when he told me he had come from The Bahamas. We used to meet there and had a relationship in secrecy, because I was from Kythira and a Notaras niece. It was a big family in Canberra. We got engaged at a Lesley Uggams concert. We had a lovely time and when we got back to the hotel Lakis gave me the ring. When people found out they would ask him from which village in Kythira he was from. He told them he wasn’t, that he was from Amaliada in Peloponnisos and they’d reply, oh, you’re a foreigner.
Laughing, Joanne pointed outside her window and said, ‘just across there.’
He was living with his sister in Canberra and I was staying with my Aunty Katina. I was the Greek secretary to the Ambassador. It was a good job.
JK: What did you think of Australia? You had gone there by boat?
Joanne: Yes, with the Patris in 1962. It took 25 days. We stopped in Cairo. I was accompanied by someone, as I couldn’t have gone by myself. I wasn’t interested in being chaperoned at that age. I was more interested in nice-looking fellows. It was a lovely time on the boat. Again, I was careful as I was accompanied by a family-friend. We came to Sydney and Uncle Frank and Aunty Metty, my mother’s brother and wife, picked me up. I had a nice time in Sydney. We stayed there for about a week. They took me around to see all the relatives. When we got to Canberra, I had to ask my uncle if we were indeed in the capital, because Canberra was so small compared to Sydney. Athens was bigger than Canberra.
In the beginning it was difficult for me. I then went to Bombala with my sister who was pregnant. When I got back to Canberra I got a job and it was quite okay. I thought to myself, if not back to Athens then I wanted to at least go to Sydney. After that I got married and it became much better. When I had my first baby, Nikos, Canberra was ideal. It was like a big beautiful garden. A big lake. I had been upset when I got to Canberra and then was upset when I left. I was 6 months pregnant with my daughter when we left Canberra for Athens, and I had Peggy when we got back to Greece.
JK: Why did you leave?
Joanne: Lakis wanted to, he didn’t want to stay. He wanted to go back to Greece and try to have our life here. He was a clothes designer and tailor. His father was a big tailor in Greece, he was the first tailor in Amaliada. Lakis had a coffee shop in Canberra, but also worked as a tailor. Then we had a small supermarket. He used to sew outfits for Greeks there. That was his passion. Designing ladieswear. His younger brother studied in Paris for 2 years to be a costume designer and worked in Athens. From young, they were helping sew things with their father. Lakis had it in his mind to build a business of clothes design in Athens. So Lakis, George and Fotis opened a ladieswear factory. They made all the clothes on site and cooperated with their other brother in Paris. It was what Lakis wanted. He was able to be creative and artistic. He was happy.
JK: How was it becoming a mother?
Joanne: Ah, very nice. Especially when I had Nikos, as I’d had a miscarriage before him with another baby at 6 and a half months pregnant. The baby was born. Can you imagine the feeling of then being able to have a baby after losing one? How much I wanted to have a baby. It was fortunate I had Lakis’ sister in Canberra. She was much older, so in many ways she was like a mother to me – as my parents were in Athens and I was in Canberra. She also taught me how to cook. She was very good to me. When I came back to Greece, I had my mother which was great. My mother visited Australia and lived there for 2 years with my brothers, who went after me. She came back and she helped me a lot looking after the children while Lakis and I worked.
JK: What did you do when you returned to Greece?
Joanne: Well, Lakis started the business with his brother. The factory was in the centre of Athens, one street away from Kolokotroni, called Leocharous. They had two floors because it was a wholesale business, not a ground shop. They made the clothes and created the designs. Most people now buy ready-made patterns. My brother-in-law designed the patterns himself.
I was pregnant with Peggy when we left Australia in 1970. We came back by plane and arrived during the military dictatorship in Greece, the Junta. I saw the tanks around the airport and I said to Lakis I want to go back to Australia now. I wouldn’t get out of the plane. I wanted to live free. That moment was when I realised how bad the Junta was. I had read reports at the Greek Embassy in Canberra. We received news that it was bad and people suffered. That their freedom of speech was limited and they were being followed. For example, the kiosks in Athens were selling newspapers and if anyone purchased a communist paper the proprietor of the kiosk would put their name down and that person could end up in jail. I knew this because we had the Greek press sent to the Embassy and we had to read it. The Junta were forcing us to select the articles that were positive as they wanted foreign countries to have a good impression of them. It was really hard for me at the Embassy during the Junta.
It is different to read it and different to see it and live it. It was much worse in Athens. It wasn’t the Greece I had left. We had been free to vote. The governments while I was there had always been right-wing, unfortunately, but at least we had the freedom to vote for that. The Junta was different. Policemen were stationed in the streets outside houses of suspected communists. I was ready to stay at the airport and go back on the next flight to Australia. It was so shocking for me to see the tanks and soldiers and policemen at the airport. During the Polytechnio incident, for example, we heard gunfire and saw students running in the streets. Police were chasing them and shooting to kill them. From our balconies we called out to them to come into the apartment building. They stayed with us all night. It’s still a hard time to remember, and not a night I like talking about. It was very scary.
I remember another time when I was pregnant with Peggy and we went to a concert at Kallimarmaro – the Panathenaic Stadium – which is an all-marble stadium. I was really close to labour as it was August and I had Peggy on the 12th of September. I’ve always been quite small and thin, so if I wore a coat it was hard to realise I was pregnant. The people checking the tickets to enter the concert were policemen. When I saw that, I nearly fainted. I was always angry with Lakis because he wanted to be in Greece – if I knew there were policemen checking our tickets I wouldn’t have come. Everywhere I went I made a big scene for him that I wanted to go back, like a child. I was very angry with the situation. Lakis was a democrat as well, but he said we will put up with it. That the Junta wouldn’t last long. Poor Lakis, we joked that when we first came back to Greece, wherever we went, even to the supermarket, I wanted to go back to Australia.
At this concert, the police were searching the people going in and checking the tickets. I was near the front of the queue. They were very rude to people, asking many questions. I didn’t like it, so I went up and asked why they behaved that way? They were bullying a boy. I asked, what has he done? The policeman went crook on me and asked who I was. I answered, I am a citizen of this planet. Not Greek or Australian. And he grabbed me. Lakis rushed to me and told the policeman I was pregnant, and an Australian citizen. The policeman apologised because they wanted big Western countries to have a good impression of them. He then sat me in a comfortable seat. Lakis saved me, if he hadn’t done that I may have ended up in jail. I would have had Peggy in jail.
JK: Where did you learn to be so open-minded and outspoken?
Joanne: My mother was very progressive, and my father as well, but my mother even more. She had finished primary school in Kythira, which was good for her generation. Very intelligent. She was a very good person. She wasn’t stuck in conservative views. My sisters are also like that. I think it’s mostly because of my mother. My father was busy in the shop, working 6 days a week. Oh, and also my uncle Dimitris Notaras was forward thinking. They had a house near us in Marousi and in the last years of his life, after he retired, we used to have lovely discussions about life and politics. He was such a democrat. They also had a summer house near the Ionian Sea. I used to go with my mother as it was only an hour drive from Athens. My mother would see people there and tell them that Dimitris was her brother, and they would reply he was the best man in the world. He had a high position in the agricultural bank and was very fair to the farmers. He was honest and forward thinking. I loved learning from him.
JK: A family who care about human rights.
Joanne: If you are fair, you are human. So, you believe in human rights, correct? If you are human, you believe in the rights of everyone and respect people. If you respect yourself first, Freud said, you respect others. It is all one package to care about people. That is how I feel.
JK: You got work in Athens after you had Peggy?
Joanne: At first, I taught English, as I went back to the British Council and completed my proficiency. I did the Michigan proficiency at the American College for one year and I passed the exam. Then finished the Cambridge proficiency at the British Council. For a few years I taught children in the neighbourhood English.
After that I got a good job at the Ministry of Aegean. We had a lot of people from all over the world and my knowledge of English was a big positive for them. The minister was my friend’s husband and asked if I would like to go to Mytilene where the department was. I lived there for 2 years. The first year I was alone, however during the second year Peggy studied Environmentalism at the university there and we lived together in the centre.
When I finished from the ministry after 2 and a half years, I came to Athens and got a job for a foundation for human rights. It is an NGO, self-funded organisation, called The Marangopoulos Foundation for Human Rights. We had 100 affiliates globally and we mainly communicated in English. I was the manager of all the staff and responsible for English correspondence all over the world – countries like Bangladesh and India. Places where 2-year-old children work on making handmade carpets as their small hands are dexterous and can pass their fingers through the looms easier. Their parents need them to work so they can have food to eat and not die of starvation.
Brazil was also bad after the Americans and rich Brazilians destroyed the Amazonia. The native people had lived very well there with all the wealth of the earth. The rich Americans and Brazilians paid them small amounts of money to sell so the big companies could set up there. The native people left and went to the cities and had many children, never quite able to adapt. This humanitarian work was very painful for me. We received videos from these situations and had large press conferences with many journalists to show them what was happening, so they would write about it and people would understand.
The president, Mrs Marangopoulos was a terrific person and leader for human rights. And her husband, who was the founder, was a high court judge and resigned when the Junta took power, rather than serving what they wanted (he received death threats as a result). He became a hero. I loved working for these people. Mrs Marangopoulos was very generous with her staff as well. When questioned about the high wages they gave she would reply, ‘this is a foundation for human rights, we have to exercise human rights to our staff first so that we can do that for the people in need.’ She was a great teacher for me. She could be tough too, but always fair. She implored us to take everything seriously as we worked to increase human rights for everyone.
We would have impoverished people come into the foundation and tell us their situation. We would find jobs for them and help any way we could. She often told me to give them cash from the foundation. It was a painful but interesting job. It was my best university, working there for 20 years. I learnt so much. I worked until I was 67 and it was hard for me to retire.
There was a lot of racism to the new migrants in Greece and we had to deal with that also. People would come and say to us that we should help Greek people first. We did both. I would say, I am working at a foundation for human rights, we help all those in need. They used racists slurs and I hated hearing this. Even some of the employees at the foundation had racist views. Racism is everywhere. Mrs Marangopoulos said to me once, I’ll never forget this, that I didn’t have to go to university to study human rights and fairness, I had it inside me.
JK: That’s a beautiful sentiment. After you left The Marangopoulos Foundation, what did you do?
Joanne: I took a pension. We would come to Kythira most summers. We did go to other islands as well when I would get holidays from work. But it was hard to get time off. Many times, we held conferences and seminars. We invited people form all over the world with other NGO’s for human rights to have an exchange of ideas. We invited people involved with justice – lawyers, teachers, journalists. Every year we had 2 seminars lasting 6 weeks. They came in groups and Mrs Marangopoulos and the governing body would teach them. I had a lot of work. 2 seminars and sometimes 2 conferences. I went 3 times abroad with Mrs Marangopoulos to Brussels and also to Italy. It meant I had a lot of work during summer. We were 10 people at the foundation. My time in Kythira was limited.
Once I retired, we got to travel a lot. Lakis had retired 10 years before me as he was sick in the lungs and had an operation, but he improved. We loved travelling and learning the different mentalities of people. We went to Syria which was lovely, and France (as his brother lived there). His other sister married a diplomat and lived in Hungry for 12 years, so we visited Hungry a few times. We always drove. To Hungry we would drive and stay in Slovenia on the way. And to Vienna and Germany and Paris to see my brother-in-law. Now, I like being in Kythira. One thing I want to do is to go back to Australia because my sister is there. I even renewed my passport three years ago. The last time I was in Australia was in 1986. After I left, I went back 3 times.
JK: What hobbies have you undertaken since retiring?
Joanne: Well, I always loved trekking and then I got more time to do it. When we were younger, we would walk a lot carrying our two kids. Nothing was too much for us. When the children got older and I had more time, I went to the municipality of Marousi and joined a trekking club. Every second weekend on Sunday we went trekking in Greece. Every fourth weekend we would go away; to Macedonia, for example, Olympus and many parts of Greece. I never missed one. Every summer we went to other European countries – Alps of Italy, Austria, Germany, Spain, Andorra, The Pyrenees.
My sister Teta and her husband Dinos also came trekking. The three of us, Teta, Dino and myself did the trip of our lives in 2010 to Patagonia in South America.
JK: What was that like?
Joanne: Well, 65% of Patagonia belongs to Argentina and 35% to Chile. We went to Buenos Aires and stayed a few days. I remember a flea market we went to which was 4km long. All the stalls were playing Argentinian tango. Me and my friend liked dancing and started dancing tango from table to table. It was amazing.
We then flew to the capital of Patagonia, El Calafate, from Buenos Aires. It was a small plane and we flew over The Andes. We got on a tour bus to see the glaciers. Wow. We drove through lakes. It was cold, even though it was summer. We walked for 5 hours up to see the Fitz Roy glacier and stayed 2 days there, and then came back to El Calafate to see the biggest glacier, Perito Moreno. It was the only glacier that hadn’t melted. Recently I saw that it has started melting.
It was such a beautiful experience. Argentina had gone through a big economic crisis. It finished a few months before we got there. The owner of the hotel we stayed in had been feeding his family with food coupons. Our hotel was located on the widest avenue in the world, 7 lanes each side. It had huge footpaths. The entire footpaths were occupied by homeless people sleeping in boxes, which was very painful to see. And of course ,there was a lot of robbery; because as you know, if you don’t eat you resort to doing what is necessary for you and your family. We were there for 2 days and had 3 victims of robberies. The driver had warned us not to wear jewellery. One lady was wearing a gold necklace and had it taken from her. It was Christmas Eve, and we had a beautiful dinner at a restaurant. The other lady had her bag taken as she was getting on the bus. The driver took us to the police station to declare it. She had her passports and important documents in it. The next day the police came to our hotel as the bag had been returned to them. She’d had a lot of cash inside which was missing, but they left her passport and documents. She was happy. She didn’t worry about the money, her son would send her more. But that they returned her important documents she saw that as kindness. And, also, that during Christmas they will have money to eat. They are nice kind people, she said, they don’t have food so of course they need money. They were kind, everything was left in it. They are hungry people. It was a beautiful moment. It’s a story to cry. My sister Teta and I cried and hugged her. We hoped we would react like Litsa did.
Then we went to Chile with the same bus. Our guide was telling us about the places and the politics of Chile. Pinochet and the martyr of Allende – I have read his niece Isabel Allende’s books. I loved it. I think me and Teta were the only ones responding and interested. We arrived in Puerto Montt in Chile. It was a nice place. The next day we went to the grey glacier. The capital of Chile’s Patagonia is Punta Arena. From the port of Punta Arena, we could see the Strait of Magellan and on the other side of the narrow sea you see Antarctica.
There is a piece of earth called the land of fire, because the people opposite were Native Indians in Antarctica and needed fire to live. The people in Chile saw them and didn’t know they were people and called it the earth of fire – Η Γη του Πυρός. We went out on a boat there, which we felt was a big achievement to get so close to the South Pole. We went to Magdalena Island. There lived the dark small penguins. In March, they swim to the top of Chile and Uruguay as it is warmer. The island had an overwhelming smell of sardines. Penguins are fascinating, they are families. The females and males both work. The females go and bring fish and the males sits on the eggs, and they exchange – real feminists! It was cold there, but it was so beautiful we didn’t want to leave. The next day we went to Santiago for two days. It was such an alive city, we went out until 3am. It was an adventure.
JK: Sounds like an adventure.
Joanne: It was, and that I got to go with Teta and Dinos was great. I live near them now in Kythira and we are very close. I don’t live so alone since Lakis passed away.
JK: Was Lakis his birthname?
Joanne: No, it was Napoleon Petropoulos. His godfather gave him that name. Lakis is a name his younger brother gave him because he couldn’t say Napoleon when he was a child. He called him Lakis and it stayed. No one called him Napoleon. When we first started dating in Australia, I wanted to call him Napoleon. It only lasted a few months because his family were laughing whenever I said it. So, I stopped and called him Lakis.
JK: Very nice. Okay, what advice do you have for the next generation?
Joanne: Because of this electronic world we now live in, I would want for the younger generations to have big breaks from technology. Otherwise, they miss out on life. I saw young people on our tours looking at their phones. The world was outside the window, but they weren’t watching or listening. I wanted to see nature. In the train, I adore seeing the young people in love hugging each other. I remember getting the train to work with Lakis and feeling like we had at least that train ride together, away from the kids and work to talk. I see couples now holding each other but each looking at their phones. It’s a contradiction. They miss out on life. To me they are deprived of real values.
Things can be very simple and we can have a good life. Most human beings make life difficult; it doesn’t have to be that difficult. Being attached to our phones or computers means we are connected and unable to switch off the news and social media, making life more complicated. And it makes me sad that people say this problem of technology with children has no solution. Problems don’t belong to nature, we create problems. Our face and body belongs to nature, but the problems we create. And when you create something you can find the solution for it. We create nice things as well and since we enjoy the lovely things we create, we can find the solutions to even the most complex problems.
Another example of that is the fact Africa is the richest continent and the people are starving. We created that problem and if we wanted to we could find the solution, am I right? But we don’t.
JK: You are very wise.
Joanne: Life makes you wise. I can’t complain, I’ve had a good life and I appreciate it. I talk with my lifelong friends and we agree we have had good lives, reminiscing on the times we danced cha-cha and went the theatre. We have had our problems and we complain now, but we are happy. I’ve had my pains as well; it was very difficult when I lost my baby. But that is life and life goes on. I said to Josephina that when we die, we will die full – χορτάτες. Lakis was like that as well.
We had a great time in Australia. We liked simple things. I remember seeing all the big weddings, the engagements and receptions, and rehearsals the day before with food. To me it was unbelievable. Firstly, I couldn’t afford it. I had a mortgage and was sending money home. I also couldn’t see value in that. I went with Lakis to see Leslie Uggams perform and he gave me the ring in the hotel. So simple, but something I’ll never forget. The way he asked me to marry him was beautiful – because then the men proposed – he said, everybody loves somebody sometime, quoting Frank Sinatra. I’ll never forget it. My brother-in-law Dinos asked Teta if she wanted to buried in my family’s cemetery. That’s how he asked her and it was very funny. They are both very funny. Dinos is a great photographer and met Teta at Lakis’ shop where she worked and he took photos of the clothes models. I love them very much.
Lakis and I had good jobs, but it wasn’t easy. Lakis worked on Sundays. I never cooked on Sundays, I wanted to take the kids out to a restaurant. He would be doing the accounts of the shop. My mother looked after my children five days a week so we could work. She was a second mother for them and sometimes I would come back from work and Peggy would cry to stay with Yiayia. She would get confused as to where her home was, thinking it was Yiayia’s. It was hard because we worked. So, the weekends were for the kids. Every Sunday we went to a restaurant because if I cooked, I would miss time with them.
During the week, my mother spoiled me a lot. I would pick the kids up after work and she’d have a saucepan or dish of food ready for me as well. She was great to me. My work hours should have been 9-3, but I don’t remember leaving before 6pm. When there was the invasion by the Americans and English into Yugoslavia, we had a family come to the foundation late one day. They were a family like us who spoke good English and must have had good jobs in Yugoslavia – a young couple with two young children. Well, they walked all the way. They walked down through northern Greece, Thessaloniki, all the way to Athens. One child had lost his eye. It was a wound. I called hospitals all over Athens to take him and the staff asked me what medical funds they had. I said they are people coming from Yugoslavia and there is a war. They would let them die in the street like they were dogs and cats. Finally, I found the Evangelismos General Hospital which took them. Mrs Marangopoulos saw the light on in my office at 9pm and came in to ask me what I was doing. I would get home 10-11 sometimes. How could I leave early?
JK: You inspire me. Is there anything else you would like to say?
Joanne: My life is very good now. I went through a lot when Lakis passed, and the three years leading up to it. He was very sick. In 1997, he was a smoker of 3 packets a day that ruined his lungs and they took some of it out. He died in 2018. I thought it was the end in 1997, taking oxygen every now and then, but he managed to have a good life after. He lived nearly another 20 years and we were lucky for that. But three years before he died, he got leukemia. He had to have chemotherapy.
He had a haemorrhage here in Kythira. But he lived so well in between. He was very fit. It was Friday morning and we were down at Ayia Pelagia with two of my three schoolmates who were visiting us. Lakis wasn’t swimming, as the doctor said not to in case he collapsed. Every morning he had his shower and got ready and then had his tsipouraki down at the coffee bar in Ayia Pelagia. We came home and for dinner he wanted Lapa (boiled rice which is good for the stomach). He was bleeding, though didn’t complain. We were rushed to Sparta by ambulance boat. He died on Tuesday, relatively pain free. Even that was easy, I can’t complain. We had a great life together. He was fit and capable until the end.
Now I am happy. I have my sister and brother-in-law, my children and grandchildren, who I love very much. I am a hazoyiayia – χαζογιαγιά.
JK: And a lot of other people who love you.
Joanne: Thank you. And I love people too. My brother, who was a taxi driver in Sydney, and also died young in 2011, thought so too. He’d complain about things and I’d tell him it would be okay. He would say to me, Ιωάννα, just because you love all people doesn’t mean I can do the same. It is true. I do really love people.
As part of my memoir, I have obviously done a lot of research. This wonderful site has been very helpful, and I came across this very moving account, from the year 2000, from a Mr Panagiotis Tzortzouploulos (this is an abridged version):
“What an effect that little place has on our hearts! Our family (small word for a big complicated thing) has proudly retained its family home in the village of Karavas, even though we all came to Australia in the ‘50s. Many became wealthy and successful in their new home, but some forgot the most important thing of all, their children’s future heritage. But those of us with pure hearts love the little cottage by the chapel, and its view of the valley below. My hair is now slowly turning the proud grey of my grandfather, I wish to see the end of my days in the same place my father was born, doing the same things he did as a child, feeding my donkey, picking lemons from the yard, eating olives from the family grove, drinking from the clear Karavas springs of my forefathers. I will never allow our cottage to leave our clan, and will devote my days to bringing love and laughter to its little kitchen once again. Our house of stone and wood will always be a Tzortopoulos family home. Yassou Cerigo, we love you, and we will come home soon.”
I would love to use this in my book, with the permission of the Tzortzopolous family. Is Mr Tzortzopoulos still with us? If he, or his family, could kindly get in touch with me -- either here on this site (replying to this), or else by emailing me at sjreaders@hotmail.com I would be most grateful. I think this letter sums up beautifully a lot of what Kytherians in Australia feel about Cerigo. It is not only moving, it is a work of poetry. Thank you, Warm wishes, Susan Johnson
one of the best kept beach secrets of the island on the way to karava and down a dirt track this lovely quiet beach is hardly ever visted by people in the summer !
Can anyone please help me to trace the grave of a Scottish soldier who was reportedly buried in the cemetery of Aghios Nickolaos Church in 1917 but possibly buried in Panagia Despina Cemetery, Karavas. He was 21 year old Sgt Thompson and his body was washed up on the beach of Aghios Nickolaos at some time after the ship he was on was torped0ed and the villagers of Karavas buried him with a proper service and as well as a wooden railing round his grave, they erected a cross with his name and the year 1917 engraved on it. We are desperate to find this young man's grave as he came from our home town, and one of his comrades who also died that day was my grandfather. Please, if anyone can locate this grave and let me know exactly where it is located and if possible send me a photograph I would be so thankful.
one of the best areas on the island north of potamo is the village of karava which once had an abandace of various fruit and vegetables growing on the steps of those hills surrounded by the homes of the people of karava , some of the houses in the village have been restored but a lot have been left to fall , great shame as they are wonderful old homes from a great past of the island ...
Angelo Bylos (Left) , wife Velio Tzortzopoulos (3rd from left), daughter Margaret (front) . Other couple unknown.
This photo was taken during WW2. Angelo and family were in Colombo en route to Kythera when war was declared. They kept going and were stuck in Greece for the duration.
In a newspaper article titled "Clermont Man Aided Australians In Greece" it stated "Living with his wife and daughter on the island of Kythera, Mr Bylos, known to his many Clermont friends as "Andy," joined with a band of his countrymen and assisted Australian and New Zealand soldiers to escape to Crete their way to Egypt. When the Germans overran Greece he was cut off from the outside world and Mr J. Faros, his brother-in-law in Clermont, spent many anxious months awaiting news of the Bylos family."
On Saturday, January 9, 2016 the Kytherian Society of California sponsored an event entitled, The Archaeology of Kythera. Aproximately 60 people, gathered at Holy Trinity Greek Orthodox Church in San Francisco, CA to hear Dr. Lita Tzortzopoulou Gregory & Dr. Timothy Gregory share their research and new book, The Archaeology of Kythera.
Members and friends had the opportunity to mingle and enjoy refreshments offered by the Kytherian Society..
Tim and LIta shared a powerpoint presentation of slides as well as leading a delightful discussion of archaeoogical sites on the island. The audience was engaged in the conversation as many questions and points of view were shared in the hour long event.
Following the event several KSOCA members enjoyed a wonderful dinner with Lita and TIm at the Boulevard Cafe in Daly City.
But what an extraordinary system that operates in Greece.
I was handed the same sized pamphlet for every party. About 19 in total.
Most of the forms were placed in the garbage after use.
My immediate thought was why don't European countries adopt a preferential voting system ala Australia?
WIKI:
The September 2015 Greek legislative election was held on Sunday, 20 September, following Prime Minister Alexis Tsipras' announced resignation on 20 August. At stake were all 300 seats in the Hellenic Parliament. This was a snap election, the fourth since 2009, since new elections were not due until February 2019.
The election resulted in an unexpectedly-large victory for Alexis Tsipras' Coalition of the Radical Left (SYRIZA), which fell 6 seats short of an absolute majority and was able to reedit its coalition government with the right-wing Independent Greeks (ANEL). Opposition center-right New Democracy (ND) remained stagnant at 28% and 75 seats, despite pre-election opinion polls predicting a tie with Syriza or even opening the possibility of a ND government. Far-right Golden Dawn (XA) remained the third political force in the country with 7%, while the PASOK-DIMAR coalition rose to 4th place nationally, as a result of the Communist Party of Greece (KKE) failure to increase its vote tally and Potami's collapse. The centrist EK entered Parliament for the first time in history, while Syriza-split group Popular Unity fell short of the required 3% threshold and did not won parliamentary representation.
Turnout was exceptionally low at 56.6%, the lowest ever recorded in a Greek legislative election.
Official results released by the Interior Ministry with 99.53% of votes counted:
John Poulos is inviting you to a launch of his book on 2pm Sunday on 21 June 2015 at Surfish Café Bondi Beach Pavilion Elizabeth Drive on Bondi Beach. If you are unable to attend but would like a copy you may contact Berkelouw, Abbeys, Gleebooks, Oscar and Friends at Double Bay or Lesley McKay’s book store, Spencer Street Woollahra or contact Johnny Poulos and he will post out a copy. RRP $59.95
‘Paris is the city of cities, the city of men. Paris is one great haven of welcome….
A home of light, a centre of intellect, heart and soul, a core of universal thought…’
– Victor Hugo
An Intellectual Journey through Paris traces the history of Paris as a pivotal point in the development of western thought. Paris has long been known as the intellectual capital of the world, the first modern city and the capital of modernity. Paris’ reputation as the intellectual capital of the world is more than justified. Writers, philosophers, composers, artists, scientists and many others flooded into Paris, not in their hundreds but in their thousands.
This book is not just about Paris but is an epic journey through history: following Julius Caesar, in one of the greatest military victories in history, vanquishing Gallic tribes; the rise of Christianity and the Crusaders roasting of babies in the Holy Land; the beheading of Saint Denis; and the castration of Abelard; exploring the philosophers from Aristotle through to Descartes to Marx and on to Sartre and his brain twisting existentialism; the conflicts between England and France and why leading figures in English history are buried not far from Paris; and on to the revolutionaries with Liberty, Equality and Fraternity on their lips as they man the barricades again and again.
The great scientists are tracked: from the clash of astronomers over ‘Io’, one of Jupiter’s moons, to the execution of Lavoisier, the discoverer of Oxygen, through to the first automobile and to Foucault swinging a giant pendulum in the Pantheon to prove that the Earth rotates; to Pasteur’s Germ Theory, the man who said more germs are transmitted in shaking hands than in kissing; and on to the discoveries of quinine, chlorophyll, and caffeine, and the synthesizing new chemicals not found in nature.
The book follows the great naturalists piecing together the fossil bones of dinosaurs on the way to unfold the Theory of Evolution. Also there are the literary figures such as Hugo, Balzac, Flaubert, Zola, Hemingway, Verne, and so many others those stories we are often familiar with: Don Juan; Madame Bovary, The Three Musketeers; the Hunchback of Notre Dam; Around the world in 80 Days; Ali Baba; Little Red Riding Hood; Tom Thumb;, Sleeping Beauty; and Cinderella; they are all French stories.
Then there are the artists such as: Matisse with his ‘violent’ use of color, and Picasso’s five nude prostitutes; and Manet who ‘shocks and awes’ with his nude Olympia; Courbet’s The Stonebreakers, one of the most important paintings in Art History; and Toulouse Lautrec painting at the Moulin Rouge. As well there are the sculptors; with Rodin’s, The Kiss, the sensual embrace of two lovers, and The Thinker, thinking with every ounce of his being. Paris was also the music capital of the world; where the music of French composers can be heard in movies and TV Ads: Debussy’s Clair de Lune in Oceans Eleven; Ravel’s Bolero in the movie 10, Saint-Saens’ The Carnival of Animals in Babe, and Bizet’s Carmen making Paris the artistic centre of the world.
This book gains increasing momentum as it integrates Art, Literature, Music, Science, Philosophy, Economics and many other disciplines to reveal how all of history is interconnected.
A photo taken about characters of the Queensland western regions - with their cars and trucks as they competed with the well-established coaches buggies and sulkies.
The photograph shows a youthful Jimmie Corones at the wheel of his first car in Wills Street, Charleville. It may not have been the first car in town, but by the look on his face he was surely proud of it. He is parked in front of a large billboard sign which was part of Herriman's Garage (where the National Bank building is today). The vehicle was complete with pneumatic horn and white wall balloon tyres.
The phote was taken about 1915, when Jimmie was 20 years old. He went on to become a prominent business man in Quilpie, owning many hotels including the Imperial. He passed away in 1966 at the age of 71, and is buried in the Quilpie Cemetery.
Gregory is a vast electorate of approximately 430 000 square kilometres enveloping 12 local authorities that reflect the vast size of the electorate itself. Firstly, I mention my home town of Quilpie, which is almost 1 000 kilometres west of Brisbane and at the end of the great western railway line. It is the gateway to the channel country and home of the famous Quilpie boulder opal, which was made famous largely by the efforts of the late Des Burton, who was a legend in the opal-mining industry in western Queensland.
Quilpie has a population of approximately 740 who are typical of true western people, as is the case with all the people in the Gregory electorate. Quilpie has some famous families. The descendants of pioneers live in the district today, namely the Tully, Watts, Pegler, Hall, Wade, Costello, Richardson, Hansen and D'Hennin families, as well as my good friends the Gibsons.
I must mention three late identities of Quilpie: Jimmy and Harry Corones, who built the hotels there in about 1916 and, last but not least, the late Len McManus, who was the local store-keeper and whose business is carried on today by his daughter and son-in-law. They were true examples of western characters and are a very important part of the town's history.
With due respect to you, Mr Deputy Speaker, I will now relate a story. The Corones family is a legend in the west. No doubt honourable members have heard of them. The late Jimmy Corones is no exception. One day, somebody said to Jimmy, "How many £10 notes are in a 44-gallon drum, Jimmy?" He said, "Ah, I don't know, boy; he's not full yet." That story is a reflection of some of the people who live in the west. The Gregory electorate is full of colourful characters, including many bush larrikins, and much bush folklore. Those characters are all fair dinkum and true blue.
Quilpie boasts many sporting bodies and a bowls club of which the town is proud. I must mention the Catholic convent run by the Sisters of St Joseph, who are to be commended for the courage they have shown and the love they have extended to many children since 1950. I am proud to say that I was a member of that school from 1955 to 1957. In recent times, my children have attended the school. I also mention the Marist Brothers, with whom I finished my education at St Joseph's College at Hunters Hill in Sydney. I am proud to be a past student of that great college. I offer them my thanks.
Photograph: When first arriving as immigrants from Kythira, Greece, Harry Corones bought a cafe in Charleville. Harry and Jim were to become two of Queensland's foremost hoteliers. They were foundation shareholders of the fledgling Qantas airlines. By 1929, the first class Corones Hotel in Charleville by Harry. Many celebrity guests visited the hotel including the Duke and Duchess of Gloucester, Charles Kingsford Smith and Amy Johnston. Jim settled in Quilpie, also in Western Queensland. (Information taken from Corones. V, Harry Corones and Quilpie, 2004)
[[picture:"Corones Harry & Jim Corones.jpg" ID:22771]]
Speech by
VAUGHAN JOHNSON
MEMBER FOR GREGORY
Hansard 7 March 1990
Gregory is a vast electorate of approximately 430 000 square kilometres enveloping 12 local authorities that reflect the vast size of the electorate itself. Firstly, I mention my home town of Quilpie, which is almost 1 000 kilometres west of Brisbane and at the end of the great western railway line. It is the gateway to the channel country and home of the famous Quilpie boulder opal, which was made famous largely by the efforts of the late Des Burton, who was a legend in the opal-mining industry in western Queensland.
Quilpie has a population of approximately 740 who are typical of true western people, as is the case with all the people in the Gregory electorate. Quilpie has some famous families. The descendants of pioneers live in the district today, namely the Tully, Watts, Pegler, Hall, Wade, Costello, Richardson, Hansen and D'Hennin families, as well as my good friends the Gibsons.
I must mention three late identities of Quilpie: Jimmy and Harry Corones, who built the hotels there in about 1916 and, last but not least, the late Len McManus, who was the local store-keeper and whose business is carried on today by his daughter and son-in-law. They were true examples of western characters and are a very important part of the town's history.
With due respect to you, Mr Deputy Speaker, I will now relate a story. The Corones family is a legend in the west. No doubt honourable members have heard of them. The late Jimmy Corones is no exception. One day, somebody said to Jimmy, "How many £10 notes are in a 44-gallon drum, Jimmy?" He said, "Ah, I don't know, boy; he's not full yet." That story is a reflection of some of the people who live in the west. The Gregory electorate is full of colourful characters, including many bush larrikins, and much bush folklore. Those characters are all fair dinkum and true blue.
Quilpie boasts many sporting bodies and a bowls club of which the town is proud. I must mention the Catholic convent run by the Sisters of St Joseph, who are to be commended for the courage they have shown and the love they have extended to many children since 1950. I am proud to say that I was a member of that school from 1955 to 1957. In recent times, my children have attended the school. I also mention the Marist Brothers, with whom I finished my education at St Joseph's College at Hunters Hill in Sydney. I am proud to be a past student of that great college. I offer them my thanks.
Photograph: When first arriving as immigrants from Kythira, Greece, Harry Corones bought a cafe in Charleville. Harry and Jim were to become two of Queensland's foremost hoteliers. They were foundation shareholders of the fledgling Qantas airlines. By 1929, the first class Corones Hotel in Charleville by Harry. Many celebrity guests visited the hotel including the Duke and Duchess of Gloucester, Charles Kingsford Smith and Amy Johnston. Jim settled in Quilpie, also in Western Queensland. (Information taken from Corones. V, Harry Corones and Quilpie, 2004)
James (Jim) Corones was a colourful figure. His immaculate dress and noticeable charm marked him as different in the largely Anglo-Saxon bush township of Quilpie. He was born in Greece in 1895 and arrived in Australia in 1906. Eventually he joined his uncle and mentor, Harry Corones, who had established the Hotel Carones in Charleville. Jim made a huge impact on Quilpie by becoming joint owner with Harry of three hotels in the town. He arrived in Quilpie alone in 1921 but was soon joined by 20 year old 'young Harry,' his brother.
The hotel that Jim bought was a galvanized iron and wood structure known as the Quilpie Hotel. This was burnt down in the 1926 fire and in its place rising 'phoenix like' from the ashes was its replacement, The Brick Hotel, which still stands. Jim had immense faith in the prospects of the town and built his second hotel the Imperial in 1925. His third acquisition was the Club Hotel which he leased from 1934 and purchased in 1965. In 1992 fire claimed the Imperial Hotel destroying what was described as 'the best pub in Quilpie'.
When the Council transferred from Adavale to Quilpie the shire clerk rented a room at the Brick Hotel until new council chambers were completed in 1934.
franchise and built a pelton wheel which worked from the power of the bore water. He lit his hotels and Quilpie's main street at a cost of 6 shillings and 8 pence. As the town grew the shire council decided to build a power house to meet the town's expanding needs. Jim Corones surrendered his franchise free of charge and began using council electricity at considerable cost to himself.
Apart from his business dealings in the town he was a great supporter of social and civic life. He raised funds for the hospital, assisted Len McManus when his first grocery shop burnt down, and funded the local rugby teams jerseys, ensuring that they carried the Greek colours.
Jim Corones died on 4 July 1966 and a Greek Orthodox priest who had flown in from Brisbane conducted his funeral service in St Mathews Church. A large entourage of Greek friends and relatives including the Greek Consul, Alec Freeleague, who was also Jim's godson, attended along with 500 other people who had been touched by his life and his deeds. His funeral was the largest seen in Quilpie and he was buried in the Quilpie Cemetery.
Following Jim's death an icon of 'Our Lady of the Myrtle', the patron saint of the Greek Island of Kythera was installed in St Mathews Anglican Church by Vassilia Corones in memory of her husband Jim.
From, Lure of the Land
A Brief History of Quilpie Shire
My name is Argiro (Lily) Drakou and it became Argiro Crithary when I married my late husband John. I shouldn’t tell you my age (she joked with a cheeky grin that was characteristic of her light-hearted nature). I was born in 1926 in Karava, Kythera; in the family home with the help of a midwife because in those days there was no doctor. My mother was quite capable in looking after sick people, as well as wrapping bandages and so she would often assist the midwife.
I can’t remember much about those early days and never really found out much about it because we never asked questions. Back then it was almost a general taboo for the children to know a lot about things. The only thing I really remember when I was a child, was celebrating Name Days when we would go visiting friends or relatives in the villages. Going to church was an important part of our early life.
Outside when it was cool they would have the stamyies and I remember playing with my sister poking the holes while mum was inside with the relatives having coffee. I would enjoy the (vrises), the water that came down from the mountains and created streams where a group of us would gather to play; it was always a pleasure. In summer we would often go to Platia Ammo to swim.
My father was Yiannis Drakos and my mother was Panayiota Souri. My father and his brother came from Velanidia, Neapoli where they became boot-makers and that is where my parents got married. My mother was born in Karava. She didn’t have a nickname but I can remember my Yiayia’s nickname was Spidrouyianou. Her husband’s name was Yianni but I didn’t understand where ‘Spidrou’ came from.
When I was a baby, my father left and came to Australia. I never knew him until he came back to Greece when I was seven years old. Up until then, it was only me and my mother at home. When he came back I told her to kick him out of the bed, as I always slept with my mother. I started crying and would ask “who is that strange man?”
It took me a while to get used to his presence. Things became easier when my sister was born; my only sibling. My sister Helen was born in 1934 and that is why there was an eight years age gap between us as dad was in Australia. My parents only had my sister and I, so we were a small family compared to other Greek families around that time because my father was always away in Australia. By the time he brought us out to Australia in 1939, my mother would have been in her 40’s so they couldn’t continue having children. Sadly, she passed away at fourty-seven years of age to breast cancer, which was relatively unheard of back then.
Being in a country town, it was very hard because transport to the city was difficult and ‘any old butcher’ could have been a doctor in the country. She had a lump under her breast, but I remember that she used to comfort us by saying she had fallen while collecting olives. She was selfless and always put us first. Eventually my father brought her down to Sydney and they gave her six months to live. She lived three years. It was four o’clock in the morning when she was taken to the hospital. She became thin and withered. In those days we didn’t know much about it and she came down a couple of times and had radiotherapy; I don’t think chemotherapy was invented back then. That was a very difficult time in our lives.
Life in Karava was okay. In May we would go out with the school to the fields and pick flowers and make necklaces and bangles. Christmas was a big event because we would have all new clothes and shoes. We would go to Ayios Haralambos for the big feasts and every Sunday; and for Name Days we would change and go to Myrtithia. We also visited other churches on the island; Ayia Moni and Ayios Prokopis, which was close to Platia Ammo. We would be looking our best. Of course being an only child at the time, it was not so expensive for my parents so we were in a way spoilt with things that other families just could simply not afford.
My mother was from a family of six. Originally there were seven but the youngest died at four months old with gastroenteritis. There was a doctor in Potamo but by the time they got him to travel by donkey to Karava, it was too late. This is why I named my youngest son, Manuel (Manoli when we christened him), because I had no one else to name him after.
As a young child we didn’t have any animals. Getting around Kythera was primarily by donkey and walking. My husband and I were very accustomed to walking on the island and we mainly walked to Platia Ammo.
When we went back in ‘83, two years after my husband’s stroke, we still walked to the beach. It was about a twenty minute walk. Well there were two ways to get there; you could either go down by the Potamakia or up where the cars now go. In terms of family in Karava, my Yiayia lived by herself down the lane. I remember walking there at nights with only a candle and being completely scared but I would go and sleep with her to keep her company because my Pappou had passed away. My Yiayia passed away just after the war; well she had passed away during the war but we did not find out till after because no letters were coming through at that time.
I first went back to Kythera in 1973 when my daughter got married. She went in ‘71 for a holiday for six months and in the last four weeks she met a local from Karava and fell in love with him. His name is Dimos (Dimitri), they are still married. My daughter Anthea is a jovial girl and fun loving, so it was easy for her to make friends. She would write letters back because there were no phones. They had kept it a secret, so only the families there knew about it.
She wrote to us, “I want you to hear it from me. I met this nice young man, I fell in love with him...it was like a slap in the face, it is him or no one else and if my family objects I will have to choose him.” We did not mind because in Tenterfield, where was she going to find a Greek husband? So we were happy. My daughter was sure, even at twenty, but she wanted him to be sure so she came back and decided to wait two years for him to decide. We had great plans for him to come out, have the wedding and of course for him to work in the café. However, they decided to live in Greece. When she came back no one really knew about the relationship that had developed and they maintained contact via letter. I would help her write the love letters. So in ‘73 she packed her belongings and went over to him. It was hard for me because I left that place and she wanted to go back and live there.
Migration for me was slightly different because I just followed my parents; you never argued. However, if you asked me now if I would like to have stayed and live in Kythera, to be honest, I don’t think I would.
All the kids of Karava went to the same school. I started at seven years of age, a bit older than these days. You see, in Karava, the school had two buildings and upstairs we had first and second class. We had a lady teacher, Maria, who I think came from Piraeus, and the rest of the classes were downstairs where they now have the Karavitiko. Back in my day there were plenty of kids but they all ended up leaving Kythera for mainland Greece and other countries. They closed the school down because these days in Karava you would not get enough students. I finished school when we left for Australia; roughly sixth class. We used to get marked out of ten in those days and I would ace the class. My teacher gave me a certificate to keep just in case I wanted to get a job in Australia.
(Lily showed me her handwriting to attest to her claims of having been a good student. Her writing in English was as good as any.) When I came out to Australia I only went for a few months to school because I was needed in the café and so it was very hard for me to adapt to the language straight away. “I was just fresh out from Greece so how much could I absorb?” My sister Helen on the other hand was younger and adapted to it more easily and ended up going through to year twelve as well as learning to play the violin.
We came out to live in Australia and settled in Cobar in 1939 and my father worked for my uncle, his brother-in-law, for about a year or two. We came out on an English boat named the Strathelan. It took thirty-one days to get to Australia. It stopped in Alexandria where we weren’t allowed to go outside but I had an uncle who had a shop there so he came aboard and brought us food and chocolates. Then we went to Cairo and stayed there for a week. There were roughly twenty-one Greeks on the boat and some were even from Karava. That is where I got my name Lily, because as you would know, it is not the direct translation of Argiro. We met these people from Crete on the boat and they told us that in Australia we would need to change our names to Anglo-Saxon styled ones. She said that she had a neighbour named Argiro, who took the name Lily and therefore so did my parents. “So when anyone asks me, I say that I am lily from the valley, although I am a bit withered now,” she says jokingly.
After working with relatives, my father then decided to open up a business for himself. He had a friend in Young where he learnt to bake and make bread, pies, sweets, toffees and all that is included in the bakery. But twelve months down the track, business was not going as well as he would have liked, with just the bakery. So we opened up a café during the war. We combined it with the bakery and called it ‘The Victory Café’. I would work in the café and my mother would cook even though she had the early stages of her cancer. She and dad would subsequently argue because he didn’t want her to work so hard during her illness. I remember dad waking up at around three every morning to make the dough and prepare the shop.
My father had brought my mother, me and my sister out here. We came just before the war; a couple of months earlier before the outbreak of WW2. Otherwise, we probably would have been stuck somewhere in Greece. You know the Germans had gone to Kythera; they would fix the roads from Karava to Mesa Dimo. One time they went to my Yiayia’s house and asked for her son to help them work. Sadly, his wife had seen her father getting shot by the Germans. The Italians however, were more sociable and soft-natured.
In Cobar we experienced racism where we would be called dagos and all that. I can remember when some of the locals used to drink a lot; it would create tension and problems. My father made sure we didn’t talk Greek in the café because it would have been bad for business. But life there wasn’t altogether bad. We were in Cobar during the Second World War. Business was relatively good and we didn’t feel the effects too badly. The only thing we were worried about was which side Greece was going to take and this was for two reasons; of course we were worried about those back home but we were also concerned for us living here in Australia. We wanted them to join with the allies; otherwise life here would have been much more difficult.
My fathered suffered a lot with Parkinson’s as well as raising two girls after my mother died. Not only was he looking after us, but he had the bakery and the café whilst trying to discipline us and maintain a family home. He was very strict; for example, we couldn’t go out without stockings. We used to take the bread across to the hotel opposite us and one Saturday, I didn’t think dad would notice so I went without stockings and when I got back I was severely reprimanded. He was disciplined with us, very strict and never allowed us to go to the movies, unless mum was with us. He was also a very business savvy and a successful man. After we lost my mother, it was hard because we had to deal with her passing as well as do the work that she did. Dad continued to work very hard for us; it is what he knew to do. All this work did allow me to learn the language quite well as I was out the front conversing and listening in on conversations in English.
After I married, I moved from Tenterfield down to Sydney, where John’s family happened to be close family friends with mine. We had only four days honeymoon in Katoomba. “That was the main place for honeymoons in those days, not Fiji or Hawaii.” Marriage was a very different experience for me, I had no idea what to expect because I had no mother to guide me through it or warn me about it and my father was always working. We were supposed to be in Katoomba for a week but after four days my father- in-law, who was looking after the shop with a cousin of his, called and told us that the chimney had caught fire and we had to come back.
It was very hard adapting to my husband and his café, as it was all foreign to me. Also, my husband John was very shy at the time as well, with the situation being new to him too. We were a proxy but our families knew each other very well from Karava, as that is where John was born also. In the little villages everyone is close; you meet in the church and if you needed help in the fields everyone would help each other out.
Life in Tenterfield was good. We had the café ‘Cameo’ there which was very successful. My kids were born there and went to school there. It was a large part of our lives. My daughters ended up going to college in Glenn Innes which was about an hour away, to progress in an educational sense.
Anthea became a secretary and Peggy went as well and became a worker at the old Bank of NSW (Westpac). My son Emanuel has done a lot of different and interesting jobs like insurance and government work and now he is a landscaper. He also went into the war and served for Australia for three years. My eldest, Harry, helped a lot in the shop and after finishing school decided against college and made his own way through work.
Even after school all the kids would still come back and help because we were very busy. My husband was a disciplined boss and my kids felt he was hard on them. I felt he was hard but fair, which was needed to ensure the success we had there.
We had the old style café with the cubicles around the milk bar, we had tiles on the floor and on the other side, two large fridges for the ice creams and the smallgoods/butter etc. We would polish the apples and put them on display while stacking the lemons behind. Presentation was a big thing for us. A fun story about the lemons was that one night my husband and I heard footsteps from downstairs in the shop. We went down to check it out and my husband grabbed the mop and put me in front. It was the lemons falling down on the floor!
That old style café was a rarity heading into the 90’s which is why the local people kicked up such a stink when the Credit Union wanted to buy the building and forced us to sell and come down to Sydney. We eventually sold in ‘91 and stayed for a few months to show the new people around. The three or four owners after us thought it would be easy work running a café and yet they couldn’t maintain it. They sold all frozen goods, whereas our focus was on fresh produce. We would make steak, t-bone, fillet, crumbed chicken, roast pork (customers used to love the crackling of the pork), sausages, pies (we used to make the pies in the early years and then we got them from Brisbane) and the fish we got by train from Sydney. The fruit lined the front of the counter and was displayed in the window. People would wait outside our café to get room to sit; that’s how busy we were and we would have the health inspectors coming round all the time.
We left Tenterfield and travelled up through Brisbane overnight because my husband’s brother lived there. We then moved to Sydney and stayed in Randwick with my daughter for four months, looking around for a house. That was when we discovered this house in Westmead that I still live in today. Four months later John had a stroke and survived for ten years after that. One night he got up to go to the toilet and fell, I thought he had tripped over the sheet and so I called my son Harry in and we took him to the bathroom but we didn’t realize what was happening. My other son Manuel who had done a bit of training with St John’s came in and immediately told us that he was having a stroke and to call the ambulance. John would have wanted us to get to the methylated spirits, because he was a strong believer in it. For my husband, it was the cure for everything. Even after shaving he would apply it to his face.
He was alright, especially after four months of rehabilitation, and we went to Greece. He would claim the move from Tenterfield was what caused the problem. He did not want to sell ‘The Cameo’. Unfortunately, he had health problems that he never got checked out by a doctor. He had high blood pressure, was overweight, had fluid in the legs and an enlarged heart and he never even took medicine such as Aspro or anything to remedy his problems.
(Placed proudly on her fridge are three photos in horizontal formation signifying her favourite stills of Karava. From left to right is the Church Panayia Despina that stands high above the town with the words Kythera: Peace and Harmony lining the bottom of the photograph and then the beach Platia Ammo that she frequented as a child is in the middle. A photo of Karava in winter, with the almond trees in the foreground framing the shot is on the left hand side.)
The Kytherian Brotherhood in Sydney was quite big back then but because we lived so far away in Tenterfield, we only really went to one function. We came down to Sydney on a few occasions to go to church because there was no Greek Orthodox Church in Tenterfield; when we got married and when we christened our first son Harry. In Sydney there was only one Greek Church in Surry Hills, Ayia Triatha. I came down when my daughter came back from Greece to meet her at the airport. We would spend all night on the train. From Cobar it was like a two day ride down to Sydney, so it was really hard. All I knew was working in the café so I didn’t really have any hobbies then. It was about family and work. There is a funny story I remember that I once had an apron on and it wrote “I hate working on Mondays through to Mondays.” We couldn’t do much in Cobar as well because my father was very strict. He wouldn’t even let us talk to the waitress in our shop because she was Australian and he feared that she would corrupt us.
I remember once there was an international ball and everyone would dress up in their respective country’s colours. My father went as a ‘tsolia’ and my sister as a ‘vrahopoula’. I couldn’t dance much but my husband loved to dance. In the army he would go to the Trocadero and get taught. Before he married he did a show in Tenterfield with the baker’s daughter; he did the la conga. He would try with me in the kitchen and at home but I was not a dancer.
In Tenterfield, I knew Peter Allen’s mother and father. There was also Anthony, from the Wiggles, whose dad lived there and my sister Helen had a crush on him. I would love to go to the movies to see Diana Durban. In Cobar they had both indoor and outdoor cinemas because it was so hot there. In summer it used to blow a reddish-orange dust and sometimes you couldn’t see more than a couple of metres in front of you. Even the water out of the tap and showers would be orangey because of that. The local picture theatre was owned by Cypriots Mr. and Mrs. James. I had relatives, the Souris family who owned a picture theatre in Brisbane. The picture theatres played a major role in our country towns.
Obviously having my kids was a major highlight for me but other than that all I can remember was working cafes in Cobar and Tenterfield. In Cobar we used to close up the shop at twelve and clean it so by the time we left it was one in the morning, keeping in mind we opened at 7am. In Tenterfield, my father-in-law was up at 5am cooking the fish and chips and my husband would go down at 6am to open the shop. We would then get a young cook from Greece every couple of months to help us out. They struggled without a social life. We had them living upstairs and I would make their bed and clean their clothes; we treated them like family. They would constantly leave as they missed the companionship of people their age and so we took over the cooking duties permanently. I once nearly went into labour and I was lucky not to have the baby upstairs. We worked so hard. But I got a taxi to the hospital because we had no car. We didn’t need one, we never went anywhere, never closed the shop, even for a single day.
In terms of tragedies up in Tenterfield we were okay. The only time I had been to the hospital was with my four kids and two operations on my knees. And the way my husband John had become towards the end with his stroke we expected it because he deteriorated so much. I looked after him for eight years at home but he then went to the nursing home. We all felt his loss badly.
My greatest loss was my daughter Peggy. She passed two years ago of cancer. There are still times when I think of her that I feel this choking sensation close in around my throat and it hurts me. Not just because she passed but the manner in which the disease left her towards the end. She suffered and it was killing me to watch on as a parent, helpless in a way. The morphine was her only comfort. And now her daughter, my granddaughter, is getting married this year and I am thinking ‘where is my Peggy?’
My sister also recently passed in 2011 and I miss her company. Our mother’s passing when I was relatively young was also a great difficulty; it was extremely hard for my father to raise two girls alone and it was equally hard for us girls to be without a mother in our most important years.
I’d sum up my life as being quite content and happy. It has been a hard life, especially for a kid living in Kythera and rural Australia, but I am very content with how we ended up.
GEORGE CORONEOS was born in Piraeus, Greece on 22 April 1922. His parents were Panagiotis Coroneos and Aphrodite (nee Coroneos) from Karavas, Kythera, where the family spent many months of the year. Their "paratsoukli" (nickname) was "Faganas". George was the youngest of 8 children. His father was an exporter of Greek produce to America and was aboard ship most of George's childhood.
In 1936 George came to Australia to live in Taree with his sister Froso and her husband George Zantiotis and to be close to his brother, Petros. George then went to Forster where he worked shucking dozens of oysters a day. It was there that he acquired his love of oysters and seafood. After some time George worked in a variety of small country towns in New South Wales where he gained much experience in milk bars as a kitchen hand and cook. George then served in the Australian army for 4 years and became an Australian citizen on discharge. In 1952 George went back Greece for 12 months to spend time with his parents and siblings.
On 21 June 1953 George was introduced to the the love of his life, Maty Tzortzopoulos at a family gathering in Sydney and on 10 January 1954 George and Maty were married at the first Greek Orthodox Church in Sydney "Agia Triada". They lived in Lane Cove for a few years where they had their 2 children Aphrodite (Venus) and Mina (Michael) and owned the Barber's shop in Chatswood. During this time George was appointed as a Justice of the Peace in recognition of his upstanding service to the community.
In 1960 George and Maty moved to Crookwell and purchased the Poulos Cafe where they stayed for 10 years. George and Maty took their children for a holiday to Greece in 1971 to meet their family. They succeeded in imparting their own love for Greece into their children's hearts. Upon returning from Greece, George and Maty moved to Coogee where they lived until Maty passed away on 14 April 2011.
George and Maty were totally devoted to each other during their 57 years of marriage. They were very romantic and always held each other's hand. George and Maty lived life to the fullest and had many wonderful experiences travelling to Greece, Europe and Maty's favourite destination, Hawaii.
After Maty passed away, George was devasted. He went to live with his daughter Venus, her husband Philip and their sons Giorgio and Kosta in Mascot. George was constantly surrounded with love, respect and appreciation from all his family, including his son Michael, daughter-in-law Claudia and grandson, Mark. In 2012 Venus, Michael and Claudia took George for a holiday to Greece to see his only remaining sister and the rest of the family. He was very grateful to have had the opportunity to fulfill this dream and of staying in the family home in Karavas.
George was a warm, kind and sociable person. He loved dancing and after the war won competitions at the Trocadero for the "Jitterbug". He danced a fabulous "Rock and Roll" even up to his late 80s. George was extremely generous both with his time and money and was a volunteer at a number of charitable institutions including Meals on Wheels. He was an active member of the Greek RSL always marching on Anzac Day with Maty by his side. George attended the monthly meetings and had the role of internal auditor during the last few years. George also had a passion for lawn bowls and was a regular player at the South Coogee Bowling Club where he made many new friends and won a number of championships. George was a proud and independent man. He had a sharp mind until the end and was always keen to learn new things. George found it easy to master the latest technology such as programming Foxtel and using his iPhone. He enjoyed playing tavli and driving and was able to do both until his last days.
George will be greatly missed by all who knew him.
GEORGE CORONEOS was born in Piraeus, Greece on 22 April 1922. His parents were Panagiotis Coroneos and Aphrodite (nee Coroneos) from Karavas, Kythera, where the family spent many months of the year. Their "paratsoukli" (nickname) was "Faganas". George was the youngest of 8 children. His father was an exporter of Greek produce to America and was aboard ship most of George's childhood.
In 1936 George came to Australia to live in Taree with his sister Froso and her husband George Zantiotis and to be close to his brother, Petros. George then went to Forster where he worked shucking dozens of oysters a day. It was there that he acquired his love of oysters and seafood. After some time George worked in a variety of small country towns in New South Wales where he gained much experience in milk bars as a kitchen hand and cook. George then served in the Australian army for 4 years and became an Australian citizen on discharge. In 1952 George went back Greece for 12 months to spend time with his parents and siblings.
On 21 June 1953 George was introduced to the the love of his life, Maty Tzortzopoulos at a family gathering in Sydney and on 10 January 1954 George and Maty were married at the first Greek Orthodox Church in Sydney "Agia Triada". They lived in Lane Cove for a few years where they had their 2 children Aphrodite (Venus) and Mina (Michael) and owned the Barber's shop in Chatswood. During this time George was appointed as a Justice of the Peace in recognition of his upstanding service to the community.
In 1960 George and Maty moved to Crookwell and purchased the Poulos Cafe where they stayed for 10 years. George and Maty took their children for a holiday to Greece in 1971 to meet their family. They succeeded in imparting their own love for Greece into their children's hearts. Upon returning from Greece, George and Maty moved to Coogee where they lived until Maty passed away on 14 April 2011.
George and Maty were totally devoted to each other during their 57 years of marriage. They were very romantic and always held each other's hand. George and Maty lived life to the fullest and had many wonderful experiences travelling to Greece, Europe and Maty's favourite destination, Hawaii.
After Maty passed away, George was devasted. He went to live with his daughter Venus, her husband Philip and their sons Giorgio and Kosta in Mascot. George was constantly surrounded with love, respect and appreciation from all his family, including his son Michael, daughter-in-law Claudia and grandson, Mark. In 2012 Venus, Michael and Claudia took George for a holiday to Greece to see his only remaining sister and the rest of the family. He was very grateful to have had the opportunity to fulfill this dream and of staying in the family home in Karavas.
George was a warm, kind and sociable person. He loved dancing and after the war won competitions at the Trocadero for the "Jitterbug". He danced a fabulous "Rock and Roll" even up to his late 80s. George was extremely generous both with his time and money and was a volunteer at a number of charitable institutions including Meals on Wheels. He was an active member of the Greek RSL always marching on Anzac Day with Maty by his side. George attended the monthly meetings and had the role of internal auditor during the last few years. George also had a passion for lawn bowls and was a regular player at the South Coogee Bowling Club where he made many new friends and won a number of championships. George was a proud and independent man. He had a sharp mind until the end and was always keen to learn new things. George found it easy to master the latest technology such as programming Foxtel and using his iPhone. He enjoyed playing tavli and driving and was able to do both until his last days.
George will be greatly missed by all who knew him.
FORMER NSW minister George Souris will not recontest the 2015 state election after being dumped from the front bench earlier this year.
THE announcement was widely expected after Mr Souris was demoted from the ministry by Premier Mike Baird in his April cabinet reshuffle.
Mr Souris, who served in the Greiner, Fahey and O'Farrell cabinets, will end his 27-year parliamentary career at the March general election.
"I am thankful to have had a very substantial period in parliament and to have been at the forefront of many policy decisions that have benefited my electorate and the people of NSW," he said in a statement on Saturday.
"I have nearly seen and been through all that is to offer including the drama of premiership changes, hung parliaments, economic recession and boom, droughts and bushfires."
As hospitality minister, Mr Souris oversaw controversial O'Farrell government laws targeting alcohol-fuelled violence.
The Nationals MP for Upper Hunter acknowledged that this was the most difficult policy area he has dealt with in his long career.
"The government decided upon a series of measures over a three year period, including lock-outs, that I believe have contributed to the very substantial reduction in violence state-wide," he said.
Acting Premier Gladys Berejiklian thanked Mr Souris for his service to NSW.
"George is a dedicated local member and advocate for the Hunter region, where I have no doubt his legacy will be felt for many years to come," she said.
Mr Souris said he would be interested in a role somewhere in the corporate or business sector.
Nationals Leader in the Upper House, Duncan Gay, said Mr Souris was a pioneer "as the first Greek Australian MP in NSW at a time when our parliament was less diverse than it is today".
The Longreach Leader, Friday 6th March, 1953, page 19
The Venardos family, who have conducted the Central Cafe in Blackhall for many years, will be leaving there shortly for Nambour, where they have purchased a picture theatre and dance hall. These are the Vogue Theatre and Diggers Hall, which are adjacent.
The purchase price is not disclosed but it is understood to be a large figure.
The move was hastened by the growing families of the brothers and the need to seek outlets for the employment of these members.
Mr Bill Venardos is at present in Nambour, and delivery of the new properties will be taken on the 23rd March.
They will not abandon their interests entirely in the Central Cafe, which will in future be conducted by Messrs Politis and Aloazos, a brother of Mr George Venardos, and brother-in-law of Mr Bill Venerados, respectively.
Mr Bill Venardos will be a frequent visitor to Blackhall from Nambour for some time.
He will be greatly missed by the football fraternity of Blackhall and the Central-West, having been the energetic and enthusiastic president of the Blackall Rugby League and Central Western Rugby for a number of years.
The Longreach leader, Friday 6th March, 1953, page 19
The Venardos family, who have conducted the Central Cafe in Blackhall for many years, will be leaving there shortly for Nambour, where they have purchased a picture theatre and dance hall. These are the Vogue Theatre and Diggers Hall, which are adjacent.
The purchase price is not disclosed but it is understood to be a large figure.
The move was hastened by the growing families of the brothers and the need to seek outlets for the employment of these members.
Mr Bill Venardos is at present in Nambour, and delivery of the new properties will be taken on the 23rd March.
They will not abandon their interests entirely in the Central Cafe, which will in future be conducted by Messrs Politis and Aloazos, a brother of Mr George Venardos, and brother-in-law of Mr Bill Venerados, respectively.
Mr Bill Venardos will be a frequent visitor to Blackhall from Nambour for some time.
He will be greatly missed by the football fraternity of Blackhall and the Central-West, having been the energetic and enthusiastic president of the Blackall Rugby League and Central Western Rugby for a number of years.
A reunion with family & friends to my place -
[Standing, left to right] Harry Souris, Jim Comino, Peter Georgas (my brother), Mick Coroneos, Maria Kritharis, George Kritharis,
[Seated, left to right] Koula Souris, (Harry Souris' wife), Angela Georgas (my wife), Effie (Jims wife), Maria Georgas (my brother Peter Georgas' wife).
A reunion with family & friends to my place -
[Standing, left to right] Harry Souris, Jim Comino, Peter Georgas (my brother), Mick Coroneos (Diladi), Maria Kritharis, George Kritharis,
[Seated, left to right] Koula Souris, (Harry Souris' wife), Angela Georgas (my wife), Effie (Jims wife), Connie (Antigoni) Coroneos, my wife's sister and Mick Coroneos' wife.
speaking at the launch of the Roxy Greek Museum, Bingara.
Of Karavas and Kytherian descent, George Souris was born in Gunnedah and “brought up in very similar circumstances to what we are celebrating here tonight”.
He congratulated the Gwydir Shire Council and Roxy Greek Museum Committee on completing the museum. “It is a significant project celebrating the Greek community pioneering cultural and economic achievements in regional New South Wales.
“As the product of this community, it is particularly special to be here and see what has taken place.
“The heritage of this theatre and café built by Greek immigrants in the 1930s should be celebrated and the opening of this museum will ensure that this is the case”.
He said he and the NSW government were proud to support the Roxy’s redevelopment.
“Communities here are always about people, and I am delighted to see the locals joining in with Greek Australians in taking on the role of custodians of this wonderful heritage,” Mr. Souris said.
Other distinguished guests who spoke at the launch included, Cr. John Coulton the Mayor of Gwydir Shire Council, Dr Victor Kepreotis, President of the Kytherian Association of Australia, Mark Coulton, the Federal Member for Parkes, Adam Marshall, State Member for Northern Tablelands and His Excellency Haris Dafaranos, The Ambassador for Greece. .
Bingara is located approximately 600kms north of Sydney and 500kms south of Brisbane in the New England Tablelands. It lies centrally in the New England North West region, between the major towns of Tamworth, Armidale, Inverell, Moree and Narrabri. Since 1999, first Bingara Shire Council and subsequently Gwydir Shire Council, have improved and expanded the Roxy 'complex'.
The Roxy Manager during the first decade was Sandy McNaughton. Her superior management skills, vision, attention to detail, and unbridled optimism were instrumental in creating 'the Roxy complex'. In April 2014, the final stage of the Roxy complex was completed.
On the weekend of the 5th and 6th April, the Roxy Greek Museum was opened to extraordinary fanfare and a deeply appreciative audience. “There was certainly a buzz amongst the local community as well as the Greek community across Australia” said John Wearne, Roxy Greek Museum Committee Member, and former mayor of Bingara. People were absolutely amazed when they saw it. We knew the museum was going to be special, but it has exceeded our expectations. It is world-class,” said Mr Wearne.
The Museum was made possible by a $94,000 grant from the New South Wales Ministry for Arts, and several equally substantial donations from the Greek Australian Community, and a significant contribution from Gwydir Shire Council. Prominent Greek Australian donors included the Aroney Trust, the Kytherian Association of Australia, Nick Politis, the Aroney family, Nick Andriotakis, Angelo Notaras, amongst many others.
The museum was officially opened on Saturday 5th April 2014 by Her Excellency, Professor Marie Bashir AC CVO, Governor of New South Wales, with an opening as grand as the Roxy itself. Distinguished guests who spoke at the launch included, Cr. John Coulton the Mayor of Gwydir Shire Council, Dr Victor Kepreotis, President of the Kytherian Association of Australia, Mark Coulton, the Federal Member for Parkes, Adam Marshall, State Member for Northern Tablelands the Honourable George Souris, NSW Minister for Tourism and the Arts, His Excellency Haris Dafaranos, The Ambassador for Greece.
George Souris was “glad I was able come and be part of this unique celebration. Congratulations and thanks to Gwydir Shire Council, the Roxy Museum Committee, curator Peter Prineas, the generous donors, and all involved. 300 visitors to Bingara is no mean feat, but then neither is the Roxy”.
The Roxy has four patrons. Bingara locals Nancy McGuiness and John Wearne, who were instrumental in persuading Bingara Council to purchase the Roxy Cinema in the late 1990's. Also, Peter Prineas, Roxy a grandson of Peter Feros, one of the three founders of the Roxy, and Australian actor and performer John Wood. John was the only one of the four patrons who could not attend because of work commitments. He noted however, that "I've not often been in love with a building, in fact, I think The Roxy is probably the only building I've ever been in love with. I'm sure you Bingarians would understand why. Many of you there today will remember how much I enjoyed my last visit for the opening of the Roxy Cafe. An honorary Greek in the person of Yiannis Xylo was unleashed on an unsuspecting public, drinking more than was good for him and almost breaking his neck in wild, if ageing attempts to take screamers in the form of tossed plates, in what had become for the night, City Square....I hope your Museum opening is a huge and unqualified success. I look forward to one day bringing another show to this most precious of theatres".
The Master of Ceremonies Peter, Samios, performed his duties impeccably. Greek dancing was performed by Joanna Tsakarides, Penelope Samios, Melina Andrew, Peter Faros, Stan Sklias, and Bill Tsoukalas, from the Kytherian Association dance troupe. Bingarians and other attendees from the NSW north west were stunned by the dancing display.
As part of the two-day event there were guided tours of the museum, movie screenings in the beautiful Roxy theatre, talks by special guests, and antique car displays. The highlight of the weekend was the Gala Dinner held on the Saturday evening, which was attended by 320 guests. Bringing the glamour of the 1930s back to Bingara, the dinner was an unforgettable evening of Greek feasting and festivity under the stars. The main street was blocked off, and the Gala Ball was held in an open ‘platteia’ with a Greek 'panayiri' style atmosphere.
Guests danced the night away to the live band Ha Va Le, from Brisbane, under bandmaster Dimitri Prineas. Ha Va Le is one of the best Greek party bands performing in Australia. No Greek celebration would be complete without the smashing of plates, and the Gala Dinner was no exception.
The festivities continued into Sunday with stalls and the launch of the Greek Immigration Olive grove which was marked by a tree planting ceremony held on Cunningham Street adjacent to the Roxy Cafe. The olive trees were planted in recognition of Greek migration to Australia. Greek-Australians, local residents and visitors were given the opportunity to pay tribute to a Greek family or friend who has migrated to Australia by purchasing an olive tree.
The 8 trees next to the Roxy Café will sell for $500 each. A number were purchased on the day. Other trees will be planted along Cunningham Street, and into a Avenue of Olive Trees Memorial Garden.pdf that leads to the ecologically based “Living Classroom” area, nearby. These trees will sell for $100.00 each. Participants are asked to provide a name and a brief description about the family member or friend which will appear on the Roxy Greek Museum website, and a tree will be planted as a tribute. Order your commemorative olive tree, here.
On Sunday morning, the first tree planted as part of the launch was dedicated to the three Greek-Australians who built the Roxy Theatre in 1936 - Emanuel Aroney, Peter Feros and George Psaltis. Peter Prineas, the grandson of Peter Feros, Peter Aroney, grandson of Emmanuel Aroney, and Arthur Stathakis, godson of George Psaltis, planted the tree in their honour.
The Roxy Museum is dedicated to the history of Greek settlement in rural Australia. It is envisioned the museum will become a place of national significance that conserves and protects the important cultural association between Greek Australians and the places in Australia where they chose to live, work and raise a family. It will pay tribute to the remarkable legacy of the Greek cafe proprietors and cinema operators, ensuring the impact they made on the daily lives of hundreds of thousands of Australian’s is not forgotten.
Deep appreciation was conferred upon Peter Prineas who worked extremely hard to ensure that the Museum was curated to a world class standard. The work he did “behind the scenes” was extraordinary. Without his input the Museum would have cost far more to install.
The Museum designers, Convergence Associates of Camberwell, Melbourne, Victoria, also excelled themselves. The principals, Jenni Klempfner, Russell Magee, and Boyce Pizzey, have designed numerous important Museums in Australia and New Zealand including the Museo Italiano, the Newcastle Maritime Museum, the Defense of Darwin Museum, and displays in the National Archives in New Zealand. See, the Convergence Associates website . Jenni Klempfner considers the Roxy “a regional treasure…My background is in architecture, and to come across a building like that - it’s a jewel - a building that’s been wonderfully loved and nurtured, both in its inception, and in the last fifteen years since the council has owned it.”
A very special commendation goes to Roxy Manager Georgia Standerwick, for the event management skills she displayed in coordinating the Roxy Museum opening, and the grand Ball. She also chaired the Roxy Museum Committee, and oversaw the installation of the Museum. Her father is Greek, and her empathy with and understanding of the Greek 'ethos' shone through all her achievements, and all the events on the weekend. Also to Tim Cox, Assistant Finance Manager, Gwydir Shire Council, who ensured that the event was well financed, and 'ran to budget'.
Max Eastcott, General Manager at Gwydir Shire Council, and Leeah Daley, Assistant General Manager, should also be acknowledged with deep gratitude. Over more than a decade they have ensured that the 'vision' of the Roxy complex, particularly its Greek facet, has received the unmitigated support of the Gwydir Shire Council. Council Executives with less vision and courage may not have 'followed through' with the Project.
“The Greek Australian community is passionate about the Roxy because it is a living and working memorial to every Greek Australian who has migrated to Australia since 1817,” said George Poulos, Roxy Greek Museum Committee member, and Secretary of the Kytherian Association of Australia. This is not a static museum. Incorporated within the Roxy complex is an Information Centre, a working Cinema, a working “Greek” café, a (TAFE) hospitality training college, fully equipped with an industrial kitchen, and a conference room. All have been built and restored to the highest standard, and all compliment and are integrated into the Greek Australian Museum.
This is the only site in Australia which incorporates within one very large building so many facets of Greek heritage. Convergence, Gwydir Shire and the Roxy Museum Committee all conceive the ‘whole’ of the Roxy complex as one integrated Greek Australian Museum. “Eventually it will become a place of pilgrimage for every Greek in Australia, and inevitably – every Greek in the world” said George. All Greek-Australians should avail themselves of any opportunity to make the pilgrimage to the Roxy 'complex', Bingara.
By the year 2035 most Greek cafes and cinemas in Australia will have ceased trading or been demolished. Because of the substantial capital outlay on the Roxy ‘complex’ - now insured for a staggering $6 million dollars - this Greek memorial, heritage, pilgrimage and sacred site will assuredly be the last Greek site of such significance left standing.
The Roxy Museum was conceived as a Greek-Australian museum. It should always be considered as such. However, George Poulos believes, that "to the degree that Kytherians dominated the 'shop-keeping phenomenon' in Australia, and by virtue of the Kytherian input into its inception and restoration, it could also be considered a Kytherian-Australian museum. By virtue of the grandeur of the building, the superiority of the displays, and the monetary value of the Roxy 'complex', it is undoubtedly the most significant 'Kytherian' Museum in the world."
Born in Karavas, Kythera, Greece on 16th February 1935 to Alexandros and Maria Cassimatis.
In 1949 Peter migrated to Australia. He was 14 years old when he arrived; He started work at Warren in a café.
At age 24 he married Helen Sophios in Sydney. Peter and Helen were blessed with three children, Alex, John and Bill.
Sadly Helen passed away in 1971.
At age 48 Peter married Beryl Coroneos (Palmer) in Brisbane.
Peter lovingly welcomed two daughters-in-law, Voula and Martine.
Peter also celebrated the arrival of six grandchildren, Paul, Ellen, Maree,
Lauren, Peter and Olivia.
Peter sadly passed away on Monday 25th November 2013.
Aged 78
May his memory be eternal.
Peter (Paul) Alex Cassimatis
Never stopped working for his family; a true father, grandfather and
friend to many and loved by all.
In God’s care you rest with above
In our hearts you rest with love
Memories of you are ours to keep
Our words are few but our love is deep.
Details of the Funeral
Thursday 28th November 2013
Officiating
Father Chris Vergas
St Raphael, Nicholas and Irene Greek Orthodox Church
Forbes Street
Liverpool
Commencing at 10.30am
Following the Service the committal will take place at Liverpool Cemetery
Please join us for refreshments at
The Church Hall
Forbes Street
Liverpool
The family of the Late Peter (Paul) Alex Cassimatis sincerely appreciate and thank you for your comforting support and expressions of sympathy.
Born in Karavas, Kythera, Greece on 16th February 1935 to Alexandros and Maria Cassimatis.
In 1949 Peter migrated to Australia. He was 14 years old when he arrived; He started work at Warren in a café.
At age 24 he married Helen Sophios in Sydney. Peter and Helen were blessed with three children, Alex, John and Bill.
Sadly Helen passed away in 1971.
At age 48 Peter married Beryl Coroneos (Palmer) in Brisbane.
Peter lovingly welcomed two daughters-in-law, Voula and Martine.
Peter also celebrated the arrival of six grandchildren, Paul, Ellen, Maree,
Lauren, Peter and Olivia.
Peter sadly passed away on Monday 25th November 2013.
Aged 78
May his memory be eternal.
Peter (Paul) Alex Cassimatis
Never stopped working for his family; a true father, grandfather and
friend to many and loved by all.
In God’s care you rest with above
In our hearts you rest with love
Memories of you are ours to keep
Our words are few but our love is deep.
Born in Karavas, Kythera, Greece on 16th February 1935 to Alexandros and Maria Cassimatis.
In 1949 Peter migrated to Australia. He was 14 years old when he arrived; He started work at Warren in a café.
At age 24 he married Helen Sophios in Sydney. Peter and Helen were blessed with three children, Alex, John and Bill.
Sadly Helen passed away in 1971.
At age 48 Peter married Beryl Coroneos (Palmer) in Brisbane.
Peter lovingly welcomed two daughters-in-law, Voula and Martine.
Peter also celebrated the arrival of six grandchildren, Paul, Ellen, Maree,
Lauren, Peter and Olivia.
Peter sadly passed away on Monday 25th November 2013.
Aged 78
May his memory be eternal.
Peter (Paul) Alex Cassimatis
Never stopped working for his family; a true father, grandfather and
friend to many and loved by all.
In God’s care you rest with above
In our hearts you rest with love
Memories of you are ours to keep
Our words are few but our love is deep.
EULOGY PETER GEORGE – born Karava, Kythira 8 Dec 1934
Peter George, – an Australian Greek more than a Greek Australian.
He loved Australia and marvelled at its beauty.
To acknowledge the blessings and opportunity this great country bestowed upon him as a 15 year old immigrant boy, survivor of the devastation of the Great Depression and World War 2, the adult Peter contributed time serving on a number of community organisations.
These included the Merriwa Apex Club; Merriwa and Dubbo Lions Clubs ; Merriwa Volunteer Rescue Squad; Board member of Merriwa District Hospital; Dubbo Water Watch Group; Orana Law and Order Forum and the Dubbo City Chamber of Commerce and the occasional drink at the Merriwa RSL after hours.
His greatest pleasure to community was his service and dedication to his faith and this very Church, Our Lady Panagia Myrtidiotissa. The spiritual connection for Peter was strong. For years he stood in the Psaltiri and chanted during Divine Liturgy. He strove to understand his faith, and for enlightenment undertook studies of Modern and Ancient Greek to better interpret the scriptures as they were written over the past 2000 years.
Peter stayed connected to his beloved island home Kythira, especially after his retirement, returning on a pilgrimage every year. This was eclipsed, however, by the trip to Jerusalem and the Holy Lands. Filled with Spiritual energy, he overcame failing health, to proudly climb all the steps and walk the path of Christ without getting tired. It was a personal milestone and fulfilment of a life- long ambition.
Peter was not your typical Greek migrant. He assimilated seamlessly into Australian society, undertook study to become fluent in English and progressed in the business world. Even though he and his wife Bess worked 7 days a week for over 20 years in the famous Peter George’s Merriwa Café, they always found time for family Sunday excursions and an annual week long holiday at Nelson Bay.
With the move to Dubbo, Peter George built a new life. His greatest success was going to work and loving it. Peter’s professional ambition since his Nyngan days in the 1950’s was to own a Gun Shop in Dubbo. Carrington Firearms was an opportunity to finally join his love of shooting and fishing, emerging as a highly respected professional in a highly competitive industry.
On a more personal level:
His best mate became his brother-in-law, Tony Panaretos.
His greatest sense of duty was to his mother, Kirani and sister Eleni.
His greatest heartbreak was when his nephew, Tony Maselos, died from leukaemia
His greatest privilege was baptising his 3 Godchildren.
His greatest challenge was raising 3 strong willed daughters. Yet he gained the sons he never had leading to….
His greatest pride - his 7 grandchildren! They gave him the incentive and that extra will to live longer. In later years he would express his love and pride to anyone and everyone who would listen!
Above all else his greatest passion was that for his wife and soul mate, Bess. Together they were an inseparable team; united by marriage; working side-by-side and genuinely devoted to each other.
And now we are gathered here to honour him, applaud him and thank him for the time he walked among us and made our lives all the richer for having known him.
You will be greatly missed Peter George. May you rest in peace.
Evangelia Poulos (nee Coroneos) was born on 23 April 1928 on the Greek island of Kythera, the third child of a poor peasant family of seven. Her parents Triantafilos and Georgia lived traditionally off the land raising the family; Theodosios, Stamatoula, Evangalia, Elene, Nikos, Manoli and Stavroula. Kythera is the last of the seven Ioanian islands located under the Peloponnese and is famous for being the birthplace of Aphrodite, the Greek goddess of love & beauty. It is an island steeped in history and charm. It has seen ancient settlements and temples to the gods, is mentioned in Homer’s Iliad, traders regularly passed and sought its produce including the molluscs found off its waters which yielded purple dye used by ancient royalty. Christianity came to its shores in the fourth century and the island now prides itself on having 30 churches, 300 chapels, 30 cemetery churches, and 4 monasteries! Put together with the fact that Kythera over the ages has been raided by pirates, became a Venetian possession, was seized by the Turkish, French, Russians and British and was occupied by both the Italians and the Germans during World War II, Angela grew up in the shadows of history.
Her life on the island was hard and with her family, they worked various plots of land to make ends meet. Her father, was a long-standing the mayor of Karava, a picturesque village known for its local springs and views, as its farmlands are terraced. Evangelia’s education only lasted until 5th class, having to work the fields with her brothers and sisters. One time she fell from a donkey and with her foot stuck in the stirrups, was dragged for some distance before being freed. During the war, when Evangelia was 15 years old, tragedy struck when her mother died in childbirth. The war years were devastating for Greece. The occupying forces took all the produce for their war effort and left the locals to starve. Many people died from lack of food and it always amazed Evangelia when she first came to Australia and worked in a café how the customers left food on their plates! By the end of the war, with the island devastated, many Kytherians left for lands of opportunity.
Kythera has been called “Kangaroo” island as so many of its sons and daughters ended up coming in the years of mass immigration to Australia. Evangelia flew to Australia in 1949 due to her Aunty, who provided money for her airfare. The airfare was a whopping £300 and the journey took several days stopping at various airports along the way. Evangelia described how the passengers would have to sit around and hold a bar when they took off and landed; no seatbelts then!
In her youth, many young men could see that Evangelia was touched by Aphrodite; she had a warm smile, long wavy locks of brown hair and beautiful brown eyes. She came to marry Con Poulos when she was 23 years old in 1951. He also came from Karava – her hometown and as a merchant seaman, had got off the boat in Adelaide in 1949 to look up his brothers who were already in country NSW. Many Greeks set up small businesses in country areas and the newlyweds settled in Gilgandra, in central western New South Wales, and raised a family. Con ran a mixed business known for his fresh fruit and vegetables, his range of milkshakes and fresh fruit juices. Evangelia had five children; George, Olympia, Peter, Phillip and Eric. Sadly, her darling daughter, Olympia, died of pneumonia when only six months old. She had taken her to the doctor on several occasions and one can only speculate that the language barrier may have been a factor in not preventing her daughter’s death. She had once said about losing her daughter: “The way I felt was that she belonged to God and God had taken her back. They say that babies are like angels and she was an angel called back by God. So many tears I cried for both my beautiful daughter and for my mother.”
Across the road from where she lived in Gilgandra, the town built on farming from wheat and sheep, with its weather of extremes, Evangelia befriended a woman called Lorna who also experienced tragedy. Lorna’s father had been burnt to death in a bushfire. She had helped pull his charred remains out of the dam. They remained friends for life and always stayed in touch even when eventually both left Gilgandra to live elsewhere.
Family meant everything to Evangelia. She loved all her children and her daughters-in-law; Lorraine, Lyn and Elizabeth and loved to see them, especially when the grandchildren came along. Evangelia has 7 grandchildren; Angelique, Dean, Gabriella, Nicholas, Anna, Isabella and Sebastian, and particularly loved to spoil them with gifts as they were growing up. Evangelia also loved to cook and to garden. She had quite a green thumb growing a wide range of flowers including roses, gladiolas, dahlias, zinnias, pansies and anything that was colourful. Often people would call in and ask for flowers from her garden. Her hosting skills were legendary, as when people arrived unexpectedly, she could go to the fridge and whip up a three course meal in no time. She loved going to church and the closest Greek Orthodox Church to Gilgandra was in Dubbo and was called "The Lady of Myrtles" (Panagia Myrtidiotissa) – named after a monastery on Kythera. Evangelia kept many icons in the Orthodox tradition as they are reminders of her underlying faith. Evangelia was Godmother to two lovely girls, her niece Georgia and Sophie from Dubbo. At Christmas and Easter she would often host her brothers' and sisters’ families, cooking many delightful dishes. As it worked out, over the years, her three sisters and her three brothers all came to Australia, so she had plenty of family around her. In 1972, with the children growing up, Evangelia and Con came to Sydney after Con sold the business. There would be more opportunities for the children in “the big smoke”. She lived in Greystanes all her years in Sydney enjoying the area and making lots of friends, especially at the local shops and clubs, until she went into care.
Evangelia also loved to travel. When her eldest son George was 20 he had gone to New Zealand and worked in various places but was not at a fixed address. Evangelia came home with a 21st birthday cake and an air ticket, and announced to the rest of the family that she was going over to celebrate his impending birthday. Arriving in Auckland, she managed to get onto the front page of the Auckland Star and they were reunited in time to celebrate George’s birthday. Evangelia on several occasions went back to Greece to visit, doing a cruise and visiting several of the islands, including Tinos, an island loved due to its very special Cathedral. On another trip she accompanied her niece to China and came back with many presents for the family.
Her sense of humour and social nature were infectious and often she would have people breaking into fits of laughter with her stories. Evangelia spent the last several years of her life at Ashburn House in Gladesville where the staff lovingly cared for her. She died peacefully on 19 October 2013.
Evangelia Poulos (nee Coroneos) was born on 23 April 1928 on the Greek island of Kythera, the third child of a poor peasant family of seven. Her parents Triantafilos and Georgia lived traditionally off the land raising the family; Theodosios, Stamatoula, Evangalia, Elene, Nikos, Manoli and Stavroula. Kythera is the last of the seven Ioanian islands located under the Peloponnese and is famous for being the birthplace of Aphrodite, the Greek goddess of love & beauty. It is an island steeped in history and charm. It has seen ancient settlements and temples to the gods, is mentioned in Homer’s Iliad, traders regularly passed and sought its produce including the molluscs found off its waters which yielded purple dye used by ancient royalty. Christianity came to its shores in the fourth century and the island now prides itself on having 30 churches, 300 chapels, 30 cemetery churches, and 4 monasteries! Put together with the fact that Kythera over the ages has been raided by pirates, became a Venetian possession, was seized by the Turkish, French, Russians and British and was occupied by both the Italians and the Germans during World War II, Angela grew up in the shadows of history.
Her life on the island was hard and with her family, they worked various plots of land to make ends meet. Her father, was a long-standing the mayor of Karava, a picturesque village known for its local springs and views, as its farmlands are terraced. Evangelia’s education only lasted until 5th class, having to work the fields with her brothers and sisters. One time she fell from a donkey and with her foot stuck in the stirrups, was dragged for some distance before being freed. During the war, when Evangelia was 15 years old, tragedy struck when her mother died in childbirth. The war years were devastating for Greece. The occupying forces took all the produce for their war effort and left the locals to starve. Many people died from lack of food and it always amazed Evangelia when she first came to Australia and worked in a café how the customers left food on their plates! By the end of the war, with the island devastated, many Kytherians left for lands of opportunity.
Kythera has been called “Kangaroo” island as so many of its sons and daughters ended up coming in the years of mass immigration to Australia. Evangelia flew to Australia in 1949 due to her Aunty, who provided money for her airfare. The airfare was a whopping £300 and the journey took several days stopping at various airports along the way. Evangelia described how the passengers would have to sit around and hold a bar when they took off and landed; no seatbelts then!
In her youth, many young men could see that Evangelia was touched by Aphrodite; she had a warm smile, long wavy locks of brown hair and beautiful brown eyes. She came to marry Con Poulos when she was 23 years old in 1951. He also came from Karava – her hometown and as a merchant seaman, had got off the boat in Adelaide in 1949 to look up his brothers who were already in country NSW. Many Greeks set up small businesses in country areas and the newlyweds settled in Gilgandra, in central western New South Wales, and raised a family. Con ran a mixed business known for his fresh fruit and vegetables, his range of milkshakes and fresh fruit juices. Evangelia had five children; George, Olympia, Peter, Phillip and Eric. Sadly, her darling daughter, Olympia, died of pneumonia when only six months old. She had taken her to the doctor on several occasions and one can only speculate that the language barrier may have been a factor in not preventing her daughter’s death. She had once said about losing her daughter: “The way I felt was that she belonged to God and God had taken her back. They say that babies are like angels and she was an angel called back by God. So many tears I cried for both my beautiful daughter and for my mother.”
Across the road from where she lived in Gilgandra, the town built on farming from wheat and sheep, with its weather of extremes, Evangelia befriended a woman called Lorna who also experienced tragedy. Lorna’s father had been burnt to death in a bushfire. She had helped pull his charred remains out of the dam. They remained friends for life and always stayed in touch even when eventually both left Gilgandra to live elsewhere.
Family meant everything to Evangelia. She loved all her children and her daughters-in-law; Lorraine, Lyn and Elizabeth and loved to see them, especially when the grandchildren came along. Evangelia has 7 grandchildren; Angelique, Dean, Gabriella, Nicholas, Anna, Isabella and Sebastian, and particularly loved to spoil them with gifts as they were growing up. Evangelia also loved to cook and to garden. She had quite a green thumb growing a wide range of flowers including roses, gladiolas, dahlias, zinnias, pansies and anything that was colourful. Often people would call in and ask for flowers from her garden. Her hosting skills were legendary, as when people arrived unexpectedly, she could go to the fridge and whip up a three course meal in no time. She loved going to church and the closest Greek Orthodox Church to Gilgandra was in Dubbo and was called "The Lady of Myrtles" (Panagia Myrtidiotissa) – named after a monastery on Kythera. Evangelia kept many icons in the Orthodox tradition as they are reminders of her underlying faith. Evangelia was Godmother to two lovely girls, her niece Georgia and Sophie from Dubbo. At Christmas and Easter she would often host her brothers' and sisters’ families, cooking many delightful dishes. As it worked out, over the years, her three sisters and her three brothers all came to Australia, so she had plenty of family around her. In 1972, with the children growing up, Evangelia and Con came to Sydney after Con sold the business. There would be more opportunities for the children in “the big smoke”. She lived in Greystanes all her years in Sydney enjoying the area and making lots of friends, especially at the local shops and clubs, until she went into care.
Evangelia also loved to travel. When her eldest son George was 20 he had gone to New Zealand and worked in various places but was not at a fixed address. Evangelia came home with a 21st birthday cake and an air ticket, and announced to the rest of the family that she was going over to celebrate his impending birthday. Arriving in Auckland, she managed to get onto the front page of the Auckland Star and they were reunited in time to celebrate George’s birthday. Evangelia on several occasions went back to Greece to visit, doing a cruise and visiting several of the islands, including Tinos, an island loved due to its very special Cathedral. On another trip she accompanied her niece to China and came back with many presents for the family.
Her sense of humour and social nature were infectious and often she would have people breaking into fits of laughter with her stories. Evangelia spent the last several years of her life at Ashburn House in Gladesville where the staff lovingly cared for her. She died peacefully on 19 October 2013.
Born in Karavas, Kythera, Greece. Late of Gladesville, Sydney.
Dearly loved wife of Kostas (dec). Beloved mother of George, Olympia (dec), Peter, Phillip and Eric. Cherished mother-in-law of Lorraine, Lyn and Elizabeth. Treasured grandmother of Angelique, Dean, Gabriella, Nick, Anna, Isabella and Sebastian. Loved sister of Helen, Voula, Toula (dec), Theo (dec), Nick(dec) and Manual (dec). Esteemed aunty to all her nieces and nephews. Godmother of Georgia and Sophie.
Deep appreciation to the staff of Ashburn House, Gladesville for their tender and loving care of Evangelia over many years.
Evangelia will be remembered for her faith and for her love of family, gardening and celebrations. She was a woman of humour, affection and quiet wisdom.
The relatives and friends of Evangelia are invited to attend her funeral to be held at St George Greek Orthodox Church, Newcastle St, Rose Bay. Friday 25 October 2013 commencing at 11 am.
On conclusion of service, the cortege will proceed to Rookwood independent Cemetery, Rookwood.
Kourvoulis is a "parachoukli" of one of the the Tzortzopoulos clans.
Shown at the Karavas Water Project presentation.
The Presentation was made by:
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
...(left to right).....at the Karavas Water Project Presentation.
The Presentation was made by:
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
...(left to right).....at the Karavas Water Project Presentation.
The Presentation was made by:
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
...at the Karavas Water Project Presentation. (Left to right).
The Presentation was made by:
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
Kouvoulis is a "parachoukli" of one of the the Tzortzopoulos clans.
Shown at the Karavas Water Prtoject presentation.
The Presentation was made by:
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
Timothy E. Gregory (Ohio State University)
Lita Tzortzopoulou-Gregory (Ohio State University)
The presentation was held at the University of Sydney at 7.15pm, Wednesday, March 20th 2013
At the Centre of Classical and Near Eastern Studies Board Room, in the Madsen Building Level 4,
Room 480 (one storey up and directly behind the building’s main foyer on the Eastern Avenue pedestrian mall).
What follows is George Vardas's Report of the event.
"Traditional mills belong to the cultural memory of people because they are associated to a still recent past and appeal to the countryside roots of people". (1)
KARAVAS WATER PROJECT EXPLAINED
The watermills of Kythera are traditionally associated with the village of Milopotamos (literally, the village of the watermills). However, to the north of the island, the verdant terraced landscape of Karavas is also rich in water, deep green gorges, free-running springs, walking trails and abandoned stone-built watermills which the Karavas Water Project seeks to explore.
On 20 March 2013 the leaders of this project, Professor Timothy Gregory and his colleague and wife, Lita Tzortzopoulou-Gregory, of Ohio State University gave an enthralling presentation to an audience of more than fifty (including a number of Karavites) at the Centre of Classical and Near Eastern Studies Board Room at Sydney University.
Lita started off by setting the scene for what it would have been like to live in the village of Karavas when the water mills were operating and how the social life often gravitated around those mills and the famous water springs, for which the village was renown, and vividly recalled the abundance of popular folk legends and stories associated with them.
Professor Gregory then proceeded to explain how the Karavas Water Project, by taking an environmental, topographic, archaeological and historical approach, seeks to examine the historical use of water resources in the northern part of Kythera throughout antiquity and up to the modern day.
According to the local historian and writer, Ioannis Cassimatis, the first watermills appeared in Kythera in the late eighteenth century. It is thought they were introduced from Crete where mills were built during the Ottoman and Venetian occupations. Traditionally, the mills, which were either single or two storey buildings, were built in the prevailing architectural style of the village.
Professor Gregory observed that Karavas stands out because of its plentiful springs and deep green gorges that resemble a sub-tropical rainforest in marked contrast to the barren, parched landscape of other parts of Greece. Indeed, the defining marker of Karavas is its watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos.
From 2011 Timothy and his team took to the island small groups of university students as volunteers to help clear overgrown vegetation from the springs and watermills and undertake research on the various water installations, including the channels, cisterns and mills, and their use. They also spoke to local residents and former residents about their memories of the mills and have begun recording those oral histories. The cleared walking trails have also helped enhance Karavas’ reputation as an eco-tourism destination.
By means of a powerpoint presentation, including photographs and drawings of what some of the areas in Karavas now look like, once they have been cleaned of the dense vegetation, Timothy took the audience on a virtual tour of some of the ten watermills in the gorges of Karavas, including the impressive Magganou mill and cistern, and the mills of Paliomylos, Kourvoulis, Portokalia and Keramari and their sophisticated water channels and storage areas. He also mentioned Loutro which may date back to the 18th and 19th centuries (according to travellers’ accounts) and the possibility of its being used for bathing in Roman times.
As the molinologist Stelios Mouzakis has observed:
“The watermills of Kythera … are constructions on a small scale of the anonymous traditional architecture of Kythera. They are impressive in their special characteristics, the harmony of their volumes, their simplicity, their picturesque appearance, the modesty of their local building materials, the solutions they manifest to various constructional difficulties, but mainly by their unpretentious, effortless incorporation into their surroundings.”(2)
Professor Gregory also discussed how the systems of irrigation were used for the perivolia and the communal arrangements made between farmers and mill operators to exploit and share the water. Tim even alluded to a reference to the watermills in Spiro Stathis’ remarkable Kytherian Review published in 1923. In his survey of industry on Kythera in the year 1923, Stathis reported on the number of operating watermills on the island. Apart from Mylopotamos, we learn that there were five functioning watermills in Karavas operated by Panagiotis Coroneos, Haris Vanges, T. Tzortzopoulos, P. Tzortzopoulos and Ioannis Venardos.
Sadly, according to Cassimatis, the last watermill on Kythera ceased to operate in the late 1940s as the advent of power on the island meant that the mills were no longer economical to operate.
Finally, it is noteworthy that Timothy and Lita Gregory have established the impressive Amir Ali research centre, incorporating a library and dormitory, in Karavas to promote further research and greater understanding of the Karavas watershed and the historic, archaeological and cultural traditions and structures associated with water use on the island.
A big thank you goes to Timothy and Lita for their passionate and ongoing interest in Kytherian archaeology, as well as to Wayne Mullen, Executive Director of the Australian Archaeological Institute at Athens, for offering the venue at Sydney University for the lecture.
After the presentation, members of the audience were treated to coffee and biscuits put on by the Kytherian Association together with some exquisite chocolate offerings from Fardoulis Chocolates. It was enough to make anyone thirsty.
(1) J. C. Viegas & J. A. Miranda, “Rehabilitation of traditional mills” in C.A. Brebbia (ed.) Structural Studies, Repairs and Maintenance of Heritage Architecture VIII (2003) p.657
(2) S. Mouzakis, “Watermills of the Greek Islands of Kythera and Antikythera” International Molinology (2004, Vol. 69, no. 2) p. 4
The Karavas Water Project is an example of a new kind of history that seeks to learn from the past in order to maintain the beauty and the richness of small-scale eco-niches. The project is based on the recognition that the area of Karavas (in the northern part of Kythera) is known for its plentiful springs and deep green gorges that create an environment that more resembles a sub-tropical rain forest than it does the parched landscape of many parts of Greece. The project has as its goal the detailed exploration and recording of the main Karavas watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos. The research includes the basic mapping of the area and the identification of the many natural and humanly modified springs, as well as the water devices that were constructed to convey and store the water and to utilize water for a variety of purposes, including irrigation and power, most notably the water mills that still mark the sides of the watershed at various points.
A major consideration of the project is the broader realization that natural resources in particular areas often allow small or even isolated societies, over the centuries, to develop systems of production and exchange so that they can survive, frequently despite political, military, or even significant economic shifts. Indeed, many localities in Kythera, such as Karavas, were able to develop and prosper, change their means of subsistence, and survive – at least until modern times. Thus, the Kythera Water Project uses an environmental approach to examine the interactions between resources and production in order to understand better the systems of interaction that lay behind the prosperity and resilience of local society in the past, hopefully as a clue to imagine similar survival there, and in many other areas, into the future.
Chronologically, the project begins most naturally, with the “present,” meaning the location, condition, size, characteristics, and use of these elements as they are now. We then seek to push our research back into the past, using, first of all the characteristics of the humanly-made structures, their chronological elements and what we can say of their change over time. In addition, we make significant use of oral information, which many inhabitants of Karavas or Kytherians living elsewhere have provided, to help us understand the use of water and water power back into the more distant past. Beyond this, we have begun an examination of documents in the Kythera Historical Archive since these include contracts, wills, and agreements that not uncommonly mention places and even specific buildings that are of importance in our present study. Finally, although the project is not formally archaeological in nature, we realize that many of the resources that we have identified would also have been of use in the much more distant past and that, on some occasions, we can hypothesize how they might have been used in the past. Thus, it may not be an accident that one of the already known tombs of prehistoric date in the Karavas area is located very close to some of the more impressive cistern systems we explored. Although those cisterns, which are still being used, are modern in their present form, it is not impossible that they had also been used by individuals living in the prehistoric settlement that must have been located nearby.
Our fieldwork over the past two years was carried out with the assistance of students from the Ohio State University (USA), who volunteered to help us clear many of the watercourses, springs, and watermills that had become nearly completely impassable, covered over with a thick covering of thorny vines and other unpleasant vegetation. Despite uncountable scrapes and punctures, torn clothes and ripped boots, and many falls into the cold Karavas water, these students opened many passageways and cleared several springs, allowing us to examine in detail some of the facilities that were built to move, store, and use water over the centuries. As a result, we are beginning to see how people in the past were able to preserve and maintain the natural resources on which their livelihood depended, in part as an important lesson for us today.
In addition, the gorges around Karavas are a beautiful retreat, where visitors can enjoy the wonders of nature, the coldness of the clear water, and the works of human activity for centuries on end. We hope that visitors and local people will do their best to keep the streams and paths of the Karavas area clean and open, so all will be able to enjoy them.
The Karavas Water Project is an example of a new kind of history that seeks to learn from the past in order to maintain the beauty and the richness of small-scale eco-niches. The project is based on the recognition that the area of Karavas (in the northern part of Kythera) is known for its plentiful springs and deep green gorges that create an environment that more resembles a sub-tropical rain forest than it does the parched landscape of many parts of Greece. The project has as its goal the detailed exploration and recording of the main Karavas watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos. The research includes the basic mapping of the area and the identification of the many natural and humanly modified springs, as well as the water devices that were constructed to convey and store the water and to utilize water for a variety of purposes, including irrigation and power, most notably the water mills that still mark the sides of the watershed at various points.
A major consideration of the project is the broader realization that natural resources in particular areas often allow small or even isolated societies, over the centuries, to develop systems of production and exchange so that they can survive, frequently despite political, military, or even significant economic shifts. Indeed, many localities in Kythera, such as Karavas, were able to develop and prosper, change their means of subsistence, and survive – at least until modern times. Thus, the Kythera Water Project uses an environmental approach to examine the interactions between resources and production in order to understand better the systems of interaction that lay behind the prosperity and resilience of local society in the past, hopefully as a clue to imagine similar survival there, and in many other areas, into the future.
Chronologically, the project begins most naturally, with the “present,” meaning the location, condition, size, characteristics, and use of these elements as they are now. We then seek to push our research back into the past, using, first of all the characteristics of the humanly-made structures, their chronological elements and what we can say of their change over time. In addition, we make significant use of oral information, which many inhabitants of Karavas or Kytherians living elsewhere have provided, to help us understand the use of water and water power back into the more distant past. Beyond this, we have begun an examination of documents in the Kythera Historical Archive since these include contracts, wills, and agreements that not uncommonly mention places and even specific buildings that are of importance in our present study. Finally, although the project is not formally archaeological in nature, we realize that many of the resources that we have identified would also have been of use in the much more distant past and that, on some occasions, we can hypothesize how they might have been used in the past. Thus, it may not be an accident that one of the already known tombs of prehistoric date in the Karavas area is located very close to some of the more impressive cistern systems we explored. Although those cisterns, which are still being used, are modern in their present form, it is not impossible that they had also been used by individuals living in the prehistoric settlement that must have been located nearby.
Our fieldwork over the past two years was carried out with the assistance of students from the Ohio State University (USA), who volunteered to help us clear many of the watercourses, springs, and watermills that had become nearly completely impassable, covered over with a thick covering of thorny vines and other unpleasant vegetation. Despite uncountable scrapes and punctures, torn clothes and ripped boots, and many falls into the cold Karavas water, these students opened many passageways and cleared several springs, allowing us to examine in detail some of the facilities that were built to move, store, and use water over the centuries. As a result, we are beginning to see how people in the past were able to preserve and maintain the natural resources on which their livelihood depended, in part as an important lesson for us today.
In addition, the gorges around Karavas are a beautiful retreat, where visitors can enjoy the wonders of nature, the coldness of the clear water, and the works of human activity for centuries on end. We hope that visitors and local people will do their best to keep the streams and paths of the Karavas area clean and open, so all will be able to enjoy them.
The Karavas Water Project is an example of a new kind of history that seeks to learn from the past in order to maintain the beauty and the richness of small-scale eco-niches. The project is based on the recognition that the area of Karavas (in the northern part of Kythera) is known for its plentiful springs and deep green gorges that create an environment that more resembles a sub-tropical rain forest than it does the parched landscape of many parts of Greece. The project has as its goal the detailed exploration and recording of the main Karavas watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos. The research includes the basic mapping of the area and the identification of the many natural and humanly modified springs, as well as the water devices that were constructed to convey and store the water and to utilize water for a variety of purposes, including irrigation and power, most notably the water mills that still mark the sides of the watershed at various points.
A major consideration of the project is the broader realization that natural resources in particular areas often allow small or even isolated societies, over the centuries, to develop systems of production and exchange so that they can survive, frequently despite political, military, or even significant economic shifts. Indeed, many localities in Kythera, such as Karavas, were able to develop and prosper, change their means of subsistence, and survive – at least until modern times. Thus, the Kythera Water Project uses an environmental approach to examine the interactions between resources and production in order to understand better the systems of interaction that lay behind the prosperity and resilience of local society in the past, hopefully as a clue to imagine similar survival there, and in many other areas, into the future.
Chronologically, the project begins most naturally, with the “present,” meaning the location, condition, size, characteristics, and use of these elements as they are now. We then seek to push our research back into the past, using, first of all the characteristics of the humanly-made structures, their chronological elements and what we can say of their change over time. In addition, we make significant use of oral information, which many inhabitants of Karavas or Kytherians living elsewhere have provided, to help us understand the use of water and water power back into the more distant past. Beyond this, we have begun an examination of documents in the Kythera Historical Archive since these include contracts, wills, and agreements that not uncommonly mention places and even specific buildings that are of importance in our present study. Finally, although the project is not formally archaeological in nature, we realize that many of the resources that we have identified would also have been of use in the much more distant past and that, on some occasions, we can hypothesize how they might have been used in the past. Thus, it may not be an accident that one of the already known tombs of prehistoric date in the Karavas area is located very close to some of the more impressive cistern systems we explored. Although those cisterns, which are still being used, are modern in their present form, it is not impossible that they had also been used by individuals living in the prehistoric settlement that must have been located nearby.
Our fieldwork over the past two years was carried out with the assistance of students from the Ohio State University (USA), who volunteered to help us clear many of the watercourses, springs, and watermills that had become nearly completely impassable, covered over with a thick covering of thorny vines and other unpleasant vegetation. Despite uncountable scrapes and punctures, torn clothes and ripped boots, and many falls into the cold Karavas water, these students opened many passageways and cleared several springs, allowing us to examine in detail some of the facilities that were built to move, store, and use water over the centuries. As a result, we are beginning to see how people in the past were able to preserve and maintain the natural resources on which their livelihood depended, in part as an important lesson for us today.
In addition, the gorges around Karavas are a beautiful retreat, where visitors can enjoy the wonders of nature, the coldness of the clear water, and the works of human activity for centuries on end. We hope that visitors and local people will do their best to keep the streams and paths of the Karavas area clean and open, so all will be able to enjoy them.
The Karavas Water Project is an example of a new kind of history that seeks to learn from the past in order to maintain the beauty and the richness of small-scale eco-niches. The project is based on the recognition that the area of Karavas (in the northern part of Kythera) is known for its plentiful springs and deep green gorges that create an environment that more resembles a sub-tropical rain forest than it does the parched landscape of many parts of Greece. The project has as its goal the detailed exploration and recording of the main Karavas watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos. The research includes the basic mapping of the area and the identification of the many natural and humanly modified springs, as well as the water devices that were constructed to convey and store the water and to utilize water for a variety of purposes, including irrigation and power, most notably the water mills that still mark the sides of the watershed at various points.
A major consideration of the project is the broader realization that natural resources in particular areas often allow small or even isolated societies, over the centuries, to develop systems of production and exchange so that they can survive, frequently despite political, military, or even significant economic shifts. Indeed, many localities in Kythera, such as Karavas, were able to develop and prosper, change their means of subsistence, and survive – at least until modern times. Thus, the Kythera Water Project uses an environmental approach to examine the interactions between resources and production in order to understand better the systems of interaction that lay behind the prosperity and resilience of local society in the past, hopefully as a clue to imagine similar survival there, and in many other areas, into the future.
Chronologically, the project begins most naturally, with the “present,” meaning the location, condition, size, characteristics, and use of these elements as they are now. We then seek to push our research back into the past, using, first of all the characteristics of the humanly-made structures, their chronological elements and what we can say of their change over time. In addition, we make significant use of oral information, which many inhabitants of Karavas or Kytherians living elsewhere have provided, to help us understand the use of water and water power back into the more distant past. Beyond this, we have begun an examination of documents in the Kythera Historical Archive since these include contracts, wills, and agreements that not uncommonly mention places and even specific buildings that are of importance in our present study. Finally, although the project is not formally archaeological in nature, we realize that many of the resources that we have identified would also have been of use in the much more distant past and that, on some occasions, we can hypothesize how they might have been used in the past. Thus, it may not be an accident that one of the already known tombs of prehistoric date in the Karavas area is located very close to some of the more impressive cistern systems we explored. Although those cisterns, which are still being used, are modern in their present form, it is not impossible that they had also been used by individuals living in the prehistoric settlement that must have been located nearby.
Our fieldwork over the past two years was carried out with the assistance of students from the Ohio State University (USA), who volunteered to help us clear many of the watercourses, springs, and watermills that had become nearly completely impassable, covered over with a thick covering of thorny vines and other unpleasant vegetation. Despite uncountable scrapes and punctures, torn clothes and ripped boots, and many falls into the cold Karavas water, these students opened many passageways and cleared several springs, allowing us to examine in detail some of the facilities that were built to move, store, and use water over the centuries. As a result, we are beginning to see how people in the past were able to preserve and maintain the natural resources on which their livelihood depended, in part as an important lesson for us today.
In addition, the gorges around Karavas are a beautiful retreat, where visitors can enjoy the wonders of nature, the coldness of the clear water, and the works of human activity for centuries on end. We hope that visitors and local people will do their best to keep the streams and paths of the Karavas area clean and open, so all will be able to enjoy them.
The Karavas Water Project is an example of a new kind of history that seeks to learn from the past in order to maintain the beauty and the richness of small-scale eco-niches. The project is based on the recognition that the area of Karavas (in the northern part of Kythera) is known for its plentiful springs and deep green gorges that create an environment that more resembles a sub-tropical rain forest than it does the parched landscape of many parts of Greece. The project has as its goal the detailed exploration and recording of the main Karavas watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos. The research includes the basic mapping of the area and the identification of the many natural and humanly modified springs, as well as the water devices that were constructed to convey and store the water and to utilize water for a variety of purposes, including irrigation and power, most notably the water mills that still mark the sides of the watershed at various points.
A major consideration of the project is the broader realization that natural resources in particular areas often allow small or even isolated societies, over the centuries, to develop systems of production and exchange so that they can survive, frequently despite political, military, or even significant economic shifts. Indeed, many localities in Kythera, such as Karavas, were able to develop and prosper, change their means of subsistence, and survive – at least until modern times. Thus, the Kythera Water Project uses an environmental approach to examine the interactions between resources and production in order to understand better the systems of interaction that lay behind the prosperity and resilience of local society in the past, hopefully as a clue to imagine similar survival there, and in many other areas, into the future.
Chronologically, the project begins most naturally, with the “present,” meaning the location, condition, size, characteristics, and use of these elements as they are now. We then seek to push our research back into the past, using, first of all the characteristics of the humanly-made structures, their chronological elements and what we can say of their change over time. In addition, we make significant use of oral information, which many inhabitants of Karavas or Kytherians living elsewhere have provided, to help us understand the use of water and water power back into the more distant past. Beyond this, we have begun an examination of documents in the Kythera Historical Archive since these include contracts, wills, and agreements that not uncommonly mention places and even specific buildings that are of importance in our present study. Finally, although the project is not formally archaeological in nature, we realize that many of the resources that we have identified would also have been of use in the much more distant past and that, on some occasions, we can hypothesize how they might have been used in the past. Thus, it may not be an accident that one of the already known tombs of prehistoric date in the Karavas area is located very close to some of the more impressive cistern systems we explored. Although those cisterns, which are still being used, are modern in their present form, it is not impossible that they had also been used by individuals living in the prehistoric settlement that must have been located nearby.
Our fieldwork over the past two years was carried out with the assistance of students from the Ohio State University (USA), who volunteered to help us clear many of the watercourses, springs, and watermills that had become nearly completely impassable, covered over with a thick covering of thorny vines and other unpleasant vegetation. Despite uncountable scrapes and punctures, torn clothes and ripped boots, and many falls into the cold Karavas water, these students opened many passageways and cleared several springs, allowing us to examine in detail some of the facilities that were built to move, store, and use water over the centuries. As a result, we are beginning to see how people in the past were able to preserve and maintain the natural resources on which their livelihood depended, in part as an important lesson for us today.
In addition, the gorges around Karavas are a beautiful retreat, where visitors can enjoy the wonders of nature, the coldness of the clear water, and the works of human activity for centuries on end. We hope that visitors and local people will do their best to keep the streams and paths of the Karavas area clean and open, so all will be able to enjoy them.
The Karavas Water Project is an example of a new kind of history that seeks to learn from the past in order to maintain the beauty and the richness of small-scale eco-niches. The project is based on the recognition that the area of Karavas (in the northern part of Kythera) is known for its plentiful springs and deep green gorges that create an environment that more resembles a sub-tropical rain forest than it does the parched landscape of many parts of Greece. The project has as its goal the detailed exploration and recording of the main Karavas watershed that runs in a generally southwest-northeast direction from the heights near Gerakari to the sea at Plateia Ammos. The research includes the basic mapping of the area and the identification of the many natural and humanly modified springs, as well as the water devices that were constructed to convey and store the water and to utilize water for a variety of purposes, including irrigation and power, most notably the water mills that still mark the sides of the watershed at various points.
[[picture:"Gregory The Keramari Mill below Diakopoulianika.jpg" ID:21382]]
A major consideration of the project is the broader realization that natural resources in particular areas often allow small or even isolated societies, over the centuries, to develop systems of production and exchange so that they can survive, frequently despite political, military, or even significant economic shifts. Indeed, many localities in Kythera, such as Karavas, were able to develop and prosper, change their means of subsistence, and survive – at least until modern times. Thus, the Kythera Water Project uses an environmental approach to examine the interactions between resources and production in order to understand better the systems of interaction that lay behind the prosperity and resilience of local society in the past, hopefully as a clue to imagine similar survival there, and in many other areas, into the future.
[[picture:"Gregory The “picnic area” at the Manganou spring, after being cleared in 2011.jpg" ID:21386]]
Chronologically, the project begins most naturally, with the “present,” meaning the location, condition, size, characteristics, and use of these elements as they are now. We then seek to push our research back into the past, using, first of all the characteristics of the humanly-made structures, their chronological elements and what we can say of their change over time. In addition, we make significant use of oral information, which many inhabitants of Karavas or Kytherians living elsewhere have provided, to help us understand the use of water and water power back into the more distant past. Beyond this, we have begun an examination of documents in the Kythera Historical Archive since these include contracts, wills, and agreements that not uncommonly mention places and even specific buildings that are of importance in our present study. Finally, although the project is not formally archaeological in nature, we realize that many of the resources that we have identified would also have been of use in the much more distant past and that, on some occasions, we can hypothesize how they might have been used in the past. Thus, it may not be an accident that one of the already known tombs of prehistoric date in the Karavas area is located very close to some of the more impressive cistern systems we explored. Although those cisterns, which are still being used, are modern in their present form, it is not impossible that they had also been used by individuals living in the prehistoric settlement that must have been located nearby.
[[picture:"Gregory Students clearing undergrowth at the Manganou Spring.jpg" ID:21383]]
Our fieldwork over the past two years was carried out with the assistance of students from the Ohio State University (USA), who volunteered to help us clear many of the watercourses, springs, and watermills that had become nearly completely impassable, covered over with a thick covering of thorny vines and other unpleasant vegetation. Despite uncountable scrapes and punctures, torn clothes and ripped boots, and many falls into the cold Karavas water, these students opened many passageways and cleared several springs, allowing us to examine in detail some of the facilities that were built to move, store, and use water over the centuries. As a result, we are beginning to see how people in the past were able to preserve and maintain the natural resources on which their livelihood depended, in part as an important lesson for us today.
[[picture:"Gregory Cleaning the watercourse just below the Keramari spring.jpg" ID:21384]]
In addition, the gorges around Karavas are a beautiful retreat, where visitors can enjoy the wonders of nature, the coldness of the clear water, and the works of human activity for centuries on end. We hope that visitors and local people will do their best to keep the streams and paths of the Karavas area clean and open, so all will be able to enjoy them.
partaking of a great luncheon, following the feast day church service for Ayios Haralambos. (Named left to right).
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
at the Saint Haralambos feast day. (Names from left to right).
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
at the Saint Haralambos feast day. (Named left to right).
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
cutting up the mountain of urto at the Saint Haralambos feast day celebrations. Paul is a Central coast resident, shop-owner, and member of the Committee. He hails from Kalokerines, Kythera.
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
of Saint Haralambos in Tuggerah - leads the parading of the icon around the church
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
Peter Magiros, "namer" of the Church, on the right, and Dr Tas Fermanis, Chairman of the Saint Haralambos Church Committee on the left.
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
On Sunday 10th February, 2013, the Church of Saint Haralambos, 4 Fleet Close, Tuggerah 2259, Central Coast, New South Wales, Australia celbrated the feast day of Ayios Haralambos.
The Church is in the process of being built, so the service was conducted under a very large tent-like structure which the Saint Haralambos Church Committee had constructed.
A number of buses from various parishes in Sydney ensured that the attendence at the ceremony was well in excess of 500 people.
This very dynamic Committee has achieved wonders over the past few years.
It is projected that the Church of Saint Haralambos will be completed by the end of this year (2013).
Fleet Close is off Reliance Drive, in the Tuggerah Business Park.
Former Ingham State High School student Montana Lower is still beaming after winning the school’s 2012 Caltex Best All Rounder Award, one of Australia’s most prestigious secondary school prizes.
Montana joins a select group of secondary students around Australia to receive the award for excellence in the classroom, sports and community.
She received a Distinction in Studies, Distinction for School Service, prizes for Legal Studies and Visual Art, as well as a Silver Award for Athletics. "It has been a busy year keeping up with all of my regular activities and balancing study, but it all really shows that hard work does pay off,’’ she said.
‘‘My first major achievement of the year was winning Regional’s for Wearable Art, then going on to win the State finals and representing Queensland at the Nationals where the Melbourne Institute of Design purchased my canvas. ‘‘My Wearable Art also featured in a DVD for an art major in which an environmental science company (Terrain) purchased copyrights to it. ‘‘This has given me the confidence to sell more of my work which has increased my passion for the arts and made me all the more excited for the future.
‘‘I’m excited for what the future will bring, as I start my studies as an architect at Queensland University of Technology (QUT) in Brisbane in 2013. ‘‘It was all possible because of the opportunities available at Ingham High. ‘‘Although the school is small in comparison to where other students will have come from next year, there is nothing small about the opportunities and I encourage all younger grades to give everything a go because you don’t know where it can take you.’’
"Montana is a worthy winner of the award and has showcased admirable qualities to those around her," said school principal, Kevin Wager.
Montana Lower's mother is Angela Venardos.
Her Grandfather is Angelo Venardos, who played Rugby League for Toowoomba in the Bulimba Cup competition. He now lives at Forest Beach.
Her Great-Grandfather was Bill Venardos, who was President of the Blackhall Rugby League Club, and a senior Administrator in Queensland Rugbty League. He was also a prominent Local government administrator. Also a former president of the Kytherian Association of Queensland. He was sufficiently prominent to warrant an entry in the Australian Dictionary of Biography.
Bill Venardos entry
The Politis family also lived in Blackhall. Aryiro Venardos is Nick Politis mother. Angelo Benardos and Nick Politis were cousins.
All Venardos's derive from Karavas and surrounding hamlets.
Former Ingham State High School student Montana Lower is still beaming after winning the school’s 2012 Caltex Best All Rounder Award, one of Australia’s most prestigious secondary school prizes.
Montana joins a select group of secondary students around Australia to receive the award for excellence in the classroom, sports and community.
She received a Distinction in Studies, Distinction for School Service, prizes for Legal Studies and Visual Art, as well as a Silver Award for Athletics. "It has been a busy year keeping up with all of my regular activities and balancing study, but it all really shows that hard work does pay off,’’ she said.
‘‘My first major achievement of the year was winning Regional’s for Wearable Art, then going on to win the State finals and representing Queensland at the Nationals where the Melbourne Institute of Design purchased my canvas. ‘‘My Wearable Art also featured in a DVD for an art major in which an environmental science company (Terrain) purchased copyrights to it. ‘‘This has given me the confidence to sell more of my work which has increased my passion for the arts and made me all the more excited for the future.
‘‘I’m excited for what the future will bring, as I start my studies as an architect at Queensland University of Technology (QUT) in Brisbane in 2013. ‘‘It was all possible because of the opportunities available at Ingham High. ‘‘Although the school is small in comparison to where other students will have come from next year, there is nothing small about the opportunities and I encourage all younger grades to give everything a go because you don’t know where it can take you.’’
"Montana is a worthy winner of the award and has showcased admirable qualities to those around her," said school principal, Kevin Wager.
Montana Lower's mother is Angela Venardos.
Her Grandfather is Angelo Venardos, who played Rugby League for Toowoomba in the Bulimba Cup competition. He now lives at Forest Beach.
Her Great-Grandfather was Bill Venardos, who was President of the Blackhall Rugby League Club, and a senior Administrator in Queensland Rugby League. He was also a prominent Local government administrator.
Also a former president of the Kytherian Association of Queensland. He was sufficiently prominent to warrant an entry in the Australian Dictionary of Biography.
Bill Venardos entry
The Politis family also lived in Blackhall. Aryiro Venardos is Nick Politis mother. Angelo Benardos and Nick Politis were cousins.
All Venardos's derive from Karavas and surrounding hamlets.
mpotolis-my grandfather evagelos mavrogiorgis had this nickname,i dont know the reason but all the family in caravas they call us mpotolis-mpotolina-and mpotolakia,if u can find something please inform me to let me know,thanks in advance.
My grandfather was born on Elafonissos, and married Kanella DIAKOPOULOU from Karavas. My father and his siblings were born in Karavas, and grew up in KYTHIRA. My mother is a KANELLI.
I left the village when I was 12 years.
These photo's were taken in the 1960's.
From Helen Tzortzopoulos - Karavas.
Theorthori (Riri) Tzortzopoulos, [far left], is in this photo, which was taken at Portokalia where Uncle Riri ran the distillery for producing tsipouro every year with a special licence from the local police. The big pots were made of copper and the tsipouro production was an annual ritual - I happened to be there a couple of times - a lot of fun - waiting for those first few drops of pure moonshine to come through.
When Uncle Riri got too old to do the job the "kazania" (the copper pots) were passed on to George Faros from Baggianika who continued the tradition at his place down in Baggianika. Today at Portokalia you can see what is left of the structure - the fire place where the the distillery was set up each time.
I cannot name any of the other people in this photo.
My grandfather was born on Elafonissos, and married Kanella DIAKOPOULOU from Karavas. My father and his siblings were born in Karavas, and grew up in KYTHIRA. My mother is a KANELLI.
I left the village when I was 12 years.
These photo's were taken in the 1960's.
From Helen Tzortzopoulos - Karavas.
Theorthori (Riri) Tzortzopoulos, [far left], and Mami (the midwife) Tzortzopoulos, [seated front], are in the photo, which was taken at Portokalia where Uncle Riri ran the distillery for producing tsipouro every year with a special licence from the local police. The big pots were made of copper and the tsipouro production was an annual ritual - I happened to be there a couple of times - a lot of fun - waiting for those first few drops of pure moonshine to come through.
When Uncle Riri got too old to do the job the "kazania" (the copper pots) were passed on to George Faros from Baggianika who continued the tradition at his place down in Baggianika. Today at Portokalia you can see what is left of the structure - the fire place where the the distillery was set up each time.
I cannot name any of the other people in the photos except perhaps Kyriaka Tzortzopoulos far right in this photo.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Two splendid and extremely profitable shops, located in the city of Glenn Innes, in New South Wales, do worthy honour to the Greek name. The shops, both of which stand on the central streets of the city, are run by the young and ambitious brothers Messrs. Theodoros and Panayiotis Kritharis, sons of Evangelos Kritharis, and their cousins, Messrs. Minas and Theodoros Tzortzopoulos (Poulos), all of whom hail from the island of Kythera.
All of them belong to the small group of Greeks who, within a short period since their arrival in Australia, have achieved sudden and remarkable progress. Moreover, these distinguished members of the Greek race are shareholders in the motor transport company operating between Inverell and Glen Innes. Working, as they do, in an extraordinary spirit of harmony and love, they have managed, within a short time, to gain a place among the most well-established Greeks in Australia. Mr Theodoros Kritharis also happens to have made donations to the hospitals of Glenn Innes.
Two splendid and extremely profitable shops, located in the city of Glenn Innes, in New South Wales, do worthy honour to the Greek name. The shops, both of which stand on the central streets of the city, are run by the young and ambitious brothers Messrs. Theodoros and Panayiotis Kritharis, sons of Evangelos Kritharis, and their cousins, Messrs. Minas and Theodoros Tzortzopoulos (Poulos), all of whom hail from the island of Kythera.
All of them belong to the small group of Greeks who, within a short period since their arrival in Australia, have achieved sudden and remarkable progress. Moreover, these distinguished members of the Greek race are shareholders in the motor transport company operating between Inverell and Glen Innes. Working, as they do, in an extraordinary spirit of harmony and love, they have managed, within a short time, to gain a place among the most well-established Greeks in Australia. Mr Theodoros Kritharis also happens to have made donations to the hospitals of Glenn Innes.
The Crithary and Tzortzopoulos brothers ran the two shops in Glen Innes in partnership.
Later Theo established a food supply business called Embros ("Forward"). He claimed to be the first importer of ouzo into Australia, sellling it in several hotels; he also sold Greek olives to Woolworths.
Theo Crithary was a literary and philosophical man. In 1923 he tried, without success, to bring together, the disunited Greeks of Sydney.
Two splendid and extremely profitable shops, located in the city of Glenn Innes, in New South Wales, do worthy honour to the Greek name. The shops, both of which stand on the central streets of the city, are run by the young and ambitious brothers Messrs. Theodoros and Panayiotis Kritharis, sons of Evangelos Kritharis, and their cousins, Messrs. Minas and Theodoros Tzortzopoulos (Poulos), all of whom hail from the island of Kythera.
All of them belong to the small group of Greeks who, within a short period since their arrival in Australia, have achieved sudden and remarkable progress. Moreover, these distinguished members of the Greek race are shareholders in the motor transport company operating between Inverell and Glen Innes. Working, as they do, in an extraordinary spirit of harmony and love, they have managed, within a short time, to gain a place among the most well-established Greeks in Australia. Mr Theodoros Kritharis also happens to have made donations to the hospitals of Glenn Innes.
The Crithary and Tzortzopoulos brothers ran the two shops in Glen Innes in partnership.
Later Theo established a food supply business called Embros ("Forward"). He claimed to be the first importer of ouzo into Australia, sellling it in several hotels; he also sold Greek olives to Woolworths.
Theo Crithary was a literary and philosophical man. In 1923 he tried, without success, to bring together, the disunited Greeks of Sydney.
Two splendid and extremely profitable shops, located in the city of Glenn Innes, in New South Wales, do worthy honour to the Greek name. The shops, both of which stand on the central streets of the city, are run by the young and ambitious brothers Messrs. Theodoros and Panayiotis Kritharis, sons of Evangelos Kritharis, and their cousins, Messrs. Minas and Theodoros Tzortzopoulos (Poulos), all of whom hail from the island of Kythera.
All of them belong to the small group of Greeks who, within a short period since their arrival in Australia, have achieved sudden and remarkable progress. Moreover, these distinguished members of the Greek race are shareholders in the motor transport company operating between Inverell and Glen Innes. Working, as they do, in an extraordinary spirit of harmony and love, they have managed, within a short time, to gain a place among the most well-established Greeks in Australia. Mr Theodoros Kritharis also happens to have made donations to the hospitals of Glenn Innes.
Two splendid and extremely profitable shops, located in the city of Glenn Innes, in New South Wales, do worthy honour to the Greek name. The shops, both of which stand on the central streets of the city, are run by the young and ambitious brothers Messrs. Theodoros and Panayiotis Kritharis, sons of Evangelos Kritharis, and their cousins, Messrs. Minas and Theodoros Tzortzopoulos (Poulos), all of whom hail from the island of Kythera.
All of them belong to the small group of Greeks who, within a short period since their arrival in Australia, have achieved sudden and remarkable progress. Moreover, these distinguished members of the Greek race are shareholders in the motor transport company operating between Inverell and Glen Innes. Working, as they do, in an extraordinary spirit of harmony and love, they have managed, within a short time, to gain a place among the most well-established Greeks in Australia. Mr Theodoros Kritharis also happens to have made donations to the hospitals of Glenn Innes.
Two splendid and extremely profitable shops, located in the city of Glenn Innes, in New South Wales, do worthy honour to the Greek name. The shops, both of which stand on the central streets of the city, are run by the young and ambitious brothers Messrs. Theodoros and Panayiotis Kritharis, sons of Evangelos Kritharis, and their cousins, Messrs. Minas and Theodoros Tzortzopoulos (Poulos), all of whom hail from the island of Kythera.
All of them belong to the small group of Greeks who, within a short period since their arrival in Australia, have achieved sudden and remarkable progress. Moreover, these distinguished members of the Greek race are shareholders in the motor transport company operating between Inverell and Glen Innes. Working, as they do, in an extraordinary spirit of harmony and love, they have managed, within a short time, to gain a place among the most well-established Greeks in Australia. Mr Theodoros Kritharis also happens to have made donations to the hospitals of Glenn Innes.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter aand his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter aand his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
decended upon the church of Saint Haralambos. Tuggerah, for the foundation stone laying ceremony held on 12th November, 2011. Children also accompanied the adults.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter aand his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"013 Saint Harry Thirteen.jpg" ID:20207]]
.....decended upon the church of Saint Haralambos. Tuggerah, for the foundation stone laying ceremony held on 12th November, 2011. Children also accompanied the adults.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
foundation day ceremony, ay Saint Haralambos Church, Tuggerah, on the 12th November, 2011. A huge temporary structure had been especially imported and erected, to house all the attendees.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter aand his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
foundation day ceremony, ay Saint Haralambos Church, Tuggerah, on the 12th November, 2011. A huge temporary structure had been especially imported and erected, to house all the attendees.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter aand his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter aand his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. This ceremony was performed on the 12th November, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Peter Magiros holding the golden trowel, used to lay the foundation stone for the Church of Saint Haralambos. eter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter aand his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
Tenterfield Fire Brigade were called to the Paragon Cafe on Tuesday night, when the chimney in the kitchen caught alight.
The Brigade recieved the call about 6:15 p.m., and quickly had the fire under control.
The proprietor of the cafe, Mr Nick Mentis said that the fire was not serious, but he callled the brigade because surrounding articles were likely to catcj alight.
This is the third fire at the cafe in the last 12 months. About 12 months ago the chimney caught alight, and last year a grass fire behind the cafe destryed belongings of employees.
Mr and Mrs Nick Mentis and family will be leavingTenterfield on February 12, and embarking in Sydney on February 21, for an extended holiday overseas. They expect to return in about 12 months.
Nick has been nt the Paragon Cafe since 1939, and is deeply appreciative of the support and friendships extended to him and his family by the people of Tenterfield.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos”. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
Message from, Dr Tas Fermanis MBBS, UNSW, President
Dear friends, supporters and parishioners of “Saint Haralambos” of Central Coast NSW. Congratulations. We laid the Foundation Stone of our Church bearing the name “Saint Haralambos" on November 12, 2011. Witnessed by over a thousand worshippers, the Foundation Stone was laid by His Eminence Archbishop Stylianos, Primate of the Orthodox Church in Australia, and Exarch of the Ecumenical Council, supported by His Grace Bishop Seraphim of Apollonias and helped by Clergy and Deacons, in front of Mr Chris Hartcher MP for Terrigal and Minister of Central Coast, Councillor Doug Eaton of Wyong Council and his wife, representing the Mayor of Wyong, Mr David Harris with his wife and family, ALP spokesperson for the seat of Wyong and representative of Mr Chris Spence MP for the seat of The Entrance.
[[picture:"03 Saint Harry 3.jpg" ID:20025]]
After many years of fund raising and planning, organising and numerous meetings, the Dream has become a reality with the naming and the laying of the Foundation Stone on the framework that is to be the floor of the Church of “Saint Haralambos”.
Parishioners and worshipers packed the tent that the Service took place with hundreds on the outside areas and participated in the Liturgy which was carried out by His Grace Bishop Seraphim of Apollonias and assisted by a number of Priests.
Following the Liturgy, the Foundation Day Service took place with the Blessing of The Water (Agiasmos) and Laying of the Foundation Stone.
May I congratulate and thank the Members of the Committee of the Parish, their wives and many others who have helped and continue to help us in this Holy Goal.
[[picture:"07 A Saint Harry Seven.jpg" ID:20075]]
Jim Drivas centre and Tas Fermanis looking on, to the right.
I would like to especially thank my brother and friend, Mr Jim Dimis, Senior Vice President and Chairperson of the Committee, for his outstanding work, dedication and ability to complete all preparations for the day. What Jim Dimis has done is now well known and need not be said.
I am honoured and humbled by what has been accomplished in such a small period of time.
I would also like to thank the group of Ladies who worked tirelessly throughout the year on all the functions we had as in BBQs and other social fund raising events.
Finally, I would like to thank each and every one of you for your continuing support and generosity.
[[picture:"08A Saint Harry Eight (2)A.jpg" ID:20072]]
Peter Magiros holding the golden trowel used to lay the foundation stone for the Church of Saint Haralambos. Peter donated a significant sum to obtain the right to name the Church - SAINT HARALAMBOS. Peter and his family are great Kytherian, Hellenic, and Greek Orthodox Church benefactors.
[[picture:"005 Saint Harry Five.jpg" ID:20194]]
The highest echolon of the Greek Orthodox Church were all in attendance.
As has been the custom since 1967, the Symposium will be preceded by a ceremony in the Greek Orthodox Church. This year the venue has been moved to Belmore, but, again, we will celebrate the Feast Day of the patron saint of the village of Karavas, Kythera, Ellas, Ayios Haralambos, with a traditional ceremony.
The fully adorned icon of Ayios Haralmbos will be paraded around the (interior of) the church at Belmore at 9:45 am.
Address for all payments and correspondence:
Karavitiko Symposium,
42 Eastern Avenue,
Dover Heights, NSW 2030.
YES! We will be delighted to attend the 2010 Karavitko Symposium. Please arrange for the following people to be seated at our table. Tickets will be available at the entrance on the day. Vegetarians are indicated. (If insufficient room please attach separate list):
Kanellis is my grandfather's Nickname
He was from the island Elafonisos, married and Olga
Georgeopoulos (a widow ) from Karavas
He was well known for his bouzouki playing and lived in Karavas till his death
We regret to inform that our dear and much loved friend Christine Miele from Karava, has passed away. Christine lost her battle with cancer on the 7th of August 2011. She will be remembered for her hospitality ,kindness, positiveness and especially for the love of life itself. Christine will be greatly missed.
Leone and Rose. [[picture:"Scan 2.jpeg" ID:19336]]
We are saddened to announce the passing away of our dear and much loved friend, Christine Miele from Karava. Christine lost her battle with cancer the 7th August 2011. She will be remembered for her hospitality, positiveness, kindness and especially for the love of life itself. She will be greatly missed.
Leone and Rose.
The picturesque village of Karavas, at the northern end of the Island of Kythera, was home to the Crethar family until 1933 when they migrated to Australia. George, who was a boy of seven when they left, still has memories of their home in the village, his grandparents, their church and the school he attended. However his formative growing years were spent in the bush at Stanthorpe, a town south west of Brisbane, Queensland, where the family finally settled.
George loves to yarn, with a thousand and one, and more tales to tell! After many successful and some not so successful business ventures, George is enjoying a well earned retirement on the Gold Coast where he has lived with his wife Maria for the past twenty years. Fit and bronzed, George is a walking advertisement for the benefits of Gold Coast living. He works out at a gym three mornings a week, daily walks on the beach and swims in the surf. Their home, on the 16th floor of an apartment building, overlooks the Pacific Ocean which provides an ever changing scene, rich in light and colour.
George's parents, Minas, born in 1903 and Maria Coroneos born 1905, both from well known Karavas families, were married in 1923, soon after Minas came out of the army. Intent on establishing a more secure source of income to support his growing family, Minas set off for Australia towards the end of 1925 leaving behind his young wife, who was expecting George, and a baby, Dimitrios. In the beginning Minas worked around New South Wales and Queensland and eventually with the support of relatives established a cafe at Lowood.
George, born on the 28th July 1926, was six month old when his brother Dimitrios tragically passed away from a condition that could have been treated had there been a doctor nearby. Young Dimitrios, a happy, bubbly toddler developed a blood infection when a skin lesion was subjected to home remedies. What else could they do, there were no doctors where they lived? A pall of sadness settled like a mantle over the daily life of Crethar family.
Seven years after he had left, Minas returned to the Island, his plan being to resettle his wife and young son in Australia. At first they lived with the Comino family at the back of their cafe at Laidley, a town west of Brisbane while Minas went in search of a suitable business to purchase. Arthur Comino a fellow Kytherian whose wife Marigoula (Maria) was first cousin to Minas, sponsored the Kritharis family.
George was enrolled at the local primary school and recalls the indignity of being placed in a prep class with children several years his junior. When George's mother learned that her sister Chris and husband Peter Katsoulis, needed help in their cafe, 'Peter's Cafe' at Wyong in New South Wales until their baby arrived, they went to live with them for six months.
In the meantime Minas travelled to Stanthorpe, a prosperous farming district, to visit his brother-in-law Nicholas Coroneos, whom he discovered wanted to sell his business, the 'Empire Cafe', and return to Greece. A deal was made and Minas became the new owner of the 'Empire Cafe'. He could see that the cafe was run down and in need of renovations and subsequently entered into extensive consultation and negotiations with the landlord a process which continued for the next four years.
The owner eventually decided to demolish the building and build a new cafe which included a second floor residence. Minas engaged the services of professional shop fitters, Christies and Walker of Brisbane to set up the new cafe with modern equipment and furnishings which proved to be a very wise decision as the cafe's success could be attributed to its new, fresh, modern looking interior. These same entrepreneurial qualities and ethic of hard work set the example for George to emulate in later years with his own business ventures, earning his father's admiration and respect.
From the outset of the Second World War it became increasingly difficult to find staff for their busy cafe. Most of the local young men had joined the armed forces, and many of the women in the district had enlisted in the land army. The 'Empire Cafe', located on the New England Highway had become a popular refreshment and toilet stop for travellers, including three Pioneer buses daily which stopped on their run between Sydney and Brisbane. The family had to work long hours and there were few opportunities to relax and enjoy time together. Minas became increasingly concerned about their son's academic progress.
A Presbyterian minister, who was a regular customer at their cafe, was influential in getting George into Scots College Warwick as a boarder. Because of the war there was a long waiting list and it was three years before a vacancy arose. In 1942, the college was taken over by the Australian Army for a hospital and students were relocated to a grand old homestead, 'Toolburra,' about eight miles outside of Warwick. At the age of seventeen George entered grade 10 as a boarder at 'Toolburra'. He loved the college environment and with the generous time and help given by the teaching staff, he forged ahead with his education. Twelve months later, still unable to find staff, Minas had no option but to withdraw George from school to assist with the running of the cafe. However, as it turned out it was a case of 'one door closes and another opens'!
A 25 acre chicken farm at Applethorpe, owned by the family of one of George's school mates, came up for sale prompting Minas to buy it for his son. Australian primary production had been severely affected by the war and it became increasingly difficult to obtain fresh produce for the cafe. George accepted this new challenge with a glad heart and went to live out at Applethorpe. With the assistance of a draft horse named 'Woolly' he cultivated a section of the land and planted tomatoes, beans, cabbages, cauliflower, peas and potatoes. His mother also planted some of her own favourite Greek vegetables. It was their good fortune that a large well on the property had a plentiful supply of water.
The farm carried about 2000 chickens and 500 pullets and overtime George built up his stock of poultry to about 5000 birds. In those days the chickens were free range and because of the risk of foxes had to be locked up at night. Besides 'Woolly' there was 'Stumpy,' a cat with no tail, 'Skipper' the dog and a cow named 'Strawberry' who were often his only companions. Once he had completed his daily tasks, George hopped on his push bike and pedalled three miles into Stanthorpe to the cafe to help his parents, the exception being Sunday when it was closed, giving him some respite. George had a permit to sell farm produce to the nearby town with his surplus going to the markets in Brisbane.
George remarked that it was a resourceful person who succeeded in whatever endeavours they undertook during the war years because of the scarcity of transport, materials and equipment. Working alone most of the time, he had to invent ways of shifting heavy items around his farm and came up with an idea of building a sled to move them between sheds. A horse and dray were his only means of taking goods to town, that is, until he bought his first motorised vehicle, an old 1924 Morris which he cut down to make a utility. Petrol was scarce and many vehicle owners resorted to a gas based fuel using a system called “gas producers”. During the war years everyone in business helped one another out and it was quite common to exchange goods for services. An old chap from town who was very knowledgeable about the land sometimes helped George on the farm. He washed and packed eggs, did general handy man work and taught George how to fence and use different types of tools.
Around 1947, when George decided to sell his stock of chickens, he had to figure out a way to transport them to Roma Street markets in Brisbane. After finding a truck driver who was willing to carry the chickens and then backfill with furniture on the return journey, George designed and built crates with hinged parts that folded down and stacked without taking up too much space. It took about three trips to Brisbane to clear the poultry, but not without drama when some of the birds escaped at the markets, causing mayhem.
An event which brought about major changes to their life occurred the following year. Minas became a father for the third time when his wife Maria gave birth to a healthy girl at the Stanthorpe hospital on May 9th 1948. They named their new daughter Ioanna. It was a great relief to Minas that there had been no complications, allaying his fears and concerns about his wife's age. George remembers how radiant his mother looked when he visited them in hospital. When Ioanna was nine months old his parents decided it was time to sell the cafe so they could devote more time to raising their young daughter while George, who was twenty-two, saw this as a chance to spread his wings, travel and experience life away from the family.
At first he tried his luck in Sydney, working for a cafe owner mate of his father's, Leo Coombs, then after meeting up with his cousin Theo they decided to travel out to Gunnedah where he made the acquaintance of Peter Venardos, owner of two cafes, the 'White Rose' and 'The Acropolis.' When Peter offered George employment they decided to stay for a while. They were all young, single men and with an open air picture theatre in town, they had a great life. George discovered that Theo, his cousin, was a gambler whose fortunes came and went and realised that he would never make a good business partner.
When they heard about work, cutting cane in North Queensland, they set off for Innisfail. George fell in with a gang of cutters, Maltese, Greeks, Italians, Cypriots and Spaniards and because he was the only one who spoke fluent English, became the interpreter for the gang leader. When Theo had a serious accident during a weekend fishing trip their time in the north was cut short.
Returning along a bush track from their fishing site, Theo carried a heavy sack of fish over his shoulder (the result of fishing with dynamite), tripped and fell, impaling himself under the arm with a wooden stake. He was treated in hospital but the wound became infected and fearing that he might lose his cousin, George called his father who recommended they leave for Brisbane immediately. This proved to be sound advice and ultimately led to Theo's recovery. As hard as he tried to mend his ways Theo never did give up gambling.
By now, Minas, Maria and their young daughter Ioanna were settled in Brisbane. In 1950 Minas found a men's wear business for sale in the heart of the city, bought it and went into partnership with George. For the next two and a half years they traded under the name of M. & M. Crethar High Class Mercers, thoroughly enjoying this line of work, a refreshing change from the long hours required to run a cafe however when they applied to renew the lease, they were disappointed to learn that the owners planned to sell the building. George searched and searched but could not find another suitable location for a men's wear store.
He entered into their next business with some misgivings, a mixed business on the tram line at Hawthorne, called 'Ryan's Service Store'. They retained the original name and Minas went in as a silent partner. Three years later they sold to three Greek Cypriot partners. Not one to be idle, George then managed Peter's Cafe at Wyong for his uncle and aunt while they took a year's break.
After returning to Brisbane he tried his hand at bar work for six months which came to an end when he found a run down snack bar with potential, for sale in Creek Street, the city. Realising the cost of renovating and refitting the snack bar would be quite high, George took on the job himself and with the help of a carpenter brightened it up and completed the renovations without much cost. He retained the name of 'Hasty Tasty' then broadened its scope by establishing the Athenian Catering company.
The 'Hasty Tasty Snack Bar' which was located in a building owned by the Masonic Club, proved to be a very successful business. He retained it until 1962, during which time he purchased land out in the suburbs at Everton Park and Oxley, building shops which he let. The three shops at Everton Park were eventually expanded and developed into a 'Price Right Hardware' complex.
An invitation to a party in 1959 was to bring about another major change in George's life. It was a casual invitation to a family get together at the home of a friend where George first met Maria Argery. The attraction was mutual and eventually led to their official engagement in September 1960 at Princes Night Club in Adelaide Street. To everyones surprise, George took the microphone and accompanied by the band, while dancing with Maria, dedicated a song to her in Greek, “You belong to my Heart.” His parents and friends were amazed as they had no idea he could sing!
One year later to the day, George, who by now was thirty-five, and Maria were married. Overjoyed at the prospect of his only son's marriage, Minas wanted to throw a lavish reception with a guest list of 350. The reception took place at Cloudland Ballroom at Bowen Hills. George organised the bands and catering. Early in the evening, as he walked across the dance floor, Minas fell on the slippery surface and broke his wrist and had to be taken to hospital but returned in time to enjoy the final stages of the evening's celebrations. The couple honeymooned at the Great Barrier Reef on islands off the coast of Proserpine then visited family and friends in Sydney and Canberra. Towards the end of '62, after George sold the Creek Street snack bar, they made plans to travel abroad on an extended holiday and accompanied by George's parents and younger sister Ioanna, the family voyaged on a Greek passenger ship, the 'Bretagne,' spending Christmas and New Year on board.
On arrival in Greece they leased a house for a year, in a suburb of Athens, where Ioanna attended an English speaking American school. Distracted by the usual worries and concerns of expectant parents, George found the hospital system in Athens too casual for his liking but much to his delight, Maria safely gave birth, in 1963, to a healthy daughter whom they named Maree. With his parents and sister, George, Maria and their new baby travelled to Kythera where they stayed for several months. When George discovered that his presence in Greece, for any more than twelve months would qualify him to be drafted into the Greek army, he made plans to return to Australia, cutting their stay short by a few weeks.
Following their return to Brisbane, George began searching for a new business. He found a run-down luncheonette in Elizabeth Street which he purchased at a bargain basement price. When his sister Ioanna seemed keen to leave school her father suggested that George take her on as an employee. George agreed and over the next few years Minas regularly dropped by for a coffee and a chat. A second daughter, Kris was born in 1965, much to their delight and a perfect playmate for Maree.
1966 brought two unexpected deaths in the family. When Maria's father, Anthony Argery passed away, George stepped in to lend a hand for a few days at the family's butcher shop in Greenslopes. He got on very well with both his brother-in-law John, and mother-in-law and remained for four years, learning about the butchering trade, at the same time attending to his own business interests.
The second death in 1966 was Minas, George's father who passed away at the age of sixty-three from heart related problems. He had been a smoker most of his life. It was a sad and difficult time for everyone. George dearly missed his father and because he no longer had his heart in running the Elizabeth Street luncheonette, decided to sell.
In the 1990's, George, and John Argery went into partnership with John's son Tony, running three 'Fun House' family entertainment centres, then opened several more centres but cut back, concentrating their efforts in Brisbane. When George reached eighty he decided it was time to retire and sold out his interests to Tony.
In the early part of their marriage George and Maria lived in a flat behind his parent's property at Clayfield, until 1966, when they purchased their first home at Mansfield. In 1971 a two and a half acre property with a run down war-service house at Tanah Merah came up for sale. George had a vision of how the property could be improved and developed into something special. They renovated, eventually employing an architect to design an extension. A swimming pool and landscaped grounds completed the picture. Their daughters, Maree and Kris, happily settled into their new home, attended local schools at Beenleigh. George spent a lot of time with his girls because of his experience when he was growing up. He taught them both to drive around the paddocks in his mini-moke, they had bikes and a dam with ducks. George recalled the enjoyable life they had there. They stayed on at Tanah Merah until around 1992.
Second daughter Kris married Charles Caris on the 29th January 1984. They have been blessed with two girls, Kelly-Maree and Maryanne. After she left school their eldest daughter Maree did a course as a travel consultant, worked for a while then married Theo Katsoulis in 1986. Their children are David and Cassandra. George's mother, who bought an apartment at Broadbeach for family holidays, passed away in 2000 at the age of 95.
In general, life has been kind to George although there have been several health scares along the way. He contracted Ross River Fever in the early '90s and had to be hospitalised. Through sheer determination he applied himself to getting better by eating well, exercising and taking adequate rest. It was eight months before he fully recovered. More recently, he has had two knee replacement operations.
George recalled times of illness during his childhood, before they migrated, when his grandmother treated him with her home remedies. Vacuum cupping seemed to be the preferred method of the day. One illness left him unable to walk and his grandmother applied suction cups to his back. Sometimes the skin on his back was nicked with a sharp razor blade to draw blood, before the cups were applied. To this day he still bears the scars from this treatment.
According to the stories of relatives, when George was a baby his mother used to place him in a cradle which hung from a tree while she worked with her family in the fields. Memories from his childhood include simple playthings, such as a battered but treasured Arnotts biscuit tin where he kept marbles that came from glass drinking bottles, and a rag doll made by his grandmother. A naval cap and a toy watch were his favourite things to wear. He recalls the long daily walk to the spring to fetch drinking water which was kept in a container on a cool part of the porch and attending church with his mother and grandmother at Agios Haralambos. Next door to them lived a priest, Papa Vagelis Kritharis, a cousin of his fathers.
Over the years, as well as maintaining of his own home and business interests, George also looked after his father's properties and assisted his mother sort out her affairs including the purchase of her unit on the Gold Coast. Hard work and an uncanny knack of finding a good investment has characterised George's life.
Among the most wonderful experiences of his life, George considers was his holiday in Greece in 1963 accompanied by his wife, parents and sister which included the birth of their first daughter Maree, visiting family on the Island, and then the birth of their second daughter Kris in 1965.
Looking back on his life George believes that the opportunity he had as a young man to run his own farm taught him to be independent and responsible and because of the universal shortage in supplies and rationing experienced during the war, he learned to be resourceful.
He believes it is important to persevere in whatever endeavours we begin in life, to have enough willpower and initiative to work through challenges that occur along the way and considers that each of us has the power within us to make things happen. George chose to remain independent in business throughout his working life except on two occasions when he went into partnership with his father and later with others. He had seen how partnerships could create friction between friends and relatives.
To sum up his life, George feels he has been greatly blessed to have led such an interesting life, been happily married to Maria for almost fifty years and continues to enjoy life. He would like to be remembered for his ability to be a friend, for his respect for the elderly and his love for his family.
George's paternal grandparents are: Dimitri George Kritharis (Katharos) and Ioanna Comino (Panayiotellis).
Maternal grandparents: Theodosios Coroneos (Bellos) and Stamatiko Kyprios (Planias).
Dimitrios M. Kritharis the toddler who died in 1926 was born on the 4th May 1925.
Emmanuel Kritharis, his grandfather's brother, who came to Australia in 1854 and lived in Sydney is credited to be the first Kytherian to settle on our shores. (Kythera-family.net)
Harry Poulos' creations set jaws agape the world over, writes Heath Gilmore.
The world was agog when images first surfaced of tennis greats Andre Agassi and Roger Federer playing on the world's highest tennis court - the helipad of Burj Al Arab, a ''seven star'' hotel in Dubai.
Photos of the 2005 game from the then-tallest building in the world were relayed internationally and many wondered whether they had been doctored.
In Australia, civil engineer Harry Poulos didn't have to wonder. His work on the Burj Al Arab and other super buildings has allowed man to push the boundaries of human experience and technology.
His ground-breaking research and practice in foundation engineering, especially pile foundation analysis and design, are part of the reason super structures such as Burj Al Arab stand tall and straight.
Now, the American Society of Civil Engineers has recognised Poulos and he will be the first Australian to be named a distinguished member. On Thursday, he will be inducted by the society in Las Vegas. ''It is one of the highlights of my career,'' he says. ''It is one of the most influential bodies of engineers on the planet.''
Poulos, born in Katoomba in 1940, was the second son of George Poulos (Tzortzopoulos) and Elene (nee Zantiotis), originally of Karavas, Kythira. His father George arrived in Australia from Kythira in the early 1930s and Elene and elder son Theodore arrived in Australia years later, in 1939.
Harry went to school in Katoomba and went on to be dux of the high school in 1956. He entered the University of Sydney in 1957 to do a civil engineering degree and graduated in 1961 with first-class honours. He began research for a PhD at the university in 1961 and was awarded the degree in 1965.
Now Poulos is the person the world's big project managers call to provide the final advice or to make a project happen.
He says one of his most memorable jobs was the world's tallest building, the Burj Khalifa in Dubai. His team was the peer reviewer for the design of the foundations supporting this 828-metre building. Several site visits and independent checking and approval followed before the 196 foundation piles (1.5 metres in diameter and 45 metres long) that support the huge structure were finally in place.
Despite its huge size and weight, the building has settled into the ground only about 4.5 centimetres, about half the width of a normal coffee cup and well within the estimate made by the design teams.
The emeritus professor from the University of Sydney and senior principal and technical master with consultants Coffey Geotechnics says only one inhibitor will stop ever-increasing building heights - the human condition.
''People may well increasingly resist the psychological and physical challenges that accompany living so far above the Earth's surface and having to cope with such fragile systems of access and escape,'' he says.
Poulos is now part of an expert panel looking at the impact of urban tunnelling on buildings for Singapore's Housing Development Board. He is also reviewing tunnelling impacts on buildings in Hong Kong for the Hong Kong Mass Transit Rail and is leading a geotechnical engineering and foundation design team for a 151-floor tower in South Korea.
Harry Poulos' creations set jaws agape the world over, writes Heath Gilmore.
[[picture:"Harry_Poulos.jpg" ID:18076]]
The world was agog when images first surfaced of tennis greats Andre Agassi and Roger Federer playing on the world's highest tennis court - the helipad of Burj Al Arab, a ''seven star'' hotel in Dubai.
Photos of the 2005 game from the then-tallest building in the world were relayed internationally and many wondered whether they had been doctored.
In Australia, civil engineer Harry Poulos didn't have to wonder. His work on the Burj Al Arab and other super buildings has allowed man to push the boundaries of human experience and technology.
His ground-breaking research and practice in foundation engineering, especially pile foundation analysis and design, are part of the reason super structures such as Burj Al Arab stand tall and straight.
[[picture:"Harry_Poulos_Dubai.jpg" ID:18075]]
No fault ... helipad-cum-tennis court atop Burj Al Arab in Dubai.
Now, the American Society of Civil Engineers has recognised Poulos and he will be the first Australian to be named a distinguished member. On Thursday, he will be inducted by the society in Las Vegas. ''It is one of the highlights of my career,'' he says. ''It is one of the most influential bodies of engineers on the planet.''
Poulos, born in Katoomba in 1940, was the second son of George Poulos (Tzortzopoulos) and Elene (nee Zantiotis), originally of Karavas, Kythira. His father George arrived in Australia from Kythira in the early 1930s and Elene and elder son Theodore arrived in Australia years later, in 1939.
Harry went to school in Katoomba and went on to be dux of the high school in 1956. He entered the University of Sydney in 1957 to do a civil engineering degree and graduated in 1961 with first-class honours. He began research for a PhD at the university in 1961 and was awarded the degree in 1965.
Now Poulos is the person the world's big project managers call to provide the final advice or to make a project happen.
He says one of his most memorable jobs was the world's tallest building, the Burj Khalifa in Dubai. His team was the peer reviewer for the design of the foundations supporting this 828-metre building. Several site visits and independent checking and approval followed before the 196 foundation piles (1.5 metres in diameter and 45 metres long) that support the huge structure were finally in place.
Despite its huge size and weight, the building has settled into the ground only about 4.5 centimetres, about half the width of a normal coffee cup and well within the estimate made by the design teams.
The emeritus professor from the University of Sydney and senior principal and technical master with consultants Coffey Geotechnics says only one inhibitor will stop ever-increasing building heights - the human condition.
''People may well increasingly resist the psychological and physical challenges that accompany living so far above the Earth's surface and having to cope with such fragile systems of access and escape,'' he says.
Poulos is now part of an expert panel looking at the impact of urban tunnelling on buildings for Singapore's Housing Development Board. He is also reviewing tunnelling impacts on buildings in Hong Kong for the Hong Kong Mass Transit Rail and is leading a geotechnical engineering and foundation design team for a 151-floor tower in South Korea.
George is competent in a number of trades, including, painting, rendering, tiling, contruction of fences & structures, and general handyman work.
He also has the ability to organise other tradesmen, to perform their duties on time and to specification.
He always arrives to the job either early or on time, and never lets you down.
The walls in the photo are his own construction.
George has high recomendations from Polyzoi Theothoros, of Ayia Pelagia, George C Poulos, and Peter Faros, of Sydney, and Harry Souris, of Brisbane, for whom he has done extensive work.
George is competent in a number of trades, including, painting, rendering, tiling, contruction of fences & structures, and general handyman work.
He also has the ability to organise other tradesmen, to perform their duties on time and to specification.
He always arrives to the job either early or on time, and never lets you down.
The walls in the photo are his own construction.
George has high recomendations from Polyzoi Theothoros, of Ayia Pelagia, George C Poulos, and Peter Faros, of Sydney, and Harry Souris, of Brisbane, for whom he has done extensive work.
Theodore Faros was born in Karava, Kythera in 1917, the 1st son of John and Katherine Faros. Theodore lived through the depression and like many other Greeks at the time joined the Greek navy in the Second World War and returned to Kythera during the German occupation.
After the war he helped rebuild his island home and at the age of 34 left Kythera and migrated to Australia in 1951 in search of a better life. He travelled to Gunnedah taking up seasonal work and for a while worked as a cook in a cafe in Armidale.
He eventually moved back to Sydney and brought his younger brother Peter and sister Despina to Australia and started a milk bar business with his sister in Jannali. He also brought to Australia Francis who he married in 1957. He left the business to his sister and her husband and later started employment as general hand at the glass factory in Alexandria for a number of years.
During this time he bought the family house at Kogarah in Montgomery St and that was home to his son and daughter John and Kathy. It was a home where all his family friends would always call in for a coffee and a chat. As one of the first Greeks living in Kogarah he actively collected signatures from morning to night to petition the Greek community to build the original Greek Orthodox Church in Kogarah.
He left the glass factory to work for the Water Board now known as Sydney Water until he retired at the age of 65. Upon his retirement for looked forward to bringing up his 4 grandchildren Christopher, Theodore, Theodore and Peter while their parents were actively pursuing their careers. Throughout the community he was known for his unconditional love and devotion for his family, relatives, friends and the local people he befriended in the community.
Theodore was blessed to see 2 of his grandchildren develop into responsible educated young men with a distinct purpose in life. He also helped develop his other 2 grandchildren steering them through the difficult teenage years to become responsible caring children.
Theodore will be remembered as a great pioneer and provider to his family, relatives and friends who will be sorely missed.
Speech delivered at the wake
Ladies and Gentlemen
Firstly I would like to thank Father Soterios for performing my dad’s service, Secondly I wish to thank the Venus staff for today’s preparations. I would also like to thank everyone coming here today to pay our last respects to my dearly beloved father and sharing this moment of grief. I only want to say a few words as I know that many words have already been said. Those that know my father know that my dad was a kind, wise and generous man who would give the shirt off his back if he saw you in need of one. He was a shy man of few words but when he spoke his words were spot on. I know that I say this for all of us here today is that he will be sorely missed and that he will forever remain in our memories and our hearts.
One more thing
Every one of us loved him dearly and I think that it is only fair that those who wish to say a few words are most certainly welcomed to do so as words can do so much to help overcome this loss that we must bear. On behalf of my family and everyone here today, τhank you.
Κυριες και Κuριε
Προτα θελω να εφχαπισισω το πατερ Σοτιριος που μας εκανε την λιτοργια. Δεφτερω, θελω να εφχαριστισω το Venus lounge για το τραπεσι που μας εκαναν. Θελω να εφχαριστισω ολους σας που ηλθαλτε εδω σιμερα να εισαστε κοντα μας να τιμσετε τον αγαπιμενον μου πατερα. Μονο θελω να πο μερικα λογια για τον πατερα μου. Ολλη μας που τον ψεραn τον πατρεα μου που ειταν ενας καλος, σοφος και γενεροθερος ανθροπος που θα σου εδοuνε το μποθκαμισο απο τον πλατι του αν ειχεις τον αναγη. Ειταν ενας τιμιος ανθροπος με λιγα λογια μονο αμα μηλισε τα λογια του ειταν σοβαρα. Μιλαο για ολλοyς που ο πατερας μας θα μας λιπη πολι, θα τον θιμομαστε παντα και θα ειναι παντα στη καρδα μας.
Ενα ακομα πραγμα
Ολλη μας τον αγαποθσαμε και θα ειναι σοστω να αφισομε αφτους που θελλουν να μιλλισουν να πουνε μερικα λογα γιατι ειναι τα λογια που θα βοθεισουν να περασουν το πονο που χασαμε ενας καλος ανθροπος. Απο ολλη τι εκογενγα και ολλοθς εδω σιμερα, εφχαρισω.
on the day that Con and Angie Poulos were inducted onto the Welcome Wall.
From Left to right:
Front Row:
Elizabeth (Liz) Poulos, (nee, Devine) wife of Eric.
Angelique Poulos, daughter, and eldest child of George Poulos and Lorraine Poulos (nee, Ducrow).
Eric Poulos, 4th youngest son of Con & Angie.
Angie Poulos, wife of Con.
Peter Poulos, second oldest, son of Con and Angie. Husband of Lynn (nee, Hespe).
Gabriella (Gabby) Poulos, eldest daughter of Peter Poulos and Lynn Poulos (nee, Hespe).
Anna (Nouli) Poulos, youngest child, and second eldest daughter of Peter Poulos and Lynn Poulos (nee, Hespe).
Back Row:
George Poulos, eldest child, of Con and Angie Poulos. Husband of Lorraine, (nee, Ducrow).
Phillip Poulos, 3rd eldest son of Con and Angie Poulos. Single.
Lorraine Poulos, (nee, Ducrow), [obscured], wife of George Poulos.
Dean Poulos, second eldest child, and only son of George & Lorraine.
Nick Poulos, second oldest child, and only son of Peter Poulos and Lynn (nee, Hespe).
Con Poulos, husband of Angie, and father of George, Peter, Phillip, and Eric Poulos. Patriarche of the (Tzortzo) Poulos family (soi Hihlis, in both Australia & Europe.
Con and Angie's last two grandchildren, Isabella and Sebastian, children of Eric and Liz, are yet to be born.
To learn more about that brilliant concept the WELCOME WALL, go tö:
http://www.anmm.gov.au/site/page.cfm?u=1253
Briefly:
"THE WELCOME WALL - A NATIONAL TRIBUTE TO ALL IMMIGRANTS
In one of history's great migrations, more than six million people have crossed the world to settle in Australia.
To honour their achievements a Welcome Wall 100 metres long is being built next to the National Maritime Museum at Darling Harbour (Sydney). It's close by the Pyrmont docks where millions of new settlers first stepped ashore in Australia.
As a truly national project The Welcome Wall honours migrants wherever they landed and wherever they live.
This database stores historical information about the people named on the Welcome Wall— when and how they came, who they came with and where they lived. These stories are also accessible on a computer terminal in the Museum foyer.
It costs just $105 (including GST) to commemorate your family name in bronze, and record their story on our database."
I thoroughly recommend that all Kytherians place their parents/grandparents etc names onto the Welcome Wall.
For immediate access to a Registration Form click on
Cons father, Yeoryi Dimitri Tzortzopoulos was born in Karavas in 1869. His family parachoukli, or nickname was Hihlis. He married Olympia Tzortzopoulos, born in 1874, who was the daughter of the renowned Karavas priest, Pappa Minas. Mina’s children were sometimes referred to as the Pappayoggigi. Yeoryi and Olympia had 13 children. 4 of the children, all girls, either died in childbirth, or died young. Four died during the birth of the first 3-4 surviving children, whilst Georgia, the last born, died as a 4 year old.
The convention, at the time, was that the 12th born child was christened by the King. Con was very proud of the fact that the King was his nono (godfather).
The 8 surviving children were: Katina (1894), Marouli (1896), Dimitri (1898), Minas (1900), Haralambos (1910), Theothoros (1912), Panayotis (1914), Constandinos (1916). Of these 8, five were destined to emigrate to Australia; Katina, Dimitri, Minas, Panayotis, and Costandinos. Until this week Con was the sole survivor of his family. His demise marks the end of a Tzortzopoulos dynasty.
In 1896, Yeoryi built the Tzortzopoulo patriko spiti (Tzortzopoulos family home), which lies at the base of the steps that lead up to the murmaro, and the church of Ayios Haralambos, in Karavas. The house was one of the larger houses in Karavas, but, given the size of the family, conditions were overcrowded. Three or four children slept to a room. George was entrepreneurial – engaging in agriculture, “emporiki”, and establishing a ceramics factory on Ayia Pelagia.
Con was born into a period of political turmoil. Tension was high between monarchists and republicans. In 1916, in Potamos, Yeoryi, a vassilikos - made the fatal mistake of declaring himself "for the king". An altercation ensured. Later, Yeoryi was taken away by authorities, and brutally bashed. He sustained multiple injures, including serious kidney damage. Although he survived the attack, he never fully recovered. Weakened, he became susceptible to all kinds of infection. In 1918, the Spanish flu epidemic struck Kythera, and Yeoryi succumbed to it.
Con remembered, as a two year old, being summoned to his bedroom, were Yeoryi was lying gravely ill, and his father saying goodbye to him. Yeoryi kissed him. By the next morning he was dead. Wife, Olympia, was left to fend for 9 children, aged from 20, to recently born. (Georgia, the youngest, would die soon after her father.)
In 1914, Olympia sent Dimitri, the eldest son to Australia. In 1928, Panayotis, followed. Katina and Myna migrated in the next decade. Olympia died at age 80, in 1960, after falling twice down the aspa, slope, to the rear of the family property in Karavas. Like so many other Kytherian mothers, Olympia did not see the 5 children who had migrated to Australia again; including Con.
Con helped his mother gain income, by ploughing fields with a bullock team, growing crops, and by trading goods in Piraeus. He navigated a small boat to and from Kythera. He was a consummate sailor. He always maintained his Merchant Navy Licence.
Con and his brothers worked hard, but they also “played hard”. The Tzortzopoulos household was glendi-central of Karavas, and even of Kythera. Con always claimed that parties “did not really begin”, until the Tzortzopouli arrived. In his youth, he was a consummate dancer. Con also obtained a well deserved reputation as a “Cassanova”. He and his brothers were handsome, and maintained a very high level of self-confidence and self-esteem. The opposite sex found this combination irresistible.
He was always an extremely positive man; innately optimistic. When people speak about Con, they always refer to the fact that he had an engaging smile. He always seemed happy. That happiness derived from a very deep place in his psyche.
Con also had a strong “moral compass”, an innate sense of “fairness”, an inordinate capacity for “self-control”, and a very high pain threshold. He was even-tempered, and had a great ability to make an even-handed assessment of every situation. All these qualities made Con a leader, rather than a follower.
Ultimately he was forced, like so many other men and women of his generation, to leave Karavas, and the island of Kythera. He remained throughout his life, a proud Karaviti, and a proud Kytherian. The ethos of Kytherians, and the beauty of the island, remained with him for his entire life. For 36 years in a row, he attended every Karavitiko Symposium. Con, Angie, family and friends at the 2000 Karavitiko Symposium.
As a young man he went to Athens, gaining employment there with the Porihis family, in a large store which sold everything. He worked hard, for little money. Later, his aunt found him employment in a manufacturing plant, where wages and conditions were far better. The economic downtown in Greece prior to World War II, saw his weekly wage reduced to one loaf of bread. Starving, he was forced to return to Kythera.
He spent the war years in Kythera, providing food not only for his mother, but for his many nephews and nieces as well. In 1941 and 1942, the family, under Cons supervision, planted wheat on the Tzortzopoulos property at Ayia Pelagia. By hard work and enterprise, they lived reasonably well during the occupation. He assumed the role of “patriarch” of the Tzortzopoulos soi at a young age. Initially, because his older brothers left for Australia. This trend was reinforced, as most of his brothers, in particular, died at a young age. Con assumed the role of surrogate father, and later surrogate grandfather, for many of his nephews and nieces, and their children. Con had a very deep commitment to his extended family.
During the occupation, Con, along with another small group, witnessed, a German supply boat sink off Avlemonas, and the foodstuffs with which it was laden, float to the surface. They had to make a decision whether to take the items they salvaged, by boat, back to Karavas, or overland, by donkey. Fortuitously, they chose the latter. The Germans arrived by sea, and interrogated Con and the other leaders. “I thought they would kill us, then and there.” The “food entourage” had long left, and Con managed to convince the Germans that he and his group had not taken anything. He was allowed to leave. Throughout his life, lady luck seemed to favour him.
Greece was economically destitute after the war. One of the few viable industries was the Merchant Navy, but it was very difficult to gain a position. Con embarked on a long sea journey, as a passenger. He asked the ships captain if he could work for no pay, in order that he could learn the Merchant marines duties. He worked very hard. The captain was impressed, and took his details. Some months later a position became available in Holland. The captain sent a message to him, that if he could find his way to the ship, he would be employed. Con began a 3 year career as a Merchant Marine.
He circumnavigated the globe a number of times. In the USA, he stayed in Baltimore, visiting an “uncle”, George Thomas Tzortzopoulos; parachoukli, Georgekas. Perhaps prophetically, George T was married to Despina Mentis, an aunty of Con’s future wife. The Baltimore Tzortzopouli were coming to the end of a long and successful business career. They had been amongst the first in the USA to establish supermarkets. They offered Con a management, and future ownership role. Con accepted. He promised that as soon as he had visited his two brothers and sister in Australia, he would return. It was the only promise he broke in his entire life.
On the 29th April, 1948, Cons ship, the S.S. Olga took him to Adelaide, where he alighted. Initially he lived in Goulburn where his brother and sister Myna and Katina were established. Subsequently, he made his way to Warren, NSW, where he worked with his brother Peter, in a fruit shop, and market garden, for 1½ years.
After Peter married, it was decided that the business was not large enough to sustain two (future) families.
In late 1950, Con went for a long tour of NSW country towns, looking for a shop to purchase. Eventually he rented a premises in neighbouring Gilgandra, at 41 Miller Street, from fellow-Kytherian “Jack” Pentes, after paying £1,200 "key money", an exorbitant amount of money in those days. The lease was for ten years.
Four other Kytherian families called Gilgandra "home". The (Proto)Psaltis, Pentes, Sklavos, and Kelly (nee, Yeoryopoulos) families. The history of the Kytherian presence in Gilgandra has been well researched and explicated.
When he arrived in Gilgandra, 9 shops sold fruit and vegetables. Con was wilfully competitive. He set out to dominate sales of fruit and vegetables in the town. He travelled long distances to obtain supplies directly from market gardeners. He often bought produce, cheaper than major wholesalers could. He entered into contracts with semi-trailer drivers, to bring large amounts of produce directly from the Brisbane Fruit Markets. He also established a fruit truck run that operated 6 days a week. It traversed, and made sales, in every street in the town, on a cyclical basis. Eventually Con’s was the only viable fruit shop in the town.
The lease for 41 Miller Street was not renewed in 1959, and so Con bought one of two freehold butcheries across the road, at 42 Miller Street, Gilgandra. He converted this to a fruit-shop, milk-bar, and mixed business, which was even more successful. He was considered the preeminent businessman in the town. All the inter-Bank reconciliations in Gilgandra were conducted during those irregular times when Con decided to do his banking. It was the only time that sufficient cash circulated in the town. Con prided himself on the fact that except for a brief period in Athens, he always worked hard, and generated substantial income. He had a habit of keeping large sums of money in his wallet, something his sons tried to dissuade him from doing. He maintained this habit of the “yemato potrofoli” (full wallet), until very late in life.
Con married, Evangalia (Angie) Coroneos, nickname Belos, also from Karavas, Kythera, in June 1951. Angies paternal grandparents were Theothosios Nickola Koroneos, and Stamatoula Koroneos. Her parents were Triunduphilo Theothosios Koroneos, Belos, and Georgia Mentis, Menti. She was 12 years younger than Con. He could remember Angie as a young girl in school.
She had been brought to Australia by her aunty, Crisanthe, and uncle Peter Katsoolis, of Gosford in NSW. Con and Angie had 5 children, 4 of whom survived, George, Peter, Phillip and Eric. Olympia (Ollie), the second born, and only daughter, died an infant, on 28th January 1954. This tragedy, never fully emotionally resolved, had deep ramifications for the family. Angie invested an extraordinary amount of energy and love in her four children.
Mrs Brown, Gilgandra’s baker, remembers that a fellow Greek, from the ABC Café, “…Paul Kelly was a very social person. Your father was not. He kept to himself, and the business. He worked hard. He made sure you boys were well educated.” Con put a very high store on education. He encouraged his sons to strive for excellence. He always insisted that the only acceptable mark was 100 out of 100. If it was less he always wanted to know “what happened to the other few marks?” This changed in 1966, when Peter was given a mark of 105 out of 100, by mathematics teacher Mr Gorrie, for finding a solution to a problem that no one else of that age, in all his years of teaching, had ever managed to arrive at. Con sat all the boys down, and brandishing the test paper in his hand, said, “right…from now on, you fellas, you gotta get 105 out of 100.” 100 out of 100 was no longer acceptable.
His proudest moment, which vindicated his stance on education, was at the 1968 Gilgandra Speech Night. It was the only Speech Night Con ever attended. Between them, all his sons had accumulated about 17 first prizes, for academic achievement, and a number of sporting awards. That year Con had also decided to donate a number of “Poulos” prizes for Citizenship, and school spirit. After the fifth or sixth “Poulos” prize had been announced, a ripple of respectful laughter reverberated around the Hall. The laughter began again after each subsequent “Poulos” announcement. Con sat in the back corner of the room, beaming like the light house of Ayios Nikolaos, on northern Kythera.
Con was vitally interested in social and political affairs. At 7:00 pm, a group of Gilgandra’s citizens would gather around Con’s bakelite radio and listen to the ABC News. Subsequent discussions about the news could ensure for an hour or more. At home, dinner table conversation with Con, often involved emotionally charged debates about a wide variety of subjects. Family dinners resembled a session in parliament, rather than a chance to gain nutrition and sustenance. Life was never dull with Con around.
Con was good at almost everything, with perhaps one exception – driving. This is probably not the time to mention a few of his accidents. Putting the new Cadillac through Ron Hapgood’s plate glass window. Rolling the Holden, on the way back from brother Peter’s funeral in Warren. Crashing into the side of the house, causing all the lino to ripple. Missing the bridge at the bottom of the road to one of the market gardens, and jettisoning the truck in the river. Or, being tailgated by a semi-trailer while carrying a large load of apples just outside Bathurst. The latter did not make a pretty picture on the CBN-8 News. Again, Con was very lucky. He survived all his accidents unscathed.
Con loved being in the company of his nephews and nieces. When the soi gathered, the men would retire to the largest room in the house, and settle in for an all night-early morning game of cards – normally poker. Shouts of “limit, no kitty”, much blaspheming, and banging of the table would ensure. As young children we sat and watched the theatrical performance in awe. Vast sums of money accumulated on the table for one “hand”. Again, Con was wilfully competitive. He played in a very calm and measured way, but also with a fair share of luck, something he would not acknowledge. “Skill, son, skill”! Perhaps it was. He rarely lost at cards.
The long hours in the shop, 14 hours a day, 7 days a week, with 2 hours break on Sunday between 2:00 and 4:00, gradually wore him down. His children too, needed to leave Gilgandra for further education. In 1972, he decided to sell the shop to his brother-in-law and sister-in-law, (Manuel & Voula, Angies brother and sister). He and Angie moved to Sydney, and settled in the suburb of Pendle Hill, where they lived for the ensuing 34 years. Con was only 56, but he never worked again.
He did engage in property investment, building his house, a large factory for investment, and investing in a block of flats in Parramatta. He was also a very astute share investor. His business acumen rarely failed him. When his sons tried to encourage him to spend some of his hard earned money on himself, he rarely did. “I am doing all this for you fellas”.
Con and Angie had 7 grandchildren. Angelique (Angie) and Dean, born to George and Lorraine (nee, Ducrow), Gabriella (Gabby), Nick, and Anna (Nouli), born to Peter and Lynn (nee, Hespe), and Isabella (Bella) and Sebastian (Seb), born to Eric and Elizabeth (Liz, nee, Devine). Angie, Dean, Gabby, Nick and Nouli, were bought up in a new Tzortzopoulos patriko (Poulos family home) in Ramsgate Avenue, Bondi Beach, along with their cousins Peter and Jack, sons of George Peter Poulos and Tina (nee, Mallos). The Poulos’s had purchased a set of four units together, in Bondi, and created an enclave there.
Of course the tradition of poker games was established at Bondi Beach, with the creation of the Kytherian Manilla Club (KMC). Evening-to-early morning games of Manilla were frequented by persons named Tzannes, Cassimatis, Comino, Kepreotis, amongst many others. None of Con’s sons inherited his commanding competence at cards.
Grandmother Angie, came to stay for many days at a time to baby-sit her grandchildren and great-nephews, to cook, and clean, and garden, and organise, and advise, and talk, and joke and have fun, and make us all laugh, and bring presents, escape her husband, and go to “the Club” around the corner. “Those were the happiest time of my whole life.”
Cons children and grandchildren visited him frequently at Pendle Hill. He always made them feel most welcome, greeting them with his beaming smile, and a big hug. He and Angie made sure they were “stuffed” with copious amounts of food, always insisting that they eat a second helping. High academic achievement was rewarded with a significant sum of money. The tradition of striving for academic excellence continued. The grandchildren loved going to Con and Angie’s. The only “down-side” was being forced to drink the “stale” soft drink, that Con, true to his entrepreneurial nature, had bought some years before, in very large quantities, at a huge discount.
In 2004 Con accompanied his eldest son George on a grand tour of central western and north western New South Wales. Of course, the prime pilgrimage point was Gilgandra. "I was pleasantly surprised to find the Gilgandra Fruit Mart still operating, and still economically viable. I had established the shop at 42 Miller Street, Gilgandra in 1959, and to see it still operating 45 years later, pleased me immensely. Both the interior and the exterior of the shop were in superb condition. Even the original scale had been retained, and was in use at the rear of the shop”. Con was doubly proud that his was the only one, of all the original “Kytherian” shops, that had maintained its identity.
"It is with much pleasure that I send you this message of congratulations on the occasion of your 90th birthday.
Over fifty years ago you chose Australia to be your home and a generous people extended to you their gift of welcome.
In the half century that has transpired, you have joined with so many other proud Australians to help make this country what it is today. You made a home for your family and provided for them a secure future as they, in turn, have forged a prosperous life for their children.
Your efforts over the years have shown that our wealth as a nation is due in no small part to the toil of those who have chosen to make Australia their home.
On your 90th birthday please accept my best wishes, not only on this important milestone but for the wonderful contribution you have made to our country."
In the 37 years Con was retired he was rarely bored, or without a “project”.
He maintained his faculties and his rationality until about 2 weeks before his death.
He died peacefully in his sleep.
May his memory be eternal
Αγιον τό μνημη του
The Seven Ages of Man
All the world's a stage,
And all the men and women merely players;
They have their exits and their entrances;
And one man in his time plays many parts,
His acts being seven ages. At first the infant,
Mewling and puking in the nurse's arms;
Then the whining school-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress' eyebrow. Then a soldier,
Full of strange oaths, and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon's mouth. And then the justice,
In fair round belly with good capon lin'd,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slipper'd pantaloon,
With spectacles on nose and pouch on side;
His youthful hose, well sav'd, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion;
Sans teeth, sans eyes, sans taste, sans everything.
Late of Pendle Hill. Dearly beloved husband of Evangelia.
Loving father and father-in-law of George and Lorraine, Olympia (deceased), Peter and Lynn, Phillip, Eric and Elizabeth.
Much loved grandfather of Angelique, Dean, Gabriella, Nick, Anna, Isabella, and Sebastian.
Cherished uncle of all his nieces and nephews.
Aged 93 years.
The relatives and friends of CON are invited to attend his funeral to be held at Resurrection of Christ Greek Orthodox Church, 20 Belgrave Street, Kogarah, Wednesday March 31 2010.
Commencing
11 a.m.
On conclusion of service, the cortege will proceed to Rookwood Independent Cemetery, Rookwood in lieu of flowers, donations to Karavitiko Symposium Fund, in memory of Con, would be appreciated.
Our mother, Effie Zantiotis, was born on 8/5/1916 in Pireaus to Aphroditie and Panagioti Coroneos, (Faganas) - who originally came from Karavas, in Kythera. Mum was the 5th born in a family of 8 children – 4 boys and 4 girls.
At the age of 19 she was betrothed by proxy to our father, George Zantiotis (Zaunders) last son of Emmanuel and Eirene Zantiotis (Yerandis )from Vouno, Kythera.
Effie arrived in Sydney on the maiden voyage of the P & O Liner ‘Orion’ which during the war became a troop transport ship (the ‘Orion’ was returned to normal service after the war). In 1954 our parents had their first trip to Greece and traveled back to Australia on the ‘Orion’.
Our parents were married on 29/12/1935 (as it was considered bad luck to be married in a Leap Year which would have been 1936 – the following year). Mum and Dad then moved to the ‘Elite Café’ in Taree to be in partnership with Dad’s elder brother, Jack. The ‘Elite Café’ is well known in the district.
They were blessed with a daughter, Rene, born in Taree, and after 4 years they moved to Forster and opened ‘The California Café’ in December 1940. A second daughter, Aphroditie, was born a few months later.
These were very tough years for our mother as she had to adjust to a strange land, no English, very far from her family and any other Greek families. Our mother successfully raised her 2 daughters in the Greek tradition.
In September, 1949, a big move to the city was decided and our parents opened a Milk Bar/Restaurant named ‘The Aristocrat’ in Lane Cove where they stayed till 1958. An opportunity for a Sandwich Shop arose in Camperdown – this they found much easier to manage after the Milk Bar/Restaurant. (By then, both daughters were married.)
Retiring in 1972 our parents travelled annually and extensively to America, Europe and Greece. Effie had the good fortune to enjoy seeing her parents and siblings on many of these trips.
During this time our Mother became a founding member of the Kytherian Ladies Auxiliary. Now her 2 daughters and grand daughter are following in her footsteps.
Mum did a lot of charity work and handicrafts for her Church (which kept her busy) in the form of crocheted squares (for blankets) and coathangers.
Our mother took enormous pride that her grandchildren spoke Greek, and delighted in the fact that all her grandchildren and great grandchildren had visited her beloved Greece.
Effie was widowed in 1981 but still continued her annual pilgrimage to Greece (as our father was buried with his parents in Panagia Despina Church, Vouno, Kythera). It was also a great pleasure for her to return to the land of her birth to enjoy the companionship of her parents (until they passed on) and her brothers & sisters and their families. When mum came back from these trips we all commented that she always looked ten years younger.
She idolized her 6 grandchildren, who in turn adored her and was called Megali Yiayia by her 3 great grandchildren.
Our mother was a very elegant and well groomed lady who had very high values and we shall miss her greatly as she was our guiding light and inspiration.
Mum and Dad’s name are engraved on the ‘Welcome Wall’ in Darling Harbour and have become that part of the Kytherian Diaspora who ventured to a new land.
If you have a mother,
Cherish her with care
Because now we know the difference
As we see her empty chair.
EFFIE ZAUNDERS
8/5/1916 - 27/1/2010
We wish to thank you for your kind and comforting
Expressions of sympathy conveyed to us in our bereavement.
Your thoughtfulness is deeply appreciated
And will always be remembered.
Our mother, Effie Zantiotis, was born on 8/5/1916 in Pireaus to Aphroditie and Panagioti Coroneos, (Faganas) - who originally came from Karavas, in Kythera. Mum was the 5th born in a family of 8 children – 4 boys and 4 girls.
At the age of 19 she was betrothed by proxy to our father, George Zantiotis (Zaunders) last son of Emmanuel and Eirene Zantiotis (Yerandis )from Vouno, Kythera.
[[picture:"Effie Zaunders - The Bride arrives in Australia 1935.jpg" ID:17364]] The Bride arrives in Australia 1935
Effie arrived in Sydney on the maiden voyage of the P & O Liner ‘Orion’ which during the war became a troop transport ship (the ‘Orion’ was returned to normal service after the war). In 1954 our parents had their first trip to Greece and traveled back to Australia on the ‘Orion’.
Our parents were married on 29/12/1935 (as it was considered bad luck to be married in a Leap Year which would have been 1936 – the following year). Mum and Dad then moved to the ‘Elite Café’ in Taree to be in partnership with Dad’s elder brother, Jack. The ‘Elite Café’ is well known in the district.
They were blessed with a daughter, Rene, born in Taree, and after 4 years they moved to Forster and opened ‘The California Café’ in December 1940. A second daughter, Aphroditie, was born a few months later.
These were very tough years for our mother as she had to adjust to a strange land, no English, very far from her family and any other Greek families. Our mother successfully raised her 2 daughters in the Greek tradition.
In September, 1949, a big move to the city was decided and our parents opened a Milk Bar/Restaurant named ‘The Aristocrat’ in Lane Cove where they stayed till 1958. An opportunity for a Sandwich Shop arose in Camperdown – this they found much easier to manage after the Milk Bar/Restaurant. (By then, both daughters were married.)
[[picture:"EffieZaundersCirca1955.jpg" ID:17754]] Circa 1955
Retiring in 1972 our parents travelled annually and extensively to America, Europe and Greece. Effie had the good fortune to enjoy seeing her parents and siblings on many of these trips.
During this time our Mother became a founding member of the Kytherian Ladies Auxiliary. Now her 2 daughters and grand daughter are following in her footsteps.
Mum did a lot of charity work and handicrafts for her Church (which kept her busy) in the form of crocheted squares (for blankets) and coathangers.
Our mother took enormous pride that her grandchildren spoke Greek, and delighted in the fact that all her grandchildren and great grandchildren had visited her beloved Greece.
Effie was widowed in 1981 but still continued her annual pilgrimage to Greece (as our father was buried with his parents in Panagia Despina Church, Vouno, Kythera). It was also a great pleasure for her to return to the land of her birth to enjoy the companionship of her parents (until they passed on) and her brothers & sisters and their families. When mum came back from these trips we all commented that she always looked ten years younger.
She idolized her 6 grandchildren, who in turn adored her and was called Megali Yiayia by her 3 great grandchildren.
Our mother was a very elegant and well groomed lady who had very high values and we shall miss her greatly as she was our guiding light and inspiration.
Mum and Dad’s name are engraved on the ‘Welcome Wall’ in Darling Harbour and have become that part of the Kytherian Diaspora who ventured to a new land.
If you have a mother,
Cherish her with care
Because now we know the difference
As we see her empty chair.
EFFIE ZAUNDERS
8/5/1916 - 27/1/2010
We wish to thank you for your kind and comforting
Expressions of sympathy conveyed to us in our bereavement.
Your thoughtfulness is deeply appreciated
And will always be remembered.
(Note of Admin: this is such an important picture - there must be 1000s of people related to those in the picture. I've increased the contrast so you can see the faces a little better. Thank you George for this amazing submission.)
This photograph was taken at about 1908. The girls and their teacher Katina are seated at the door steps of their school at Kondolianika. My mother Despina Leontsini her sister Eleni, her cousin Diamanta Leontsini and their closest friend Kyriakoula Leontsini the mother of the surgeon Manolis Kalokairinos and several other girls relatives and friends are posing and showing us how meticulously and properly dressed they are for the ocasion. Note that this same teacher was still about in 1942, when we were in Kythera, during the war, and she was my teacher too for one year.
George Argyropoulos
I am one of four daughters of Mary Combes/Coombes (Maiden name). Her parents were Anastasios & Spiridoula Combes/Coombes. They immigrated in 1924 on the 'Largs Bay'. They spent their first few years at Tenterfield with Anastasios' brother, George. George, the eldest of 4 brothers had first immigrated in 1912, and had owned the Paragon Cafe in Tenterfield. If you have any information on my family, I would be glad to hear about it!
FARM LAND FOR SALE: OLIVE TREES/GRAPES/ALMOND TREES.
120 ACRES AVAILABLE. PART LAND HAS FORRESTY CLEANANCE.SEA VIEWS AND A HOUSE WITH BARN . HOUSE UNOCCUPIED, NEEDS REPAIRS.
CONTACT HARRY SOURIS,BRISBANE AUSTRALIA
(07) 32191751. OWNER WILL BE IN KYTHERA FROM JUNE 2009, CONTACT PHONE: 33062 (KYTHERA NUMBER) MOBILE 0409918287
CONTACT ALEX FAROS (ACCOUNTANT) POTAMOS
TELEPHONE:2736033130
PRICE NEGOTABLE
The Church is one of the best maintained in the island.
Most of the interior is in superb condition, but some dampness has recently developed on the southern wall.
This has been discussed previously:
Theo Kapatanios Poulos & George Hihlis Poulos, Executive Members of the Karavitiko Symposium, Sydney, examined the damage in September 2008.
Outline as to how the damage occurred
A row of large trees had been planted in the earth about 3 metres to the left of the southern side wall of the Church at Ayios Haralambos.
Over time the roots raised the cocncrete slab that buts up to the Church on the right.
This caused water to gather against the lower face of the wall, causing, for the first time, moisture to "capillary feed" to the interior of the church.
This problem needs to be rectified as quickly as possible.
The solution is to break up and remove the concrete slab, and to re-lay the slab in a way that allows the water to flow away from the Church walls.
On the front of the building a "raising" of the entry steps, is causing a similar dampness problem at the front of the building.
It is proposed that both problems be rectified simultaneously. This will require considerable funds.
If you can see your way clear to donate some funds to rectify this problem, please send funds to
Father Panayoti Diakopoulos, Karavas, Kythera, Greece.
Or Contact members of the Karavitiko Symposium in Australia;
They have just completed inspecting some of the damage caused by dampness in the church.
Theo Kapatanios Poulos is an Executive Member of the Karavitiko Symposium, Sydney.
Outline as to how the damage occurred
A row of large trees had been planted in the earth about 3 metres to the left of the southern side wall of the Church at Ayios Haralambos.
Over time the roots raised the cocncrete slab that buts up to the Church on the right.
This caused water to gather against the lower face of the wall, causing, for the first time, moisture to "capillary feed" to the interior of the church.
This problem needs to be rectified as quickly as possible.
The solution is to break up and remove the concrete slab, and to re-lay the slab in a way that allows the water to flow away from the Church walls.
On the front of the building a "raising" of the entry steps, is causing a similar dampness problem at the front of the building.
It is proposed that both problems be rectified simultaneously. This will require considerable funds.
If you can see your way clear to donate some funds to rectify this problem, please send funds to
Father Panayoti Diakopoulos, Karavas, Kythera, Greece.
Or Contact members of the Karavitiko Symposium in Australia;
at the Church of Ayios Haralambos. Karavas, September, 2008.
They have just completed inspecting some of the damage caused by dampness in the church.
Theo Kapatanios Poulos is an Executive Member of the Karavitiko Symposium, Sydney.
Outline as to how the damage occurred
A row of large trees had been planted in the earth about 3 metres to the left of the southern side wall of the Church at Ayios Haralambos.
Over time the roots raised the cocncrete slab that buts up to the Church on the right.
This caused water to gather against the lower face of the wall, causing, for the first time, moisture to "capillary feed" to the interior of the church.
This problem needs to be rectified as quickly as possible.
The solution is to break up and remove the concrete slab, and to re-lay the slab in a way that allows the water to flow away from the Church walls.
On the front of the building a "raising" of the entry steps, is causing a similar dampness problem at the front of the building.
It is proposed that both problems be rectified simultaneously. This will require considerable funds.
If you can see your way clear to donate some funds to rectify this problem, please send funds to
Father Panayoti Diakopoulos, Karavas, Kythera, Greece.
Or Contact members of the Karavitiko Symposium in Australia;
The steps have been raised by natural causes over the years, causing the water to flow back into the Church.
This is one of two dampness problems effecting Ayios Haralambos at the moment.
The first is that, a row of large trees had been planted in the earth about 3 metres to the left of the southern side wall of the Church at Ayios Haralambos.
Over time the roots raised the cocncrete slab that buts up to the Church on the right.
This caused water to gather against the lower face of the wall, causing, for the first time, moisture to "capillary feed" to the interior of the church.
This problem needs to be rectified as quickly as possible.
The solution is to break up and remove the concrete slab, and to re-lay the slab in a way that allows the water to flow away from the Church walls.
To repeat: on the front of the building a "raising" of the entry steps, is causing a similar dampness problem at the front of the building.
It is proposed that both problems be rectified simultaneously. This will require considerable funds.
If you can see your way clear to donate some funds to rectify this problem, please send funds to
Father Panayoti Diakopoulos, Karavas, Kythera, Greece.
Or Contact members of the Karavitiko Symposium in Australia;
Note the earth surround on the left hand (southern) side.
A row of large trees had been planted in the earth there. Over time the roots raised the cocncrete slab that buts up to the Church on the right.
This caused water to gather against the lower face of the wall, causing, for the first time, moisture to "capillary feed" to the interior of the church.
This problem needs to be rectified as quickly as possible.
The solution is to break up and remove the concrete slab, and to re-lay the slab in a way that allows the water to flow away from the Church walls.
On the front of the building a "raising" of the entry steps, is causing a similar dampness problem at the front of the building.
It is proposed that both problems be rectified simultaneously. This will require considerable funds.
If you can see your way clear to donate some funds to rectify this problem, please send funds to
Father Panayoti Diakopoulos, Karavas, Kythera, Greece.
Or Contact members of the Karavitiko Symposium in Australia;
Over time the roots raised the cocncrete slab that buts up to the Church on the right.
This caused water to gather against the lower face of the wall, causing, for the first time, moisture to "capillary feed" to the interior of the church.
This problem needs to be rectified as quickly as possible.
The solution is to break up and remove the concrete slab, and to re-lay the slab in a way that allows the water to flow away from the Church walls.
On the front of the building a "raising" of the entry steps, is causing a similar dampness problem at the front of the building.
It is proposed that both problems be rectified simultaneously. This will require considerable funds.
If you can see your way clear to donate some funds to rectify this problem, please send funds to
Father Panayoti Diakopoulos, Karavas, Kythera, Greece.
Or Contact members of the Karavitiko Symposium in Australia;
Note the earth surround on the left hand (southern) side.
A row of large trees had been planted in the earth there. Over time the roots raised the cocncrete slab that buts up to the Church on the right.
This caused water to gather against the lower face of the wall, causing, for the first time, moisture to "capillary feed" to the interior of the church.
This problem needs to be rectified as quickly as possible.
The solution is to break up and remove the concrete slab, and to re-lay the slab in a way that allows the water to flow away from the Church walls.
On the front of the building a "raising" of the entry steps, is causing a similar dampness problem at the front of the building.
It is proposed that both problems be rectified simultaneously. This will require considerable funds.
If you can see your way clear to donate some funds to rectify this problem, please send funds to
Father Panayoti Diakopoulos, Karavas, Kythera, Greece.
Or Contact members of the Karavitiko Symposium in Australia;
[[picture:"Kythera Venus Flag Yellow.jpg" ID:8944]]
The original symbol for Aphrodite - Venus (Venus is the Romanised version of Kythera's Aphrodite).
To appreciate the power and primal nature of this symbol - go to:
Symbols.com Online Encyclopaedia of Western signs and ideograms
http://www.symbols.com/encyclopedia/41a/41a7.html
This is also the symbol used by astronomers to designate the planet Venus (Aphrodite).
The symbol above, has been created by moving the cross from the outside of the circle, and placing it on the inside of the circle. The symbol created in this way would be unique to Kythera.
Symbols as the prime form of human communication
The word symbol first entered the English language in about 1434. It derives from both the Greek word symbolon; a "token, or watchword", and from the Latin, symbolum meaning "creed, summary, religious belief, token, and mark". It was applied, for example,in c.250 by Cyprian of Carthage to the Apostles' Creed, in particular, the notion of the "mark" that distinguishes Christians from pagans.
The Greek and Latin derivation for the word symbolom is - syn - "together" + the stem of ballein "to throw." The word thus evolves from the notion of "throwing things together" to "contrasting" to "comparing" to "token used in comparisons to determine if something is genuine." Ultimately it came to mean - an "outward sign" of something. The meaning "something which stands for something else" was first recorded in 1590 (in "Faerie Queene"). The word Symbolic is attested from 1680.
The nature of the symbol and the process of symbolization are deeply rooted in the human nervous system. The relationship of that system to consciousness, thought and subjectivity is complex, and not clearly understood by "experts"; such as cognitive psychologists, linguists, neuroscientists, etc., let alone "lay" persons.
Homo Sapiens have become sapient (wise, clever), because of his/her ability to allow symbols to "stand in the place" of something else. Homo Sapien became clever by being first of all Homo Symbolos.
Symbolic systems, once adopted, can generate very complex systems, and extraordinary levels of knowledge. Consider mathematical symbols such as π (pi) and + (plus) and - (minus) and 0 (zero), the latter derived from Arab intellectuals, which represent "mere" quantities - but which have generated that vast, dynamic body of knowledge called, Mathematics. The practical use of mathematical knowledge has had an extraordinary impact on human life on planet Earth.
Speaking about flags, but he could equally well be speaking about Coats of Arms, or colours, or Medals; the American vexillologist Dr Whitney Smith argued that these symbolic artefacts are a "manifestation of a wider and still older form of human activity, the making of symbols."
Symbolism, he says, distinguishes between those characteristics that are significant, and those that are not. Smith believes that the symbolism attaching to the artefacts mentioned above, can best be understood if we have an appreciation of some of the other forms of symbolism that are commonly used. Briefly, according to Smith, these are divided into 4 categories: active, verbal, concrete and graphic.
Active symbolism, as the name suggests, denotes action: extending the right hand in friendship (shaking hands), the raising of a clenched fist, saluting a flag or even burning a flag.
Verbal symbolism takes the form of written or spoken words, such as the text of a national anthem or reciting an oath of allegiance.
Concrete symbolism occurs when an existing object is imbued with a special symbolic meaning; for example, Mytrtidia on Kythera, a sacred tree, like the Portokalia (Orange Tree) of Karavas, or, in the Australian context, Uluru (formerly called Ayers Rock).
Finally, graphic symbolism can be used on artefacts of power, involving the drawn symbol, such as for example, the "Greek" cross, the crescent of Mohammed, or the symbol for Aphrodite/Venus, later adopted in the West as the symbol for all womanhood; and particular colours, (red for workers rights, Green for Mohammed, green and gold for Australia, and ...?... and ...?... for Kythera.)
Wikipedia concurs that "symbols can also be analysed by parsing them into the artifact and the metafact. An artifact is a humanly constructed object that can be perceived by the senses. It can be seen, heard, smelled, tasted, touched, or felt. In contrast, a metafact is a human constructed object that can only be held in the mind. A favorite song, the concept of a nation or a cause, or the idea of economic value are each metafacts. When artifacts and metafacts combine, they form a symbol. A woven piece of cloth is just an artifact until it is invested with the metafact of a cause or a nation, then it becomes a flag, and that flag is a symbol. A stamped piece of metal is just an oddly shaped bit of metal until the stamped image stands for a measure of economic value, then it becomes a coin. The difference is in the metafact captured in the symbol".
Symbols then, can be "ciphers" or "denoters" or "markers" or "operators". And they can perform all of these functions simultaneously.
By performing these functions symbols are also tranducers of power. When a relgious person on Kythera, for example, venerates the Christian cross, he or she is not venerating two lines juxtaposed at right angles to each other.
He or she is reverencing the icon in order to transcend the limitations of his/her own sense of self, the limitations of average human ability and the average state of consciousness, the limitations of materiality, the limitations of time and space, ie. the limitations of self-enclosed and self-absorbed "personal" powerlessnes.
The word transcendence entered the English language in about 1340 AD. It derives from the Latin, transcendere - to "climb over or beyond, surmount," from trans- "beyond" + scandere "to climb".
Transcendentalism was first recorded 1803, in reference to the philosophy of the German philosopher Immanuel Kant; and was applied in 1842 to the religio-philosophical views of Ralph Waldo Emerson and similar New England (USA) thinkers.
To transcend, is
1. To pass beyond the limits of: emotions that transcend understanding.
2. To be greater than, as in intensity or power; surpass: love that transcends infatuation.
3. To exist above and independent of (material experience or the universe): “One never can see the thing in itself, because the mind does not transcend phenomena” (Hilaire Belloc).
Transcend also denotes
4. Surpassing others; preeminent or supreme.
5. Lying beyond the ordinary range of perception: “fails to achieve a transcendent significance in suffering and squalor” (National Review).
6.Philosophy.
a. Transcending the Aristotelian categories.
b. In Kant’s theory of knowledge, being beyond the limits of experience and hence unknowable.
7. Being above and independent of the material universe. Used of the Deity (God).
Transcendence is a meta-physical concept.
The human motivation to understand, believe in, and to reverence an icon leads to an infusion of (transcendant) power.
Great icons infuse great power. Human beings can transduce great power from great icons.
Symbols of Heraldic and Governmental Power
Albeit at a lower level of the psychological heirarchy, individuals can also transcend their self-absorption, isolation and enclosure, by a civic regard for their family; and at another level, their town or community; at a still higher level for their province; and at a still higher level again, for their nation-state.
At every level of that heirarchy appropriate symbols of power and authority can serve to empower the individual, and to validate his or her core values and identity.
Individuals alllow certain artefacts to "stand in the place" of a sense of collective empowerment. This process occurs at levels of the political heirarchy.
The central and iconic symbols of power and authority in Nation-States, "provinces", and local government authorities are the following:
Flag
Coat of Arms
Medals of Honour, both Civic and Military.
Anthem.
Colours.
Natural symbols of identity; gemstones, metals, flora, fauna, etc.
Countries, provinces, and municipalities that value their unique sense of identity, ensure that a Central Heraldic Authority is in place - to determine, maintain, and change, where appropriate - the central symbols of identity. Examples of Central Authorities which have fulfilled this function admirably are The College of Heralds, London - for the residents and citizens of England, and The Canadian Heraldic Authority - for the residents and citizens of Canada.
Australia should have inaugurated an Australian Heraldic Authority in 1897, in the lead up to Federation in 1901. This authority should have supervised the choice of Flag, in 1901, and would have ensured that official Australian Coats of Arms, Anthem, etc were in place by that date. As it was, Australia did not enter Federation with an official Coat of Arms. The hastily adopted Coat of Arms of 1908, was an inferior design. This abomination was dispensed with in 1912. It would be another 83 years before Australia adopted its own National Anthem and its own National colours.
Contrast the Australian and the American experience of civic iconography. The "flag of a foreign nation" was removed from the flag of the United States, even before the American War of Independence had ceased. The American Coat of Arms is unique and intrinsically American, as is the National Anthem. Americans would never countenance national iconography that was not derived from their history, their sense of "place", and their intrinsic sense of identity.
Some countries, such as Australia, and municipalities, such as Kythera, lack the self-belief and self-confidence to establish a Central Heraldic Authority, and further, to ensure that ALL symbols of identity, power and authority reflect their intrinsic sense of identity, and their intrinsic sense of "place".
The result is, in Australia's case, the perpetuation of "foreign" or external symbols of identity, well beyond the time, when such symbols infuse or evoke a sense of power, and therefore, serve to unify the citizenry around a central symbol.
The result in Kythera's case is the perpetuation of an "inferiority complex" - ...our little island is not worthy of taking ownership of, and of exercising such exalted symbols of power...."
It is now time that this attitude, and the practice of "living without symbols of power" - cease.
Kythera must, as soon as possible, adopt a Municipal and Island Flag, a Municipal and Island Coat of Arms, an anthem, Municipal Colours, etc etc.
It must be understood that the Heraldic significance and power for these symbols, the Kytherian Flag, and the Kytherian Coat of Arms will derive directly from the Hellenic Republic, and be vested in the Head of State, the President of the Hellenic Republic.
Interview by Professor Anastasios M. Tamis on Thursday 7th July 2005
A.M. Tamis: This is Thursday 7th of July 2005; we’re speaking with Mr. George Poulos from the Kytherian Association in Sydney, a person who’s well aware of the issues of the Kytherian Brotherhood.
Mr. George Poulos: As a background, one of the most giving families in the Kytherian family is the Notaras family. Their father came out as a young boy and he set up the Marble Bath Café in Grafton. The eldest son who’s name is Mitchell he went to London following Archie Kalokerinos to be a doctor. Archie was a cousin of his and he became a very well established specialist and he became quite wealthy. In the year 2003 he gave 1,1 million dollars to start a specialty research faculty at Sydney University where he was an undergraduate to his specific field of medicine.
His younger two brothers became inventors. Their main invention was a universal motor for chainsaws. Instead of throwing away old chainsaws you can buy this particular system and they won the ABC Inventor of the Year in 1970 and they have a private business group called Atom Industries. It has captured the market. It’s the number one leader in lawn edges and that sort of thing. Also they revolutionized the way in which you could punch holes through those big massive wharfs. In the old days you had to get a very expensive machine and come in and do the job, by putting it on to a large hand-held machine, which was driven by petrol they were able to penetrate the massive holes and put the walls together. What they’ve done in the past, one of them, Angelo, has given St Andrews …..by the Greek Orthodox Church. They donated a whole lot of pillars and they tooled them up in their factory, because they do tooling in their factory and sent them to all the Archdioceses around Australia and they collected money in those pillars and at the end when they were full, they were sent back and I think they raised around 750.000 dollars by doing that. As well as that when the website idea came up in Berlin www.kythera-island.net; Angelo said whatever money is required, I want this to happen. So he and John gave the first 12-14.000 dollars and then it started very quickly. Instead of being a small organization, we’ve got 6.700 entries on the website now. Many of them also related to benefactors and books about benefactors. The family also got behind that. They were also instrumental, without them; Gilchrist 1, 2 and 3 wouldn’t be done. They provided all the money for Gilchrist 1, did all the promotion, got the publisher and then is Gilchrist 2 and 3 and I think everybody agree this is the most important book This are the major things they have done as a family.
A.M. Tamis: Now, what is your view about Nicholas Lorantos’s contribution?
Mr. George Poulos: Nicholas Lorantos established the village of ….. He was a very-very poor kid; there is not a clear picture of his life. But he established the village; he helped the Kytherian Association get through many-many crises because the Kytherian Association hasn’t had a very clear run. There was a situation for example when they were nearly closed down, financially closed down and then 100 Kytherians put in 1.000 dollars each and got them out of trouble, very serious trouble and so he was instrumental into helping promote that as well. His contribution has been superb, I mean now Lorantos Village just got a new wing and caters for quite a number of Kytherians. He became separately because he came through the Archdiocese. The Archdiocese, the priests run the village and they are separate from the Association. But the Archdiocese was aided initially by his contribution and couldn’t proceed without it. But now they can see the benefits and they understand.
A.M. Tamis: What about his contribution to the Lorantos Chair of Modern Greek?
Mr. George Poulos: Well, I don’t know very much about that. I do know that he provided funds for that.
A.M. Tamis: He provided 900.000 dollars.
Mr. George Poulos: That’s right.
A.M. Tamis: Is his family still contributing?
Mr. George Poulos: My understanding is no, I don’t think so.
A.M. Tamis: Those people they did have enough money to support ………….
Mr. George Poulos: Look they did. Whatever money we can make should go back into the community. But not everybody does. We know when we want to get contributions lets say of 2.000 dollars to sponsor a section of the website that is very difficult to get contributions. It’s not too hard to get up to say 20 contributors but beyond that they don’t have this community feeling. The Malcolm Turnbul kind of person who can feel it’s almost an obligation. There is this 5% who makes enormous contributions.
A.M. Tamis: In the past many Kytherians didn’t even become members of the Kytherian Association. Why is this happening?
Mr. George Poulos: At the moment we have about 500 members in the Kytherian Association of Australia, which is not a very large number, because the Kytherian population in Sydney is much greater. I would say in New South Wales they have to be 30.000 people of Kytherian descent.
A.M. Tamis: We tried to cross populations demographically; at the height of the demographical state, Kythera had about 8.500 people.
Mr. George Poulos: I will give you later a …..book and the exact population per decade going quite away back using the Venetian records in Kythera, I think it was 12.500 from memory. Look, I’ve tried to do this mathematically in my mind; somebody probably can do it statistically that every three generations, it would take three generations you lost 10.000 people, most of most have come to Australia. So you really have 30.000 people. Then you have the descendants of those 30.000 over a century.
A.M. Tamis: I heard that they are about 35.000 in Sydney, someone else claiming 40.000. The contribution in the community life and how instrumental the Kytherians were. This is by far more important. Whether they were 20.000 or 30.000 – it is important for the Kytherians – now that they are 3.500 left in the island, it is important to know where their compatriots are. We did find at least 15 households, Kytherian households, in the Lorantos family; they made some contribution in the area of letters and publishing newspaper in Buenos Aires in the 30’s, and they are also in Porto Alegre but anyway your estimate is about 20.000 people here.
Mr. George Poulos: 20.000 to 30.000 I would guess. I’d love to see a proper demographic and I don’t think it is that difficult.
A.M. Tamis: It is difficult for us because when we go to the Pontian groups, they say they were 80.000 in Australia, and then you’ve got the Peloponnesians they are claiming about 60.000. If this were true, then the Greeks in Australia would have been at least about 1,4 million in Australia. According to statistical data with ABS, we are 498.000 including the second and third generation of Greek descent.
Mr. George Poulos: My children and grandchildren of immigrant descent, my guess is that they would get lost in the wide Australian Anglo-Saxon population through the ABS.
A.M. Tamis: That’s why I’ve said about constant relations, because according to the ABS, gross figure is 360.000. But if you ………..with the Greek Orthodox faith and the Greek language and then again those three variables are not enough, so its ancestry one, religion and language spoken at home. Those three variables are ……… they are 498.000 people including the Cypriots.
Mr. George Poulos: We learned through the website there is a “Back to Kythera Roots” function, that was organized in Kythera this year and a lot of people are coming from around the world; Westcom, that’s their surname who’s grandfather came here in 1904 or something and you’ve got all these Anglo-Saxon names going back, now I am absolutely certain they haven’t been picked up by the ABS figures and certainly they haven’t been picked up by anybody.
A.M. Tamis: The analysis always gives a 5 to 8% plus or minus just for those cases. Let’s say over half a million Greeks, add another 10% on that and you’ve got another 50.000. If that is true or close to the accuracy, then it is very difficult honestly to establish a figure.
Mr. George Poulos: Can I get to tell you about a couple of thing that they are important? There is a MA thesis by a lady called Maria Hill, which isn’t her initial name; I think it is Papadopoulos, that was done in 1970 and she gained an MA for it and the whole of that text is on the website. That traces mainly Kytherians but also catches the regent’s immigration. The second thesis is a PhD thesis for which an English fellow called Kevin Cork did not get a PhD; he died before he finished it, but his widow gave me the thesis and that is about Greek-Australian ownership of cinemas in New South Wales. That includes the Lorantos family and that is also on the website. There are a lot of resources, Kytherian resources on the web. Coroneos called the cinemas the Parthenon of the south and how they conceived them in their minds. But there is a very large number; they dominated the cinema industry of Australia, the Kytherians, like no other group. We are talking about hundreds of cinemas.
Other contribution in Kythera has to be kept in mind. The Old People’s Home, the Kastelakis village also started from money here, also when they were going to the hospital, when Kytherians were going back to Kythera and getting serious illnesses; because they were going back in old ages; and the hospital didn’t have the equipment – even basic equipment – so these guys established it and that’s also chronicled on the web. A hospital fund and people like Theo Karidis, Peter Blantos-the hotel owner- they gave 10.000 each; and bought quite sophisticated equipment and they do that on an ongoing basis so that is also a contribution they made for Kythera from here.
A.M. Tamis: In the area community we have traced very important names like Krikaris and others in the very early stages of the community with a very sound contribution; I am talking about the decade of the 20’s and how would you ……..those contributions to the church, the building of “Agia Triada” (Holy Trinity). I do know that currently there is a rift between the official church and the community. This is another issue; you should not be involved on that; we are trying now to establish whether the Kytherians, according to our archives, they played a very big role for Agia Triada with contributions, funds, mainly café owners and restaurateurs of Kytherian background. Is this well recorded within the conscious of your community?
Mr. George Poulos: Yes, Agia Triada was always called the Kytherian church. It was a matter of trying to import as many of their traditions in Australia as quickly as possible. Many of them happened to become very wealthy, very quickly and they had the ability to do and they did do it. The Agia Triada church is almost minor compare to what they did in 1935, which is, establish AHEPA. 80% of the original persons to establish AHEPA were Kytherians as well.
A.M. Tamis: This is another demonstration, another evidence that Kytherians were Pan-Hellenic.
Mr. George Poulos: They were sending money to establish the church ………………….
A.M. Tamis: Kytherian AHEPANS were launched in Queensland after, weren’t they?
Mr. George Poulos: The first group we had on the web at least 80% of them was Kytherian shop owners, strangely enough from country towns.
A.M. Tamis: What was their mission statement?
Mr. George Poulos: They wanted to have like a Pan-Hellenic body that will help and aid new immigrants. I think they borrow the concept from America and they were now starting to get sufficiently wealthy and they thought they should contribute something back and so this concept arrives from America and they took it up whole heartily.
Now the AHEPA society as you probably know, is very strong.
A.M. Tamis: Do you see, do you honestly see the Kytherian presence in the world as a movement as what we call Kythiraismos, which is a strong movement which can influence not only the affairs of the island but it can influence the spirit of Hellas?
Mr. George Poulos: I think so. There is a definite feeling that you have about being Kytherian, which I don’t detect in people from the mainland. I have cousins who come from Patras for example, they don’t have that same feelings; that really deep feelings about Kythera and its background and the emotion that stirs up a difference and I think the Kytherians gain energy from the island itself. You go back to the island, you get the energy, you lour the myths, you go to Neraida and you go to Paleopoli.
A.M. Tamis: Is this because, I’m trying to trace the historical factors and variables. Kythera was under British rule, it was a protectorate of the British Empire, and it was not under the Turkish rule, I would say, that the tens of thousands of people from the mainland in order to escape the Turkish rule went to Kythera and settled there permanently of the last 300 years and of course most perhaps of British citizens are from Laconia or from South Peloponnesos; the fact is that is this a concomitant of the British rule and is this a concomitant perhaps of this change and movement the population went through this social movement that gave you this inspiration to call Kythera home. There is a very good friend of mine and my wife’s as well and I intent to ask him this in September to elaborate on that issue. I can send you the program of the next conference.
Mr. George Poulos: To answer your question, I don’t think it’s solely had to do with that British presence or the fact that our descendants migrated from there. I think each one of us who get this feeling, we get it from the island when we go and step back on the island and explore the island and explore the churches on the island and explore the history and explore the beauty of the island and we get it back again.
A.M. Tamis: Are you in search of Aphrodite?
Mr. George Poulos: Well in a funny way, I guess it is possible but not really. I think what happened with me and with many of the people I speak to; your parents had been bought up in a non-…… society, so all of them; mythology and verbal, so they are very good at conveying verbal images and very good at imaginary projection. So when we where growing up they projected all these images in our minds and when we go back it’s the ability to project those verbal images are so good that it is almost exactly the way they said it was. For example you look at something and because your parents told you sixteen hundred times that’s how it looks; it’s exactly how it looks. An amazing ability they had.
That’s why people like George Miller getting to make movies; they are mythmakers. They make these myths and they pass those myths on to us and then we have them inside us. His name (paratsoukli) is Miliotis.
A.M. Tamis: He is now one of the best directors that we have here in Australia?
Mr. George Poulos: In the world.
A.M. Tamis: In the world. I do not doubt that. This is another contribution. Do you have the story?
Mr. George Poulos: I’ve actually have his original story on the website including his background. He comes from Mitata in the central part of Kythera and his father-paratsoukli was Miliotis and he took his paratsoukli as his surname. Miller as in the tender of the mill. Dimitri was the father – some of Dimitri’s poetry is on there; he was a very romantic man; he wrote poetry to his wife. Quite a bit of Miller stuff on the website.
A.M. Tamis: Unfortunate he is away; he is not in Australia.
Mr. George Poulos: He is a very private person.
A.M. Tamis: Is he considering himself identified with the Greek culture?
Mr. George Poulos: Oh yes, definitely he does. He comes from a very successful family. His other two brothers are both doctors; he studied and became a doctor himself. The other brother Bill is the main solicitor for Kennedy-Miller productions. All four brothers became very prominent.
A.M. Tamis: How do you see the Miller contribution in the movies in general?
Mr. George Poulos: Well I think with Mad Max he has created a mythic hero. It is much more sophisticated than the typical movies. He took it to another level. It also Lorenzo’s Oil and many other sophisticated films which are far above the average Australian film.
A.M. Tamis: It is important that Greeks excel in the area of cinema. We have good actors, we have Kokkinos; another director.
Mr. George Poulos: We also have Conomos who is a visual artist; I haven’t got him on the web because he is also a very private person. His first name I think is George. He does artwork but he also does art construction.
A.M. Tamis: George, do you believe there is any other contribution that should we know? Whatever we are going to collect and does not exist in your collection we can kindly give it to you.
Mr. George Poulos: There are a lot more contributions other than those. Business wise they’ve obviously been very superior. Theo Karidis for example. This 320 million man; sold Theo’s Liquor to Coles-Myer, Nick Politis was born in Karavas, his father came to be the agricultural teacher. You must go back and see that the initial money that came from Smyrna and Egypt and Africa. This information is also on the web. Patriakos was his name sent money back from Africa from memory, Egypt I think, to set up an agricultural school. So he sent the money for the building – the building still exists – and then he gave the money for Nick Politis father to come to Karavas in Kythera to teach the “horiates” how to do the agricultural task properly; which didn’t really work because all the horiates were not happy about that. But that was the sort of thing that used to happen. The initial period of money coming back to the island for example one of the Tzitzopoulos clan set up a big supermarket in Baltimore very early and he sent the money back for all the water to be put on in Karavas. The entire water of Karavas arrived from money from overseas. That was a common thing in the 10’s and the 20’s; when people made some money in America, Africa and Asia Minor and they put money back to establish them. This happened very quickly and I think that’s what kept much more advanced than many of the other islands in some of the technical areas, old people’s home; they were very superior compare to many other islands.
A.M. Tamis: With Nick Politis; is he contributing to the community affairs? Is he contributing the Kytherian affairs? I know he is a very rich man.
Mr. George Poulos: He hasn’t contributed but I don’t think we asked him to. For example every year I ask him to contribute to the Karavitiko Symposium which we celebrate the name day and we have done for 40 years and every year I ask him to contribute and he provides me with a 1.000 donation whenever he does. But I think one of the problems is that the leaders such as myself for example on the Kytherian Association Committee; we are embarrassed to go and ask him. But I am certain, every time that we have a need for example with the website; we raised 25.000 very quickly, every time we have a need they respond to the need. But we don’t have a proper channel in system whether it can be done on a regular basis. We are lacking on the administration part.
Also very important during the 30’s, 40’s, 50’s and 60’s before the ……because; two reasons in my opinion, the status of the …….in Sydney and in country New South Wales is very high ……………it’s a very high status area. So that was one of the ways the Kytherians gained very high status very early; that’s the first thing, and being the center of the entertainment of an entire community was also very important function, very underestimated and comes out recently well in the Cork thesis; were you are the provider of people’s happiness in many ways being a cinema owner. That’s all they had in country towns in some ways to entertain themselves. So if you would be seen as the center of that ability to entertain people; you also had a very high status. The third thing that came through with the cinemas was that they created (it is also on the website) a number of charity events with cinemas particularly in the war and they gained a lot of ……by doing that as well. But even in other areas by using the cinema as a mean for raising funds for various community functions; so that was the third area. So cinemas were very important.
A.M. Tamis: They also provided support for the cafes. Without the cinemas the cafes wouldn’t exist. The cinemas also were the center of the town or the city, so the entire socio-economic mobility was in fact based on the cinemas until the middle of the 60’s of course. Those things you told me were very-very helpful, George, I would like to ask you about the contribution of Minas Coroneos in the island; when he commenced his trips in the year 2000 to offer assistance to the island. This is also important.
Mr. George Poulos: My grandmother when she was alive used to have to go to Piraeus to get her eyes fixed and was a major hassle. She couldn’t cope with this very well because she had to find accommodation. So she had to do that, when I came back in 1994, I said to Mina- we had a coffee at Double Bay – Mina, I’ve got a project for you, I want you to be involved with. I explained to him what happened to old people, they are struggling; many of them have cataracts in my opinion, although I’m not an expert. Mina said right. I’m going to do something. Then he began planning very carefully and very thoroughly for this project and it has been a fantastic contribution that he’s made because other Kytherians with expertise have contributed.
Strangely enough, his father was one of the first to have the procedure. It’s a continuing feeling of community involvement.
A.M. Tamis: The late Nicholas Stamelos according to our notes here has donated a property and land for the cultural center, are you aware of that?
Mr. George Poulos: No. I am aware of another donation, which was a car park at Potamos by the Marselos family and some of the Marselos’ here will be able to tell you about that. Potamos is an area that there is no place to park. That was a very generous donation. It was one of those family properties.
A.M. Tamis: What about the Vamvakaris brothers?
Mr. George Poulos: Very generous, very high contributors, also with our website, one of the first people to come on board.
There is a group who are about 70 years of age and a little bit older who center around the Notaras brothers in many ways and who had a great deal of respect for them, who are good contributors. As soon as Angelo has a project, he knows he can ask those people.
To interview Angelo Notaras will get you very deep into the significant contributors of Kytherians on a regular basis for charities and community work.
A.M. Tamis: Notaras’ has a strong involvement in the family website?
Mr. George Poulos: Yes. That is his brother. This is his twin brother. Mitchell and Angelo are twins but not identical.
A.M. Tamis: Do you communicate with Angelo?
Mr. George Poulos: Every day by e-mail actually.
A.M. Tamis: Is he still active in the community life?
Mr. George Poulos: Oh yes, absolutely. Initially he was awarded the Fernandez Cross by the Archdiocese for his contributions. He is close to the Archbishop.
A.M. Tamis: Unfortunately we lost Alex Kilidis lately in Brisbane.
Unfortunately I couldn’t get hold of George Miller; his brother is also George Miller. Is he a doctor?
Mr. George Poulos: He became a medical doctor. His background is medical, I think his twin brother was also a doctor and studying at the same time but he didn’t like being a doctor.
A.M. Tamis: In what way did he benefit Kythera?
Mr. George Poulos: He provided all the funding for Agia Triada church in Nikata. At least 30.000 dollars, that I’m aware of and maybe more. The church was virtually in ruins and was completely refurbished.
A.M. Tamis: Helen Andrews, being the only daughter of Sir Nicholas Lorantos; is she and her husband in any way involved with the Kytherian ways?
Mr. George Poulos: No, the next generation of the Lorantos’, no they have no involvement.
Obviously the most important contributions …………………….the documents are accessible. To my point being an administrator of a series of associations without the Aroney Trust the feeling of “Kytheraismos” has been very much diminished. Very-very important contributions they make now days up to 18.000 dollars a year just to keep the Greek dancing alive. They make it directly to us the Kytherian Association of Australia; every year in the last 2-3 years they gave 18.000 dollars. So what happens is there is a whole new generation of Kytherians in particular, we also bring other Greeks from other regions; they learn Greek dancing and that keeps it going and has done for a number of decades.
A.M. Tamis: You are referring to Nicholas Aroney of course.
Mr. George Poulos: Nicholas Aroney who left the estate. But that is one contribution. The other contributions with the website; they given us 15.000 dollars from their own trust. They also established the Aroney award, which rewards academic excellence for young students.
A.M. Tamis: This is definitely quite important.
Mr. George Poulos: Also more important they provide very large amounts of funds to the Society of Kytherian Studies including, to my knowledge, 28.000 dollars for the Kytherian surnames book; which traces every Kytherian surname. They provided the funding for that, they provided the funds for maintaining the artifacts from the island.
A.M. Tamis: The Nicholas Aroney Trust is used to benefit and assist Kytherian and other Greek causes.
One of the wealthiest men in Australia; born of Kythera, top level administration in rugby league football and in soccer. We are talking about Politis. So Politis contribution to soccer, I think it is important too.
Mr. George Poulos: Yes, he started very early.
A.M. Tamis: Do you know anything about his contribution with rugby league football?
Mr. George Poulos: Oh, yes. He is the managing director of the Eastern Suburbs Rugby League. Has been for many years, he was also the co-owner of the Hellenic Soccer Club and always contributed and before that other soccer clubs. His companies provide very large sponsorships to rugby league football; he’s also at the board of the NRL, he is a very-very prominent character in all forms of sports.
A.M. Tamis: What do you know about John Comino? He used to be a former mayor I think.
Mr. George Poulos: Also a very significant book, which I am sure you are aware of
“Life in Australia” (Ζωή στην Αυστραλία), the first one, 1917. We had the whole book translated and transcribed on the website; its now in English as well.
His grandfather had that written. He is a very prominent suburban solicitor; he was for two years mayor in a municipality in Sydney and now he has made himself a mission to make the Hellenic Club in Sydney the best it can be. They have push through now development proposals through the Sydney council.
A.M. Tamis: Thank you very much.
Mr. George Poulos: Nick Politis was born in the πατρικό σχολείο and he left at about four and a half years. His father married a girl from Karava as well and then strangely enough he went to Brisbane and they won a lottery. Don’t mention this when you are talking to him. It was a very significant amount of money. 100.000 pounds in those days would have bought you half a street. He is a very clever man.
A.M. Tamis: What about Chris and Con Vamvakaris? They said they are not interested for an interview.
Mr. George Poulos: That is strange. Because I’ve got a note downstairs saying come for an interview to put some stuff on the website; unless they are not well.
A.M. Tamis: Initially they did accept, it doesn’t matter.
Dennis Vandis, he said he couldn’t help, as he doesn’t mix up with the Kytherians. Dennis is the son of Peter Vandis.
Mr. George Poulos: You should speak to Peter.
A.M. Tamis: Peter is not here he is in Kythera.
Mr. George Poulos: What a shame. Peter is very important.
The other people who have done extraordinary well here and you should see and who are also very generous in their own way are the Poulos brothers. Poulos brothers fish. Dennis and Con Anastasopoulos. Also one of the wealthiest companies in Australia. They live in Sydney. Initially Anastasopoulos if you want to know from Kythera. You also can go to their website, they own a lot of companies in Tasmania and Victoria. They are very important people.
The other thing to mention is; on the website we have a theme called High Achievers. That will give you a very good indication of the types of people; for example Professor Aroney will be able to tell you about a Professor of Engineering; you will find a number of people in America who are quite prominent as well and quite a number of people in Australia, who you wouldn’t pick up on your radar.
I would be talking to Taki Venos, unless you are already talking to him on the AHEPA to get the whole background of AHEPA.
A.M. Tamis: I already talked to Manolis Comino.
Mr. George Poulos: Mention Takis to Manolis because he has all the initial minutes and all those books.
A.M. Tamis: The original minutes of the AHEPA in Queensland and many Kytherians mentioned that.
Mr. George Poulos: So we have also on the website; two important people. One of them was the former leader of the National Party in Australia, N.S.W. George Souris; he has made quite an important contribution, I think also his father was an original AHEPAN and the other one is a member of the Upper House of the State Parliament of N.S.W. and his name is Jim Samios.
A.M. Tamis: Have we exhausted the list of contributors and politicians and businessmen and industrialists?
Mr. George Poulos: I think if we have a look on the web, they will be others that I haven’t mentioned here. We haven’t lounged the contribution of Americans to Kythera, but I still believe that they will come to our knowledge other people who have contributed very significantly. Because not everybody is that concerned that other people know what they are doing.
Its only through the website really that we gone back and looked over contributions. I wouldn’t know that Mitchell Notaras donated 1.1 million dollars, which is a significant contribution. Mitchell is not that kind of person who wishes to advertise what he is doing. He is doing things on a regular basis, for example the art teacher from Kythera said I couldn’t teach properly because I don’t have any materials. So Nick went on the phone to London and said I want all these materials to get over to the art teacher. That’s how it happened.
A.M. Tamis: Thank you very much for your kindness and the information you have contributed to us, thank you.
I would like to spend a few of days in your beautiful island with my family in august.
We are 4 persons (two childs) from Italy and we are looking about an accomodation in avlemonas or in karavas or also in other beautiful place of Kythera.
one of the most lovely churches on the island, agios haralambros in the heart of karava, go and visit the church,then go and have a drink of water from the water springs of karava.
It is almost seven months since the death of my second eldest sister Athens(Athina)Tzortzopoulos,however it still seems like only yesterday that Athens passed away.Athens was born in Australia and was the daughter of Nikolaos(kytherian) and Patricia(australian)Tzortzopoulos.In 1978,we moved to Greece and after to Kythera to live.Our eldest sister Angela stayed in Australia and our youngest brother George was born some years later on Kythera.Athens was only 46 years old when she died on that Friday morning and leaves behind her parents,her sisters:Angela,Leone,Sophia,Rose also her brothers:Eleftherios(Lucky)and George and her husband Fotis.It is very difficult to sum another`s life up in words however "a good person" comes to mind when thinking of Athens along with:kind, polite, loving,generous,funny and many many more adjectives like those could describe my sister.Athens died on 29th June 2007,is laid to rest in Karava and is greatly missed.
Andonis Georgopoulos' family originates from Karava.
He has created many beautiful pieces of art and mosaics inspired by mythology, history, and heroics, that can be seen on his website at the link below:
Left to right. Young boy (unknown),George Creatha (Kritharis) O Katharos, Theo Belos Coroneos, young man sitting on top of truck, (unknown), young girl (unknown), Mr (?) Kalokerinos from the Monterey Cafe.
Theothosios Koroneos - Theo Corones - was sponsored to Australia, as a youth, by his maternal uncle George, and aunty Georgia, later of Beverley Hills.
He lost a leg to an infection in his late twenties, a few years after this photograph was taken.
Part of his rehabilitation involved art therapy. He later became quite a famous artist in "Kytherian" circles.
He settled in Sydney, and drove cabs for many decades, before attempting later in life to re-establish himself in Karavas, Kythera.
He returned to Australia, and retired to the North Queensland coastal town of Bargara.
Left to right. Young boy (unknown),George Creatha (Kritharis) O Katharos, Theo Belos Coroneos, young man sitting on top of truck, (unknown), young girl (unknown),& Minas Kalokerinos from the Monterey Cafe.
Theothosios Koroneos - Theo Corones - was sponsored to Australia, as a youth, by his maternal uncle George, and aunty Georgia, later of Beverley Hills.
He lost a leg to an infection in his late twenties, a few years after this photograph was taken.
Part of his rehabilitation involved art therapy. He later became quite a famous artist in "Kytherian" circles.
He settled in Sydney, and drove cabs for many decades, before attempting later in life to re-establish himself in Karavas, Kythera.
He returned to Australia, and retired to the North Queensland coastal town of Bargara.
Theothosios Koroneos - Theo Corones - was sponsored to Australia, as a youth, by his maternal uncle George, and aunty Georgia, later of Beverley Hills.
He lost a leg to an infection in his late twenties, a few years after this photograph was taken.
Part of his rehabilitation involved art therapy. He later became quite a famous artist in "Kytherian" circles.
He settled in Sydney, and drove cabs for many decades, before attempting later in life to re-establish himself in Karavas, Kythera.
He returned to Australia, and retired to the North Queensland coastal town of Bargara.
1954-58 Undergraduate studies at the Athens University of Economics and
Business ( BSc in economics, 1958 )
1958-59 Military service ( Army General Staff, interpreter in English )
1959-76 Economic Research Department, Central Bank of Greece, economist
( resigned in 1976 to work only with the Athens University of Economics and Business )
1966-69 Postgraduate studies at the University of London, London School of
Economics ( PhD in economic statistics, 1969 )
1974-2002 Professor of statistics, Athens University of Economics and Business,
Department of Statistics
1982-84 Rector, Athens University of Economics and Business
1984-86 Secretary General, Ministry of National Education and Religion
1987-88 Secretary General, Ministry of the Presidency of the Government
1993-2004 Secretary General of the Hellenic Parliament
2003-05 Secretary General, Hellenic Parliament Foundation for Parliamentarism
and Democracy ( Foundation of the Hellenic Parliament )
OTHER ACTIVITIES
July 1972 -Representative of Greece in the 1972 Conference of ECOSOC,
Economic and Social Council of the United Nations ( Geneva )
1977-83 -President of the Price Research Council ( research in price movements
of imported and exported commodities, overpricing and underpricing
malpractices )
1982-86 -Member of the Committee for the compilation of Consumer Price Index
of Greece ( National Statistical Service of Greece )
1981-93 -Teaching in various seminars ( Greek Society of Operational Research,
Sales Promotion Organization, Open University seminars, University of Salonica, Centre of Economic Research of the Athens University of Economics and Business, Army and Navy Schools of War etc )
-Chairman of the Committee for University Entrance Examinations in Greece ( 1984,1985 )
-Chairman of the Council for Higher Education and the Council for Technical Education ( 1984-1986 )
-Member of the Committee of Experts for the creation of the University of Cyprus (1986-1988 )
-President of the Foundation established by Anargyros and Korialenis at the island of Spetses, 1989
-National Representative of Greece in CERI and ( for educational matters ) in OECD, 1989
1990-97 -Deputy Chairman of the Statistics Department, Athens University of
Economics and Business
1990-2000 -Member of the Electorate body in various university departments
( University of Patras, University of Crete, University of the Aegean,
University of Piraeus ) for the election of teaching staff members
1993-2003 -Member of the ( international ) Association of Secretaries General of
Parliaments ( conferences in Cairo, Moscow, Lisbon, Berlin etc )
1998- Member of the Greek Humanitarian Non Governmental Organization called
“Heart Doctors”( humanitarian assistance such as medicines, medical care,
provision of foodstuffs, construction of school buildings etc. in 35 poor
countries of Africa and Asia )
PARTICIPATION IN SCIENTIFIC SOCIETIES
Royal statistical society ( London )
Greek Statistical Institute
Greek Economic Society
PUBLICATIONS, HANDBOOKS, RESEARCH
1. Demand for Radios in Greece ( Demand for Durables – an econometric
investigation ). Bank of Greece, Economic Research Department, Series of Special
Studies. No 10, Athens 1964 ( in Greek )
2. Non-Urban Consumption Patterns in Greece, An Analysis of the 1963-64
Household Budgets, 1969 ( PhD Thesis, University of London, )
3. Statistical Measurement of Consumption Equivalence Scales, Athens 1972 ( in
Greek )
4. Equal Marking of All Levels of Preparation in Multiple Choice Exams:
Statistical Study of the Design (N, K, 1), Spoudes, 1979 ( in Greek )
5. Transformation of Mathematical Functions for Trends, Studies in Honour of E.
Margaritis, Piraeus School of Industrial Studies, 1981 ( in Greek )
6. Additional Binomial Tests in Control Charts. 4th National Conference of
Operational Research ( 24-26 June ), Spoudes, 1981 ( in Greek )
7. Binomial Tests for Sequences of Points Falling between Symmetrical Control
Limits. American Institute for Decision Sciences, Eleventh Annual Meeting,
Western Regional Conference, Proceedings and Abstracts, San Diego, California,
March 17-19, 1982 [ editor: Daniel G. Brooks, William A. Verdini, Arizona State
University, Tempe, Arizona ]
8. Binomial Tests for Sequences of Points Falling between Symmetrical Quality
Control Limits, Scientific Yearbook of the Athens Graduate School of Economics
And Business, Athens 1984 ( pp. 87-114 )
9. Price Research Council Activities ( overpricing – underpricing ). Paper on “Tax
Evasion”. Problems of the Greek Economy (Lectures and Discussions).
Publication of the Athens Graduate School of Economics and Business. Athens
1984( in Greek )
10. Activities of the Athens Graduate School of Economics and Business during the
academic years 1982-83 and 1983-84. Rector’s report. Publication of the Athens
Graduate School of Economics and Business, Athens 1984 ( in Greek )
11. Random Results in Multiple Choice Examination. Scientific Yearbook of the
Athens Graduate School of Economics and Business. Volume in honour of
Professor Pindaros Christodoulopoulos. Athens 1986, pp. 331-348 ( in Greek )
12. Role and Importance of Statistical Information in Political Decision Making.
Paper read in an International Conference organized by the National Statistical
Service of Greece and the Eurostat, Athens, 6-9 December 1994, Proceedings,
Volume A, pp.83-94.
13. Foreign Trade Concentration and Classification Bases, in “Essays in Honour
of Constantine Drakatos” by G. Alogoskoufis, T. Kollintzas and G. Provopoulos,
Papazisis Publishers, Athens 1994, pp. 263-274
14. Signalling Power of 3-Sigma Control Limits for Variables, Essays on European
Law, Economics and Business, Volume in Honour of Professor Demosthenis
Krimbas, Athens University of Economics and Business, Athens, 1997
15. Private Debts in 19th Century Karavas of Kythera – evidence from private
notarial documents, Nostos, Athens 2002, pp.341-358
16. Property Transfers in Karavas of Kythera during the British Dominion-evidence
from a a small sample of private notarial documents, Nostos, Athens 2005,
pp. 137-161
17. Handbooks ( in Greek ):
- Time Series Analysis, Athens, 1978, 1985
- Index Numbers. Exercises and Subjects for Research, Athens 1978, 1984,
2002 ( with Alexandra Livada )
- Sampling, Athens, 1978, 1985
- Control Charts for Variables, Subjects of Theoretical and Applied
Statistics (2), Athens 1980
- Examinations by Multiple Choice, Subjects of Theoretical and Applied
Statistics (3), Athens 1980
- Statistical Quality Control, Subjects fo Theoretical and Applied Statistics
(1) Athens, 1981
- Organizing Sampling Research, Subjects of Theoretical and Applied
Statistics (4), Athens, 1983, 1986
- Greek Statistics of Employment, Unemployment and Wages, Subjects of
Theoretical and Applied Statistics (5), Athens, 1983
- Index Numbers Sampling Errors, Subjects of Theoretical and Applied
Statistics (6), Athens, 1984
- Index Numbers, Athens, 1991
as a young boy. (Rear of the pre-renovated Empire Cafe), Stanthorpe, Queensland.
In the clearing stands a boxer and a fighter by his trade
And he carries a reminder of ev'ry glove that laid him down...
Simon & Garfunkel
As a young "new Australian" schoolboy, George was picked on, and beaten up regularly, when he first went to school.
A former pug(ilist) Charlie Feros was working for George's father Myna at the Empire at the time, and took pity on the boy. He taught George to fight. He taught him so well, that he went on to become a lightweight champion in the district. Needless to say the physical abuse perpetrated against him stopped.
Charlie Feros later went on to establish the Oyster Co in Brisbane, Queensland.
George, now 80 years of age, and still very physically fit, (he swims and "works out" every morning) lives with wife Maria, in Broadbeach, Queensland, a short walk from the beach.
A.P.: Before we talk about kythera-family.net.: Could you tell me a bit about your own family history / migration background?
G.P.: My great-grandfather was the priest of Karava, the church of Aghios Charalambos in Karava, his name was Papa Mina. And from about 1870 to 1900 he was the priest of Aghios Charalambos. His daughter was Olympia and she married my grandfather Giorgi, Dimitri Giorgopoulos, and they lived in Karava, they always lived in Karava. […]
My yiayia Olympia – her paratsoukli was ‘Papayogiggi”, which is ‘children of the Papa’ used to go to church every day and she was a very respected woman in the village.
My other yiayia, on my mother’s side, – my mother is a Koroneos, my father is a Giorgopoulos... my maternal yia yia, Georgia, was a Mentis paratsoukli "i Menti", also from Karava/Kythera – She married my grandfather who was the mayor of Karava for 14 years and he was a very strong and powerful man She died in childbirth and my grandfather remarried a very beautiful lady called Kirranni Souris, from the neighbouring village of Gerakari. We had a lot of tragedy in our family with death in childbirth, it was a very common affliction in Kythera and there’s not very much written about this on the website, by the way, and I think if you go into many Kytherian family histories, members of the family will tell you that their grandmothers and great-grandmothers, even their mothers died in childbirth on the island, I mean there wasn’t a medical practitioner on the island....
A.P.: Who migrated from Kythera to Australia?
G.P.: My father, Constandinos Dimitri Tzortzopoulos (Con Poulos) joined the merchant navy and he travelled around the world. Con ended up in Baltimore in America one stage and he went to his cousin Giorgopouli in Baltimore who would set up the first supermarkets there in the 1920 – their paratsoukli was ‘Kolokithi’ – and they said to my father when he came in the merchant navy: “You should come back here and manage our shop because we’re getting tired of this business…”My father had his other brothers and sisters in Australia and he said to Kolokithis: “I’ll be back after I go and visit my sister and brothers.” And then he came here and never went back. That was in 1949, after the Second World War.
A.P.: He wasn’t married yet by then, was he?
G.P.: No, my mother and father met in Australia. My mother is Evangalia Triundaphilou Koronoes (Paratsoukli, Belos). My mother’s aunti – thia Chrissanthi from Wyong, NSW, – brought her to Australia. So my mom came with my grandfather’s sister Chrissanthi, who married a short little man, a very nice man called Panayiotis Katsoulis and they lived in Wyong and had a very vibrant cafè, fairly well off… And they made a proxenia between my thia Chrissanthi and the people in Gilgandra where my father was. They knew that my father was more or less at the end of his youth […] and my mother was quite attractive, my father was quite desperate to get married because there was not much time left on the biological clock. So they made a proxenia and about a month and a half later they had a big engagement party at her cousin’s place in Dubbo and then they got married and ten months later they had me… […] My mother had five children, I was the oldest one and then she had a beautiful girl who had black hair and blue eyes and she was absolutely gorgeous from everybody’s reports, not just from my mother’s reports, and unfortunately she died from some sort of influenza when she was 6 months old. My mother kept going to the doctor saying “The child is not well.” And the doctor kept saying: “The child is good.” It’s just …. immigrants… and in the end, they had to rush the child in an ambulance to Dubbo 40 miles away […]
A.P.: You mean the doctor was ignorant because they were immigrants?
G.P.: Yes, I think the doctor felt that immigrants exaggerate things. They weren’t really scientific but my mother knew intuitively that the child was not well and they kept sending her away. […] My mother, psychologically, never recovered. She was never the same person again.
A.P.: Do you know how your parents coped with the migration experience in the first years?
G.P.: My parents were very lucky because they were more or less the second wave of people to come so my father’s sister was in Goulburn and my father’s brother was in Crookwell and my other father’s brother was in Warren and so he came and he could get the feeling of what they were doing very quickly and so he went off and bought a business quite quickly – he was a very good saver of money – so he became fairly well off, fairly comfortable, quite quickly […] When he came to Gilgandra there were seven people selling fruits and vegetables and after a year he was the only one, he was a very strong businessman. Very small town, 2900 people, and he dominated the town unbelievably. We even had a truck, which is on the website, and which used to go from corner to corner… […]
A.P.: So, economically they were well off but what about everything else – weren’t they homesick??
G.P.: They weren’t homesick because home had so few economic benefits and so much labor, so much hard work… My father never entertained thought of going back home. He wasn’t one of the sorts of people who have that “mavri xenitia”, he didn’t have that. He was always like “Australia is the Paradise” that he was destined to come to and make good in this country, you know. Until his 90s – he’s 91 now – he always says that: “I was born in Greece but my real home has been Australia” - because he did quite well here.
A.P.: Does that mean that the connection to Kythera broke off?
G.P.: No, he always loved Kythera. He went back and my mother went back, sometimes they went back separately, sometimes for a long period of time, like months… They always loved Kythera but Kythera was always definitely the second place. They had lovely memories of Kythera but always second. Australia was always first. But they brought us up to love Kythera and love Karava very much. I think because both of them came after they were adults. I think that the kids who were brought up by Kytherians who came when they were 10 and 12, they have a different style of feeling for Kythera. If your father came when you’re 12 or so you don’t get all that Kytherian thing that you get when you live in Kythera from say 18-30, when you get that deep Kytherian experience like: you’re going out with the boys, you’re drinking with the boys, you’re romancing with the girls and all that stuff. When you are brought up on Kythera you have a different feeling. When you’re twelve in Australia, you do all this in Australia.
A.P.: What about you: What role does that Greek background play for you, for your identity?
G.P.: I enjoy the Greek side of me in the same way as, say, Zorba in Kazantzakis. In Zorba you have the intellectual Anglo-Saxon and Zorba who goes and does things with spontaneity and emotion. I am fairly intellectual and rational but I enjoy the breakthrough of emotionality that you get from being Greek. I worry about Englishmen in Australia because they are very cold and very unemotional and very rational. And Zorba is better. He gets up and dances when he wants to get up and dance. And I enjoy that aspect of my culture. The other thing about Kythera is: It’s so beautiful, physically beautiful. I can go to a hundred places on Kythera which are powerfully physically beautiful. Not beautiful in the same way as Santorini, for example, certainly differently. A hundred different places, a hundred different beauties; you can go to into the mountain […] Anybody who doesn’t get a thrill when they go for the first time to the top of the mountain that looks down on Kapsali, is just dead, someone out of a grave.
A.P.: So obviously this Greek part of your identity or that place plays a big role for you and that makes you different from Australians. Which of the two groups do you then belong to?
G.P.: I don’t split up from the Australians in that way. I have three interests: philosophy, iconography, and Kytherian/Hellenic culture, these are my three main interests. So in the other two interests I am very happy to be intellectual and to make theories and to talk rationally and to do whatever is required in these fields […]. The lesson in Zorba is that, if you’re very lucky, you have access to both parts of your personality and that’s the beauty of Zorba and that’s the beauty of being Greek…
A.P.: …. of being Greek in Australia.
G.P.: Yes, of being Greek in Australia. I see a lot of my Australian friends and they’re quite rational but just unemotional. I don’t enjoy that. I didn’t mind it for a while but then… It’s good to have a bit of a breakout emotionally […]
A.P.: So, you associate rationality with Australia and emotionality with Greece – and you try to combine both?
G.P.: I try to tap into both, yes. One of the problems is, for example, with my mother’s situation: If you get into that ‘panayia mou, panayia mou’ – sort of helplessness, which a lot of older Greek women do, it hurts them later in life… So I always feel that there is a drawback… they have this … helplessness that they dig into […] so there is a negative side to it as well if you take too deep into it…
A.P.: So, you say that the two cultures make your life richer or better. Have you never had problems with combining them?
G.P.: When I was younger, in my twenties, I found a lot of Australians – they would just go and drink, that sort of thing that occurs in every generation – I never found that very attractive, that creates a distance, there are so many other ways to enjoy yourself… And the other thing: When I was growing up, my father was a very strict disciplinarian. And I had to work in my father's shop in a very strict way that alienated me from my fellow students… I was a very wild boy… My mother being very emotionally vulnerable because of the death of my sister said: “I can’t cope with that boy any more.” So from when I was 2 years old, I had to work in the shop. […] That completely ruined my proper life. Other boys of my age would go out playing. My father wouldn’t even let me play football like the other kids. […] We [me and my brothers] were very good at sports and we could have gone a lot further but my father didn’t understand these things and he didn’t foster them. So that made us very different. […]
A.P.: When did you start becoming aware of the fact that being Greek/Kytherian meant a lot to you?
G.P.: Always, from a very young boy. Sometimes I would go with my father on these shopping expeditions, I would travel with him to Dubbo, regularly and to Orange and Bathurst, which are quite a long way away, to get apples and other more exotic things. I had a very clear map in my head of the whole of the central west of NSW and I knew where every Kytherian was and who they were and what they did and who they related to in other parts of Australia. And that was from a very young age. And we had dances in Dubbo, where we had 300 or 400 people and … we had so much fun. And I was very aware of being Kytherian and of the value of being Kytherian because most of the central Western area of NSW was Kytherian!
A.P.: So you obviously have a very strong sense of being Kytherian, of belonging to this group. How does this manifest in your life today? Activities and so on…
G.P.: I love Greek food, food is very important to me. I love the ritual of going to church. I’m not religious in the conventional sense. I’m religious in the sense of the American philosophers like William James and Abraham Maslow. So, I love the ritual of the Greek Orthodox church, e.g. the parading of the icons if it’s done in the old, traditional way, not in the boring Anglo-Saxon way, it resonates very deeply with me. […]
A.P.: What about social contacts – do you have many Greek friends?
G.P.: Well, I have a lot of important positions. I am the ….. So people come to me. And, on top of that: I do things, many people talk about doing things, but I make things happen. […] And if people have a problem that has to do with Kytherian issues, at some point in time, they come to see me.
A.P.: Do you make use of any ethnic media? From Greece or from the Diaspora?
G.P.: Yes, sure. The best one is the American Odyssey Magazin, I’ve subscribed to that and I wait for it, it’s fantastic. Canada’s Metahos magazin, and a good friend of mine just startet Epsilon magazine. And I try to get all of those. Often I don’t have the time to read them immediately but go back a year later and read the articles in depth. And I’m fairly impressed with the Hellenic contribution to culture generally.
A.P.: What do you mean by Hellenic contribution to culture generally?
G.P.: Well, take for instance George Miller. The greatest film producer and director in Australia is a Kytherian, George Miller, and his contribution to the world cinema is tremendous, he’s up there in the top ten. And if you ask him what part Kythera played in his contribution to the history of world cinema he will say: “What are you talking about? This is how Kytherians work. They tell their stories to each other and this is all I’m doing, I’m telling my stories to people.
A.P.: So would you say, this is a typically Kytherian trait? To tell stories?
G.P.: Storytelling, sure! Because they couldn’t read and write; so they had to tell each other the stories, they couldn’t write the stories down. And this way, their imagination and their ability to verbalize reality systems is far superior to people’s who learn to write. Because people who learn to write rely on the words on the page but these people rely on a very deep imagination and George Miller wrote an article that I helped xxx to research about two months ago in one of the big Sydney papers in which he said: “I got my ability to story tell from my parents and grandparents and that is a Kytherian function of my personality.”
A.P.: And do you also make use of Greek mainstream media?
G.P.: You mean ‘Kathimerini’ and so on? No, I never do that actually. But I get the two Kytherian newspapers, I subscribe to those, so I get them monthly. I don’t read xxx because it’s written in Greek. I can read Greek but very slowly and if I get something really interesting I force myself to read it through but I like to have it there and I contribute to both of them as well. I send articles from here so that they put them in their newspapers. But it works both ways…
A.P.: Do you have more passion for Kythera than for Greece?
G.P.: I have far less passion for Greece than I have for Kythera. I love Greece and I love Hellenismos, I love mythology, I love the country, I love the people… I love that all 98% but I love Kythera 125%.
A.P.: What is the first thing that comes to your mind when you think about Kythera?
G.P.: The first thing that comes to my mind is a beautiful island. The island is so beautiful that that’s where I think the source of all our feeling comes. And the second thing that comes to my mind is an experience in Australia, where we shared the same experience together, the older generation worked in the same way, thought in the same way, danced together, our generation had to be a bridge between the two and some of us suffered from that, some of us had a good experience. So when I think of Kythera, I think of this common experience that binds us together […]. And when you think about kythera-family.net: It’s like that, it’s like a whole family. There would be at least 70.000 or 80.000 Kytherians in this country and all of them feel very connected.
A.P.: Can you say this for sure? Is there something like a Kytherian community or family? This is something that kythera-family.net claims. But I always wonder: Does it really exist or does it just apply to a few people?
G.P.: Look, I am a fanatical, like the Muslims who throw bombs, you know, that’s the level of my fanaticism, just from a Kytherian point of view. And some people are less fanatical. But I can touch every Kytherian that I meet, I can find a button, and when I press that button they can’t get away from being Kytherian.
A.P.: What kind of button would that be?
G.P.: It’s a common experience, I will find a point when they will break down and show their real Kytherian colours, every single one of them. None of them gets away from me. Some of them will be cold and will try and hide it. And then you will find one experience or one story or one thing that their father did and that will be the button that you press and suddenly it will come all out of them this Kytherian instinct […] I have about 60 buttons because I’m a fanatic. A lot of other people might have only 1 or 2 and they hide them under their shirts or trousers or skirts but I can find them…
A.P.: Why do they hide them?
G.P.. They hide them sometimes because they’re in jobs where they have to be more Anglo and more in control – a doctor or something – they don’t enjoy being considered an emotional sort of style… Some of them hide it because there are some Kytherian families who take things sociologically to an extreme and bad way. We had a bad family in Gilgandra, a bad husband at least, who treated his family very badly and his relationship with the Australians was very poor and his family has suffered very deeply. And there is always this weak sort of Kytherian who is anti, very anti-Australian and very fervent Kytherian, and dominant and brutal…..
A.P.: How is it possible to love an island you have never or only once or twice visited?
G.P.: That gets back to storytelling. What happens is, when these illiterate people…. they impart their stories and their feelings in a very deep and rich way to the other persons’ brains or their psychology. And it’s more like an ‘osmosis’, you know, when you put water in a potato and the next day it’s all through its structure – and that’s how it works. When you have a very deep imagination and you haven’t go a way to put it down, you project it onto the child that you’re bringing up in a very deep way. So when I went to Karava for the very first time – I hadn’t seen any pictures before – it was exactly how I had imagined it to be, it was exactly how my father had told me it was, it wasn’t any different. So his imagination had gone directly into my imagination, without a camera, without a video tape machine, just with the brain tape machine that they have.
A.P.: Why do we need the Internet then, if storytelling works so well?
G.P.: The strange thing is: I have a fairly good imagination but I cannot project it as well as my mother could or my father could. I could write it down really easily and I have written a lot on kythera-family.net […] When you cannot write down something and cannot rely on this piece of paper you need you identity to be much stronger instilled in you, in your psychology, in your ‘psichi’…
A.P.: And you think that this strong sense of identity does not exist anymore among younger Kytherians?
G.P.: My son won’t have it as much because I didn’t spend the time that my father spent with me to impart this psychological superstructure. […] And I regret many things in my life where I didn’t push my children to learn the Greek language. My wife, who is an Australian, used to push me to get them to Greek dancing on Fridays and I didn’t do that, and I regret that very much…. it’s one aspect of their culture…
A.P.: Let’s assume you meet someone who hasn’t heard of kythera-family.net yet. How would you describe it to this person?
G.P.: I would say that it’s a place where you can put your photographs, and your stories and audio tapes and describe your relationship to your father, and mother, and grandmother and grandfather and brothers and sisters in a Kytherian setting really, really easily without any recourse to anybody. You put them there yourself, you place them in the order and reference you want, you place the values that you want on them and when you do it, other people’s memories that binds you to them… and then they tell you things that you didn’t know anyway and it’s just a self-perpetuating deepening of your Kytherian identity. And the beauty of it is the self-publishing ability of it. You don’t have to go through a censor or central point and have your … validated or invalidated by somebody… you just put it all in and make a big taramosalata and see what happens, that’s what the beauty of it is. It’s very democratic, it allows you to place the values on things as you like, if you have a value for this, then you place it first. Sometimes people place the most silly things first, they don’t place the wedding of their parents very high, which I think is quite stupid, but that doesn’t matter, they value the fact, for example that when they went to school they didn’t know any English, that’s quite important to them. So everybody values things differently. But when I read some stories I can feel the same experience that I’ve had, it might be exactly the same but it’s not the same café, it’s not the same father but you can feel the similarities.
A.P.: Is that what makes the community feeling?
G.P.: Yes, definitely, because that’s what makes you feel like part of the group. We’re touching the buttons again. You know, if somebody says, we had a shop and I wanted to go out with the boys and they wouldn’t let me I can understand what they’re going through.
A.P.: Is there any other site you know about that is similar to kythera-family.net?
G.P.: From an ethnic point of view I don’t think so. The only thing that strikes me as similar is Wikipedia, where people can simply put in their knowledge. The difference between us and Wikipedia is that there are a set of experts behind Wikipedia, who check the knowledge base and they can be quite censorial and some of them are very individual, their taste is very individual, and it’s very sad when they overwrite what you put in there. In kythera-family.net there were only some things that we’ve had to overwrite – there’ve been some family disputes over land and we had to delete those – but in the main we try not to delete anything or change anything.
A.P.: The only thing that you did was to select a set of categories. Can you explain why you chose these categories? Why is there for example such a strong emphasis on photography?
G.P: A lot of categories were chosen between me and James. I’ve chosen a lot of categories because I thought they really matter for Kytherian identity. When I first said to James we should have a section for nicknames he wasn’t very convinced and I said: James, trust me, the older generation define themselves and their families through their nicknames and then suddenly we had a hundred entries in the nickname section. Each of us has contributed a little bit of what should be there and also when we encounter things we react, like when we encountered Kevin Cork’s PhD thesis we were shocked to know that 66 Kytherians were involved in Picture Theatres in NSW….
A.P.: In the interview with Epsilon magazine you said the website is generative, revelatory, and connective. Can you explain what you been by those things?
G.P.: It is generative because one input will generate another ten, it’s generative in the same sense as a plant growing, someone will say: “This is my experience” and someone will add to it another branch and so on…. one person adds to another’s experience and then it generates like a living organism. When I say it’s revelatory, I mean that sometimes it brings up experiences like a revelation when you think: “That’s exactly what it means to be Kytherian!” and in that moment it’s exactly like a revelation from the bible […] And connective: We’re all connected because when we read it we can suddenly see that it doesn’t matter whether the names change, whether the styles change and the cafés change, and the picture theatres change, and the fish-and-chips-shops change… the experiences are the same and by having this deep similarity of experiences and being aware of it makes you feel connected with all the people who shared this experience.
A.P.: In one presentation you held you talked about the development of kythera-family.net and placed it in the context of something you called the ‘Kytherian Renaissance’…?
G.P.: What happened was in 1988 the Aroney Trust – Nicholas Antony Aroney bequeathed quite a lot of money for Kytherian… - from 1988 the four trustees started to build on this wealth and gradually they got quite a large amount of wealth and they could generate projects. “Kythera – a History” by Peter Vanges, for example; they paid for it and $ 30.000 was quite a lot of money in those days – and this was a very important book because for the first time we had a very clear notion of the history of the island of Kythera in English. At the same time that the Aroney Trust was developing – they got into more and more projects, started for example financing the Greek dancing: people go there on Fridays, don’t pay anything and dance, and from this dancing they marry each other, they create relationships, it has created a real deep community and the community has come out of the money that is invested in the Greek dancing – so the Aroney Trust is one of the main thrusts of this renaissance. At the same time we had in Greece some very good work done by …. explaining the previous history of the island in the 19th century and the Society of Kytherian Studies which has produced 17 books about Kythera and Kytheraismos […] so that’s another thrust in this Kytherian Renaissance. And another thrust is Angelo Notaras and his brother […] who have put $ 80.000 of their own money – because they couldn’t find anyone else to put money in there – to publish the “Greeks in Australia” by Hugh Gilchrist, a very beautiful, big volume that is describing the early years of Greeks in Australia and especially of Kytherians in Australia. He is now 91 year old, former ambassador to Greece from Australia, he is a deep philohellene and he has written three volumes on Greeks in Australia, very well written, very nice men […]. The Notaras brothers put money into that, they put money into saving the Fatseas collection of photos on Kythera, they put money into kythera-family.net. So these philanthropic, intelligent Kytherians have created another thrust of the new Kytherian renaissance. And I think that kythera-family.net is the fourth thrust because it brings a lot of these things together, we all interact, the Aroney Trust comes and asks us to do certain things, the Aroney Trust does other things […] I can see in the next years a lot of writing to come… “Katsehamos and the Great Idea” was an idea that came out of kythera-family.net – although Peter worked very diligently on his own way and almost killed himself writing the book, he worked so hard on it – […]
A.P.: Judging from what you say it sounds like kythera-family.net is pretty much an Australian project….
G.P.: It is not anymore! The girls from America – Vikki Fraioli and Terry Chlentzos-Keramaris, both team leaders – have through kythera-family.net generated this incredible new feeling. The Kytherian Californians have become sponsors, so things are changing…. When I’m going to Kythera this year I’m going to ask the Kytherian Society in Athens and Piraias to become sponsors and any other society that I see that’s capable of being a sponsor. The big failing so far has been the lack of response by the Kytherians in Athens and the Kytherians on Kythera – that has to break down….
A.P.: So it is pretty much a diaspora project?
G.P.: It is at the moment but that’s not where we want it to end. What we know is that the answers to many of the questions that are asked on kythera-family.net are sitting in Athens and sitting in Piraias and sitting on Kythera… and we’re very disappointed that the input from those places is insufficient; it’s not very strong….
A.P.: But is it not logical? Probably those people do not have this strong awareness of being Kytherian that you in the diaspora have…
G.P.: I don’t think so. They are very proud to be Kytherian on the island. Basically, I think it’s a lack of cultural vision in general, let me give you one example: For 5000 years there has never been a public lending library on Kythera, which we found sad. We have sent to Kythera 2000 books, sitting in boxes waiting for a library to be founded… […] That’s one of our projects; we are really determined to have a public lending library on Kythera. There are a lot of things happening there actually: Everything with Australian money.
A.P.: Has anything of this been initiated by kythera-family.net?
G.P.: Let me tell you something, I am really disappointed at: We went to the school mistress of the high school in Chora and we said to her: “We want to give you some very large prizes for your children to be active participants on kythera-family.net., we will give you a large amount of money for this project. Children would participate in writing down family histories, the history of the island and so on…. And the school mistress came back to us and said that because it wasn’t an initiative of the State Department of Hellenic Education, she wouldn’t participate… And James and I, first of all, we were stunned, second of all we were very disappointed. Unless we do not overcome that barrier…[…] We have, nevertheless now connected very strongly with the Americans: About 3 months ago, when they had a big paniyiri in California organized by the Kytherian Association of California, we had a Skype-Camera in my house – 14 Kytherians – we were part of the paniyiri, we started talking with people there…. So we have this connectivity there, but we don’t have it with Kythera but we will. In four, five years, you will see…
A.P.: What is your role at kythera-family.net?
G.P.: My job is – in Australia we call it – an ass-kicker. I kick asses. I ask people to do things, I push them to put things on the website, sometimes very hard, many people don’t like me because I’m very pushy, and that’s my job. And whenever I see a big project – like the Kevin Cork project – I try to get involved […]
A.P.: How do you reach people?
G.P.: Every morning I wake up about 6.30 and switch on my computer about 6.45 and very rarely do I have less than three messages from Kytherians from all over the world, from very strange places, like Madagaskar, Ireland and France… So it’s Kytherians everywhere. And then they ask me questions and ask me to connect them with people and from there I watch what happens, it’s very exciting… It’s even exciting for me. I haven’t told you some of my experiences, about finding my own family in America… One lady came to Australia – she was the granddaughter of the man in Baltimore whom my father promised he would come back. She rang me and said. “I’ll be in Australia.” So, we went down and had lunch with her, and then we started talking and realized that she was the granddaughter of my grandmother’s oldest sister – on my mother’s side. So she was a double cousin to me, from my mother’s and my father’s side. And she had contacted me from kythera-family.net. She realized that I was a Georgopoulos and then we started talking, and then we got deeper…. And then two weeks ago she came for her second visit and brought with her children and grandchildren with her and I rang my father – she didn’t know – and when my father walked in, I could see the skin all over her body xxx, and she would shed a million tears. […] And I found all this out through kythera-family.net and now I’ve seen her twice and she’ll be back and when I go to Baltimore I will stay with her.
A.P.: How do people react when you ask them to put their family stories etc. on the net?
G.P.: Some of them are very open and enjoy it but some of them are very anti and say things like like “My identity is going to be defrauded (?), I’m going to lose my identity and this is very dangerous because people will know all these things about my family….”
A.P.: Maybe they are afraid of the new medium…?
G.P.: Some people are but some people have very bad histories and they don’t want people to know, for example: You would be surprised how many Kytherians suicided.
A.P.: So the picture you get on kythera-family.net of Kytherian life is not realistic….
G.P.: No, you will lose some of the negative side. In Gilgandra we had two suicides, both before I was born […] so this notion that it’s all roses and angels singing, that wasn’t the whole experience….
A.P.: And it’s not reflected by the site…
G.P.: No, it’s not reflected enough and that’s one thing I’m not happy with. There is a ‘parimia’ that says “Na klais tin mira sou.”, to cry deeply for the misery of your own life, and sometimes when an entry ventures too deeply into their psyche, that parimia takes on real meaning for their life, and they get really sensitive, and they ask me to take it off. So your point is true. Another example: Say, you are a young woman of 30 years of age and your husband goes to Australia to establish himself, does anybody really expect that you as a thirty year old woman are going to sit on this island and not take at least one or two lovers while your husband is away? And what happens when the husband comes back after 8 years? Believe me there is a number of those kind of stories that are not told on the site because nobody will tell the whole world that their grandmother had two or three lovers while their grandfather was in Australia. That whole side of things is not on kythera-family.net and I don’t think that it will ever get there. […]
A.P.: You said in Epsilon interview that there are about 20 core users… who are these users?
G.P.: People like Vikki Fraiolis, Terry Chlentzos, Stephen Tryfillis, Gayle Hegeman. The most interesting people for me are those who make a long journey back, having lost their roots, trying to re-discover their roots, they try so hard to reconnect. And when we have a Back to your Root’s day every year they often break down and cry.
A.P.: Do you have an idea how many people use the site?
G.P.: There are at least 80 people every second. There is no second in the 24-hours cycle that passes with less than 80 people on the site.
Mary was born Maria (Marigoula) Magonezos in the village of Aroniadika (Aroneyville) on the Island of Kythera; the fourth of five children (three boys and two girls) born to Vasilios Magonezos Aroney and Eleni Koumesos Aroney.
Mary was more commonly known by the diminutive of “Marigoula” and her children and grandchildren are still known on parts of the island as the children and grandchildren of Marigoula Magonezos rather than by their own identities.
In 1938, Mary married Angelo, who had emigrated to Australia in 1914 from Karavas (a village at the northern end of the island) and who had settled in Gosford with his two brothers, Nick and Peter. As a result, Mary joined the long line of Kytherian immigrants from the rural villages of Kythera to the unfamiliar and unexpected life of a wife and working mother in the country cafes and milk bars of New South Wales.
In 1960, the family moved their residential address to Sydney while the children finished secondary school and moved on to University; and the house at Kings Rd. Vaucluse, became a focal point for many teenagers of that era. Mary’s cooking and catering abilities were always the “special ingredient” for many a social gathering or function organised by John, Anna and Helen, during the 1960s.
Time kept moving on. Wife, Mother, Mother In-law, Grandmother, Widow and more recently Great grandmother. In between, there were several overseas trips to various parts of Europe and, of course, to Greece and particularly to Kythera. In Sydney, whilst living at Potts Point, Mary discovered the local café scene and took to it with relish and enthusiasm.
In common with most Kytherians, Mary also had siblings in Australia; her three brothers Minas, Manuel and Nick Aroney having established themselves in Narrabri and her sister Calliope (Poppy) Notaras being in Quirindi in yet another country café before moving to Sydney.
Mary was part of a generation of immigrant wives who married on the Island and came to Australia as young brides having no knowledge of the English language and even less knowledge of Australian culture; and yet despite the obvious difficulties, Mary, together with the other womens of her era, was able to raise and educate children, assist in the family business and contribute to the family’s integration into the wider Australian community.
However it is a story that will soon have its roots in history rather than the recent past, as she was one of a generation of migrant women who married and then came to Australia as brides before the 2nd World War when Australia and especially country Australia was very much a different place.
Not only was Australia a different place; the life in Australia that Mary came to, was almost the antithesis of what her life in Kythera had been.
Not that life in Kythera was in any way sophisticated, far from it; but the sprawl and hustle and bustle of an urban community as distinct from the atmosphere of a quiet rural village, coupled with a complete lack of language, a somewhat different cuisine and no like minded women of her age to communicate with, would have been a difficult experience, especially when a whole new extended family and unheard of relatives were thrown into the equation.
Having left her family home at 22, Mary was 40 before she had the opportunity to visit her parents with her husband and offspring, only to find on arrival after 5 weeks at sea, that her father had died some 14 days beforehand.
There was also a bright side to life and she revelled in it.
She loved her shopping sprees with her sister Poppy when they would take themselves off to Sydney together, going back to Gosford and Quirindi, respectively, laden with the latest available fashions of the late 1940s and 1950s.
Family life was important. Picnics at Terrigal, Ettalong and Toowoon Bay or down to Bobbin Head with brothers in law and sister in law Maria and their children; visits to Narrabri and Quirindi to visit brothers and sisters and ensuring that the children had a rapport with their cousins. All of those little things that bind families and extended family and friends, were important to her.
She enjoyed having young people at her home and encouraged an open house at Gosford and Kings Road, Vaucluse. The family home was always available for “Younger Set” functions including the Younger Set of this Parish.
Being the Granddaughter of a Priest, Mary believed that the Church was an important element of any community and the family was one of the early members of this Parish.
In her later years, much of her time was taken up caring for an older husband and at times an older brother and brother in law with a few overseas trips in between.
Still later Mary moved to Potts Point and discovered the delight of being waited on by others as she sipped cappuccinos and ate chocolate cake and other delights. She became a regular sight at Toby’s and Zinc in the company of her daughter in law Elenie, or her carer, Alma; always with an impish smile and a healthy appetite.
A far cry from the Gosford of the early 50's when she was serving the cappuccinos from Gosford’s first Espresso Machine.
It was also a far cry from her life behind the counter dealing with the public and the demands of long hours, washing dishes and preparing the shop for the next day’s trade all of which was a tough apprenticeship that translated into a certain toughness, fortitude and determination that she carried through into her personal life.
At the same time it is also is fair to say that Mary always maintained that she had enjoyed a good and happy life and that she had lived to see her children become adults and even her Grandchildren become adults and that it was foolish to wish for more than that.
Photo taken 1972 -74 from left Eleni H Georgas [ My Mother] Panagiotitsa P Georgas [Siganouli]
Haralampos P Georgas[My Father Senior ][Mbambis P Georgas Junior]Dimitra Theodorou Georgas , Theodoros P Georgas Junior] Panagiotis Theodorou Georgas, & Theodoros P Georgas [Senior][ Eleni Panagiotitsa Haralambos Dimitra Deceasad]
From Left to Right: Kaliopi G Diakopoulou [deceased]
Basso M Passakou, Metaksia D Souri, Ioanna H Kapsali [deceased], Eleftheria I Georga, [deceased], Ifigenia A Souri, kai Eggoni Ioannas from Athens
"...it's three generations ago...three...that my great-grandfather was the priest at Mitata's Ayia Triatha, not two...."
George Poulos replied that "...it is also 3 generations since my great-grandfather (father of my paternal grandmother), Pappa Mina, was the priest at Ayios Haralambos church, Karavas".
Traditionally, the guest of honour at the Kytherian Ball is hosted at a pre-Ball function.
This year, reknowned film producer & director, George Miller was the guest of honour.
This photograph was found in the Koroneos Belos patriko spitti in Karavas in 2007.
The woman standing (middle second row) is Angeliki Koroneos, sister to Nick, Crithanthe (later Katsoolis), Triunduphilos, Maria (later Creatha), George, and Dimitri Koroneos.
The rest of the persons in the photograph are unknown to me, although the man seated on the left hand side front (embracing child) looks like Theothosios Koroneos, grandfather, great-grandfather, and great-great grandfather to so many Koroneii in Australia, and others in the USA.
Triunduphilos emigrated to Australia in 1928 with his cousin Evangelos (Jack) Vanges, who settled in Nyngan, NSW.
He could not adapt to Australia and decided to leave in 1930.
This certificate, issued by the Australian Government allowed him to return to Australia, within a period of two years, without having to re-apply for residency.
A Relative. My maternal grandmother, Yeoryia Koroneos, was a Mentis.
My mother always referred to herself as a "Mentitha" in preference to a "Koroneissa. The Mentis derive from the adjacent island of Lafonnissi - where they continue to dominate the population statistics.
The first woman I met on the trip to the island (June 28, 2007) was a Mentis..tou Yanni.
Excursion to Corinth, with the Freinds of the Archaeological Institute at Athens.
Helen is the current President of the "Freinds" in Athens.
The Australian Archaeological Institute at Athens was founded in 1981 to provide an independent Australian representation in the Greek archaeological field and to promote in Australia ancient, mediaeval and modern Greek studies.
A special function of the Institute is to provide facilities for Australian scholars and students who need to spend time working in Greece. Since its foundation, the Institute has established a residence in Athens for visiting scholars and students and a permanent office, and is developing a library. The office provides an intrastructure in Athens to support the Institute's important excavations at Torone, for which it is jointly responsible with the Athens Archaeological Society.
In addition, the Institute sponsors distinguished visiting professors to Australia, provides Fellowships and Scholarships to Australian students of archaeology and organises summer-schools in Greece.
One of the most onerous "jobs" that I have at kythera-family is to raise funds for various causes. When I find articles extolling the virtues of benefaction - particularly those with a "scientific" basis - as per the one below - I incorporate it into the small armoury of articles that I have collected.
All are designed to encourage members of the kytherian family to be more generous with their funds - particularly with respect to cultural and & historical causes designed to preserve the Kytherian heritage.
If It Feels Good to Be Good, It Might Be Only Natural
By Shankar Vedantam
Washington Post Staff Writer
Monday, May 28, 2007; A01
The e-mail came from the next room.
"You gotta see this!" Jorge Moll had written. Moll and Jordan Grafman, neuroscientists at the National Institutes of Health, had been scanning the brains of volunteers as they were asked to think about a scenario involving either donating a sum of money to charity or keeping it for themselves.
As Grafman read the e-mail, Moll came bursting in. The scientists stared at each other. Grafman was thinking, "Whoa -- wait a minute!"
The results were showing that when the volunteers placed the interests of others before their own, the generosity activated a primitive part of the brain that usually lights up in response to food or sex. Altruism, the experiment suggested, was not a superior moral faculty that suppresses basic selfish urges but rather was basic to the brain, hard-wired and pleasurable.
Their 2006 finding that unselfishness can feel good lends scientific support to the admonitions of spiritual leaders such as Saint Francis of Assisi, who said, "For it is in giving that we receive." But it is also a dramatic example of the way neuroscience has begun to elbow its way into discussions about morality and has opened up a new window on what it means to be good.
Grafman and others are using brain imaging and psychological experiments to study whether the brain has a built-in moral compass. The results -- many of them published just in recent months -- are showing, unexpectedly, that many aspects of morality appear to be hard-wired in the brain, most likely the result of evolutionary processes that began in other species.
No one can say whether giraffes and lions experience moral qualms in the same way people do because no one has been inside a giraffe's head, but it is known that animals can sacrifice their own interests: One experiment found that if each time a rat is given food, its neighbor receives an electric shock, the first rat will eventually forgo eating.
What the new research is showing is that morality has biological roots -- such as the reward center in the brain that lit up in Grafman's experiment -- that have been around for a very long time.
The more researchers learn, the more it appears that the foundation of morality is empathy. Being able to recognize -- even experience vicariously -- what another creature is going through was an important leap in the evolution of social behavior. And it is only a short step from this awareness to many human notions of right and wrong, says Jean Decety, a neuroscientist at the University of Chicago.
The research enterprise has been viewed with interest by philosophers and theologians, but already some worry that it raises troubling questions. Reducing morality and immorality to brain chemistry -- rather than free will -- might diminish the importance of personal responsibility. Even more important, some wonder whether the very idea of morality is somehow degraded if it turns out to be just another evolutionary tool that nature uses to help species survive and propagate.
Moral decisions can often feel like abstract intellectual challenges, but a number of experiments such as the one by Grafman have shown that emotions are central to moral thinking. In another experiment published in March, University of Southern California neuroscientist Antonio R. Damasio and his colleagues showed that patients with damage to an area of the brain known as the ventromedial prefrontal cortex lack the ability to feel their way to moral answers.
When confronted with moral dilemmas, the brain-damaged patients coldly came up with "end-justifies-the-means" answers. Damasio said the point was not that they reached immoral conclusions, but that when confronted by a difficult issue -- such as whether to shoot down a passenger plane hijacked by terrorists before it hits a major city -- these patients appear to reach decisions without the anguish that afflicts those with normally functioning brains.
Such experiments have two important implications. One is that morality is not merely about the decisions people reach but also about the process by which they get there. Another implication, said Adrian Raine, a clinical neuroscientist at the University of Southern California, is that society may have to rethink how it judges immoral people.
Psychopaths often feel no empathy or remorse. Without that awareness, people relying exclusively on reasoning seem to find it harder to sort their way through moral thickets. Does that mean they should be held to different standards of accountability?
"Eventually, you are bound to get into areas that for thousands of years we have preferred to keep mystical," said Grafman, the chief cognitive neuroscientist at the National Institute of Neurological Disorders and Stroke. "Some of the questions that are important are not just of intellectual interest, but challenging and frightening to the ways we ground our lives. We need to step very carefully."
Joshua D. Greene, a Harvard neuroscientist and philosopher, said multiple experiments suggest that morality arises from basic brain activities. Morality, he said, is not a brain function elevated above our baser impulses. Greene said it is not "handed down" by philosophers and clergy, but "handed up," an outgrowth of the brain's basic propensities.
Moral decision-making often involves competing brain networks vying for supremacy, he said. Simple moral decisions -- is killing a child right or wrong? -- are simple because they activate a straightforward brain response. Difficult moral decisions, by contrast, activate multiple brain regions that conflict with one another, he said.
In one 2004 brain-imaging experiment, Greene asked volunteers to imagine that they were hiding in a cellar of a village as enemy soldiers came looking to kill all the inhabitants. If a baby was crying in the cellar, Greene asked, was it right to smother the child to keep the soldiers from discovering the cellar and killing everyone?
The reason people are slow to answer such an awful question, the study indicated, is that emotion-linked circuits automatically signaling that killing a baby is wrong clash with areas of the brain that involve cooler aspects of cognition. One brain region activated when people process such difficult choices is the inferior parietal lobe, which has been shown to be active in more impersonal decision-making. This part of the brain, in essence, was "arguing" with brain networks that reacted with visceral horror.
Such studies point to a pattern, Greene said, showing "competing forces that may have come online at different points in our evolutionary history. A basic emotional response is probably much older than the ability to evaluate costs and benefits."
While one implication of such findings is that people with certain kinds of brain damage may do bad things they cannot be held responsible for, the new research could also expand the boundaries of moral responsibility. Neuroscience research, Greene said, is finally explaining a problem that has long troubled philosophers and moral teachers: Why is it that people who are willing to help someone in front of them will ignore abstract pleas for help from those who are distant, such as a request for a charitable contribution that could save the life of a child overseas?
"We evolved in a world where people in trouble right in front of you existed, so our emotions were tuned to them, whereas we didn't face the other kind of situation," Greene said. "It is comforting to think your moral intuitions are reliable and you can trust them. But if my analysis is right, your intuitions are not trustworthy. Once you realize why you have the intuitions you have, it puts a burden on you" to think about morality differently.
Marc Hauser, another Harvard researcher, has used cleverly designed psychological experiments to study morality. He said his research has found that people all over the world process moral questions in the same way, suggesting that moral thinking is intrinsic to the human brain, rather than a product of culture. It may be useful to think about morality much like language, in that its basic features are hard-wired, Hauser said. Different cultures and religions build on that framework in much the way children in different cultures learn different languages using the same neural machinery.
Hauser said that if his theory is right, there should be aspects of morality that are automatic and unconscious -- just like language. People would reach moral conclusions in the same way they construct a sentence without having been trained in linguistics. Hauser said the idea could shed light on contradictions in common moral stances.
U.S. law, for example, distinguishes between a physician who removes a feeding tube from a terminally ill patient and a physician who administers a drug to kill the patient.
Hauser said the only difference is that the second scenario is more emotionally charged -- and therefore feels like a different moral problem, when it really is not: "In the end, the doctor's intent is to reduce suffering, and that is as true in active as in passive euthanasia, and either way the patient is dead."
A child Diacopoulos (Karavas) arrived on the French ship Ville de la Ciotat March 1901 in Australia.
This child aged eight(8) years arrived without parents represents the youngest Kytherian lone immigrant to Australia.
Kosma Th Kominos Age 70 DOD 18/10/1922
Panagiotis K Kominos Age 32 DOD 1/10/1926
Kiranni K Kominou Age 86 Born 1859
DOD 15/12/1945
Maroulis Th Kominou DOD 1/8/1939
Dimitrios K Kominos Born 1880
DOD 15/02/1964
Mina K Kominos
Which translates as - "I am so very glad to see you...when I take your hand (in friendship), even if I were to lose everything else in the wolrd that I own, I would remain just as ecstatically happy."
One of the more beautiful "paramies" from Kythera.
George is very involved in Kytherian affairs around the world: he is,
Secretary, Kytherian Association of Australia, Sydney
Head Librarian, Kytherian Association of Australia, Sydney
Technology Officer, Kytherian Association of Australia, Sydney
Coordinator, Kytherian World Heritage Trust, Sydney
Administrator, Editor, www.kythera-family.net
President, Karavitiko Symposium, Sydney
Director, Kytheraismos Institute, Kythera
Honorary Member, Society of Kytherian Studies, Athens
President, Friends of the Society of Kytherian Studies, Sydney
Advisor, Kytherian Cultural Association, Kythera.
He was the Master of Ceremonies at the greatest of Kytherian-Brisbane events which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
It is a limited edition print, signed by both George Miller and Rocco Fazzari.
Peter Vamvakaris ia a professional auctioneer, as well as a Committee member of the Kytherian Association of Queensland.
The highest bid, of $1,000 was made by Frank Samios, who is a very proud new owner of the print.
The print was donated originally by the Karavitiko Symposium, and www.kythera-family.net
This was "just another happening" at that greatest of Kytherian-Brisbane events, which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
The Cake was placed in the centre of the Official Table.
This cake, and the Ayios Haralambos cake were such works of art, it was almost a sin to eat them.
The Karavitiko Symposium was one of 4 sponsors of the event.
The President of the Karavitiko Symposium, George C Poulos, (O Hihlis) was the Master of Ceremonies of the event.
The Treasurer of the Karavitiko Symposium, Theo S Poulos (O Kapitanios), was also present, and sat on the Official Table.
This greatest of Kytherian-Brisbane events which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
The Cake was placed in the centre of the Official Table.
The Karavitiko Symposium was one of 4 sponsors of the event.
The President of the Karavitiko Symposium, George C Poulos, (O Hihlis) was the Master of Ceremonies of the event.
The Treasurer of the Karavitiko Symposium, Theo S Poulos (O Kapitanios was also present, and sat on the Official Table.
This greatest of Kytherian-Brisbane events which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
The Cake was placed in the centre of the Official Table.
Next to the photographically perfect cake of Kythera-Karavas.
Karavitisa, Eva Wilson (nee, Faros), would later do the honours of cutting this cake.
They were such works of art, it was almost a sin to eat them.
The Karavitiko Symposium was one of 4 sponsors of the event.
The President of the Karavitiko Symposium, George C Poulos, (O Hihlis) was the Master of Ceremonies of the event.
The Treasurer of the Karavitiko Symposium, Theo S Poulos (O Kapitanios was also present, and sat on the Official Table.
This greatest of Kytherian-Brisbane events which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
This greatest of Kytherian-Brisbane events which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
[[picture:"Ayios Haralambos adorned with fresh flowers Brisbane 15th April.jpg" ID:12406]]
This greatest of Kytherian-Brisbane events which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
This greatest of Kytherian-Brisbane events which was held on Sunday the 15th April, 2007, from 11:30 - 5:00pm.
The venue was the Cyprus Club, also known as the West End Club,
2 Vulture Street,
West End 4101
(07) 3844 7965
Fax(07) 3844 7757
westendc@bigpond.net.au
The event was held for 3 reasons:
1. to mark the official Queensland launch of www.kythera-family.net
2. to mark the official Queensland launch of Katsehamos and the Great Idea
3. to forge a new and inviolable union between the Kytherian Association of Queensland Inc, and the Kytherian Association of Australia, (ostensibly the Kytherian Association of NSW).
The occasion became known as the Brisbane panayiri and mega-event.
Ultimately, demand for seats was so high, that the event had to be moved from Kapsali Restaurant to the Cyprus Club.
Pappa Vangelli, centre, was both the village priest of Karavas, and the Headmaster of the school.
Angie Poulos (nee, K(Coroneos); very bottom, front, right hand corner.
Back row: 15 Boys [1-15, left to right.]
1.
2. Theothosios Triunduphilo Koroneos. Theo Corones. Never married. Lived in Randwick, Sydney, Karavas, Kythera for a few years, and finally in Bargara, Queensland. Deceased.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
Second row from back: 11 children [16-25, left to right. Including 1 child third from left, slightly forward.]
16.
17.
18. The child third left is Maria Karras (nee, Bonos -deceased). Arrived Australia 1938. [Information: Mary Conomos].
19.
20.
21. Helen Anastassiou Levantis. Later married Peter Zantiotis, Peter Zantis, from Ayia Anastasia. Lived in Goulburn, NSW, Australia. Deceased.
22.
23.
24.
25.
26.
Middle Row: including Pappa Vagelli & teachers 11 persons [27-37, left to right.]
27.
28.
29.
30. The gentleman 4th left Papa Vangelli's row is James Zantis(Zantiotis-dec.) Arrived in Australia 1911. On holiday in Greece at the time this photograph was taken. [Information: Mary Conomos.]
31.
32. Daskalos (Teacher) Sarantos Diakopoulos.
33. Pappa Vagelli.
34.
35.
36.
37.
Kneeling, second row from front. Left hand side. 6 girls. 38- 43.
38.
39.
40.
41.
42.
43.
Kneeling, second row from front. Right hand side. 1 boy. 44.
44.
Seated front. 9 girls. Left to right, including second girl from right, seated slightly behind the others. 45-53.
45. Sophia Tzortzopoulos. Later married Nick Pittas, Warren & Goulburn. Currently living in Goulburn. Alive, March 2006.
46.
47.
48.
49.
50.
51.
52.
53. Evangalia Triundphilou Koroneos Belos. Angie Coroneos. Later married Kostandinos Yeoryios Tzortzopoulos. Lived in Gilgandra, Greystanes, Sydney, and Gladesville. Alive March 2006.
Author: Helen Haros-Coroneos
When Published: 2006
Publisher: Church Committee, Ayios Haralambos, Karavas, Kythera.
Printed: in Crete, www.kazanakis.gr
Available:
Description: Thin, small, 78 page book. Excellent photographs.
Language: GREEK.
Celebrating the Bicentennary of the creation of the fraternity that led to the building of the Church of Ayios Haralambos, Karavas, Kythera.
Prologue and Introduction in English. (Grammar and syntax errors retained).
P R 0 L 0 G U E
In the verdant picturesque and beautiful village of Kythera which is named Karavas, well known for its orange trees, its many springs and natural beauties as well as for its panoramic view to the island of Elafonissos and to the small city of Neapoli in the south of Peloponnisos, the historic majestic and imposing holy temple of Saint Charalampos surely dominates and has a principal position on this surrounding.
For a series of generations for the people of Karavas this temple has been a reference point and holy place from which life started, but, on the other hand the terrestrial life of these people ended. For the sad and for the good moments to the happy and unhappy personal family, social and national events the pious gentle and progressive people of Karavas considered and still do, after God and Virgin Mary, the temple of Saint Charalampos as their guardian and helper, something that they show by the beautiful fine and well looked after interior and exterior decoration of the holy temple where a lot of local festival and a number of happenings are held around it.
The assemblance and the recording of this rich historic material concerning the church of Saint Charalampos of Karavas and the writing of this book from the honourable Mrs Helen Haros-Coroneos an exceptional philologist and teacher of the Greek language, but also one of the greatest spiritual people of Kythera, constitutes for Caravas as well as for the island which belongs to Panayia Myrtidiotissa a notable and worth of congratulations event.
I consider it as my duty to deeply congratulate the active and constantly creative dean of the holy temple of Saint Charalampos father Panayiotis Diacopoulos and his progressive council of church for this initiation and impeccable collaboration with Mrs Haros.
Finally I paternally and whole heartedly wish that this book will help and contribute to the spiritual, cultural and touristic development of Cythera as there are a lot of primary needs that should be developed.
With warm fatherly wishes wholehearted congratulations and all my love.
The Bishop of Thessaliotidos
and Fanariofersallon
Cirillos (ex of Cythera)
I N T R 0 D U C T I 0 N
The completion of two centuries from the creation of the fraternity of Saint Charalampos in Caravas and the foundation of the homonymous temple was the tinder for the writing of this small essay.
It is well known that almost all the temples in Cythera were built by individuals and were used as family ones. A small number of temples were built by fraternities for the worship needs of their members such as the temple of Panayia Conteletou in Livadi, Saint Annas temple in Chora and Saint Charalambos in Caravas
It is easy to understand that the foundation of a temple from a fraternity in a remote village in Cythera 200 years ago has a major religious as well as social importance. The bond between the members of the fraternity, the harmonious collaboration and the noble emulation for the foundation and the distinction of their temple is a phenomenon worth to pay attention to and to be studied.
Beyond these, the formation of the fraternity and the foundation of the temple in Caravas introduces a great historic interest for the synthesis of the population and it also coincides with the period of huge political changes and the large movements of the population in Cythera.
The aim of this essay, even though there are a lot of imperfections for which I ask for your indulgence, is to shed light on the most beautiful period of the history of Caravas which is bound with the first years of the formation of the well organized settlements.
I owe a lot of thanks not only to the priest from Caravas, father Panayotis Diacopoulos for his valuable cooperation but also to the exceptional scientist and friend Manolis Dracacis, head of department of the General State Archives of the Heraclion, for his unquestionable willingness to assist me, his most important remarks as well as his valuable advice, which have improved the contents of the book. Finally, I thank the head of department of the Local Archives of Cythera Michael Megaloconomos, for its support in this effort that we've managed to accomplish, and Valerios Kalocherinos for the photo’s in this edition.
Helen Haros-Coroneos
Philologist of Local Archives of Cythera
Author:Helen Haros-Coroneos
When Published: 2006
Publisher: Church Committee, Ayios Haralambos, Karavas, Kythera.
Printed: in Crete, www.kazanakis.gr
Available:
Description: Thin, small, 78 page book. Excellent photographs.
Language: GREEK.
Celebrating the Bicentennary of the creation of the fraternity that led to the building of the Church of Ayios Haralambos, Karavas, Kythera.
Prologue and Introduction in English. (Grammar and syntax errors retained).
P R 0 L 0 G U E
In the verdant picturesque and beautiful village of Kythera which is named Karavas, well known for its orange trees, its many springs and natural beauties as well as for its panoramic view to the island of Elafonissos and to the small city of Neapoli in the south of Peloponnisos, the historic majestic and imposing holy temple of Saint Charalampos surely dominates and has a principal position on this surrounding.
For a series of generations for the people of Karavas this temple has been a reference point and holy place from which life started, but, on the other hand the terrestrial life of these people ended. For the sad and for the good moments to the happy and unhappy personal family, social and national events the pious gentle and progressive people of Karavas considered and still do, after God and Virgin Mary, the temple of Saint Charalampos as their guardian and helper, something that they show by the beautiful fine and well looked after interior and exterior decoration of the holy temple where a lot of local festival and a number of happenings are held around it.
The assemblance and the recording of this rich historic material concerning the church of Saint Charalampos of Karavas and the writing of this book from the honourable Mrs Helen Haros-Coroneos an exceptional philologist and teacher of the Greek language, but also one of the greatest spiritual people of Kythera, constitutes for Caravas as well as for the island which belongs to Panayia Myrtidiotissa a notable and worth of congratulations event.
I consider it as my duty to deeply congratulate the active and constantly creative dean of the holy temple of Saint Charalampos father Panayiotis Diacopoulos and his progressive council of church for this initiation and impeccable collaboration with Mrs Haros.
Finally I paternally and whole heartedly wish that this book will help and contribute to the spiritual, cultural and touristic development of Cythera as there are a lot of primary needs that should be developed.
With warm fatherly wishes wholehearted congratulations and all my love.
The Bishop of Thessaliotidos
and Fanariofersallon
Cirillos (ex of Cythera)
I N T R 0 D U C T I 0 N
The completion of two centuries from the creation of the fraternity of Saint Charalampos in Caravas and the foundation of the homonymous temple was the tinder for the writing of this small essay.
It is well known that almost all the temples in Cythera were built by individuals and were used as family ones. A small number of temples were built by fraternities for the worship needs of their members such as the temple of Panayia Conteletou in Livadi, Saint Annas temple in Chora and Saint Charalambos in Caravas
It is easy to understand that the foundation of a temple from a fraternity in a remote village in Cythera 200 years ago has a major religious as well as social importance. The bond between the members of the fraternity, the harmonious collaboration and the noble emulation for the foundation and the distinction of their temple is a phenomenon worth to pay attention to and to be studied.
Beyond these, the formation of the fraternity and the foundation of the temple in Caravas introduces a great historic interest for the synthesis of the population and it also coincides with the period of huge political changes and the large movements of the population in Cythera.
The aim of this essay, even though there are a lot of imperfections for which I ask for your indulgence, is to shed light on the most beautiful period of the history of Caravas which is bound with the first years of the formation of the well organized settlements.
I owe a lot of thanks not only to the priest from Caravas, father Panayotis Diacopoulos for his valuable cooperation but also to the exceptional scientist and friend Manolis Dracacis, head of department of the General State Archives of the Heraclion, for his unquestionable willingness to assist me, his most important remarks as well as his valuable advice, which have improved the contents of the book. Finally, I thank the head of department of the Local Archives of Cythera Michael Megaloconomos, for its support in this effort that we've managed to accomplish, and Valerios Kalocherinos for the photo’s in this edition.
Helen Haros-Coroneos
Philologist of Local Archives of Cythera
Author: Helen Haros-Coroneos
When Published: 2006
Publisher: Church Committee, Ayios Haralambos, Karavas, Kythera.
Printed: in Crete, www.kazanakis.gr
Available: In Greece. Ayios Haralambos Church Committee.
In Australia, contact, George C Poulos, 02 93888320 Email, George C Poulos
Description: Thin, small, 78 page book. Excellent photographs.
Language: GREEK.
Price: $20
Celebrating the Bicentennary of the creation of the fraternity that led to the building of the Church of Ayios Haralambos, Karavas, Kythera.
[[picture:"History of Ayios Haralmbos Karava Kythera Book SMALL.jpg" ID:12202]]
Front Page.
Prologue and Introduction in English. (Grammar and syntax errors retained).
P R 0 L 0 G U E
In the verdant picturesque and beautiful village of Kythera which is named Karavas, well known for its orange trees, its many springs and natural beauties as well as for its panoramic view to the island of Elafonissos and to the small city of Neapoli in the south of Peloponnisos, the historic majestic and imposing holy temple of Saint Charalampos surely dominates and has a principal position on this surrounding.
For a series of generations for the people of Karavas this temple has been a reference point and holy place from which life started, but, on the other hand the terrestrial life of these people ended. For the sad and for the good moments to the happy and unhappy personal family, social and national events the pious gentle and progressive people of Karavas considered and still do, after God and Virgin Mary, the temple of Saint Charalampos as their guardian and helper, something that they show by the beautiful fine and well looked after interior and exterior decoration of the holy temple where a lot of local festival and a number of happenings are held around it.
The assemblance and the recording of this rich historic material concerning the church of Saint Charalampos of Karavas and the writing of this book from the honourable Mrs Helen Haros-Coroneos an exceptional philologist and teacher of the Greek language, but also one of the greatest spiritual people of Kythera, constitutes for Caravas as well as for the island which belongs to Panayia Myrtidiotissa a notable and worth of congratulations event.
I consider it as my duty to deeply congratulate the active and constantly creative dean of the holy temple of Saint Charalampos father Panayiotis Diacopoulos and his progressive council of church for this initiation and impeccable collaboration with Mrs Haros.
Finally I paternally and whole heartedly wish that this book will help and contribute to the spiritual, cultural and touristic development of Cythera as there are a lot of primary needs that should be developed.
With warm fatherly wishes wholehearted congratulations and all my love.
The Bishop of Thessaliotidos
and Fanariofersallon
Cirillos (ex of Cythera)
[[picture:"History of Ayios Haralmbos Karava Kythera Book Back Cover SMALL.jpg" ID:12203]]
Back Cover.
I N T R 0 D U C T I 0 N
The completion of two centuries from the creation of the fraternity of Saint Charalampos in Caravas and the foundation of the homonymous temple was the tinder for the writing of this small essay.
It is well known that almost all the temples in Cythera were built by individuals and were used as family ones. A small number of temples were built by fraternities for the worship needs of their members such as the temple of Panayia Conteletou in Livadi, Saint Annas temple in Chora and Saint Charalambos in Caravas
It is easy to understand that the foundation of a temple from a fraternity in a remote village in Cythera 200 years ago has a major religious as well as social importance. The bond between the members of the fraternity, the harmonious collaboration and the noble emulation for the foundation and the distinction of their temple is a phenomenon worth to pay attention to and to be studied.
Beyond these, the formation of the fraternity and the foundation of the temple in Caravas introduces a great historic interest for the synthesis of the population and it also coincides with the period of huge political changes and the large movements of the population in Cythera.
The aim of this essay, even though there are a lot of imperfections for which I ask for your indulgence, is to shed light on the most beautiful period of the history of Caravas which is bound with the first years of the formation of the well organized settlements.
I owe a lot of thanks not only to the priest from Caravas, father Panayotis Diacopoulos for his valuable cooperation but also to the exceptional scientist and friend Manolis Dracacis, head of department of the General State Archives of the Heraclion, for his unquestionable willingness to assist me, his most important remarks as well as his valuable advice, which have improved the contents of the book. Finally, I thank the head of department of the Local Archives of Cythera Michael Megaloconomos, for its support in this effort that we've managed to accomplish, and Valerios Kalocherinos for the photo’s in this edition.
Helen Haros-Coroneos
Philologist of Local Archives of Cythera
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
The model is kept in the (Northern) enclosed verandah, that leads into the current chapel on the first floor of the Main building.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
The model is kept in the (Northern) enclosed verandah, that leads into the current chapel on the first floor of the main building.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Do not leave the Monastery without purchasing many tubs of the delicious honey produced there!
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Do not leave the Monastery without purchasing many tubs of the delicious honey produced there!
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
[[picture:"2 Donkeys and a sheep grazing Geelong Monastery.jpg" ID:12119]]
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Set on 17 acres as it is, there is a fairly sizable land holding to maintain.
Note the new wooden fence. Mother Kallistheni and the three sisters, have now learnt how to use a post hole digger, and how to construct wooden fences of this type and quality.
All new vegetation has been planted utilising their new found skills.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Set on 17 acres as it is, there is a fairly sizable land holding to maintain.
Note the new wooden fence. Mother Kallistheni and the three sisters, have now learnt how to use a post hole digger, and how to construct wooden fences of this type and quality.
All new vegetation has been planted utilising their new found skills.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
[[picture:"Icon Station Geelong Monastery.jpg" ID:12105]]
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Archdiocese of Australia
Community– Parish of St George Thebarton and Western Suburbs Inc
St George College Newsletter
Greek Orthodox Coeducational College
Playgroup to Year 12
Volume 19, Issue 1
March 2006
Visit by Abbess Kallistheni and Sister Nikodimi.
We were very fortunate to be visited by the Abbess Kallistheni and Sister Nikodimi from the Holy Monastery of “Panagia Gorgoepikoos” in Geelong, Victoria.
All Senior School students were present for a short address. This was a valuable opportunity for our students to hear about life and work at the Monastery and the nature of modern monastic life.
Equally important was the opportunity afforded to our students to engage in dialogue with the Abbess Kallistheni and Sister Nikodimi who encouraged questions on a range of issues.
Students valued the opportunity and left the address with a newly formed understanding of the nature of monastic life and the individuals who choose it as a path in life.
Greek Orthodox Monastery of Panagia Gorgoepikoos
Greek Orthodox Monastery of Panagia Gorgoepikoos
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Archdiocese of Australia
Community– Parish of St George Thebarton and Western Suburbs Inc
St George College Newsletter
Greek Orthodox Coeducational College
Playgroup to Year 12
Volume 19, Issue 1
March 2006
Visit by Abbess Kallistheni and Sister Nikodimi.
We were very fortunate to be visited by the Abbess Kallistheni and Sister Nikodimi from the Holy Monastery of “Panagia Gorgoepikoos” in Geelong, Victoria.
All Senior School students were present for a short address. This was a valuable opportunity for our students to hear about life and work at the Monastery and the nature of modern monastic life.
Equally important was the opportunity afforded to our students to engage in dialogue with the Abbess Kallistheni and Sister Nikodimi who encouraged questions on a range of issues.
Students valued the opportunity and left the address with a newly formed understanding of the nature of monastic life and the individuals who choose it as a path in life.
Greek Orthodox Monastery of Panagia Gorgoepikoos
Greek Orthodox Monastery of Panagia Gorgoepikoos
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
The phone has been ringing all morning on Patricia A. Georgopoulos's desk, but the most important call comes around 10 a.m. "Samuel Curry. What time did he die?" she asks. "What's his diagnosis?"
Ms. Georgopoulos is the administrative coordinator for the world's largest brain bank, located at McLean Hospital, a psychiatric teaching facility of Harvard Medical School. It's her job to talk to prospective brain donors and their families as well as to coordinate, when donors die, the addition of their brains to the collection of more than 5,400.
That's what she's doing now, talking to the pathologist who will remove the brain and deliver it.
Ms. Georgopoulos finds Mr. Curry's paperwork. It dates from 1997, so she needs to make sure his wife still wants to donate his brain. It would be an important addition to the collection because Mr. Curry, 83, had bipolar disorder. The 12 staff members of the Harvard Brain Tissue Resource Center, as the brain bank is formally known, would like to have more brains of people who suffered from psychiatric diseases so that researchers can study the tissue to tease out the causes of mental illness.
Ms. Georgopoulos's voice shifts from animated to consoling when she speaks to Mrs. Curry. "Our condolences to you and your family," she says. "I certainly am very grateful to you for this."
This extraordinary act of selflessness, of donating one's own or a relative's brain, comes from a belief in the power of research, asserts Francine M. Benes, the bank's director. "Families that have a loved one with Alzheimer's disease think about research, and they think about brain donation."
The brain bank has far more difficulty recruiting healthy people as brain donors. But they're key to research: Scientists need to compare healthy brains to diseased ones.
Psychiatric cases are difficult to recruit, too, in part because of a lack of trust in scientists. Decades ago, patients and their families were alienated by psychiatrists, says Dr. Benes. "They were told that their loved ones had schizophrenia because of poor mothering. The field has never really been forgiven for that."
Also, many people still don't think of psychiatric diseases as brain disorders. But they are. Research on postmortem tissue has shown that schizophrenic brains seem to have miswired circuits of nerve cells. To do such research using brains from this collection, scientists send proposals to the brain bank requesting tissue from specific regions of brains with various disorders. A committee of scientists at the brain bank evaluates the proposal based on scientific importance, federal funding, and the productivity of the researcher making the request. Some proposals, such as those requesting tissue from people with autism or Tourette's syndrome, are sent to outside experts.
Dr. Benes predicts that research on brain tissue from psychiatric patients like Mr. Curry could lead to therapies in 10 to 20 years. That's why the brain bank, which has been in operation since 1978, has made psychosis one of its specialties, which also include Huntington's and Alzheimer's diseases.
Right now, though, the focus is on the latest deposit, Mr. Curry's brain. "We're always fighting the clock," Dr. Benes says. The sooner a brain gets cut up and frozen or chemically fixed, the more lifelike it will be for researchers who study it, because less degeneration will have occurred. And because death has no conception of time of day, one staff member is always on call, ready to handle a brain donation.
Mr. Curry's brain arrives just before 1 p.m., on a bed of ice inside a white plastic bucket. His brain is not tagged with his name (which has been changed for this article). Henceforth, it will be known only as 5,455.
George Tejada, the assistant director for tissue processing, suits up in a paper lab coat, paper booties, lab goggles, and double rubber gloves, tucking his sleeves into the outer pair. He explains that he's protecting himself from the brain's blood.
He lifts the brain out of the bucket and removes three layers of clear plastic bags. In his hands is an organ that just five hours earlier was creating thoughts and coordinating a living man's biological processes.
The brain is pinkish beige, squishy, and covered with a thin veneer of blood. Mr. Tejada holds it gently, as though cradling a baby. He weighs the brain. Three pounds of the world's most precious meat.
Using a 15-inch carving knife, Mr. Tejada carefully slices the brain lengthwise, dividing the two hemispheres. He leans in to point out the olfactory bulb to a visitor who is more taken by the brain's strong musty odor.
Mr. Tejada uses tweezers to pull away a network of blood vessels from the brain's exterior and then wields a scalpel and scissors to remove the hippocampus and amygdala, which play central roles in emotion. As he cuts, blood slowly drips off the cork cutting board onto a metal tray that ends in a spout into the sink. He puts the brain parts into a jar of formaldehyde to preserve them and stores the jar in a refrigerator. The rest of the right hemisphere goes into a larger container of the chemical, where it will stay for a few weeks until one of the brain bank's two staff neuropathologists cuts it up and examines it for signs of cellular distress.
Mr. Tejada begins on the left hemisphere. Using his knife, he carves off a half-inch-thick slice from the front of the brain. With a razor blade, he cuts that slice into 10 smaller pieces, four of which he stores in jars of preservative. He flash-freezes the rest in liquid nitrogen, pressed between two Teflon-covered plates. Next, he moves to another lobe important to emotion, the cingulate gyrus. Once he has removed critical parts of the brain, he begins slicing what remains, front to back, into 16 sections. Each slice bears the brain's characteristic wrinkles and crevices. He photographs each one before flash-freezing it in a Styrofoam box of dry ice.
When he takes the slices of brain out of the dry ice and liquid nitrogen, they've turned opaque and creamy beige, like cheese. Each slice gets its own plastic bag, which he seals and puts on ice within a larger bag. By 2:10 p.m., he is done.
After washing, disinfecting, or discarding everything that brain tissue or blood has touched, Mr. Tejada stores the frozen half of brain 5,455 in one of two rooms full of freezers set at -80 degrees Celsius. Each freezer contains 300 brains. Each room also contains one empty freezer as backup in case another fails.
The chemically preserved right hemisphere will end up in the brain bank's most famous room. Here, brains stored in 60-ounce Freezette Food Saver containers line floor-to-ceiling bookcases. The beige slices of brain float in liquid of various shades of yellow.
Dr. Benes picks up a container. "Here's the final resting place for old fifty-three eighty-nine," she says chummily. Confidentiality is so important to the brain bankers that they won't reveal which famous brains they hold. "One has to resist the urge to be voyeuristic," she says. The famous brains are assigned a number and treated just like the others.
Someday, hers may be one among the many. Though she says she has never considered her brain's fate, Dr. Benes guesses she probably will donate it.
Ms. Georgopoulos says she'd like to donate her brain but doesn't think her husband would consent. "Every time I have to threaten my husband," she says, "I tell him I'm gonna donate his brain."
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"c
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
[[picture:"Alter Church Monastery Geelong.jpg" ID:12079]]
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
[[picture:"Icon Station Geelong Monastery.jpg" ID:12077]]
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
The main Monastery building from the rear, across the fountain, facing the South.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?" [[picture:"100_1241.JPG" ID:12067]]
The main Monastery building from the rear, across the fountain, facing the South.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
The main Monastery building from the rear facing the North.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
The main Monastery building from the entrance facing the South East.
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
F. Part (i). Background to Life in Australia, 1916.
[[picture:"2 LIA books.jpg" ID:16891]]
A limited number of the books Life in Australia in Greek, and Life in Australia in English, are still available.
They cost $50 each. If A Greek and English edition are purchased at the same time, the cost discounts to $80.
Additional postage and handling costs – $10, for up to 3 books.
Credit cards (Visa and Mastercard) accepted.
H. The Roxy Complex, Bingara, New South Wales.
An Australian-Kytherian memorial 1854-to date, and a Kytherian sacred site and Kytherian pilgrimage point.
Mr Con George Poulos
c/- 42 Eastern Avenue
DOVER HEIGHTS NSW 2030
Dear Mr Poulos
It is with much pleasure that I send you this message of congratulations on the occasion of your 90th birthday.
Over fifty years ago you chose Australia to be your home and a generous people extended to you their gift of welcome.
In the half century that has transpired, you have joined with so many other proud Australians to help make this country what it is today. You made a home for your family and provided for them a secure future as they, in turn, have forged a prosperous life for their children.
Your efforts over the years have shown that our wealth as a nation is due in no small part to the toil of those who have chosen to make Australia their home.
On your 90th birthday please accept my best wishes, not only on this important milestone but for the wonderful contribution you have made to our country.
Janette joins me in wishing you many happy returns.
The Prime Minister of Australia sent the abovementioned letter of congratulations to Con George Poulos for his 90th birthday. This is every immigrant's "dream" letter of validation. Pappou Con, whose parachoukli is Hlihlis, was born on October 18th, 1916, to George and Olympia Tzortzopoulos, in Karavas, Kythera. The Poulos clan celebrated the birthdays of Con, Dean & Sebastian (Tzortzo)Poulos on Sunday, 29th October, at the Alexander the Great Club in Marrickville, making it a Big Fat Kytherian Birthday Party!
Na ta Ekatostisete!
The Kytherian, (Newsletter of the Kytherian Association of Australia), December 2006, page 9
....in front of the alter at the small chapel in the main building, at the
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
....in front of the alter at the small chapel in the main building, at the
Greek Orthodox Monastery of Panagia Gorgoepikoos,
Cnr Cox and Rollins Rds,
Lovely Banks,
Geelong, 3221.
Victoria,
P.O. Box 219
Corio. 3214.
Victoria.
Australia.
(03) 52761221
Fax: (03) 5276 1074
The Monastery is situated approximately one hour, by car or public transport, from Melbourne, in the beautiful seaside city of Geelong.
Geelong is the gateway to one of Australia's environmental treasures - The Great Ocean Road.
If you go the very large and attractive Information Centre in Geelong, and look due North, the Monastery lies 3 blocks away, on the hill.
To create privacy for the monastery, the direct route, Cox Road, the road running outside the Monastery, has recently been "closed off". This initiative was instigated by Mother Kallistheni.
The view back to the ocean from the high hill is magnificent.
Initially the Monastery stood on 17 acres of land, but subsequent land purchases, have extended the size to 20 acres.
It is a very substantial property holding.
The name Panagia Gorgoepikoos is pronounced - "war-yo-epiko-os".
Gorgoepikoos literally translates to "the all-hearing."
The Feast Days for the Monastery are
2 January, St Seraphim of Saraov
1 October, Panagia Gorgoepikoos
Programme of the Monastery
Pilgrims can visit the monastery daily (except Mondays, Wednesdays, and Fridays), and are able to attend the services chanted by the sisters.
"Pilgrims" are encouraged. The following testimony from Noura Cheded, at
http://www.stnicholas.org.au/Contact/Feb2003.htm
is typical of the responses of many "pilgrims":
"I spent...5 days at the Holy Monastery of Panagia Gorgoepikoos, a Greek Orthodox Monastery for ladies in Geelong. On arrival I participated in an English Liturgy held at the Monastery. I enjoyed my stay with Mother Kallisthene and the sisters immensely. I had the opportunity to meet other Christian ladies who were staying at the monastery at the same time. We discussed our life in Christ and in the world, we prayed together, talked about books we’ve read, and worked together. It was truly a joy to meet them.
In such a busy world, a monastery is a great place to be able to relax and spend time to reflect, read and pray. Also not to forget to mention the invaluable spiritual advice you receive by talking with Mother Kallistheni and the sisters. I recommend a visit by ALL".
MONDAY CLOSED Open 2pm Public & School Holidays
TUESDAY 9:00am-5:00pm 9:00am Divine Liturgy
WEDNESDAY CLOSED
THURSDAY 9:00am-5:00pm 3:00Pm Vespers
FRIDAY CLOSED
SATURDAY 9:00am-5:00pm 3:00Pm Paraklesis
SUNDAY 2:00am-5:00pm 3:00Pm Paraklesis
The DIVINE LITURGY in the English Language is celebrated at the Monastery on Saturday Mornings once a Month
8:00am -9:00am - Matins (Greek/English)
9:00 am - 10:00am - Divine Liturgy (English)
The Dates for 2007 are:
20 January 3 February 10th March
21 April 12 May 16 June
14 July 11 August 15 September
13 October 10 November 8 December
Refreshments are provided after the Divine Liturgy
Religious Items
Various Religious items are available for sale.
Some are handmade by the Mother and the three Sisters who have taken "orders" at the Monastery -
Sister Makrina
Sister Nikodimi
Sister Natalia
These include Greek, English and Children's books, Icons, incence, charcoal, pottery, prayer ropes, crosses, bonbonieres, stefana, lambades, ladopana, keyrings, agiasmos bottles, savana, etc....
Covered eating areas and picnic grounds are available.
(No barbecues or alcohol are permitted)
Servants of God...servants of (Wo)Man
The Mother and her 3 Sisters take a very "hands on" approach to the maintenance of the property. They perform tasks that most men could not perform.
Most importantly they involve themselves in social justice issues, such as providing support for parishioners in Melbourne & Victoria, who live in poverty, are homeless, who have been abused, or been subjected to violence. They take on the "too hard" cases; often neglected by established agencies.
They perform these tasks with purpose, devotion & equanimity.
Mother Kallistheni's attitude is always -"can do".
Mother Kallistheni is a woman of presence, and gravitas.
Establishing the Monastery
The Holy Monastery of Panagia Gorgeopikoos was established by the Greek Orthodox Archdiocese of Australia in May 1993.
Although you will never hear this from Mother Kallistheni herself: much of the initial seed capital for the Monastery derived from the Zantis family of Goulburn - in particular Mother Kallistheni's (deceased) father Angelo Zantis, and Mother Kallistheni herself.
A Karavas & Kytherian religious tradition continues
Mother Kallistheni's great-grandfather, "Papa Vangelli" was for 4 decades, the village priest in Karavas, Kythera.
Pappa Vagelli as he was known was priest, (as well as the schoolmaster) in Karavas for four decades.
Most Karavites (and Kytherians from surrounding villages, such as Ayia Anastasia, Broggi, Petrouni, Plattia Ammos, and many more) aged between 100 and 60 - living in Australia, and the USA, would have been christened by Papa Vagelli - including almost all Karavites who attend the annual Karavitiko Symposium, in Sydney, Australia, on the Feast Day of Ayios Haralambos.
Pappa Vangelli, and presvia Stamatia, are the great-grandparents of Mother Kallistheni - Geelong.
We witness, therefore, the completion of a religious cycle.
Pappa Vagelli and Stamatia had 8 children.
Peter (Warialda)
Harry (Doctor, Greece)
Theothoros
Georgitsa
Maria
Kanella
Kalomira
Louisa (married Protopsaltis - affectionately known by many as "Theia Louisa" - even by non-relatives - and a patron for many decades of the Karavtiko Symposium).
Kalomira married Sarandos Zantiotis (from the "Vouno" (Panagia Thespina)). (Parachoukli "Sarandakos".)
Sarandos & Kalomira had 4 children
George (deceased), wife Effie (nee, Souris), lives Mullimbimby
Angelo, (deceased), (Jeweller, Goulburn, NSW) (who married Nina Souris, from Armidale)
Jim (deceased),
Maria (married John Nikoforides (Forides, Canberra.))
Angelo and Nina had three children
Sheridan (Sarandos), Jeweller, Bondi Junction
Corrine (Kalomira) [Mother Kallistheni]
Peter, Jeweller, Goulburn
This genealogy explains the relationship between Pappa Vagelli and Mother Kallistheni.
Hence, a religious tradition continues.
It could be argued that Mother Kallestheni, as a Greek Orthodox Abbess - is the highest status Greek WOMAN officer of the Greek Orthodox Church in Australia; and one of the highest status Greek WOMAN officers of the Greek Orthodox Church in the World.
Panagia Gorgoepikoos Church in Plaka, Athens
This Church is not related to the Monastery in Geelong, which bears the same name. However Kytherians, particularly those living in Athens & Pireaus, as well as diaspora Kytherians who visit Greece, may be aware of this iconic church.
The Panagia Gorgoepikoos Church in Plaka is not particularly attractive, but it is one of Athen's ancient treasures. From the 1100's this church has stood here as a beacon to those practicing the Orthodox faith. In the interwoven past of Athens, there was a temple on this spot named Isis-Eileithyia (Isis being an Egyptian goddess; ideas traveled through trade contact). The church has its own hidden treasure, as all historic sites do. The marble murals you will notice upon entering are more than decoration. At least one of the murals was commissioned hundreds of years before the birth of Christ and shows elements of Greek's old pagan culture.
This article has been written to introduce Kytherians in Sydney & NSW, other parts of Australia, and around the world, to the superb Greek Orthodox Monastery in Geelong Victoria, and to its Kytherian Mother Superior, or Abbess - Mother Kallistheni.
It has also been written to encourage Kytherians from around the world to "make the pilgrimage" to Geelong.
In 19th & 20th century Kythera, Kytherians who had spent some time in the Middle east were often given the parachoukli "hatzithes" - indicating that they had "undertaken the haj".
Will we devise another 21st century parachoukli for those Kytherians who make the "pilgrimage to Panagia Gorgoepikoos?"
When Kytherians went to the polls for their municipal elections on 15 October, the outcome could be nothing other than uncertain. With three parties vying for the victory which would lead to ruling and running the island for the next four years, election fever ran high within the Kytherian community.
The outgoing Mayor, Artemis Kalligeros headed his party named the “Independent United Movement”; former Deputy Mayor Panagiotis Protopsaltis joined forces with the leader of the opposition John Caravoussanos with the slogan “Kythera In
Front.”; and newcomer into Kytherian politics - Theodore Koukoulis, ran his campaign under the title of “Kythera, New Direction, Vision & Action”. (Please excuse the free translations!)
Whispers and rumours of threats, promises and private agreements made the rounds and gave vent to animated discussions between friends and foes. The island’s population was divided. It had split into three factions. And what a dilemma for so many families — some of whom had a representative in each ticket! Woe to those who had to face such a heart wrenching decision. The question was who to vote for! One’s brother-in-law or father-in-law? Best friend or cousin? A business associate or some political "heavy”? What criteria on which to base your choice!
Suitability, credibility and experience were not necessarily the prime factors for consideration. Don’t get me wrong. This is not to say that the leaders of the parties were inexperienced in any way. In fact, Kalligeros & Protopsaltis are old hands at the game. Local government is a way of life for them. Koukoulis has studied local governmuent at an English University which sounds promising.
Each party had to present some 70 candidates all in all, since 13 topical 3-member committees had to be elected in addition to the 13 member Municipal council. In a small community of some 3,000 permanent residents finding so many candidates in itself is no mean feat. Unfortunately though, finding sufficient candidates that have a good understanding of the function of local government is well nigh impossible.
Greek elections are quite extraordinary in that people do not necessarily vote where they live. There is no such thing as an absentee vote. In order to exercise their democratic voting rights there is a strong movement of people going back and forth to their place of birth or some other place where they happen to be registered. For instance, as far as Kythera is concerned, there are thousands of Kytherians living and working in Athens and Piraeus many of whom travel to and from Kythera to vote. These “floating” votes of course have an incredible influence on the end result. Campaigns by local electioneers are not only aimed at the local permanent population but are also directed to these thousands of city dwellers who can change the whole course of local politics.
The influence of the Athenian vote could be seen in the results of the Kytherian Prefecture. Candidates for this position are incorporated in the ballot papers of the Athens/Piraeus Prefecture and hence all voters in Athens and Piraeus (not just Kytherians) can cast their vote for whoever might be standing for Prefect (Eparhos) of Kythera. These elections ran concurrently with the local council elections. Running under the PASOK ticket for the Prefecture of Athens & Piraeus, Ms Christina Fatseas was once again re-elected as the island’s Prefect, amassing over 12,200 votes in the first and only round of voting. We extend our congratulations to her and wish her a successful and fruitful term of office.
On the evening of Friday the 13th October, the F/B MYRTIDIOTISSA sailed out of Piraeus with a full complement of passengers. Campaign leaflets fluttered around the vessel’s lounges. The chatter was only politics! The past few months of frenzied electioneering was reaching its zenith. Finally, on the 15th October,people took to the polls from dawn until dusk.
In Greek Municipal Council elections, if one party does not attain a 42% majority in the first round of elections a second round of voting is called for the following weekend.
Most people of course were anxious to get the voting over and done with in one swoop. Not I however! As I sailed to Kythera to cast my vote my secret wish was that we would have a second round of voting. It had been so long since I had been to Kythera — another trip the following weekend to exercise my “democratic rights” was the greatest bona fide excuse for leave of absence from work that I could hope for. Mind you, I do find it imperative that everyone takes an active role in their local government — though I do have my reservations as to whether we (Kytherians in transit!) have the right to prejudice the lives of those who live permanently on the island.
They live there 12 months of the year and know their problems. Who are we to shape their future?
As the MYRTIDIOTISSA sailed out of Diakofti on the Sunday evening, it appeared that newcomer Koukoulis had
won the election with a marginal 42% victory. I went and laid down in my bunk and became dejected at the thought that it would be quite some time before I saw Kythera again. Early next morning however, I awoke to find that Koukoulis had just missed out by four of five votes. He had attained 41.93% of the vote. I felt very
sorry for him having to go through all the motions again the following week after having done so well in the first round, but
I personally felt very happy at the prospect of yet another visit the forthcoming weekend.
Artemis Kalligeros was now out of the running, however, his team secured two seats in the Council in the first round. The race was truly on between Protopsaltis and Koukoulis the following Sunday, and each campaign picked up momentum during the week. Just where would the Kalligeros votes go next time round? Well, it seems a good number of votes were lost in oblivion, as fewer people bothered to return to the island in order to vote a second time.
Following the next and final round of voting (no third round unfortunately!) Koukoulis received 53.41% and Protopsaltis came in with 46.59%. As a result Koukoulis won 8 seats, Protopsaltis 3 and Kalligeros 2 seats on the new council.
Kythera’s new Municipal Counsellors as of January 2007 will be
Panagiotis Protopsaltis
Ioannis Caravoussanos
Haralampos Sougiannis
Artemis Kahligeros
George Leontsinis
On Kythera’s electoral rolls there are 6,813 people listed -(this is that strong Kytherian lobby we are always talking about) - out of which 2,721 voted. This equates to a 39.94% participation only. Generally throughout Greece this year there was a high abstention rate. Why such apathy? Surely local government is of direct importance to every community. This body is ultimately responsible and answerable for the island’s general administration; for preserving and protecting the environment by maintaining beaches, reserves, historical sites; for providing domestic transport; preserving our cultural heritage; for supervision of development and promoting trade and industry and so much more.
Kytherian polities have entered a new age. Extensive local media coverage brought the candidates into the Kytherian
home with televised interviews and debates. Kytherians were perhaps ready for a change however. Koukoulis promised to steer a new course; he promised vision. His very professional brochure and marketing prowess was obviously what ultimately appealed to the majority of the electorate.
So congratulations to Theodore Koukoulis — Kythera’s next Mayor. For someone who has had relatively little exposure to Kytherian political and social circles it will be very interesting to follow his progress and assimilation into fulltime local society. His academic, cultural and broader political qualifications and experience will definitely be an asset to his calling. We wish him well and hope that he will be able to withstand the pressures and challenges of our demanding society. Theodore Koukoulis is certainly the man of the moment.
hagio-graphy,
from Grk. - hagios (saint) - graphy - writing.
BIOGRAPHY
Hugh Gilchrist was born in Sydney on 8 August 1916. He was educated at Edgecliffe Preparatory School, Sicup Place School Kent, and Cranbrook School. He received his tertiary education at Sydney University.
World War II saw him serving with the Australian Military Forces (1941-1943) and the Australian Imperial Forces (1943-1945), reaching the rank of Captain.
He first joined the Department of External Affairs in 1945 and held a number of overseas postings with that Department, namely London and Berlin (1947-1948), Paris (1949-1950), Djakarta (1950-1952), and South Africa (1955-1959). He represented Australia as High Commissioner to Tanganyika (1962-1964) and Tanzania (1964-1966) and as Ambassador to Greece (1968-1972) and Spain (1976-1980).
He has been a delegate to the United Nations General Assembly (1963) and a Member of the United Nations Special Committee on the Balkans (1949-1950).
In Australia he has held the offices of Assistant Secretary of the Information and Cultural Relations Branch, Department of External Affairs (1966-1968) and of the Legal and Treaties Branch, Foreign Affairs (1972-1974) as well as First Assistant Secretary of the Consular and Legal Division of Foreign Affairs (1974-1976).
After retiring in 1981 he became a member of the Literature Board of the Australia Council until 1984. His publications include "Australia's First Greeks" in the Canberra Historical Journal, 1977.
Sources
Commonwealth Government Directories, 1981-1984
Notable Australians, 1978, p 458
Who's Who in Australia, 1977, pp 428-429
References
ACT Electoral Roll, 1953, p 79
ACT Electoral Roll, 1954, p 82
ACT Electoral Roll, 1955(1), p 87
ACT Electoral Roll, 1961(1), p 151
ACT Electoral Roll, 1963, p 187
ACT Electoral Roll, 1964, p 206
ACT Electoral Roll, 1965, p 226
ACT Electoral Roll, 1967, p 275
Commonwealth Gazette, No 266, 18 Dec 1941, p 2841
Commonwealth Gazette, No 117, 27 Jun 1946, p 1824
Commonwealth Gazette, No 23, 6 Feb 1947, p 318
Commonwealth Gazette, No 23, 5 Apr 1951, p 863
Commonwealth Gazette, No 75, 4 Oct 1951
George Poulos, to the Committee of the Kytherian Association of Queensland.
Left to right:
Peter Vamvakaris (nephew, Prof Man Aroney). Parachoukli - Maridakis
Peter Samios (President). Parachoukli - Firopoulos
Angela Hack (Secretary)
George C Poulos
Sia (Sooki) Poteri (Treasurer)
Dr Nick Leon (Leontsinis, cousin to Prof George). tis Fanis. No official Parachoukli, but locked into the name Fani
Anthony Masselos
2. A unified spirit of Kytheraismos amongst Kytherian Associations and Brotherhoods around the world
3. Unifying support for www.kythera-family.net amongst Kytherian Associations and Brotherhoods, in Australia, and around the world
On the 21st of September, 2006, I ventured to Brisbane, to present an outline of this vision, to the Committee of the Kytherian Association of Queensland.
The presentation was made at the Greek Club, in South Brisbane.
You can read the point-form of my powerpoint summary by "clicking" below:
Peter Vamvakaris (cousin, Prof Man Aroney). Parachoukli - Maridakis
Peter Samios (President). Parachoukli - Firopoulos
Angela Hack (Secretary)
George C Poulos, Karavas, Hlihlis
Sia (Saki) Poteri (Treasurer). (Milopotamos), Parachoukli Bulldee
Dr Nick Leon (Leontsinis, cousin to Prof George). tis Fanis. No official Parachoukli, but locked into the name Fani
Anthony Masselos
Peter Cassimatis, of the Queensland, Committee, and Dr Nick Conimos and John Carras - from the Brisbane Kytheraismos Committee, were also present.
The duration of the presentation was 2 hours. [I listened as much as I spoke, as many members of the Qld Excecutive had many insights and ideas that they wished to convey to me.]
As is the case whenever Kytherians meet - the reception I received was very warm and open, as can be gauged from the photo.
The proposals I made are simple - and most importantly - "do-able".
If anyone has any ideas that will enhance their "do-ability" - please advise.
These are important initiatives which must be followed up expiditiously, and conscientiously.
2. A unified spirit of Kytheraismos amongst Kytherian Associations and Brotherhoods around the world
3. Unifying support for www.kythera-family.net amongst Kytherian Associations and Brotherhoods, in Australia, and around the world
On the 21st of September, 2006, I ventured to Brisbane, to present an outline of this vision, to the Committee of the Kytherian Association of Queensland.
The presentation was made at the Greek Club, in South Brisbane.
You can read the point-form of my powerpoint summary by "clicking" below:
You can print out a hard copy. 6 slides per page is still readable.
Photographed above:
Left to right:
Peter Vamvakaris (cousin, Prof Man Aroney). Parachoukli - Maridakis
Peter Samios (President). Parachoukli - Firopoulos
Angela Hack (Secretary)
George C Poulos, Karavas, Hlihlis
Sia (Saki) Poteri (Treasurer). (Milopotamos), Parachoukli Bulldee
Dr Nick Leon (Leontsinis, cousin to Prof George). tis Fanis. No official Parachoukli, but locked into the name Fani
Anthony Masselos
Peter Cassimatis, of the Queensland Committee, and Dr Nick Conimos and John Carras - from the Brisbane Kytheraismos Committee, were also present.
The duration of the presentation was 2 hours. [I listened as much as I spoke, as many members of the Qld Excecutive had many insights and ideas that they wished to convey to me.]
As is the case whenever Kytherians meet - the reception I received was very warm and open, as can be gauged from the photo.
The proposals I made are simple - and most importantly - "do-able".
If anyone has any ideas that will enhance their "do-ability" - please advise.
These are important initiatives which must be followed up expiditiously, and conscientiously.
To learn more about the Kytherian presence in Nowra, buy the book - A Touch of Greece in Junction Street. Greek Cafe Owners in Nowra., by Robyn Florance.
Alan Riley's uncovering of an earlier Gilgandra Infants school photograph, Gilgandra Infants School, 1960
prompted another school mate, Richard (Dick) Love to provide me with a photograph from our first year in High School.
The new Gilgandra High School had recently been completed, and was in pristine condition.
GILGANDRA Intermediate High School Class Photo – 1A – 1964
Picture taken outside Science Labs looking north towards timber. High School Complex, Court Street, Gilgandra NSW 2827.
I think the names go like this !!
Boys Back Row L to R: 1. Alan Riley; 2. George Poulos; 3. Alan (Mort) Howell; 4 Peter Thompson; 5. Derek (Diggsy) Semmler; 6. Wally (Kooly) George, 7. Nigel McReadie; 8. Geoff Murphy; 9. Jim Cross; 10. Graeme (Mousy) Holland.
Girls Back Row L to R: 1. Pam Bensley; 2. Helen (Darling) Johnson; 3. Kathy L’Homme; 4. Jennifer Barden; 5. Roslyn Parkes; 6. Janice Williams; 7. Christine (Sophie) Oehm; 8. Rayner Pond? 9. Jean Stokes?
Boys Front Row L to R: 1. Stephen (Pop) Offner; 2. Ross Carmichael; 3. Herb Felstead, 4. Richard (Dick) Love; 5. Malcolm Henman; 6. Colin Pond; 7. Allan Gardoll; 8; Graeme Dormer; 9 Tim (Wilma) Wilson.
Girls Front Row L to R: 1. Amanda Barling; 2. Christine Lithgow; 3. Valerie Ward; 4 Leslie (Granny) Greentree; 5. Lorraine Johnson; 6 Val Horwood; 7 Jeanette Taylor.
The Distinction between Photo entry pages, and Word pages on kythera-family.
There are two types of entry pages on the web-site:
1. Straight Photo pages eg Modern Portraits, and Cafes, Shops & Cinemas - which have a little box at the point of entry - and your photo "fits into the box". On Photo Pages you can only submit one photograph per entry.
2. Word Based pages - like General History, and Notable Kytherians. On Word Pages, you can submit more than one photograph per entry.
When you click on Add an Image - {the box under the text box}, to (2) Word pages - a new entry page is generated. Don't forget to fill out all the details in this new entry page - as if it was a new entry. Don't forget to fill in both the Header and the Body of the page. Otherwise the entry won't be submitted at all.
Press, Submit.
Press, OK.
This is where it can get a bit tricky, particularly when you are first learning to "add" photographs to a Word Page, or are submitting multiple photographs.
You have clicked OK to finalise the submision. This entry then goes off to a "separate" Photography Page.
[**A more recent feature is that you can actually choose from a "drop-down" list what the photograph is actually submitted to.]
At this point, what I call a type of "flip-flopping" occurs. Now the web-site will "flip back" to the Original entry.
Note well: the consequence of making an entry to a Word Page, is that you end up, in fact, making two entries.
It is also important to note that at this stage, the photographs in the Word Page, (the Original Page), get coded as a written cipher like [[Aphrodite in paradise.jpg]]
Between two brackets. [[.........]]
Now, scroll to the bottom of the original entry (ie go to the end point of the text). There you will find the photograph coded as [[......]].
Now you can re-position it!
If you place your cursor over the bracketed area, and highlight it - you can then move this photograph wherever you want to - within the article. ("Drag and drop".)
This article has many, many photo's embedded in it. Within that entry, every photograph is coded as [[......]].
Additionally, each one of the photo's has been maintained in the Photography section, as individual separate entries.
You can verify this by searching under Levounis, and you will see them all in the list of submissions that is generated by the search.
{Subsequently the Administrator's assess the contents of this Photography Page, and may delete some entries which they consider redundant. Otherwise they stay on the site indefinitely.}
After you successfully submit your first Word Page entries, the procedure becomes "easy" and "obvious". And, I am pleased to say, difficult to forget.
George Poulos talks to Savvas Limnatitis about www.kythera-family.net, a web site dedicated to preserving Kytherian history and culture.
Georges' conclusions:
There are seven messages that I would like to send to people.
Firstly, please consider donating to the website, to keep it going, and to take some pressure off the other sponsors. Donate as little or as much as you can afford. But donate something. Don't leave it to the same visionary benefactors to always provide the funding for projects of this kind. Become a visionary yourself.
Secondly, in 1988 Nicholas Anthony Aroney beqeathed a considerable sum of money in his will, to advance Kytherian cultural and heritage projects. The positive impact of the Nicholas Anthony Aroney Trust has been immense. Think seriously about bequeathing some money, or books, or artefacts, in your will, however young you may be, to help advance Kytheraismos.
Thirdly, if you need to dispose of any old photos, or books, or artefacts of Kytherians, please get in contact with us and donate them, so they are not lost. If you have to dispose of things like that, then dispose them to a group that can utilise them in the most effective way.
Fourthly, if you are retired, or have time to spare, think about donating some of your time to making sure your Kytherian heritage is preserved. Particularly if you have type-writing, editing, photographic, scanning, oral-history gathering, and computer skills of any kind - think about putting these skills to good use.
Fifthly, remember, Kytherian heritage begins with you, and with your immediate family. Make the time to collate your family photographs, transcribe your family history, and create your Family Tree. Don't be lazy...don't put it off....don't spare the nominal expense. Start today!
Sixthly, it has struck me that the Kytherian political and cultural elite, on Kythera, and in Greece, have always been "disconnected from" the Kytherians of the diaspora. This connection has to be established and strengthened. This will require an "education process", whereby the elite on the island constantly inform the diaspora Kytherians of their aspirations and achievements. The elite must learn to communicate more effectively. What kythera-family has taught us is that the perpetuation and preservation of Kytherian heritage is not a Kythera-centric challenge, but a global one.
Seventhly, if you have any ideas about how to increase the participation rate on the island of Kythera, please contact us!
George Poulos talks to Savvas Limnatitis about www.kythera-family.net, a web site dedicated to preserving Kytherian history and culture.
Unlike the Castelorizians, Cypriots or Lemnians, to name a few, the Kytherians of Sydney haven't got their own club, a place where they can meet and chat over a cup of coffee or a game of poker, where their kids can meet other kindred spirits, and engage themselves in the learning of their forefather's culture. But what the Kytherians lack in bricks and mortar; they more than make up for in enthusiasm and innovation. And in the case of www.kythera-family.net, unlike the three above-mentioned Hellenic organisations, they have a website dedicated to gathering the history of their tiny island, the plight of the Diaspora from the island; and preserving that history forever.
The concept of the site is so simple; it's a surprise it has not yet been copied. Members of the Kytherian community have been invited to submit their familys' collection of stories, photographs, recipes, maps, oral histories, biographies, historical documents, songs and poems, home remedies etc. to the site. The creators and administrators thereby avoid the crippling costs of maintaining such a high quality operation, as well as widening their pool of contributors. The latter come from everywhere: from here in Australia, in the USA, Europe, even Africa and South America. What binds them together is the love of their island and a need to “make available valuable and interesting material for current and future generations, and inspire young Kytherians to learn more about their fascinating heritage".
How and when did www.kythera-family.net get started?
The concept for kythera-family was the brainchild of a young man called James Prineas who lives in Berlin, Germany. His father, Vic, who now lives in Rose Bay, used to travel around country towns in NSW, and take orders for products for United Linen and Crockery Pty Ltd. When he returned to Sydney, these orders would be despatched to his various customers. After a few years helf ULCPL, and set up his own business. As he travelled from town to town, he "transmitted" stories, gossip, and information from Kytherian to Kytherian in NSW. Vic lived in Kingsford.
Vic's son James went to Rainbow Street Primary School, and later Sydney Boys High. After graduating from High School he realised his long-held dream to travel Greece. After 2 years in Greece - much of it spent on Kythera, he travelled through Germany and England and subsequenty started studying in the USA. He gravitated to the design industry, and after settling in Berlin began lecturing on the subject at the Potsdam Polytechnic. In 1993 he met Pia Betton, a Danish national, and two years later, they were married. They have two children, Louie and Jasper, and live in Berlin, Germany.
James works in the human resources and publishing areas. He is also a superb photographer. Pia works in corporate identity and is the managing director of Framework Identity.
James spent considerable time on Kythera. He regretted the fact that, as Kytherians on the island aged, and died, many without children; all their stories, all their memories, all their heritage, and often their gardens, died with them. Having a background in computer-aided-design, he conceived the idea of a cultural archive website for Kythera - where all these stories, photographs and heritage could be stored electronically for posterity. He decided the best way to go about this was to make the site self-publishing. Instead of a central web-master, all Kytherians around the world could become "webmasters". Kytherians would be empowered to load up "their" Kytherian heritage to the website. He worked on the concept for many years. Then, in 2003, the idea was transformed into a reality.
It strikes me as ironical that the "transmission of Kytherian information" that father Vic used to achieve inadvertently in the 50's and 60's, by spending long hours travelling on NSW roads, has now been taken up by his son, working out of Europe, and achieving even more profound results electronically, automatically, and remotely.
How difficult was it to set up the site?
The main problem was that James' idea required a lot of money to be "real-ised". We needed to raise more than $30,000. We were very lucky in two respects: as Kytherians we have access to the "Nicholas Anthony Aroney Trust" which provides funding for projects pertaining to Kytherian cultural "themes" and activities. The "Nicholas Anthony Aroney Trust" provided $15,000 for the project.
A second key factor was the involvement of the Notaras brothers, Angelo and John. They were bought up in Grafton, NSW, and in adult life, developed an aptitude for "invention". They were Australian inventors of the Year in 1976. One of their more successful inventions was the replaceable ignition switch. Ultimately they established a factory, Atom Industries in Lilyfield, Sydney, to manufacture their own inventions. They achieved a measure of economic success. Of course, not all wealthy persons become great benefactors. But, inspired by a deep love for Kythera, and their Kytherian heritage, the Notaras family have been great benefactors for various Hellenic and Kytherian causes. In the early 1990's they provided very substantial funds for the publication of Hugh Gilchrist's, monumental and ground-breaking book "Greeks and Australians Vol 1". The impetus and validation received by Gilchrist for Volume I, led subsequently to the publication of Volumes II & III.
The Notaras brothers also became heavily involved with Provicare. Provicare is a charity, focusing on drug and alcohol issues, administered by the The Greek Orthodox Archdiocese of Australia.
http://www.provicare.org.au
Aimed at the Greek community, it provides free counselling and education services for individuals, coping strategies for families, and support mechanisms for carers. Provicare also endeavours to counter the "stigma" attached to mental health issues. For a recent charity drive, the Notaras brothers "invented" a superb funding "campaign". Collection boxes were distributed to churches throughout Australia, and patrons of the churches were encouraged to donate. The brothers designed a "baton" in the form of the Ionic columns of the Parthenon, with the Parthenon as the motif on each end. At their own cost, they provided the moulding tools for the design, and then proceeded to manufacture enough batons to distribute to all Greek Orthodox churches in Australia. They arranged the distribution and despatch of the batons, and set up and administered a register of the distribution points. $750,000 was raised for Provicare, utilisng this strategy.
In 2005, Angelo's twin brother, Mitchell, a medical specialist, resident in England, donated $1.1 million to establish a fund, to grant a regular Colo-Rectal Research Scholarship in Australia. This fund is administered by the Medical Faculty, at the University of Sydney. The Notaras family are extraordinary benefactors.
In October 2002, Ann Coward, former Kytherian Association of Australia Secretary, historian, and doctoral fellow, sent Angelo Notaras an email advising him of the hitherto frustrated efforts of James Prineas to establish a Kytherian archival web-site. James had developed a sophisticated "business plan and mission statement" which was circulated in Kytherian circles. He was finding it difficult, however, to raise the funds required. Angelo read the plan, and quickly accessed that the idea was superb. "We knew he had a great idea, and it was worth pursuing. Thats how we got involved." James and Angelo made contact by letter and email. They did not meet face-to-face for one year. But through the constant communication, an effective strategy for involving a broad base of the Kytherian diaspora in Australia, and for raising the necessary funds, was devised.
I cannot stress enough the pivotal role played by Angelo & John Notaras. Particularly Angelo, who has been involved in the adminstration of the site from day one. He has been absolutely steadfast and dynamic in his involvement. A great deal of credit for the website's quality and continuity goes to Angelo and his brother John.
Additional to the seed capital provided by the Aroney Trust and the Notaras brothers, a number of Kytherians donated $2000 each to become sponsors of the site. Angelo is both proud and fond of affirming that of the original 10 sponsors he approached to donate $2000, all gave "willingly and without hesitation." The idefatigable Ladies Auxiliary, of the Kytherian Association of Australia, also contributed $5000. Other Kytherians, seeing the benefits that the web-site would provide, also contributed sums from $10 to $1000. We collected all the funds required very quickly - the Kytherian and Hellenic community were amazed just how quickly we collected the money . We had overcome our first hurdle - the economic one.
The next hurdle was to determine, the best structure for the web-site. We had to create the best mix of categories, so that when contributors submitted their entries - their "entries" could be placed in some sought of order. We spent a great deal of time determing the categories, and creating the structure of the site. Much of this was derived by "trial and error", and by "fine tuning".
Some of the categories would obviously not apply to other parts of Greece, and to other parts of the world, for that matter. For example, in Kythera everyone has a paratsoukli, a nickname, so we have a special section where we slowly started to collect a list of them all. Recently, Jim Koroneos, whose own parachoukli is Poulaki, has collected 108 nicknames of the 19th and 20th century residents of the small village of Karavas, in northern Kythera,and put them on the site.
There are other, less ideosyncratic categories of course, which relate to many other important aspects of Kythera, Kytherians and their history and heritage. These include; Vintage Portraits & People,- Cafes, Shops & Cinemas, Social Life, Sporting Life, Weddings and Proxenia, Working Life, Architecture, Bibliography (Books about Kythera), Food and Recipes, Home Remedies, Kytherian Arts & Craft, Kytherian Identity, Nature, Religion, Sayings and Proverbs, Songs and Poems......; to name only a few.
How did you get involved?
When James first began his funding drive, and Angelo and John Notaras got involved, I happened to be on the Committee of the Kytherian Association of Australia. I became involved with the Committee, with a Kytherian cultural agenda, and "mission" in mind. My Kytherian cultural consciousness stemmed from a 15-year involvement at the Committee level of the Karavitiko Symposium, an organisation which celebrates the heritage of one of the most beautiful villages on the island, Karavas. I am the self-styled cultural attache of the KAA. I pushed the whole idea very heavily through the committee.
I also had a lot of information that I had collected over the years to do with Kythera. It was a great opportunity for me to place that information on the website. That way the project started, to borrow a phrase from T S Eliot, with a "bang" rather than a "whimper". We developed a large information base very quicky, which encouraged other people to visit the site, and to add their contributions. My role is that of Editor. I have the task of asking people to send photos and stories, and calling them back to make sure they have placed them. That way we have new information being submitted on a regular basis.
www.kythera-family.net has three adminstrators, with three different roles. James Prineas, concerns himself with creative and electronic matters, Angelo Notaras, with the economic and operational, and I with the editorial. This division of reponsibilities has worked extremely well. The small size of the "Board" has also been very important. We actually get on and do things, instead of just talking about doing things!
As for me, I grew up in the small central western NSW town of Gilgandra where I worked in my father’s fruit shop from a young age. Later I became a retailer in the emerging Discount Trade in Bondi Junction. After a decade of trading I sold out.
At this time the concept of the web site was being developed and I decided to take extended time off work to devote my energies to the site. I felt it was important that the site be given a good "start in life", and that the progress of the web site should be rapid. Too many web sites take far too long to establish themselves, and hence they fade away, and eventually "die".
I am pleased to say that the web site has "grown up" very quickly, and can now stand on its own two cyber-feet. I am confidant that even if, from this point forward, not a single new entry was added to the site, what has been published to date would remain very significant. Those qualified to judge recognise our significance.
Hence, we have become the number 1 site for "Kythera" on Google, in the world. Additionally, all the major electronic Enclopaedia's in the world, including Brittanica, use www.kythera-family.net as the first point of reference for "Kythera". Despite their immense resources these encycolpaedias's admit openly, that they could never amass the wealth of information that we have at www.kythera-family.net.
Are you happy with the way things turned out?
I’m very happy. From the official launch of the web-site at the Castellorizian Club, Kingsford on 14th January 2004, the website has been an incredible success.
/download/106KytheraJan2004.pdf
The atmosphere at the launch was "electric". 350 Kytherians and philekytherians attended. According to Nick Pappas, a leading member of the Castellorizian community, who was also in attendance, the Club auditorium had never been so full. "Only the Kytherians, could pull something like this off", he commented, to me. One 90 year old Kytherian ventured on the train alone, from the NSW central coast, to be at the launch. Others came in wheel chairs. Others cancelled alternative important engagements. The "buzz"' and the "electricity" has never diminished from that moment.
The success of the web-site can be attributed to a number of superior features inherent in the site:
The web-site is generative. One photograph or one story elicits a great deal more information. From one story, for example, sometimes, we might generate 15 additional stories "Information" on the site, and the site itself, has grown organically, in the way that a life-form grows. Roots lead to stem...leads to branches...lead to fruits.........lead to seeds......lead to roots....
The web-site is revelatory. New information is being uncovered all the time, which most Kytherians have previously been unaware of. To give you a simple example. A Kytherian in the USA might submit a photograph of his great-uncle. A young person in Australia recognises that the person in the photograph is their grandfather; and indicates that amongst members of their immediate family, no photograph of grandfather exist. The existence of an extremely important resource has been "revealed" to the young Kytherian in Australia.
The web-site is connective. Instance what has happened in California. Kytherians in Southern California didn't associate with each other very much. After visiting the website, many realised that they had relatives and fellow-Kytherians living in close proximity. They began to meet on a regular basis, and became inspired to visit the older Kytherians, write down, audiotape and videotape their stories, and submit them to the web site. I should point you here to the incredible "oral history" work of Vikki Fraioli and Terry Keramaris in the USA.
Reading through some of the stories in your website, the first thing that strikes me is that a lot of them are interlinked. A lot of families split up, with one brother going to America and the other coming to Australia. Has the site helped to reunite families?
Definitely. The beauty is that if you click on the nametag of a registered contributor, you can email them directly and get in contact with them. That way people from all over the world interact easily with each other, and you can find out what is happening in Kythera or any other part of the world for that matter. In September this year there will be a very large conference held in Canberra that will bring together people from all parts of the world who will deliver papers about Kythera. It will be a three-day event and it will be opened by non other than the Prime Minister of Australia, John Howard.
Kythera has always depended on the good will of its xenitemenoi, its expatriates who regularly send money to the island. Has that changed in recent years?
The population of Kythera towards the end of the Second World War was about 15,000 people. Now it's 2900. Throughout the last one hundred years or even more - the first Kytherian come in Australia, for example, in 1854 - the population has declined. The result is that 97% of the worlds Kytherians do not live on the island. But what happened is that Kytherians left, first for Smyrna and Alexandria in Egypt, and other close destinations, and as they prospered, they started sending money back for projects of various sizes. So Kythera has benefited a lot from its immigrants.
For example, in Karavas, Patrikios sent money from Alexandria to create the Agricultural College there, (1930's), and the Tzortzopoulos family sent money from Baltimore in the USA, to establish a water supply to all the houses in the village (1950's).
More substantial projects ensured. With funds sent by Kytherian Australians and Kytherain Americans send, a hospital was built in the town of Potamos, that this year celebrates its 50th anniversary. Thanks to the Kasimatis family in Tasmania, there is now a very large aged care facility, also in Potamos. Over more than a century, the amenity of Kythera has been improved immensely, by the generosity of its xenitemenoi.
Is the website mainly supported by people in Australia and America?
Contributions derive from every part of the globe. We have had a number of entries from the Karavousanos family in Dublin, from Andrei de Roma, in France, who is a descendant of Diamantina Roma, the wife of the first governor of Queensland, as well as people from Africa and South America. It’s amazing where Kytherians contact us from. We have also learned that there used to be Kytherian organisations in parts of America and Africa that become defunct and are now being regenerated. We have contributed to this regeneration.
Because www.kythera-family.net is the first search result on internet search engines, we believe that the increase in tourism on the island, can be directly attributed to the website.
Also last year we sponsored a "Back to Kythera" event, were Kytherians from all over the world gathered to express their notions of Kytherian identity. The Kytherians who attended became very emotional, especially the Americans, who have lost contacts with their "roots"; more than the Australians have. You can listen to some of their emotional "testimony" on the website.
The website has brought the Kytherian family even closer together; although we have always been very close.
How do you manage to keep the website fresh? Are you dependant on what people submit, or do you ask people to contribute?
We work both ways. I'll give you an example. The Kings Cinema in Rose Bay North in Sydney used to be owned by two Kytherians, Peter Kosmas Sourry, i Kotsifos, and Alexander ("Alec") Andrew Coroneo, i Psomas. What we did was contact the families, as well as Greek newspapers that had run articles in the past on Sourrey and Coroneo, like O Kosmos, and managed to obtain early photographs of them, and of the Kings Cinema. We had previously been very diligent in establishing contacts with a number of well known researchers, such as Professor Ross Thorne, Les Tod, and Kevin Cork, (now deceased) whose entire PhD thesis "Greek Cinemas in Australia", is available on the site. Their knowledge has supplemented our knowledge of the Kytherian involvement in Australian cinematic history.
Australia's largest retailer, and second-largest supermarket chain, Coles, recently redeveloped the Rose Bay North, Kings Cinema site. Coles, and the lead architects, Gerard Thomas and Associates, were very helpful in providing us with additional information on the site. Graham Brooks and Associates, the Heritage Architects employed by Coles, even provided us with their 2002 Heritage Report for the site. If you are open to these other sources of information, you create information synergies. From a small base, this syn-ergia, allows you to generate a lot of input, from a lot of important people, with a lot of knowledge. The end result is a broadening and deepening of the knowledge base of "Kytherian" history.
You keep using the term "we". Why then do I get the feeling that kythera-family.net is pretty much a one-man show?
Actually, there are a number of people that have become involved in their own right, contributing a great deal. 1000's of Kytherian's, Hellenes, and others have registered to the site. Of those, 100's have contributed photographs and information to the site. We have a "core" group of about 18 to 20 people that contribute on a regular basis, and who have made multiple submissions. I regard this group as "co-editors". These submisions encourage other institutions and other knowledgeable individuals to send their contributions. The whole project is far from being a one-man show.
I do spend a great deal of time encouraging input from academic circles and that sort of material is very handy. People like Hugh Gilchrist, Effie Alexakis, Leonard Janiszewski, Peter Vanges, George Leontsinis, Tim Gregory, Lita Diacopoulos, Denis Conomos, and many others, have been very kind in allowing us to include their research material on the web-site. But the contributors to the web-site are now so diverse, and their contributions so varied, that no one person could ever hope to get a "complete" and exclusive "handle" on the site.
How close were we to losing all this information forever?
So much information has already been lost. Plus there is still a lot of information that is in Kytherians' homes that will be lost. We have a chance to preserve some of it. I have always said that the photographs, and stories, that families have in their own homes is the ousia, the essence of the website. It gives it that extra flavor. The academic people are good because they have the structure and they perform their research in a systematic way. But the essence comes from the individual families. Recently Peter Prineas wrote a great book called "Katsehamos and the Great Idea" which derived from his "visiting" our website and seeing a reference to his grandfather, who, he discovered, was a member of a partnership of three Kytherians, who built a picture theatre in the small northwest country town of Bingara. He realised that he didn't know anything about that aspect of his grandfather's life and neither did his family. So he took a year and a half out of his life and wrote a very sophisticated book about his family history. This is another example of the generative effect of the web site.
Where do you personally want to see the website go in the future?
The website has been designed to hold about to 2,000,000 submissions. At the moment it is really growing and has amost 10,000 entries. My dream is that we will continue to collect the data, and that people around the world will see the site and contribute to it, so the information is not lost.
You also have to consider this. When the material is held together in one place, it's much more significant than being in a hundred different places. There is much more impact when everything is stored in the same place. 21st century (wo)man, does not have the time to travel to Canberra to look up Kytherian information in the National Library, or National Archives, or try and collect various "bits and pieces" of information, from here, there and everywhere.
1 + 1+ 1 = 3, but 1 + 1 million other 1's = becomes a far greater number than 1,000,000. A kind of "mutiplier effect" sets in, which can be summed up by the formula "the whole is much greater than the sum of its parts". This multiplier effect has already been set in train at kythera-family.
There are two wonderful sections on the site which I would like to draw to your attention. One is the Natural History Museum, which is run by Robyn Tzannes from New York, and the other is the Kythera Cultural Association (KCA). The former contains photographs and information about natural phenomena on Kythera - from sea shells, wild flowers, through fossils, to large animals. The KCA, led by John Stathatos, has access to the Fatseas Collection of glass negatives, which includes over 4,500 photos of Kytherians from 1900 onwards. Again, with financial support from Angelo and John Notaras, this collection is curently being restored, preserved, and archived to the highest world standards. The photographs are also being digitally scanned, and placed on the web-site. This conserves them indefinitely, and makes them accessible to all Kytherians around the world.
The Benaki Museum in Athens is so impressed with the quality and significance of the collection, that they have agreed to stage an exhibition of the photographs in 2007. This "recognition of excellence" stems directly from the Kytherian heritage preservation work, which has been highlighted by the existence, and the work, of the web site.
There are still challeges to be met. For example, there are still not enough Kytherian contributors. Given the fact that most western European homes have access to a computer, ideally every Kytherian household in the world should be contributing to the site. What is the use of providing such an incredible resource, for Kytherians not to take advanatge of it? I hope the participation rate increases in the future.
But my big hopes for the future lies on Kythera. Access to the internet is very low on Kythera and the participation from residents of the island is fairly low. I would like to see a program established providing computers to residents on Kythera, and teaching programs to enhance computer knowledge. I would like to see the "participation rate" from Kythera on kythera-family, greatly enhanced. Particularly through a youth programme. As one resident of Kythera recently said to me, "the people who live here on Kythera have many of the answers to many of the questions that are consistently being asked on the web-site. The problem is they don't have access to the questions! They don't have access to the web-site."
Further, and I haven't really discussed this proposal with anyone before, I would like to see a large scale oral history program conducted on the island. Theoretically, with a population of only 2,900, it should be possible to take a 5-6 paragraph oral history of every person on the island. You may recall the British documentary series 7 Up. The series was based on a maxim of Loyola's - "Give Me the Child Until He Is Seven and I Will Show You the Man". The documentary film maker followed the lives of a number of British children from age 7, interviewing them every 7 years. The latest documentary was entitled 42 Up, that is, the "children" at 42 years of age. A similar kind of intensive oral history project could be conducted on Kythera.
Have you had any response from other Greek community groups, who wish to do what you have done?
Some of the members of committee of the Castelorizian Association would very dearly love to have a website of a similar type. But it takes two benefactors to put in the economic infrastructure. I've got a feeling that most of the rest of the Greek communities except the Cypriot and Castelorizian communities, haven't got the finances to be able to fund a website of this quality, and to maintain it. Unlike the Cypriot and Castelorizian communities, the Kytherians haven't got their own club, although we do have some funds towards buying one.
What we do with the website can best be described as a heritage preservation, a kind of encyclopedia of Kythera, where we preserve the heritage of Kytherians around the world. The best thing is to have both elements. I would definitely encourage the Cypriot and Castelorizian communities to establish a similar website, and hopefully the other communities will follow. If you have both a building and heritage preservation, I think you are helping to ensure the future of Hellenism.
Do you visit Kythera often?
I don't go very often at all. I have been to Kythera once. I have attempted many times to go back, but something always crops up. But when I did go I fell deeply in love with it. As I approached the landing point at Ayia Pelagia, I was sobbing uncontrollably. The feeling I had was one of returning to my "spiritual" homeplace. The feedback I get from other exoteriki Kytherians is that the island also resonates with them at this very deep level. We all identify completely with the island.
As a bonus the island is geo-physically, extraordinarily beautiful. And its beautiful in a diverse way. Aphrodites Bath, the cave at Ayia Sophia, the view of the bays at Kapsali, the verdant green hills of Karavas - I could place you in 1000 locations on the island - and you would find them all beautiful in their own way.
For someone that doesn't visit Kythera often, you certainly spend a lot of time dealing with Kytherian issues. Is that some sort of substitute?
In a way it is a substitute. Through kythera-family I get to live on Kythera, vicariously. I am also a frustrated writer and artist. Again, kythera-family gives me an outlet for these creative urges.
More importantly, however, I realise that if we don't preserve this information soon, then we won't preserve at all, at least not properly. It's really important to do this while we still have with us some of the older members of the Kytherian family. They are the ones that know who the people in the photos are; they are the ones who can tell you the stories about how they collected water from the well, walked to school without shoes on, migrated to Australia or America alone at age 12, first established themselves in country towns in Australia, and large cities in America - and all the other stories. Even if we can save one tenth of these stories, one hundredth of the photos, then we will have done a great service for the preservation of Kytherian identity, heritage and history, which can benefit the next generation.
There are seven messages that I would like to send to people.
Firstly, please consider donating to the website, to keep it going, and to take some pressure off the other sponsors. Donate as little or as much as you can afford. But donate something. Don't leave it to the same visionary benefactors to always provide the funding for projects of this kind. Become a visionary yourself.
Secondly, in 1988 Nicholas Anthony Aroney beqeathed a considerable sum of money in his will, to advance Kytherian cultural and heritage projects. The positive impact of the Nicholas Anthony Aroney Trust has been immense. Think seriously about bequeathing some money, or books, or artefacts, in your will, however young you may be, to help advance Kytheraismos.
Thirdly, remember, Kytherian heritage begins with you, and with your immediate family. Make the time to collate your family photographs, transcribe your family history, and create your Family Tree. Don't be lazy...don't put it off....don't spare the nominal expense. Start today!
Fourthly, if you are retired, or have time to spare, think about donating some of your time to making sure your Kytherian heritage is preserved. Particularly if you have type-writing, editing, photographic, scanning, oral-history gathering, and computer skills of any kind - think about putting these skills to good use.
Fifthly, if you need to dispose of any old photos, or books, or artefacts of Kytherians, please get in contact with us and donate them, so they are not lost. If you have to dispose of things like that, then dispose them to a group that can utilise them in the most effective way.
Sixthly, it has always struck me that the Kytherian political and cultural elite, on Kythera, and in Greece, have always been "disconnected from" the Kytherians of the diaspora. This connection has to be established and strengthened. This will require an "education process", whereby the elite on the island constantly inform the diaspora Kytherians of their aspirations and achievements. The elite must learn to communicate more effectively. What kythera-family has taught us is that the perpetuation and preservation of Kytherian heritage is not a Kythera-centric challenge, but a global one.
Seventhly, if you have any ideas about how to increase the participation rate on the island of Kythera, please contact us!
The National Film and Sound Archive
In May this year The National Film and Sound Archive contacted the web-site team, and asked for permission to archive the web site.
This is an extraordinary compliment to the quality of the web site. Obviously we have collected information, documents, research papers and photographs at www.kythera-family.net, which are not available at other sites, or major institutions in Australia.
Requests of this kind confirm to the team that they are "on the right track", and that their initial vision for the site was well worth pursuing.
[[picture:"George on Website background.jpg" ID:10851]]
Family ties
George Poulos talks to Savvas Limnatitis about www.kythera-family.net, a web site dedicated to preserving Kytherian history and culture.
Unlike the Castelorizians, Cypriots or Lemnians, to name a few, the Kytherians of Sydney haven't got their own club, a place where they can meet and chat over a cup of coffee or a game of poker, where their kids can meet other kindred spirits, and engage themselves in the learning of their forefather's culture. But what the Kytherians lack in bricks and mortar; they more than make up for in enthusiasm and innovation. And in the case of www.kythera-family.net, unlike the three above-mentioned Hellenic organisations, they have a website dedicated to gathering the history of their tiny island, the plight of the Diaspora from the island; and preserving that history forever.
The concept of the site is so simple; it's a surprise it has not yet been copied. Members of the Kytherian community have been invited to submit their familys' collection of stories, photographs, recipes, maps, oral histories, biographies, historical documents, songs and poems, home remedies etc. to the site. The creators and administrators thereby avoid the crippling costs of maintaining such a high quality operation, as well as widening their pool of contributors. The latter come from everywhere: from here in Australia, in the USA, Europe, even Africa and South America. What binds them together is the love of their island and a need to “make available valuable and interesting material for current and future generations, and inspire young Kytherians to learn more about their fascinating heritage".
How and when did www.kythera-family.net get started?
The concept for kythera-family was the brainchild of a young man called James Prineas who lives in Berlin, Germany. His father, Vic, who now lives in Rose Bay, used to travel around country towns in NSW, and take orders for products for United Linen and Crockery Pty Ltd. When he returned to Sydney, these orders would be despatched to his various customers. After a few years helf ULCPL, and set up his own business. As he travelled from town to town, he "transmitted" stories, gossip, and information from Kytherian to Kytherian in NSW. Vic lived in Kingsford.
Vic's son James went to Rainbow Street Primary School, and later Sydney Boys High. After graduating from High School he realised his long-held dream to travel Greece. After 2 years in Greece - much of it spent on Kythera, he travelled through Germany and England and subsequenty started studying in the USA. He gravitated to the design industry, and after settling in Berlin began lecturing on the subject at the Potsdam Polytechnic. In 1993 he met Pia Betton, a Danish national, and two years later, they were married. They have two children, Louie and Jasper, and live in Berlin, Germany.
James works in the human resources and publishing areas. He is also a superb photographer. Pia works in corporate identity and is the managing director of Framework Identity.
James spent considerable time on Kythera. He regretted the fact that, as Kytherians on the island aged, and died, many without children; all their stories, all their memories, all their heritage, and often their gardens, died with them. Having a background in computer-aided-design, he conceived the idea of a cultural archive website for Kythera - where all these stories, photographs and heritage could be stored electronically for posterity. He decided the best way to go about this was to make the site self-publishing. Instead of a central web-master, all Kytherians around the world could become "webmasters". Kytherians would be empowered to load up "their" Kytherian heritage to the website. He worked on the concept for many years. Then, in 2003, the idea was transformed into a reality.
It strikes me as ironical that the "transmission of Kytherian information" that father Vic used to achieve inadvertently in the 50's and 60's, by spending long hours travelling on NSW roads, has now been taken up by his son, working out of Europe, and achieving even more profound results electronically, automatically, and remotely.
How difficult was it to set up the site?
In October 2002, Ann Coward, former Kytherian Association of Australia Secretary, historian, and doctoral fellow, sent Angelo Notaras an email advising him of the hitherto frustrated efforts of James Prineas to establish a Kytherian archival web-site. James had developed a sophisticated "business plan and mission statement" which was circulated in Kytherian circles. He was finding it difficult, however, to raise the funds required. Angelo read the plan, and quickly accessed that the idea was superb. "We knew he had a great idea, and it was worth pursuing. Thats how we got involved." James and Angelo made contact by letter and email. They did not meet face-to-face for one year. But through the constant communication, an effective strategy for involving a broad base of the Kytherian diaspora in Australia, and for raising the necessary funds, was devised.
The main problem was that James' idea required a lot of money to be "real-ised". We needed to raise more than $30,000. We were very lucky in two respects: as Kytherians we have access to the "Nicholas Anthony Aroney Trust" which provides funding for projects pertaining to Kytherian cultural "themes" and activities. The "Nicholas Anthony Aroney Trust" provided $15,000 for the project.
A second key factor was the involvement of the Notaras brothers, Angelo and John. They were bought up in Grafton, NSW, and in adult life, developed an aptitude for "invention". They were Australian inventors of the Year in 1976. One of their more successful inventions was the replaceable ignition switch. Ultimately they established a factory, Atom Industries in Lilyfield, Sydney, to manufacture their own inventions. They achieved a measure of economic success. Of course, not all wealthy persons become great benefactors. But, inspired by a deep love for Kythera, and their Kytherian heritage, the Notaras family have been great benefactors for various Hellenic and Kytherian causes. In the early 1990's they provided very substantial funds for the publication of Hugh Gilchrist's, monumental and ground-breaking book "Greeks and Australians Vol 1". The impetus and validation received by Gilchrist for Volume I, led subsequently to the publication of Volumes II & III.
The Notaras brothers also became heavily involved with Provicare. Provicare is a charity, focusing on drug and alcohol issues, administered by the The Greek Orthodox Archdiocese of Australia.
http://www.provicare.org.au
Aimed at the Greek & Australian community, it provides free counselling and education services for individuals, coping strategies for families, and support mechanisms for carers. Provicare also endeavours to counter the "stigma" attached to mental health issues. For a recent charity drive, the Notaras brothers "invented" a superb funding "campaign". Collection boxes were distributed to churches throughout Australia, and parishiners and patrons of the churches were encouraged to donate. The brothers designed a "baton" in the form of the Ionic columns of the Parthenon, with a Parthenon column as the motif on each end. At their own cost, they provided the moulding tools for the design, and then proceeded to manufacture enough batons to distribute to all Greek Orthodox churches in Australia. They arranged the distribution and despatch of the batons, and set up and administered a register of the distribution points. $750,000 was raised for Provicare, utilisng this strategy. This remains the largest amount ever raised by the Greek Orthodox Church in Australia, from a single charity "event".
In 2005, Angelo's twin brother, Mitchell, a medical specialist, resident in England, donated $1.1 million to establish a fund, to grant a regular Colo-Rectal Research Scholarship in Australia. This fund is administered by the Medical Faculty, at the University of Sydney. The Notaras family are extraordinary benefactors.
I cannot stress enough the pivotal role played by Angelo & John Notaras. Particularly Angelo, who has been involved in the adminstration of the site from day one. He has been absolutely steadfast and dynamic in his involvement. A great deal of credit for the website's quality and continuity goes to Angelo and his brother John.
Additional to the seed capital provided by the Aroney Trust and the Notaras brothers, a number of Kytherians donated $2000 each to become sponsors of the site. Angelo is both proud and fond of affirming that of the original 10 sponsors he approached to donate $2000, all gave "willingly and without hesitation." The idefatigable Ladies Auxiliary, of the Kytherian Association of Australia, also contributed $5000. Other Kytherians, seeing the benefits that the web-site would provide, also contributed sums from $10 to $1000. We collected all the funds required very quickly - the Kytherian and Hellenic community were amazed just how quickly we collected the money . We had overcome our first hurdle - the economic one.
The next hurdle was to determine, the best structure for the web-site. We had to create the best mix of categories, so that when contributors submitted their entries - their "entries" could be placed in some sought of order. We spent a great deal of time determing the categories, and creating the structure of the site. Much of this was derived by "trial and error", and by "fine tuning".
Some of the categories would obviously not apply to other parts of Greece, and to other parts of the world, for that matter. For example, in Kythera everyone has a paratsoukli, a nickname, so we have a special section where we slowly started to collect a list of them all. Recently, Jim Koroneos, whose own parachoukli is Poulaki, has collected 108 nicknames of the 19th and 20th century residents of the small village of Karavas, in northern Kythera,and put them on the site.
There are other, less ideosyncratic categories of course, which relate to many other important aspects of Kythera, Kytherians and their history and heritage. These include; Vintage Portraits & People,- Cafes, Shops & Cinemas, Social Life, Sporting Life, Weddings and Proxenia, Working Life, Architecture, Bibliography (Books about Kythera), Food and Recipes, Home Remedies, Kytherian Arts & Craft, Kytherian Identity, Nature, Religion, Sayings and Proverbs, Songs and Poems......; to name only a few.
How did you get involved?
When James first began his funding drive, and Angelo and John Notaras got involved, I happened to be on the Committee of the Kytherian Association of Australia. I became involved with the Committee, with a Kytherian cultural agenda, and "mission" in mind. My Kytherian cultural consciousness stemmed from a 15-year involvement at the Committee level of the Karavitiko Symposium, an organisation which celebrates the heritage of one of the most beautiful villages on the island, Karavas. I am the self-styled cultural attache of the KAA. I pushed the whole idea very heavily through the committee.
I also had a lot of information that I had collected over the years to do with Kythera. It was a great opportunity for me to place that information on the website. That way the project started, to borrow a phrase from T S Eliot, with a "bang" rather than a "whimper". We developed a large information base very quicky, which encouraged other people to visit the site, and to add their contributions. My role is that of Editor. I have the task of asking people to send photos and stories, and calling them back to make sure they have placed them. That way we have new information being submitted on a regular basis.
www.kythera-family.net has three adminstrators, with three different roles. James Prineas, concerns himself with creative and electronic matters, Angelo Notaras, with the economic and operational, and I with the editorial. This division of reponsibilities has worked extremely well. The small size of the "Board" has also been very important. We actually get on and do things, instead of just talking about doing things!
As for me, I grew up in the small central western NSW town of Gilgandra where I worked in my father’s fruit shop from a young age. Later I became a retailer in the emerging Discount Trade in Bondi Junction. After a decade of trading I sold out.
At this time the concept of the web site was being developed and I decided to take extended time off work to devote my energies to the site. I felt it was important that the site be given a good "start in life", and that the progress of the web site should be rapid. Too many web sites take far too long to establish themselves, and hence they fade away, and eventually "die".
I am pleased to say that the web site has "grown up" very quickly, and can now stand on its own two cyber-feet. I am confidant that even if, from this point forward, not a single new entry was added to the site, what has been published to date would remain very significant. Those qualified to judge recognise our significance.
Hence, we have become the number 1 site for "Kythera" on Google, in the world. Additionally, all the major electronic Enclopaedia's in the world, including Brittanica, use www.kythera-family.net as the first point of reference for "Kythera". Despite their immense resources these encycolpaedias's admit openly, that they could never amass the wealth of information that we have at www.kythera-family.net.
Are you happy with the way things turned out?
I’m very happy. From the official launch of the web-site at the Castellorizian Club, Kingsford on 14th January 2004, the website has been an incredible success.
/download/106KytheraJan2004.pdf
The atmosphere at the launch was "electric". 350 Kytherians and philekytherians attended. According to Nick Pappas, a leading member of the Castellorizian community, who was also in attendance, the Club auditorium had never been so full. "Only the Kytherians, could pull something like this off", he commented, to me. One 90 year old Kytherian ventured on the train alone, from the NSW central coast, to be at the launch. Others came in wheel chairs. Others cancelled alternative important engagements. The "buzz"' and the "electricity" has never diminished from that moment.
The success of the web-site can be attributed to a number of superior features inherent in the site:
The web-site is generative. One photograph or one story elicits a great deal more information. From one story, for example, sometimes, we might generate 15 additional stories "Information" on the site, and the site itself, has grown organically, in the way that a life-form grows. Roots lead to stem...leads to branches...lead to fruits.........lead to seeds......lead to roots....
The web-site is revelatory. New information is being uncovered all the time, which most Kytherians have previously been unaware of. To give you a simple example. A Kytherian in the USA might submit a photograph of his great-uncle. A young person in Australia recognises that the person in the photograph is their grandfather; and indicates that amongst members of their immediate family, no photograph of grandfather exist. The existence of an extremely important resource has been "revealed" to the young Kytherian in Australia.
The web-site is connective. Instance what has happened in California. Kytherians in Southern California didn't associate with each other very much. After visiting the website, many realised that they had relatives and fellow-Kytherians living in close proximity. They began to meet on a regular basis, and became inspired to visit the older Kytherians, write down, audiotape and videotape their stories, and submit them to the web site. I should point you here to the incredible "oral history" work of Vikki Fraioli and Terry Keramaris in the USA.
Reading through some of the stories in your website, the first thing that strikes me is that a lot of them are interlinked. A lot of families split up, with one brother going to America and the other coming to Australia. Has the site helped to reunite families?
Definitely. The beauty is that if you click on the nametag of a registered contributor, you can email them directly and get in contact with them. That way people from all over the world interact easily with each other, and you can find out what is happening in Kythera or any other part of the world for that matter. In September this year there will be a very large conference held in Canberra that will bring together people from all parts of the world who will deliver papers about Kythera. It will be a three-day event and it will be opened by non other than the Prime Minister of Australia, John Howard.
Kythera has always depended on the good will of its xenitemenoi, its expatriates who regularly send money to the island. Has that changed in recent years?
The population of Kythera towards the end of the Second World War was about 15,000 people. Now it's 2900. Throughout the last one hundred years or even more - the first Kytherian come in Australia, for example, in 1854 - the population has declined. The result is that 97% of the worlds Kytherians do not live on the island. But what happened is that Kytherians left, first for Smyrna and Alexandria in Egypt, and other close destinations, and as they prospered, they started sending money back for projects of various sizes. So Kythera has benefited a lot from its immigrants.
For example, in Karavas, Patrikios sent money from Alexandria to create the Agricultural College there, (1930's), and the Tzortzopoulos family sent money from Baltimore in the USA, to establish a water supply to all the houses in the village (1950's).
More substantial projects ensured. With funds sent by Kytherian Australians and Kytherain Americans send, a hospital was built in the town of Potamos, that this year celebrates its 50th anniversary. Thanks to the Kasimatis family in Tasmania, there is now a very large aged care facility, also in Potamos. Over more than a century, the amenity of Kythera has been improved immensely, by the generosity of its xenitemenoi.
Is the website mainly supported by people in Australia and America?
Contributions derive from every part of the globe. We have had a number of entries from the Karavousanos family in Dublin, from Andrei de Roma, in France, who is a descendant of Diamantina Roma, the wife of the first governor of Queensland, as well as people from Africa and South America. It’s amazing where Kytherians contact us from. We have also learned that there used to be Kytherian organisations in parts of America and Africa that become defunct and are now being regenerated. We have contributed to this regeneration.
Because www.kythera-family.net is the first search result on internet search engines, we believe that the increase in tourism on the island, can be directly attributed to the website.
Also last year we sponsored a "Back to Kythera" event, were Kytherians from all over the world gathered to express their notions of Kytherian identity. The Kytherians who attended became very emotional, especially the Americans, who have lost contacts with their "roots"; more than the Australians have. You can listen to some of their emotional "testimony" on the website.
The website has brought the Kytherian family even closer together; although we have always been very close.
How do you manage to keep the website fresh? Are you dependant on what people submit, or do you ask people to contribute?
We work both ways. I'll give you an example. The Kings Cinema in Rose Bay North in Sydney used to be owned by two Kytherians, Peter Kosmas Sourry, i Kotsifos, and Alexander ("Alec") Andrew Coroneo, i Psomas. What we did was contact the families, as well as Greek newspapers that had run articles in the past on Sourrey and Coroneo, like O Kosmos, and managed to obtain early photographs of them, and of the Kings Cinema. We had previously been very diligent in establishing contacts with a number of well known researchers, such as Professor Ross Thorne, Les Tod, and Kevin Cork, (now deceased) whose entire PhD thesis "Greek Cinemas in Australia", is available on the site. Their knowledge has supplemented our knowledge of the Kytherian involvement in Australian cinematic history.
Australia's largest retailer, and second-largest supermarket chain, Coles, recently redeveloped the Rose Bay North, Kings Cinema site. Coles, and the lead architects, Gerard Thomas and Associates, were very helpful in providing us with additional information on the site. Graham Brooks and Associates, the Heritage Architects employed by Coles, even provided us with their 2002 Heritage Report for the site. If you are open to these other sources of information, you create information synergies. From a small base, this syn-ergia, allows you to generate a lot of input, from a lot of important people, with a lot of knowledge. The end result is a broadening and deepening of the knowledge base of "Kytherian" history.
You keep using the term "we". Why then do I get the feeling that kythera-family.net is pretty much a one-man show?
Actually, there are a number of people that have become involved in their own right, contributing a great deal. 1000's of Kytherian's, Hellenes, and others have registered to the site. Of those, 100's have contributed photographs and information to the site. We have a "core" group of about 18 to 20 people that contribute on a regular basis, and who have made multiple submissions. I regard this group as "co-editors". These submisions encourage other institutions and other knowledgeable individuals to send their contributions. The whole project is far from being a one-man show.
I do spend a great deal of time encouraging input from academic circles and that sort of material is very handy. People like Hugh Gilchrist, Effie Alexakis, Leonard Janiszewski, Peter Vanges, George Leontsinis, Tim Gregory, Lita Diacopoulos, Denis Conomos, and many others, have been very kind in allowing us to include their research material on the web-site. But the contributors to the web-site are now so diverse, and their contributions so varied, that no one person could ever hope to get a "complete" and exclusive "handle" on the site.
How close were we to losing all this information forever?
So much information has already been lost. Plus there is still a lot of information that is in Kytherians' homes that will be lost. We have a chance to preserve some of it. I have always said that the photographs, and stories, that families have in their own homes is the ousia, the essence of the website. It gives it that extra flavor. The academic people are good because they have the structure and they perform their research in a systematic way. But the essence comes from the individual families. Recently Peter Prineas wrote a great book called "Katsehamos and the Great Idea" which derived from his "visiting" our website and seeing a reference to his grandfather, who, he discovered, was a member of a partnership of three Kytherians, who built a picture theatre in the small northwest country town of Bingara. He realised that he didn't know anything about that aspect of his grandfather's life and neither did his family. So he took a year and a half out of his life and wrote a very sophisticated book about his family history. This is another example of the generative effect of the web site.
Where do you personally want to see the website go in the future?
The website has been designed to hold about to 2,000,000 submissions. At the moment it is really growing and has amost 10,000 entries. My dream is that we will continue to collect the data, and that people around the world will see the site and contribute to it, so the information is not lost.
You also have to consider this. When the material is held together in one place, it's much more significant than being in a hundred different places. There is much more impact when everything is stored in the same place. 21st century (wo)man, does not have the time to travel to Canberra to look up Kytherian information in the National Library, or National Archives, or try and collect various "bits and pieces" of information, from here, there and everywhere.
1 + 1+ 1 = 3, but 1 + 1 million other 1's = becomes a far greater number than 1,000,000. A kind of "mutiplier effect" sets in, which can be summed up by the formula "the whole is much greater than the sum of its parts". This multiplier effect has already been set in train at kythera-family.
There are two wonderful sections on the site which I would like to draw to your attention. One is the Natural History Museum, which is run by Robyn Tzannes from New York, and the other is the Kythera Cultural Association (KCA). The former contains photographs and information about natural phenomena on Kythera - from sea shells, wild flowers, through fossils, to large animals. The KCA, led by John Stathatos, has access to the Fatseas Collection of glass negatives, which includes over 4,500 photos of Kytherians from 1900 onwards. Again, with financial support from Angelo and John Notaras, this collection is curently being restored, preserved, and archived to the highest world standards. The photographs are also being digitally scanned, and placed on the web-site. This conserves them indefinitely, and makes them accessible to all Kytherians around the world.
The Benaki Museum in Athens is so impressed with the quality and significance of the collection, that they have agreed to stage an exhibition of the photographs in 2007. This "recognition of excellence" stems directly from the Kytherian heritage preservation work, which has been highlighted by the existence, and the work, of the web site.
There are still challeges to be met. For example, there are still not enough Kytherian contributors. Given the fact that most western European homes have access to a computer, ideally every Kytherian household in the world should be contributing to the site. What is the use of providing such an incredible resource, for Kytherians not to take advanatge of it? I hope the participation rate increases in the future.
But my big hopes for the future lies on Kythera. Access to the internet is very low on Kythera and the participation from residents of the island is fairly low. I would like to see a program established providing computers to residents on Kythera, and teaching programs to enhance computer knowledge. I would like to see the "participation rate" from Kythera on kythera-family, greatly enhanced. Particularly through a youth programme. As one resident of Kythera recently said to me, "the people who live here on Kythera have many of the answers to many of the questions that are consistently being asked on the web-site. The problem is they don't have access to the questions! They don't have access to the web-site."
Further, and I haven't really discussed this proposal with anyone before, I would like to see a large scale oral history program conducted on the island. Theoretically, with a population of only 2,900, it should be possible to take a 5-6 paragraph oral history of every person on the island. You may recall the British documentary series 7 Up. The series was based on a maxim of Loyola's - "Give Me the Child Until He Is Seven and I Will Show You the Man". The documentary film maker followed the lives of a number of British children from age 7, interviewing them every 7 years. The latest documentary was entitled 42 Up, that is, the "children" at 42 years of age. A similar kind of intensive oral history project could be conducted on Kythera.
Have you had any response from other Greek community groups, who wish to do what you have done?
Some of the members of committee of the Castelorizian Association would very dearly love to have a website of a similar type. But it takes two benefactors to put in the economic infrastructure. I've got a feeling that most of the rest of the Greek communities except the Cypriot and Castelorizian communities, haven't got the finances to be able to fund a website of this quality, and to maintain it. Unlike the Cypriot and Castelorizian communities, the Kytherians haven't got their own club, although we do have some funds towards buying one.
What we do with the website can best be described as a heritage preservation, a kind of encyclopedia of Kythera, where we preserve the heritage of Kytherians around the world. The best thing is to have both elements. I would definitely encourage the Cypriot and Castelorizian communities to establish a similar website, and hopefully the other communities will follow. If you have both a building and heritage preservation, I think you are helping to ensure the future of Hellenism.
Do you visit Kythera often?
I don't go very often at all. I have been to Kythera once. I have attempted many times to go back, but something always crops up. But when I did go I fell deeply in love with it. As I approached the landing point at Ayia Pelagia, I was sobbing uncontrollably. The feeling I had was one of returning to my "spiritual" homeplace. The feedback I get from other exoteriki Kytherians is that the island also resonates with them at this very deep level. We all identify completely with the island.
As a bonus the island is geo-physically, extraordinarily beautiful. And its beautiful in a diverse way. Aphrodites Bath, the cave at Ayia Sophia, the view of the bays at Kapsali, the verdant green hills of Karavas - I could place you in 1000 locations on the island - and you would find them all beautiful in their own way.
For someone that doesn't visit Kythera often, you certainly spend a lot of time dealing with Kytherian issues. Is that some sort of substitute?
In a way it is a substitute. Through kythera-family I get to live on Kythera, vicariously. I am also a frustrated writer and artist. Again, kythera-family gives me an outlet for these creative urges.
More importantly, however, I realise that if we don't preserve this information soon, then we won't preserve at all, at least not properly. It's really important to do this while we still have with us some of the older members of the Kytherian family. They are the ones that know who the people in the photos are; they are the ones who can tell you the stories about how they collected water from the well, walked to school without shoes on, migrated to Australia or America alone at age 12, first established themselves in country towns in Australia, and large cities in America - and all the other stories. Even if we can save one tenth of these stories, one hundredth of the photos, then we will have done a great service for the preservation of Kytherian identity, heritage and history, which can benefit the next generation.
There are seven messages that I would like to send to people.
Firstly, please consider donating to the website, to keep it going, and to take some pressure off the other sponsors. Donate as little or as much as you can afford. But donate something. Don't leave it to the same visionary benefactors to always provide the funding for projects of this kind. Become a visionary yourself.
Secondly, in 1988 Nicholas Anthony Aroney beqeathed a considerable sum of money in his will, to advance Kytherian cultural and heritage projects. The positive impact of the Nicholas Anthony Aroney Trust has been immense. Think seriously about bequeathing some money, or books, or artefacts, in your will, however young you may be, to help advance Kytheraismos.
Thirdly, remember, Kytherian heritage begins with you, and with your immediate family. Make the time to collate your family photographs, transcribe your family history, and create your Family Tree. Don't be lazy...don't put it off....don't spare the nominal expense. Start today!
Fourthly, if you are retired, or have time to spare, think about donating some of your time to making sure your Kytherian heritage is preserved. Particularly if you have type-writing, editing, photographic, scanning, oral-history gathering, and computer skills of any kind - think about putting these skills to good use.
Fifthly, if you need to dispose of any old photos, or books, or artefacts of Kytherians, please get in contact with us and donate them, so they are not lost. If you have to dispose of things like that, then dispose them to a group that can utilise them in the most effective way.
Sixthly, it has struck me that the Kytherian political and cultural elite, on Kythera, and in Greece, have always been "disconnected from" the Kytherians of the diaspora. This connection has to be established and strengthened. This will require an "education process", whereby the elite on the island constantly inform the diaspora Kytherians of their aspirations and achievements. The elite must learn to communicate more effectively. What kythera-family has taught us is that the perpetuation and preservation of Kytherian heritage is not a Kythera-centric challenge, but a global one.
Seventhly, if you have any ideas about how to increase the participation rate on the island of Kythera, please contact us!
The National Film and Sound Archive
In May this year The National Film and Sound Archive contacted the web-site team, and asked for permission to archive the web site.
This is an extraordinary compliment to the quality of the web site. Obviously we have collected information, documents, research papers and photographs at www.kythera-family.net, which are not available at other sites, or major institutions in Australia.
Requests of this kind confirm to the team that they are "on the right track", and that their initial vision for the site was well worth pursuing.
George Poulos talks to Savvas Limnatitis about www.kythera-family.net, a web site dedicated to preserving Kytherian history and culture.
Unlike the Castelorizians, Cypriots or Lemnians, to name a few, the Kytherians of Sydney haven't got their own club, a place where they can meet and chat over a cup of coffee or a game of poker, where their kids can meet other kindred spirits, and engage themselves in the learning of their forefather's culture. But what the Kytherians lack in bricks and mortar; they more than make up for in enthusiasm and innovation. And in the case of www.kythera-family.net, unlike the three above-mentioned Hellenic organisations, they have a website dedicated to gathering the history of their tiny island, the plight of the Diaspora from the island; and preserving that history forever.
The concept of the site is so simple; it's a surprise it has not yet been copied. Members of the Kytherian community have been invited to submit their familys' collection of stories, photographs, recipes, maps, oral histories, biographies, historical documents, songs and poems, home remedies etc. to the site. The creators and administrators thereby avoid the crippling costs of maintaining such a high quality operation, as well as widening their pool of contributors. The latter come from everywhere: from here in Australia, in the USA, Europe, even Africa and South America. What binds them together is the love of their island and a need to “make available valuable and interesting material for current and future generations, and inspire young Kytherians to learn more about their fascinating heritage".
How and when did www.kythera-family.net get started?
The concept for kythera-family was the brainchild of a young man called James Prineas who lives in Berlin, Germany. His father, Vic, who now lives in Rose Bay, used to travel around country towns in NSW, and take orders for products for United Linen and Crockery Pty Ltd. When he returned to Sydney, these orders would be despatched to his various customers. After a few years he left ULCPL, and set up his own business. As he travelled from town to town, he "transmitted" stories, gossip, and information from Kytherian to Kytherian in NSW. Vic lived in Kingsford.
Vic's son James went to Rainbow Street Primary School, and later Sydney Boys High. After graduating from High School he realised his long-held dream to travel Greece. After 2 years in Greece - much of it spent on Kythera, he travelled through Germany and England and subsequenty started studying in the USA. He gravitated to the design industry, and after settling in Berlin began lecturing on the subject at the Potsdam Polytechnic. In 1993 he met Pia Betton, a Danish national, and two years later, they were married. They have two children, Louie and Jasper, and live in Berlin, Germany.
James works in the human resources and publishing areas. He is also a superb photographer. Pia works in corporate identity and is the managing director of Framework Identity.
James spent considerable time on Kythera. He regretted the fact that, as Kytherians on the island aged, and died, many without children; all their stories, all their memories, all their heritage, and often their gardens, died with them. Having a background in computer-aided-design, he conceived the idea of a cultural archive website for Kythera - where all these stories, photographs and heritage could be stored electronically for posterity. He decided the best way to go about this was to make the site self-publishing. Instead of a central web-master, all Kytherians around the world could become "webmasters". Kytherians would be empowered to load up "their" Kytherian heritage to the website. He worked on the concept for many years. Then, in 2003, the idea was transformed into a reality.
It strikes me as ironical that the "transmission of Kytherian information" that father Vic used to achieve inadvertently in the 50's and 60's, by spending long hours travelling on NSW roads, has now been taken up by his son, working out of Europe, and achieving even more profound results electronically, automatically, and remotely.
How difficult was it to set up the site?
The main problem was that James' idea required a lot of money to be "real-ised". We needed to raise more than $30,000. We were very lucky in two respects: as Kytherians we have access to the "Nicholas Anthony Aroney Trust" which provides funding for projects pertaining to Kytherian cultural "themes" and activities. The "Nicholas Anthony Aroney Trust" provided $15,000 for the project.
A second key factor was the involvement of the Notaras brothers, Angelo and John. They were bought up in Grafton, NSW, and in adult life, developed an aptitude for "invention". They were Australian inventors of the Year in 1976. One of their more successful inventions was the replaceable ignition switch. Ultimately they established a factory, Atom Industries in Lilyfield, Sydney, to manufacture their own inventions. They achieved a measure of economic success. Of course, not all wealthy persons become great benefactors. But, inspired by a deep love for Kythera, and their Kytherian heritage, the Notaras family have been great benefactors for various Hellenic and Kytherian causes. In the early 1990's they provided very substantial funds for the publication of Hugh Gilchrist's, monumental and ground-breaking book "Greeks and Australians Vol 1". The impetus and validation received by Gilchrist for Volume I, led subsequently to the publication of Volumes II & III.
The Notaras brothers also became heavily involved with Provicare. Provicare is a charity, focusing on drug and alcohol issues, administered by the The Greek Orthodox Archdiocese of Australia.
http://www.provicare.org.au
Aimed at the Greek community, it provides free counselling and education services for individuals, coping strategies for families, and support mechanisms for carers. Provicare also endeavours to counter the "stigma" attached to mental health issues. For a recent charity drive, the Notaras brothers "invented" a superb funding "campaign". Collection boxes were distributed to churches throughout Australia, and patrons of the churches were encouraged to donate. The brothers designed a "baton" in the form of the Ionic columns of the Parthenon, with the Parthenon as the motif on each end. At their own cost, they provided the moulding tools for the design, and then proceeded to manufacture enough batons to distribute to all Greek Orthodox churches in Australia. They arranged the distribution and despatch of the batons, and set up and administered a register of the distribution points. $750,000 was raised for Provicare, utilisng this strategy.
In 2005, Angelo's twin brother, Mitchell, a medical specialist, resident in England, donated $1.1 million to establish a fund, to grant a regular Colo-Rectal Research Scholarship in Australia. This fund is administered by the Medical Faculty, at the University of Sydney. The Notaras family are extraordinary benefactors.
In October 2002, Ann Coward, former Kytherian Association of Australia Secretary, historian, and doctoral fellow, sent Angelo Notaras an email advising him of the hitherto frustrated efforts of James Prineas to establish a Kytherian archival web-site. James had developed a sophisticated "business plan and mission statement" which was circulated in Kytherian circles. He was finding it difficult, however, to raise the funds required. Angelo read the plan, and quickly accessed that the idea was superb. "We knew he had a great idea, and it was worth pursuing. Thats how we got involved." James and Angelo made contact by letter and email. They did not meet face-to-face for one year. But through the constant communication, an effective strategy for involving a broad base of the Kytherian diaspora in Australia, and for raising the necessary funds, was devised.
I cannot stress enough the pivotal role played by Angelo & John Notaras. Particularly Angelo, who has been involved in the adminstration of the site from day one. He has been absolutely steadfast and dynamic in his involvement. A great deal of credit for the website's quality and continuity goes to Angelo and his brother John.
Additional to the seed capital provided by the Aroney Trust and the Notaras brothers, a number of Kytherians donated $2000 each to become sponsors of the site. Angelo is both proud and fond of affirming that of the original 10 sponsors he approached to donate $2000, all gave "willingly and without hesitation." The idefatigable Ladies Auxiliary, of the Kytherian Association of Australia, also contributed $5000. Other Kytherians, seeing the benefits that the web-site would provide, also contributed sums from $10 to $1000. We collected all the funds required very quickly - the Kytherian and Hellenic community were amazed just how quickly we collected the money . We had overcome our first hurdle - the economic one.
The next hurdle was to determine, the best structure for the web-site. We had to create the best mix of categories, so that when contributors submitted their entries - their "entries" could be placed in some sought of order. We spent a great deal of time determing the categories, and creating the structure of the site. Much of this was derived by "trial and error", and by "fine tuning".
Some of the categories would obviously not apply to other parts of Greece, and to other parts of the world, for that matter. For example, in Kythera everyone has a paratsoukli, a nickname, so we have a special section where we slowly started to collect a list of them all. Recently, Jim Koroneos, whose own parachoukli is Poulaki, has collected 108 nicknames of the 19th and 20th century residents of the small village of Karavas, in northern Kythera,and put them on the site.
There are other, less ideosyncratic categories of course, which relate to many other important aspects of Kythera, Kytherians and their history and heritage. These include; Vintage Portraits & People,- Cafes, Shops & Cinemas, Social Life, Sporting Life, Weddings and Proxenia, Working Life, Architecture, Bibliography (Books about Kythera), Food and Recipes, Home Remedies, Kytherian Arts & Craft, Kytherian Identity, Nature, Religion, Sayings and Proverbs, Songs and Poems......; to name only a few.
How did you get involved?
When James first began his funding drive, and Angelo and John Notaras got involved, I happened to be on the Committee of the Kytherian Association of Australia. I became involved with the Committee, with a Kytherian cultural agenda, and "mission" in mind. My Kytherian cultural consciousness stemmed from a 15-year involvement at the Committee level of the Karavitiko Symposium, an organisation which celebrates the heritage of one of the most beautiful villages on the island, Karavas. I am the self-styled cultural attache of the KAA. I pushed the whole idea very heavily through the committee.
I also had a lot of information that I had collected over the years to do with Kythera. It was a great opportunity for me to place that information on the website. That way the project started, to borrow a phrase from T S Eliot, with a "bang" rather than a "whimper". We developed a large information base very quicky, which encouraged other people to visit the site, and to add their contributions. My role is that of Editor. I have the task of asking people to send photos and stories, and calling them back to make sure they have placed them. That way we have new information being submitted on a regular basis.
www.kythera-family.net has three adminstrators, with three different roles. James Prineas, concerns himself with creative and electronic matters, Angelo Notaras, with the economic and operational, and I with the editorial. This division of reponsibilities has worked extremely well. The small size of the "Board" has also been very important. We actually get on and do things, instead of just talking about doing things!
As for me, I grew up in the small central western NSW town of Gilgandra where I worked in my father’s fruit shop from a young age. Later I became a retailer in the emerging Discount Trade in Bondi Junction. After a decade of trading I sold out.
At this time the concept of the web site was being developed and I decided to take extended time off work to devote my energies to the site. I felt it was important that the site be given a good "start in life", and that the progress of the web site should be rapid. Too many web sites take far too long to establish themselves, and hence they fade away, and eventually "die".
I am pleased to say that the web site has "grown up" very quickly, and can now stand on its own two cyber-feet. I am confidant that even if, from this point forward, not a single new entry was added to the site, what has been published to date would remain very significant. Those qualified to judge recognise our significance.
Hence, we have become the number 1 site for "Kythera" on Google, in the world. Additionally, all the major electronic Enclopaedia's in the world, including Brittanica, use www.kythera-family.net as the first point of reference for "Kythera". Despite their immense resources these encycolpaedias's admit openly, that they could never amass the wealth of information that we have at www.kythera-family.net.
Are you happy with the way things turned out?
I’m very happy. From the official launch of the web-site at the Castellorizian Club, Kingsford on 14th January 2004, the website has been an incredible success.
/download/106KytheraJan2004.pdf
The atmosphere at the launch was "electric". 350 Kytherians and philekytherians attended. According to Nick Pappas, a leading member of the Castellorizian community, who was also in attendance, the Club auditorium had never been so full. "Only the Kytherians, could pull something like this off", he commented, to me. One 90 year old Kytherian ventured on the train alone, from the NSW central coast, to be at the launch. Others came in wheel chairs. Others cancelled alternative important engagements. The "buzz"' and the "electricity" has never diminished from that moment.
The success of the web-site can be attributed to a number of superior features inherent in the site:
The web-site is generative. One photograph or one story elicits a great deal more information. From one story, for example, sometimes, we might generate 15 additional stories "Information" on the site, and the site itself, has grown organically, in the way that a life-form grows. Roots lead to stem...leads to branches...lead to fruits.........lead to seeds......lead to roots....
The web-site is revelatory. New information is being uncovered all the time, which most Kytherians have previously been unaware of. To give you a simple example. A Kytherian in the USA might submit a photograph of his great-uncle. A young person in Australia recognises that the person in the photograph is their grandfather; and indicates that amongst members of their immediate family, no photograph of grandfather exist. The existence of an extremely important resource has been "revealed" to the young Kytherian in Australia.
The web-site is connective. Instance what has happened in California. Kytherians in Southern California didn't associate with each other very much. After visiting the website, many realised that they had relatives and fellow-Kytherians living in close proximity. They began to meet on a regular basis, and became inspired to visit the older Kytherians, write down, audiotape and videotape their stories, and submit them to the web site. I should point you here to the incredible "oral history" work of Vikki Fraioli and Terry Keramaris in the USA.
Reading through some of the stories in your website, the first thing that strikes me is that a lot of them are interlinked. A lot of families split up, with one brother going to America and the other coming to Australia. Has the site helped to reunite families?
Definitely. The beauty is that if you click on the nametag of a registered contributor, you can email them directly and get in contact with them. That way people from all over the world interact easily with each other, and you can find out what is happening in Kythera or any other part of the world for that matter. In September this year there will be a very large conference held in Canberra that will bring together people from all parts of the world who will deliver papers about Kythera. It will be a three-day event and it will be opened by non other than the Prime Minister of Australia, John Howard.
Kythera has always depended on the good will of its xenitemenoi, its expatriates who regularly send money to the island. Has that changed in recent years?
The population of Kythera towards the end of the Second World War was about 15,000 people. Now it's 2900. Throughout the last one hundred years or even more - the first Kytherian come in Australia, for example, in 1854 - the population has declined. The result is that 97% of the worlds Kytherians do not live on the island. But what happened is that Kytherians left, first for Smyrna and Alexandria in Egypt, and other close destinations, and as they prospered, they started sending money back for projects of various sizes. So Kythera has benefited a lot from its immigrants.
For example, in Karavas, Patrikios sent money from Alexandria to create the Agricultural College there, (1930's), and the Tzortzopoulos family sent money from Baltimore in the USA, to establish a water supply to all the houses in the village (1950's).
More substantial projects ensured. With funds sent by Kytherian Australians and Kytherain Americans send, a hospital was built in the town of Potamos, that this year celebrates its 50th anniversary. Thanks to the Kasimatis family in Tasmania, there is now a very large aged care facility, also in Potamos. Over more than a century, the amenity of Kythera has been improved immensely, by the generosity of its xenitemenoi.
Is the website mainly supported by people in Australia and America?
Contributions derive from every part of the globe. We have had a number of entries from the Karavousanos family in Dublin, from Andrei de Roma, in France, who is a descendant of Diamantina Roma, the wife of the first governor of Queensland, as well as people from Africa and South America. It’s amazing where Kytherians contact us from. We have also learned that there used to be Kytherian organisations in parts of America and Africa that become defunct and are now being regenerated. We have contributed to this regeneration.
Because www.kythera-family.net is the first search result on internet search engines, we believe that the increase in tourism on the island, can be directly attributed to the website.
Also last year we sponsored a "Back to Kythera" event, were Kytherians from all over the world gathered to express their notions of Kytherian identity. The Kytherians who attended became very emotional, especially the Americans, who have lost contacts with their "roots"; more than the Australians have. You can listen to some of their emotional "testimony" on the website.
The website has brought the Kytherian family even closer together; although we have always been very close.
How do you manage to keep the website fresh? Are you dependant on what people submit, or do you ask people to contribute?
We work both ways. I'll give you an example. The Kings Cinema in Rose Bay North in Sydney used to be owned by two Kytherians, Peter Kosmas Sourry, i Kotsifos, and Alexander ("Alec") Andrew Coroneo, i Psomas. What we did was contact the families, as well as Greek newspapers that had run articles in the past on Sourrey and Coroneo, like O Kosmos, and managed to obtain early photographs of them, and of the Kings Cinema. We had previously been very diligent in establishing contacts with a number of well known researchers, such as Professor Ross Thorne, Les Tod, and Kevin Cork, (now deceased) whose entire PhD thesis "Greek Cinemas in Australia", is available on the site. Their knowledge has supplemented our knowledge of the Kytherian involvement in Australian cinematic history.
Australia's largest retailer, and second-largest supermarket chain, Coles, recently redeveloped the Rose Bay North, Kings Cinema site. Coles, and the lead architects, Gerard Thomas and Associates, were very helpful in providing us with additional information on the site. Graham Brooks and Associates, the Heritage Architects employed by Coles, even provided us with their 2002 Heritage Report for the site. If you are open to these other sources of information, you create information synergies. From a small base, this syn-ergia, allows you to generate a lot of input, from a lot of important people, with a lot of knowledge. The end result is a broadening and deepening of the knowledge base of "Kytherian" history.
You keep using the term "we". Why then do I get the feeling that kythera-family.net is pretty much a one-man show?
Actually, there are a number of people that have become involved in their own right, contributing a great deal. 1000's of Kytherian's, Hellenes, and others have registered to the site. Of those, 100's have contributed photographs and information to the site. We have a "core" group of about 18 to 20 people that contribute on a regular basis, and who have made multiple submissions. I regard this group as "co-editors". These submisions encourage other institutions and other knowledgeable individuals to send their contributions. The whole project is far from being a one-man show.
I do spend a great deal of time encouraging input from academic circles and that sort of material is very handy. People like Hugh Gilchrist, Effie Alexakis, Leonard Janiszewski, Peter Vanges, George Leontsinis, Tim Gregory, Lita Diacopoulos, Denis Conomos, and many others, have been very kind in allowing us to include their research material on the web-site. But the contributors to the web-site are now so diverse, and their contributions so varied, that no one person could ever hope to get a "complete" and exclusive "handle" on the site.
How close were we to losing all this information forever?
So much information has already been lost. Plus there is still a lot of information that is in Kytherians' homes that will be lost. We have a chance to preserve some of it. I have always said that the photographs, and stories, that families have in their own homes is the ousia, the essence of the website. It gives it that extra flavor. The academic people are good because they have the structure and they perform their research in a systematic way. But the essence comes from the individual families. Recently Peter Prineas wrote a great book called "Katsehamos and the Great Idea" which derived from his "visiting" our website and seeing a reference to his grandfather, who, he discovered, was a member of a partnership of three Kytherians, who built a picture theatre in the small northwest country town of Bingara. He realised that he didn't know anything about that aspect of his grandfather's life and neither did his family. So he took a year and a half out of his life and wrote a very sophisticated book about his family history. This is another example of the generative effect of the web site.
Where do you personally want to see the website go in the future?
The website has been designed to hold about to 2,000,000 submissions. At the moment it is really growing and has amost 10,000 entries. My dream is that we will continue to collect the data, and that people around the world will see the site and contribute to it, so the information is not lost.
You also have to consider this. When the material is held together in one place, it's much more significant than being in a hundred different places. There is much more impact when everything is stored in the same place. 21st century (wo)man, does not have the time to travel to Canberra to look up Kytherian information in the National Library, or National Archives, or try and collect various "bits and pieces" of information, from here, there and everywhere.
1 + 1+ 1 = 3, but 1 + 1 million other 1's = becomes a far greater number than 1,000,000. A kind of "mutiplier effect" sets in, which can be summed up by the formula "the whole is much greater than the sum of its parts". This multiplier effect has already been set in train at kythera-family.
There are two wonderful sections on the site which I would like to draw to your attention. One is the Natural History Museum, which is run by Robyn Tzannes from New York, and the other is the Kythera Cultural Association (KCA). The former contains photographs and information about natural phenomena on Kythera - from sea shells, wild flowers, through fossils, to large animals. The KCA, led by John Stathatos, has access to the Fatseas Collection of glass negatives, which includes over 4,500 photos of Kytherians from 1900 onwards. Again, with financial support from Angelo and John Notaras, this collection is curently being restored, preserved, and archived to the highest world standards. The photographs are also being digitally scanned, and placed on the web-site. This conserves them indefinitely, and makes them accessible to all Kytherians around the world.
The Benaki Museum in Athens is so impressed with the quality and significance of the collection, that they have agreed to stage an exhibition of the photographs in 2007. This "recognition of excellence" stems directly from the Kytherian heritage preservation work, which has been highlighted by the existence, and the work, of the web site.
There are still challeges to be met. For example, there are still not enough Kytherian contributors. Given the fact that most western European homes have access to a computer, ideally every Kytherian household in the world should be contributing to the site. What is the use of providing such an incredible resource, for Kytherians not to take advanatge of it? I hope the participation rate increases in the future.
But my big hopes for the future lies on Kythera. Access to the internet is very low on Kythera and the participation from residents of the island is fairly low. I would like to see a program established providing computers to residents on Kythera, and teaching programs to enhance computer knowledge. I would like to see the "participation rate" from Kythera on kythera-family, greatly enhanced. Particularly through a youth programme. As one resident of Kythera recently said to me, "the people who live here on Kythera have many of the answers to many of the questions that are consistently being asked on the web-site. The problem is they don't have access to the questions! They don't have access to the web-site."
Further, and I haven't really discussed this proposal with anyone before, I would like to see a large scale oral history program conducted on the island. Theoretically, with a population of only 2,900, it should be possible to take a 5-6 paragraph oral history of every person on the island. You may recall the British documentary series 7 Up. The series was based on a maxim of Loyola's - "Give Me the Child Until He Is Seven and I Will Show You the Man". The documentary film maker followed the lives of a number of British children from age 7, interviewing them every 7 years. The latest documentary was entitled 42 Up, that is, the "children" at 42 years of age. A similar kind of intensive oral history project could be conducted on Kythera.
Have you had any response from other Greek community groups, who wish to do what you have done?
Some of the members of committee of the Castelorizian Association would very dearly love to have a website of a similar type. But it takes two benefactors to put in the economic infrastructure. I've got a feeling that most of the rest of the Greek communities except the Cypriot and Castelorizian communities, haven't got the finances to be able to fund a website of this quality, and to maintain it. Unlike the Cypriot and Castelorizian communities, the Kytherians haven't got their own club, although we do have some funds towards buying one.
What we do with the website can best be described as a heritage preservation, a kind of encyclopedia of Kythera, where we preserve the heritage of Kytherians around the world. The best thing is to have both elements. I would definitely encourage the Cypriot and Castelorizian communities to establish a similar website, and hopefully the other communities will follow. If you have both a building and heritage preservation, I think you are helping to ensure the future of Hellenism.
Do you visit Kythera often?
I don't go very often at all. I have been to Kythera once. I have attempted many times to go back, but something always crops up. But when I did go I fell deeply in love with it. As I approached the landing point at Ayia Pelagia, I was sobbing uncontrollably. The feeling I had was one of returning to my "spiritual" homeplace. The feedback I get from other exoteriki Kytherians is that the island also resonates with them at this very deep level. We all identify completely with the island.
As a bonus the island is geo-physically, extraordinarily beautiful. And its beautiful in a diverse way. Aphrodites Bath, the cave at Ayia Sophia, the view of the bays at Kapsali, the verdant green hills of Karavas - I could place you in 1000 locations on the island - and you would find them all beautiful in their own way.
For someone that doesn't visit Kythera often, you certainly spend a lot of time dealing with Kytherian issues. Is that some sort of substitute?
In a way it is a substitute. Through kythera-family I get to live on Kythera, vicariously. I am also a frustrated writer and artist. Again, kythera-family gives me an outlet for these creative urges.
More importantly, however, I realise that if we don't preserve this information soon, then we won't preserve at all, at least not properly. It's really important to do this while we still have with us some of the older members of the Kytherian family. They are the ones that know who the people in the photos are; they are the ones who can tell you the stories about how they collected water from the well, walked to school without shoes on, migrated to Australia or America alone at age 12, first established themselves in country towns in Australia, and large cities in America - and all the other stories. Even if we can save one tenth of these stories, one hundredth of the photos, then we will have done a great service for the preservation of Kytherian identity, heritage and history, which can benefit the next generation.
There are five messages that I would like to send to people.
Firstly, please consider donating to the website, to keep it going, and to take some pressure off the other sponsors. Donate as little or as much as you can afford. But donate something. Don't leave it to the same visionary benefactors to always provide the funding for projects of this kind. Become a visionary yourself.
Secondly, remember, Kytherian heritage begins with you, and with your immediate family. Make the time to collate your family photographs, transcribe your family history, and create your Family Tree. Don't be lazy...don't put it off....don't spare the nominal expense. Start today!
Thirdy, if you are retired, or have time to spare, think about donating some of your time to making sure your Kytherian heritage is preserved. Particularly if you have type-writing, editing, photographic, scanning, oral-history gathering, and computer skills of any kind - think about putting these skills to good use.
Fourthly, if you need to dispose of any old photos, or books, or artefacts of Kytherians, please get in contact with us and donate them, so they are not lost. If you have to dispose of things like that, then dispose them to a group that can utilise them in the most effective way.
Fifthly, if you have any ideas about how to increase the participation rate on the island of Kythera, please contact us!
The National Film and Sound Archive
In May this year The National Film and Sound Archive contacted the web-site team, and asked for permission to archive the web site.
This is an extraordinary compliment to the quality of the web site. Obviously we have collected information, documents, research papers and photographs at www.kythera-family.net, which are not available at other sites, or major institutions in Australia.
Requests of this kind confirm to the team that they are "on the right track", and that their initial vision for the site was well worth pursuing.
George Poulos talks to Savvas Limnatitis about www.kythera-family.net, a web site dedicated to preserving Kytherian history and culture.
Unlike the Castelorizians, Cypriots or Lemnians, to name a few, the Kytherians of Sydney haven't got their own club, a place where they can meet and chat over a cup of coffee or a game of poker, where their kids can meet other kindred spirits, and engage themselves in the learning of their forefather's culture. But what the Kytherians lack in bricks and mortar; they more than make up for in enthusiasm and innovation. And in the case of www.kythera-family.net, unlike the three above-mentioned Hellenic organisations, they have a website dedicated to gathering the history of their tiny island, the plight of the Diaspora from the island; and preserving that history forever.
The concept of the site is so simple; it's a surprise it has not yet been copied. Members of the Kytherian community have been invited to submit their familys' collection of stories, photographs, recipes, maps, oral histories, biographies, historical documents, songs and poems, home remedies etc. to the site. The creators and administrators thereby avoid the crippling costs of maintaining such a high quality operation, as well as widening their pool of contributors. The latter come from everywhere: from here in Australia, in the USA, Europe, even Africa and South America. What binds them together is the love of their island and a need to “make available valuable and interesting material for current and future generations, and inspire young Kytherians to learn more about their fascinating heritage".
How and when did www.kythera-family.net get started?
The concept for kythera-family was the brainchild of a young man called James Prineas who lives in Berlin, Germany. His father, Vic, who now lives in Rose Bay, used to travel around country towns in NSW, and take orders for products for United Linen and Crockery Pty Ltd. When he returned to Sydney, these orders would be despatched to his various customers. After a few years he left ULCPL, and set up his own business. As he travelled from town to town, he "transmitted" stories, gossip, and information from Kytherian to Kytherian in NSW. Vic lived in Kingsford.
Vic's son James went to Rainbow Street Primary School, and later Sydney Boys High. After graduating from High School he realised his long-held dream to travel Greece. After 2 years in Greece - much of it spent on Kythera, he travelled through Germany and England and subsequenty started studying in the USA. He gravitated to the design industry, and after settling in Berlin began lecturing on the subject at the Potsdam Polytechnic. In 1993 he met Pia Betton, a Danish national, and two years later, they were married. They have two children, Louie and Jasper, and live in Berlin, Germany.
James works in the human resources and publishing areas. He is also a superb photographer. Pia works in corporate identity and is the managing director of Framework Identity.
James spent considerable time on Kythera. He regretted the fact that, as Kytherians on the island aged, and died, many without children; all their stories, all their memories, all their heritage, and often their gardens, died with them. Having a background in computer-aided-design, he conceived the idea of a cultural archive website for Kythera - where all these stories, photographs and heritage could be stored electronically for posterity. He decided the best way to go about this was to make the site self-publishing. Instead of a central web-master, all Kytherians around the world could become "webmasters". Kytherians would be empowered to load up "their" Kytherian heritage to the website. He worked on the concept for many years. Then, in 2003, the idea was transformed into a reality.
Listen to - The History and Future of Kythera-Family.net by James Prineas:
/download/Prineas.wav
It strikes me as ironical that the "transmission of Kytherian information" that father Vic used to achieve inadvertently in the 50's and 60's, by spending long hours travelling on NSW roads, has now been taken up by his son, working out of Europe, and achieving even more profound results electronically, automatically, and remotely.
How difficult was it to set up the site?
The main problem was that James' idea required a lot of money to be "real-ised". We needed to raise more than $30,000. We were very lucky in two respects: as Kytherians we have access to the "Nicholas Anthony Aroney Trust" which provides funding for projects pertaining to Kytherian cultural "themes" and activities. The "Nicholas Anthony Aroney Trust" provided $15,000 for the project.
A second key factor was the involvement of the Notaras brothers, Angelo and John. They were bought up in Grafton, NSW, and in adult life, developed an aptitude for "invention". They were Australian inventors of the Year in 1976. One of their more successful inventions was the replaceable ignition switch. Ultimately they established a factory, Atom Industries in Lilyfield, Sydney, to manufacture their own inventions. They achieved a measure of economic success. Of course, not all wealthy persons become great benefactors. But, inspired by a deep love for Kythera, and their Kytherian heritage, the Notaras family have been great benefactors for various Hellenic and Kytherian causes. In the early 1990's they provided very substantial funds for the publication of Hugh Gilchrist's, monumental and ground-breaking book "Greeks and Australians Vol 1". The impetus and validation received by Gilchrist for Volume I, led subsequently to the publication of Volumes II & III.
The Notaras brothers also became heavily involved with Provicare. Provicare is a charity, focusing on drug and alcohol issues, administered by the The Greek Orthodox Archdiocese of Australia.
http://www.provicare.org.au
Aimed at the Greek community, it provides free counselling and education services for individuals, coping strategies for families, and support mechanisms for carers. Provicare also endeavours to counter the "stigma" attached to mental health issues. For a recent charity drive, the Notaras brothers "invented" a superb funding "campaign". Collection boxes were distributed to churches throughout Australia, and patrons of the churches were encouraged to donate. The brothers designed a "baton" in the form of the Ionic columns of the Parthenon, with the Parthenon as the motif on each end. At their own cost, they provided the moulding tools for the design, and then proceeded to manufacture enough batons to distribute to all Greek Orthodox churches in Australia. They arranged the distribution and despatch of the batons, and set up and administered a register of the distribution points. $750,000 was raised for Provicare, utilisng this strategy.
In 2005, Angelo's twin brother, Mitchell, a medical specialist, resident in England, donated $1.1 million to establish a fund, to grant a regular Colo-Rectal Research Scholarship in Australia. This fund is administered by the Medical Faculty, at the University of Sydney. The Notaras family are extraordinary benefactors.
In October 2002, Ann Coward, former Kytherian Association of Australia Secretary, historian, and doctoral fellow, sent Angelo Notaras an email advising him of the hitherto frustrated efforts of James Prineas to establish a Kytherian archival web-site. James had developed a sophisticated "business plan and mission statement" which was circulated in Kytherian circles. He was finding it difficult, however, to raise the funds required. Angelo read the plan, and quickly accessed that the idea was superb. "We knew he had a great idea, and it was worth pursuing. Thats how we got involved." James and Angelo made contact by letter and email. They did not meet face-to-face for one year. But through the constant communication, an effective strategy for involving a broad base of the Kytherian diaspora in Australia, and for raising the necessary funds, was devised.
I cannot stress enough the pivotal role played by Angelo & John Notaras. Particularly Angelo, who has been involved in the adminstration of the site from day one. He has been absolutely steadfast and dynamic in his involvement. A great deal of credit for the website's quality and continuity goes to Angelo and his brother John.
Additional to the seed capital provided by the Aroney Trust and the Notaras brothers, a number of Kytherians donated $2000 each to become sponsors of the site. Angelo is both proud and fond of affirming that of the original 10 sponsors he approached to donate $2000, all gave "willingly and without hesitation." The idefatigable Ladies Auxiliary, of the Kytherian Association of Australia, also contributed $5000. Other Kytherians, seeing the benefits that the web-site would provide, also contributed sums from $10 to $1000. We collected all the funds required very quickly - the Kytherian and Hellenic community were amazed just how quickly we collected the money . We had overcome our first hurdle - the economic one.
The next hurdle was to determine, the best structure for the web-site. We had to create the best mix of categories, so that when contributors submitted their entries - their "entries" could be placed in some sought of order. We spent a great deal of time determing the categories, and creating the structure of the site. Much of this was derived by "trial and error", and by "fine tuning".
Some of the categories would obviously not apply to other parts of Greece, and to other parts of the world, for that matter. For example, in Kythera everyone has a paratsoukli, a nickname, so we have a special section where we slowly started to collect a list of them all. Recently, Jim Koroneos, whose own parachoukli is Poulaki, has collected 108 nicknames of the 19th and 20th century residents of the small village of Karavas, in northern Kythera,and put them on the site.
There are other, less ideosyncratic categories of course, which relate to many other important aspects of Kythera, Kytherians and their history and heritage. These include; Vintage Portraits & People,- Cafes, Shops & Cinemas, Social Life, Sporting Life, Weddings and Proxenia, Working Life, Architecture, Bibliography (Books about Kythera), Food and Recipes, Home Remedies, Kytherian Arts & Craft, Kytherian Identity, Nature, Religion, Sayings and Proverbs, Songs and Poems......; to name only a few.
How did you get involved?
When James first began his funding drive, and Angelo and John Notaras got involved, I happened to be on the Committee of the Kytherian Association of Australia. I became involved with the Committee, with a Kytherian cultural agenda, and "mission" in mind. My Kytherian cultural consciousness stemmed from a 15-year involvement at the Committee level of the Karavitiko Symposium, an organisation which celebrates the heritage of one of the most beautiful villages on the island, Karavas. I am the self-styled cultural attache of the KAA. I pushed the whole idea very heavily through the committee.
I also had a lot of information that I had collected over the years to do with Kythera. It was a great opportunity for me to place that information on the website. That way the project started, to borrow a phrase from T S Eliot, with a "bang" rather than a "whimper". We developed a large information base very quicky, which encouraged other people to visit the site, and to add their contributions. My role is that of Editor. I have the task of asking people to send photos and stories, and calling them back to make sure they have placed them. That way we have new information being submitted on a regular basis.
www.kythera-family.net has three adminstrators, with three different roles. James Prineas, concerns himself with creative and electronic matters, Angelo Notaras, with the economic and operational, and I with the editorial. This division of reponsibilities has worked extremely well. The small size of the "Board" has also been very important. We actually get on and do things, instead of just talking about doing things!
As for me, I grew up in the small central western NSW town of Gilgandra where I worked in my father’s fruit shop from a young age. Later I became a retailer in the emerging Discount Trade in Bondi Junction. After a decade of trading I sold out.
At this time the concept of the web site was being developed and I decided to take extended time off work to devote my energies to the site. I felt it was important that the site be given a good "start in life", and that the progress of the web site should be rapid. Too many web sites take far too long to establish themselves, and hence they fade away, and eventually "die".
I am pleased to say that the web site has "grown up" very quickly, and can now stand on its own two cyber-feet. I am confidant that even if, from this point forward, not a single new entry was added to the site, what has been published to date would remain very significant. Those qualified to judge recognise our significance.
Hence, we have become the number 1 site for "Kythera" on Google, in the world. Additionally, all the major electronic Enclopaedia's in the world, including Brittanica, use www.kythera-family.net as the first point of reference for "Kythera". Despite their immense resources these encyclopedias's admit openly, that they could never amass the wealth of information that we have at www.kythera-family.net.
Are you happy with the way things turned out?
I’m very happy. From the official launch of the web-site at the Castellorizian Club, Kingsford on 14th January 2004, the website has been an incredible success.
/download/106KytheraJan2004.pdf
The atmosphere at the launch was "electric". 350 Kytherians and philekytherians attended. According to Nick Pappas, a leading member of the Castellorizian community, who was also in attendance, the Club auditorium had never been so full. "Only the Kytherians, could pull something like this off", he commented, to me. One 90 year old Kytherian ventured on the train alone, from the NSW central coast, to be at the launch. Others came in wheel chairs. Others cancelled alternative important engagements. The "buzz"' and the "electricity" has never diminished from that moment.
The success of the web-site can be attributed to a number of superior features inherent in the site:
The web-site is generative. One photograph or one story elicits a great deal more information. From one story, for example, sometimes, we might generate 15 additional stories "Information" on the site, and the site itself, has grown organically, in the way that a life-form grows. Roots lead to stem...leads to branches...lead to fruits.........lead to seeds......lead to roots....
The web-site is revelatory. New information is being uncovered all the time, which most Kytherians have previously been unaware of. To give you a simple example. A Kytherian in the USA might submit a photograph of his great-uncle. A young person in Australia recognises that the person in the photograph is their grandfather; and indicates that amongst members of their immediate family, no photograph of grandfather exist. The existence of an extremely important resource has been "revealed" to the young Kytherian in Australia.
The web-site is connective. Instance what has happened in California. Kytherians in Southern California didn't associate with each other very much. After visiting the website, many realised that they had relatives and fellow-Kytherians living in close proximity. They began to meet on a regular basis, and became inspired to visit the older Kytherians, write down, audiotape and videotape their stories, and submit them to the web site. I should point you here to the incredible "oral history" work of Vikki Fraioli and Terry Keramaris in the USA.
For a summary of the accomplishments of Vikki Vrettos Fraioli and Terry Chlentzos Keramaris, see Kytherian Jigsaw, the June 2006 kythera-family Newsletter:
Reading through some of the stories in your website, the first thing that strikes me is that a lot of them are interlinked. A lot of families split up, with one brother going to America and the other coming to Australia. Has the site helped to reunite families?
Definitely. The beauty is that if you click on the nametag of a registered contributor, you can email them directly and get in contact with them. That way people from all over the world interact easily with each other, and you can find out what is happening in Kythera or any other part of the world for that matter. In September this year there will be a very large conference held in Canberra that will bring together people from all parts of the world who will deliver papers about Kythera. It will be a three-day event and it will be opened by non other than the Prime Minister of Australia, John Howard.
Kythera has always depended on the good will of its xenitemenoi, its expatriates who regularly send money to the island. Has that changed in recent years?
The population of Kythera towards the end of the Second World War was about 15,000 people. Now it's 2900. Throughout the last one hundred years or even more - the first Kytherian come in Australia, for example, in 1854 - the population has declined. The result is that 97% of the worlds Kytherians do not live on the island. But what happened is that Kytherians left, first for Smyrna and Alexandria in Egypt, and other close destinations, and as they prospered, they started sending money back for projects of various sizes. So Kythera has benefited a lot from its immigrants.
For example, in Karavas, Patrikios sent money from Alexandria to create the Agricultural College there, (1930's), and the Tzortzopoulos family sent money from Baltimore in the USA, to establish a water supply to all the houses in the village (1950's).
More substantial projects ensured. With funds sent by Kytherian Australians and Kytherain Americans send, a hospital was built in the town of Potamos, that this year celebrates its 50th anniversary. Thanks to the Kasimatis family in Tasmania, there is now a very large aged care facility, also in Potamos. Over more than a century, the amenity of Kythera has been improved immensely, by the generosity of its xenitemenoi.
Is the website mainly supported by people in Australia and America?
Contributions derive from every part of the globe. We have had a number of entries from the Karavousanos family in Dublin, from Andrei de Roma, in France, who is a descendant of Diamantina Roma, the wife of the first governor of Queensland, as well as people from Africa and South America. It’s amazing where Kytherians contact us from. We have also learned that there used to be Kytherian organisations in parts of America and Africa that become defunct and are now being regenerated. We have contributed to this regeneration.
Because www.kythera-family.net is the first search result on internet search engines, we believe that the increase in tourism on the island, can be directly attributed to the website.
Also last year we sponsored a "Back to Kythera" event, were Kytherians from all over the world gathered to express their notions of Kytherian identity. The Kytherians who attended became very emotional, especially the Americans, who have lost contacts with their "roots"; more than the Australians have. You can listen to some of their emotional "testimony" on the website.
The website has brought the Kytherian family even closer together; although we have always been very close.
How do you manage to keep the website fresh? Are you dependant on what people submit, or do you ask people to contribute?
We work both ways. I'll give you an example. The Kings Cinema in Rose Bay North in Sydney used to be owned by two Kytherians, Peter Kosmas Sourry, i Kotsifos, and Alexander ("Alec") Andrew Coroneo, i Psomas. What we did was contact the families, as well as Greek newspapers that had run articles in the past on Sourrey and Coroneo, like O Kosmos, and managed to obtain early photographs of them, and of the Kings Cinema. We had previously been very diligent in establishing contacts with a number of well known researchers, such as Professor Ross Thorne, Les Tod, and Kevin Cork, (now deceased) whose entire PhD thesis "Greek Cinemas in Australia", is available on the site. Their knowledge has supplemented our knowledge of the Kytherian involvement in Australian cinematic history.
Australia's largest retailer, and second-largest supermarket chain, Coles, recently redeveloped the Rose Bay North, Kings Cinema site. Coles, and the lead architects, Gerard Thomas and Associates, were very helpful in providing us with additional information on the site. Graham Brooks and Associates, the Heritage Architects employed by Coles, even provided us with their 2002 Heritage Report for the site. If you are open to these other sources of information, you create information synergies. From a small base, this syn-ergia, allows you to generate a lot of input, from a lot of important people, with a lot of knowledge. The end result is a broadening and deepening of the knowledge base of "Kytherian" history.
You keep using the term "we". Why then do I get the feeling that kythera-family.net is pretty much a one-man show?
Actually, there are a number of people that have become involved in their own right, contributing a great deal. 1000's of Kytherian's, Hellenes, and others have registered to the site. Of those, 100's have contributed photographs and information to the site. We have a "core" group of about 18 to 20 people that contribute on a regular basis, and who have made multiple submissions. I regard this group as "co-editors". These submisions encourage other institutions and other knowledgeable individuals to send their contributions. The whole project is far from being a one-man show.
I do spend a great deal of time encouraging input from academic circles and that sort of material is very handy. People like Hugh Gilchrist, Effie Alexakis, Leonard Janiszewski, Peter Vanges, George Leontsinis, Tim Gregory, Lita Diacopoulos, Denis Conomos, and many others, have been very kind in allowing us to include their research material on the web-site. But the contributors to the web-site are now so diverse, and their contributions so varied, that no one person could ever hope to get a "complete" and exclusive "handle" on the site.
How close were we to losing all this information forever?
So much information has already been lost. Plus there is still a lot of information that is in Kytherians' homes that will be lost. We have a chance to preserve some of it. I have always said that the photographs, and stories, that families have in their own homes is the ousia, the essence of the website. It gives it that extra flavor. The academic people are good because they have the structure and they perform their research in a systematic way. But the essence comes from the individual families. Recently Peter Prineas wrote a great book called "Katsehamos and the Great Idea" which derived from his "visiting" our website and seeing a reference to his grandfather, who, he discovered, was a member of a partnership of three Kytherians, who built a picture theatre in the small northwest country town of Bingara. He realised that he didn't know anything about that aspect of his grandfather's life and neither did his family. So he took a year and a half out of his life and wrote a very sophisticated book about his family history. This is another example of the generative effect of the web site.
Where do you personally want to see the website go in the future?
I have this grand vision that Kythera, through kythera-family, will become the most researched island, and, the most researched group, per head of population, in world history. As grand (some would say "grandiose") as this vision is, I am certain that it is achievable.
The website has been designed to hold about to 2,000,000 submissions. At the moment it is really growing and has amost 10,000 entries. My dream is that we will continue to collect the data, and that people around the world will see the site and contribute to it, so the information is not lost.
You also have to consider this. When the material is held together in one place, it's much more significant than being in a hundred different places. There is much more impact when everything is stored in the same place. 21st century (wo)man, does not have the time to travel to Canberra to look up Kytherian information in the National Library, or National Archives, or try and collect various "bits and pieces" of information, from here, there and everywhere.
1 + 1+ 1 = 3, but 1 + 1 million other 1's = becomes a far greater number than 1,000,000. A kind of "mutiplier effect" sets in, which can be summed up by the formula "the whole is much greater than the sum of its parts". This multiplier effect has already been set in train at kythera-family.
There are two wonderful sections on the site which I would like to draw to your attention. One is the Natural History Museum, which is run by Robyn Tzannes from New York, and the other is the Kythera Cultural Association (KCA). The former contains photographs and information about natural phenomena on Kythera - from sea shells, wild flowers, through fossils, to large animals. The KCA, led by John Stathatos, has access to the Fatseas Collection of glass negatives, which includes over 4,500 photos of Kytherians from 1900 onwards. Again, with financial support from Angelo and John Notaras, this collection is curently being restored, preserved, and archived to the highest world standards. The photographs are also being digitally scanned, and placed on the web-site. This conserves them indefinitely, and makes them accessible to all Kytherians around the world.
The Benaki Museum in Athens is so impressed with the quality and significance of the collection, that they have agreed to stage an exhibition of the photographs in 2007. This "recognition of excellence" stems directly from the Kytherian heritage preservation work, which has been highlighted by the existence, and the work, of the web site.
There are still challeges to be met. For example, there are still not enough Kytherian contributors. Given the fact that most western European homes have access to a computer, ideally every Kytherian household in the world should be contributing to the site. What is the use of providing such an incredible resource, for Kytherians not to take advanatge of it? I hope the participation rate increases in the future.
But my big hopes for the future lies on Kythera. Access to the internet is very low on Kythera and the participation from residents of the island is fairly low. I would like to see a program established providing computers to residents on Kythera, and teaching programs to enhance computer knowledge. I would like to see the "participation rate" from Kythera on kythera-family, greatly enhanced. Particularly through a youth programme. As one resident of Kythera recently said to me, "the people who live here on Kythera have many of the answers to many of the questions that are consistently being asked on the web-site. The problem is they don't have access to the questions! They don't have access to the web-site."
Further, and I haven't really discussed this proposal with anyone before, I would like to see a large scale oral history program conducted on the island. Theoretically, with a population of only 2,900, it should be possible to take a 5-6 paragraph oral history of every person on the island. You may recall the British documentary series 7 Up. The series was based on a maxim of Loyola's - "Give Me the Child Until He Is Seven and I Will Show You the Man". The documentary film maker followed the lives of a number of British children from age 7, interviewing them every 7 years. The latest documentary was entitled 42 Up, that is, the "children" at 42 years of age. A similar kind of intensive oral history project could be conducted on Kythera.
Have you had any response from other Greek community groups, who wish to do what you have done?
Some of the members of committee of the Castelorizian Association would very dearly love to have a website of a similar type. But it takes two benefactors to put in the economic infrastructure. I've got a feeling that most of the rest of the Greek communities except the Cypriot and Castelorizian communities, haven't got the finances to be able to fund a website of this quality, and to maintain it. Unlike the Cypriot and Castelorizian communities, the Kytherians haven't got their own club, although we do have some funds towards buying one.
What we do with the website can best be described as a heritage preservation, a kind of encyclopedia of Kythera, where we preserve the heritage of Kytherians around the world. The best thing is to have both elements. I would definitely encourage the Cypriot and Castelorizian communities to establish a similar website, and hopefully the other communities will follow. If you have both a building and heritage preservation, I think you are helping to ensure the future of Hellenism.
Do you visit Kythera often?
I don't go very often at all. I have been to Kythera once. I have attempted many times to go back, but something always crops up. But when I did go I fell deeply in love with it. As I approached the landing point at Ayia Pelagia, I was sobbing uncontrollably. The feeling I had was one of returning to my "spiritual" homeplace. The feedback I get from other exoteriki Kytherians is that the island also resonates with them at this very deep level. We all identify completely with the island.
As a bonus the island is geo-physically, extraordinarily beautiful. And its beautiful in a diverse way. Aphrodites Bath, the cave at Ayia Sophia, the view of the bays at Kapsali, the verdant green hills of Karavas - I could place you in 1000 locations on the island - and you would find them all beautiful in their own way.
For someone that doesn't visit Kythera often, you certainly spend a lot of time dealing with Kytherian issues. Is that some sort of substitute?
In a way it is a substitute. Through kythera-family I get to live on Kythera, vicariously. I am also a frustrated writer and artist. Again, kythera-family gives me an outlet for these creative urges.
More importantly, however, I realise that if we don't preserve this information soon, then we won't preserve at all, at least not properly. It's really important to do this while we still have with us some of the older members of the Kytherian family. They are the ones that know who the people in the photos are; they are the ones who can tell you the stories about how they collected water from the well, walked to school without shoes on, migrated to Australia or America alone at age 12, first established themselves in country towns in Australia, and large cities in America - and all the other stories. Even if we can save one tenth of these stories, one hundredth of the photos, then we will have done a great service for the preservation of Kytherian identity, heritage and history, which can benefit the next generation.
There are seven messages that I would like to send to people.
Firstly, please consider donating to the website, to keep it going, and to take some pressure off the other sponsors. Donate as little or as much as you can afford. But donate something. Don't leave it to the same visionary benefactors to always provide the funding for projects of this kind. Become a visionary yourself.
Secondly, in 1988 Nicholas Anthony Aroney beqeathed a considerable sum of money in his will, to advance Kytherian cultural and heritage projects. The positive impact of the Nicholas Anthony Aroney Trust has been immense. Think seriously about bequeathing some money, or books, or artefacts, in your will, however young you may be, to help advance Kytheraismos.
Thirdly, if you need to dispose of any old photos, or books, or artefacts of Kytherians, please get in contact with us and donate them, so they are not lost. If you have to dispose of things like that, then dispose them to a group that can utilise them in the most effective way.
Fourthly, if you are retired, or have time to spare, think about donating some of your time to making sure your Kytherian heritage is preserved. Particularly if you have type-writing, editing, photographic, scanning, oral-history gathering, and computer skills of any kind - think about putting these skills to good use. Even more importantly, if you can translate Greek documents to English, please offer your services to kythera-family. There are many wonderful documents; I can think of a short monograph called the Kytherians of Smyrna for example, which must be translated.
Fifthly, remember, Kytherian heritage begins with you, and with your immediate family. Make the time to collate your family photographs, transcribe your family history, and create your Family Tree. Don't be lazy...don't put it off....don't spare the nominal expense. Start today! 20 hours out of 613,200 hours in a 70 year life, is a very short time to devote to this very important duty.
Sixthly, one of the challenges I have set myself it to endeavour to convey to the leaders of Kythera (on the island); at the political, cultural & intellectual level, that they must communicate with, and engage, the Kytherians of the diaspora on an on-going basis. Kythera-family is the perfect mechanism for communicating the central aspirations, challenges and concerns of the Kytherian leadership. So far, they have failed to fully utilise this very important facility.
Seventhly, if you have any ideas about how to increase the participation rate on the island of Kythera, please contact us!
The National Film and Sound Archive
In May this year The National Film and Sound Archive contacted the web-site team, and asked for permission to archive the web site.
This is an extraordinary compliment to the quality of the web site. Obviously we have collected information, documents, research papers and photographs at www.kythera-family.net, which are not available at other sites, or major institutions in Australia.
Requests of this kind confirm to the team that they are "on the right track", and that their initial vision for the site was well worth pursuing.
The adventurous nature of their Greek origin has always enticed the Kytherians to look for new and foreign lands, where they could achieve what was not possible on the island. The constant waves of migration from the Greek cities attracted many Kytherians towards Asia Minor, from where stories of riches and vast estates beckoned them.
The political complications after the fall of Constantinople 1453 did not directly influence the Kytherians as they were travelling at the time under Venetian, French, Ionian and later their English citizenship. When in 1715-18 the Turks occupied Kythera, many fled and others were sold as slaves. Eventually, a number of these people came to the rich and productive fields of Asia Minor. After all, this was to the Greeks a Greek territory.
Their hard work, initiative and pioneering spirit, even under the Ottoman rule, soon saw them become settled in the new country and eventually well-established financially. Upon arrival, Kytherians usually worked as servants, gardeners or farmers. The naturally lazy attitude towards work by the Turks opened numerous opportunities for many Kytherians. In small groups they started exploring territories - so vast in comparison to Kythera - and their enthusiasm pushed aside all fears as they started organising their new life there. Having purchased small portions of land from the Turks, the future looked secure due to the demand for their services. Gradually, they congregated, creating Greek areas in many parts of Asia Minor. Soon whole towns were predominantly Greek. It did not take long before the Kytherians of Smyrna built churches in honour of the Virgin Myrtidiotissa at Pappa-Skalla (“Priest’s Steps”), at Gioul Baxem (“Nice Garden”) and elsewhere. Their success became the magnet which attracted whole families from Kythera to seek their fortune.
A will written on 21st October 1776, by George Zervos, clearly indicates that Kytherians had already arrived in Smyrna (Jzmir) and work was readily available. In the minute books of Smyrna’s cathedral, Saint Fotini, we find the first indication of a Kytherian Association being in existence in 1806. From that year onward, on 24th September, celebrations and special services attended always by the Bishop of Smyrna were introduced, in recognition of the substantial donation of 500 grosia (Turkish currency) made by the local Kytherians towards the needs of this church as well as other contributions to hospitals and charitable organisations.
At the conclusion of the divine service, the clergy walked to the promenade where the blessing of the “Kytherian Fleet” would take place. After the blessing, all the boats in procession would leave the harbour of Smyrna for Gioul Baxern to the church of Myrtidiotissa. The event was so well known that those who lived near the shore line watched the armada of decorated craft leaving,commenting: “There goes the Kytherian Fleet again.”
Kytherians became very wealthy in Asia Minor. After many years they began to assimilate with the Turks. As late as 1906, H. Lamprakis visited a town at Theatyra (Asia Minor) where, although a number of the locals spoke only Turkish, they still celebrated the feast of Myrtidiotissa on 24th September each year. He learnt that they were originally from Kythera. No one remembered or knew any details as to their Kytherian origin.
Such was the pride in their Kytherian origin that the total amount required to research and print a complete “history of Kythera” was donated and deposited with a bank, awaiting its publication. Unfortunately, their dream did not materialise due to later events.
Following is a list with some names of Kytherians who became well known through their business successes in Asia Minor:
P. Benardos, G. Tambakis, G. Marselos, G. Stratigos, Emm. Stratigos, G. Karidis, F. Fotinos, D. Kassimatis, G. Kritikos, A. Aronis, P. Aronis, G. Mavromatis, A. Seinitekolos, G. Kalligeris, P. Alfieris and many others.
Such was the Kytherian connection in the part of Smyrna where they lived that it was known as “Tsirigotika”. It was possible for Kytherians to prosper because they were considered as nationals of countries friendly towards the Ottoman Empire. The success of Kytherians in Asia Minor is well-documented. Their numbers include solicitors, doctors of medicine, ministers of religion, architects, bankers, traders, landowners, wine makers, business proprietors and ship-owners. In a census prior to the slaughter and loss of Smyrna, the number of Kytherians in the area was shown to be over 25,000.
From 1854-56, during the Crimean War, France and Great Britain fought on the side of the Ottoman Empire. However, in 187 7-78 the Turks in the Russo-Turkish War were defeated. The Empire started to lose territories. Turkey lost Algeria to France in 1830, Tunisia in 1881, Cyprus to Britain in 1878, and Egypt was occupied by the British in 1882. The Turkish government grew more and more tyrannical, and minority groups in all parts of the empire were abused and persecuted, to the point of extinction.
In 1908 a party called the “Young Turks” revolted and demanded dramatic changes. At the same time many other groups within the Ottoman Empire were also demanding independence. In 1908 Austria annexed Bosnia, Bulgaria became independent, Italy took Libya, and Crete was united with Greece in 1913. World War I found Turkey on the side of Germany. The Allies, including Australia, tried to invade Turkey at Gallipoli in 1915 where many Australians lost their lives.
Kytherians throughout Asia Minor rejoiced when the Allies occupied Istanbul (Constantinople) and the Greek army took possession of Smyrna. Early in 1920 Mustafa Kemal became the President of a provisional national government. In 1922 Turkish troops took Smyrna from the Greeks. The events of that day are a stain on the history of man and the honesty of the so-called “allies”. The streets of Smyrna became rivers of innocent blood, of civilians and soldiers who were used as pawns in a game by the power brokers of Europe. The Allies, including England, stood by and watched the devastation and loss of innocent lives. The stories which can be written about this tragedy are too horrendous to tell. The exact number of Kytherians who died in 1922 in Asia Minor, especially in Srnyrna, will never be known. Some survivors, however, were able to recall these tragic events and a number of them returned to Kythera destitute.
Approximately 500 Kytherians, out of many thousands from Asia Minor, found refuge on the island. A number of them, although of Kytherian origin, had lost touch and knew of no relatives or friends on Kythera. These people escaped from Asia Minor with only their lives and were dependent on the generosity of the locals. The latter welcomed them, sharing their limited resources with the refugees. Two committees were set up, one at Hora and one at Potamos, to see to their needs. The Red Cross made assistance available, through collections both on the island and abroad. Considerable assistance was received also from the United States of America and Australia. The main problem was the lack of employment. The lucky ones were able to find work and continue with their professions and trades. A good example was Doctor Constantine Simandiris who, upon his arrival, took up the position of doctor for the northern villages of the island where his services were both welcomed and well-rewarded.
Others from Smyrna preferred to find refuge in places as far away as possible from the terrible world of European diplomacy and power play. Africa, America and Australia became their destinations.
Only the memory of these Kytherians with their successes and misfortunes will remain for future generations to be aware of the Kytherian connection with Asia Minor and with Smyrna in particular.
Theothosios Koroneos - Theo Corones - was sponsored to Australia, as a youth, by his maternal uncle George, and aunty Georgia, later of Beverley Hills.
He lost a leg to an infection in his early twenties.
Part of his rehabilitation involved art therapy. He later became quite a famous artist in "Kytherian" circles.
He settled in Sydney, and drove cabs for many decades, before attempting later in life to re-establish himself in Karavas, Kythera.
He returned to Australia, and retired to the North Queensland coastal town of Bargara.
The road leads into a Property development wasundertaken by George Peter Bernard ( Venados ) —- Son of Peter Bernard ( Venardos ) of Karavas. Grafton, NSW.
Kythera Park, is a residential housing estate, with each block on several acres.
The estate is on the main road leading to Nymboida.
The development was undertaken by Denise and George Bernard, son of Peter Bernard (Karavas).
Bernard Family, Grafton. Brief history.
Adapted from Peter Tsicalas' notes, held in repository, Clarence River Historical Society, Grafton
Panagiotis Athanasios Venardos, (Peter Arthur Bernard), b. Aug 1900 Karavas, son of Arthur Emmanuel, landed Mar 1911 with father and brother. Spent lyr Allora, 2yrs Esk, lyr Sydney, until going into business with father at Cessnock. Remained for 4yrs until moving to Katoomba for 1-2 yrs thence Grafton early 1931. Married Violet White (b. 1911 NZ) 1931 Paddington. Arthur born 30/6/33 Grafton, George b. 20/10/36 Grafton.
Peter Bernard owned the Popular Cafe,75 Prince Street
He is believed to be related to the Aroneys of Murbah. His son Arthur still lives in Grafton. George is enjoying annual trips to Kythera with his wife in retirement.
Peters' son George retired to the Gold Coast. His married sister Kerani is living in Marybourgh Qld.
Peters Popular Cafe in Prince Street was purchased by son George on 3 /7/ 1961 closed the doors 16 /9 /1968 when he established the Gold Fish Bowl coffee shop in Parkway arcade ( built by the brothers ) Prince Street Grafton until 25 /1/ 1971.
The brothers in partnership then built, and George managed the Camden Lodge Motel in Villiars Street Grafton.
Peter Bernard was Deanna Psaros’s (Inverell) Nono, in fact she was christened at the Cafe. Subsequentley he was the best man at her wedding to Peter McCarthy in Inverell in 1962. The McCarthys moved to Grafton in 1964, at which time Peter had retired and the shop was run by his sons George and Arthur.
The Close leads to a Property Development by Arthur Bernard. Grafton, NSW.
Kythera Park, a residential housing estate, with each block on several acres.
A typical quality residence on the Estate can be seen on the corner in the background.
The estate is on the main road leading to Nymboida.
The development was undertaken by George Peter and Denise Bernard ( Venados ) —- Son of Peter Bernard ( Venardos ) of Karavas.
Bernard Family, Grafton. Brief history.
Adapted from Peter Tsicalas' notes, held in repository, Clarence River Historical Society, Grafton
Panagiotis Athanasios Venardos, (Peter Arthur Bernard), b. Aug 1900 Karavas, son of Arthur Emmanuel, landed Mar 1911 with father and brother. Spent lyr Allora, 2yrs Esk, lyr Sydney, until going into business with father at Cessnock. Remained for 4yrs until moving to Katoomba for 1-2 yrs thence Grafton early 1931. Married Violet White (b. 1911 NZ) 1931 Paddington. Arthur born 30/6/33 Grafton, George b. 20/10/36 Grafton.
Peter Bernard owned the Popular Cafe,75 Prince Street
He is believed to be related to the Aroneys of Murbah. His son Arthur still lives in Grafton. George is enjoying annual trips to Kythera with his wife in retirement.
Peters' son George retired to the Gold Coast. His married sister Kerani is living in Marybourgh Qld.
Peters Popular Cafe in Prince Street was purchased by son George on 3 /7/ 1961 closed the doors 16 /9 /1968 when he established the Gold Fish Bowl coffee shop in Parkway arcade ( built by the brothers ) Prince Street Grafton until 25 /1/ 1971.
The brothers in partnership then built, and George managed the Camden Lodge Motel in Villiars Street Grafton.
Peter Bernard was Deanna Psaros’s (Inverell) Nono, in fact she was christened at the Cafe. Subsequentley he was the best man at her wedding to Peter McCarthy in Inverell in 1962. The McCarthys moved to Grafton in 1964, at which time Peter had retired and the shop was run by his sons George and Arthur.
Kythera Park, a residential housing estate, with each block on several acres.
A typical quality residence on the Estate can be seen in the background, on the opposite corner.
The estate is on the main road leading to Nymboida.
The development was undertaken by George and Denise Bernard, (Vernados), the former the son of Peter Bernard (Karavas).
Bernard Family, Grafton. Brief history.
Adapted from Peter Tsicalas' notes, held in repository, Clarence River Historical Society, Grafton
Panagiotis Athanasios Venardos, (Peter Arthur Bernard), b. Aug 1900 Karavas, son of Arthur Emmanuel, landed Mar 1911 with father and brother. Spent lyr Allora, 2yrs Esk, lyr Sydney, until going into business with father at Cessnock. Remained for 4yrs until moving to Katoomba for 1-2 yrs thence Grafton early 1931. Married Violet White (b. 1911 NZ) 1931 Paddington. Arthur born 30/6/33 Grafton, George b. 10/10/36 Grafton.
Peter Bernard owned the Popular Cafe,75 Prince Street
He is believed to be related to the Aroneys of Murbah. His son Arthur still lives in Grafton and owns and operates The Abbey Motor Inn.
Peters' brother George retired to the Gold Coast. Their married sister lives at Sawtell.
Peter Bernard was Deanna Psaros’s (Inverell) Nono, in fact she was christened at the Cafe. Subsequentley he was the best man at her wedding to Peter McCarthy in Inverell in 1962. The McCarthys moved to Grafton in 1964, at which time Peter had retired and the shop was run by his sons George and Arthur.
Kythera Park, a residential housing estate, with each block on several acres.
The estate is on the main road leading to Nymboida.
The development was undertaken by Arthur Bernard, (Vernados), son of Peter Bernard (Karavas).
Bernard Family, Grafton. Brief history.
Adapted from Peter Tsicalas' notes, held in repository, Clarence River Historical Society, Grafton
Panagiotis Athanasios Venardos, (Peter Arthur Bernard), b. Aug 1900 Karavas, son of Arthur Emmanuel, landed Mar 1911 with father and brother. Spent lyr Allora, 2yrs Esk, lyr Sydney, until going into business with father at Cessnock. Remained for 4yrs until moving to Katoomba for 1-2 yrs thence Grafton early 1931. Married Violet White (b. 1911 NZ) 1931 Paddington. Arthur born 30/6/33 Grafton, George b. 10/10/36 Grafton.
Peter Bernard owned the Popular Cafe,75 Prince Street
He is believed to be related to the Aroneys of Murbah. His son Arthur still lives in Grafton and owns and operates The Abbey Motor Inn.
Peters' brother George retired to the Gold Coast. Their married sister lives at Sawtell.
Peter Bernard was Deanna Psaros’s (Inverell) Nono, in fact she was christened at the Cafe. Subsequentley he was the best man at her wedding to Peter McCarthy in Inverell in 1962. The McCarthys moved to Grafton in 1964, at which time Peter had retired and the shop was run by his sons George and Arthur.
My entry into the world was in a small village called Karava on the small Greek Island of Kythera in 1928. As I showed promise as a scholar, I was sent to live with my uncle and aunty in Athens to be properly educated. Unfortunately, the German invasion of Greece during WWII resulted in my return to Kythera ending my dreams of academicsuccess.
Post WWII, Kythera offered nothing — I was fortunate that my uncle remembered this and bought me a passage to Australia in 1947 on the Rodnik. I went to Lismore where I was housekeeper for another uncle and his family.
Here I was introduced to Peter Poulos who lived in Ballina and was co-owner of the Monterey Cafe in River Street. We married in 1948 and had three children, but tragedy struck in 1967 when we lost Peter to leukaemia. We had just sold the Monterey but I had to go back to work because three children under eleven cost money!
I worked in numerous cafes in Ballina from 1967 to 1981. By this time all my children had secure jobs so I retired. In June 1981, I had a stroke which rendered me partly paralysed. After six months of rehabilitation at St Vincent’s Hospital, (Sydney), I returned home where I managed to ‘shuffle’ around the house for twenty years.
On Christmas Eve 2001, I became a resident of the Nursing Wing and whilst it isn’t home, I have no complaints. The people are very caring and friendly. I have no regrets in my life and would do everything again. My hardships made me strong and I’m proud of that. My children and grandchildren have been and still are the mainstays in my life. I am very blessed.
I visited Kythera in January of 2006 with my two grandchildren, Nicole and Nick. We stayed at the 9 Muses Guest House in Agia Pelagia. We visited with friends and distant relatives in Potamos (my mother's home village), roamed about the fields and beaches during the 5 days we were there. I attended church in the village of Karavas and took part in communion.
We visited with Mr. & Mrs. Emanuel Pavlakis in Potamos. Very nice people, distant relatives thru my grandmother. I intend to return within the next few years to study further this enchanting island. We experienced a 6.9 earthquake on January 8 while waiting for our lunch to be prepared. Luckily for us we were not hurt, however, if it had hit land rather than in the sea, I know we wouldn't have survived. I loved the quiet nature of the island, no hussle bustle here. We experienced the priets throwing the cross into the water and the young boys diving in to search for it on St. Stephanos Day. We will return!
This image is part of a photographic documentary series entitled “One Year on Kythera”. “One Year on Kythera” was created by photographer Kristina Williamson, who spent one calender year living on Kythera, documenting the lives of Kytherians today; what aspects of traditional life remain in practice and in what ways the island is changing.
To view more of her work or to purchase photographic prints please visit her website at:www.kristinawilliamson.com
Wentworth Courier
Wednesday, August 26th, 1998. p.7
By James Wilkinson
When Waverley Council first had a dream of what Campbell Parade at Bondi Beach would look like, lots of colour was one of the top priorities.
Now, almost two years after the upgrade work started, that priority is becoming a reality.
The new Bondi Beach flag was raised last week by the council onto the flagpoles that line the centre of the main Street of Bondi Beach.
The Mayor of Waverley, Paul Pearce, said it was a major step towards what the council had envisaged for Campbell Parade from the beginning.
“The flags really do look good. But this is just a taste of what we are going to see down here,” he said.
“When you look down Campbell Parade, you can see that things are coming together well.
“You are going to get the colour down here that we wanted.”
Cr Pearce said that ultimately banners would line the flagpoles down the street and it was great to see what was already coming out.
“It is the middle of the day now, and just look at it — you have life down here. Now, the other side of the road has to be finished,” he said.
The designer of the flag, Dover Heights resident George Poulos, said to see the flags flying along Bondi Beach was a
dream come true.
“My eyes light up — look at all of these flagpoles. This is going to give Bondi a real sense of visual identity. There is a lot of colour here — it’s a bit of a revolution,” Mr Poulos said.
Next on the cards for Mr Poulos is creating banners for the poles, but he said that he wanted to do one thing at a time, At the moment, it was concentrating on the flag.
Waverley Council adopted the flag last month. Instrumental in the approval was the opinion of the council precinct committees, and all 14 gave the green light.
Cr Pearce said the flag was for all the Waverley beaches.
Twenty-five flags were bought by the council for Campbell Parade.
Addendum
Since then the flag the has flown at numerous locations around Bondi Beach, including all 25 flag poles along the centre of Campbell Parade. This constituted the longest continuous public display of an Australian ensign which is not the incumbent flag of Australia, in Australian history.
The array of flags was captured forever during the "shooting" of the movie Looking for Alibrandi*. The flags feature (incidentally) in a number of scenes in that movie.
*Looking for Alibrandi - Melina Marchetta
Looking for Alibrandi is the story of Josie Alibrandi's experiences at school, and her relationships with friends and family during her last year at St Martha’s girls’ school. In the year that the novel is set, her father comes back into her life, the year she falls in love and discovers the secrets of her family's past.
Josie tells us the story of her struggles with her Italian-Australian identity and the highs and lows of teenage life. It’s the story of a young girl who feels she doesn’t belong. As the novel unfolds, she learns to cope with these feelings of insecurity and learns that everyone has similar feelings at different times.
Looking for Alibrandi is an analysis of multi-cultural Australia and the struggles that each generation of immigrants has with finding their place in Australian society and defining their identity. Josie, Christina, Nonna Katia and in fact all of the characters have a story to tell about culture in Australian society.
The Kythera in which my parents and grandparents grew up was a Gemeinschaft community, as defined by Tonnies.
The traditions, rituals, beliefs - the general ethos of Kythera - confirm this fact.
Many of the adjustments that Kytherian's made in Australia involved adapting mentally to the increasingly more sophisticated Gesellschaft society that Australia became in the 20th century. Adjusting to the shift was much greater for Kytherians than it was for mainstream Australians.
From Marcello Truzzi, Sociology: The Classic Statements. New York: Oxford University Press, 1971, pp. 145-154.
FERDINAND TONNIES
On Gemeinschaft and Gesellschaft
Reprinted from Community and Society: Gemeinschaft und Gesellschaft by Ferdinand Tonnies, translated and edited by Charles P. Loomis, pp. 223-231. Copyright 1957, The Michigan State University Press.
The German sociologist Ferdinand Tonnies (1855-1936) was a major contributor to theory and field studies in sociology. [1] He is best remembered for his distinction between two basic types of social groups. [2] Tonnies argued that there are two basic forms of human will: the essential will, which is the underlying, organic, or instinctive driving force; and arbitrary will, which is deliberative, purposive, and future (goal) oriented. Groups that form around essential will, in which membership is self-fulfilling, Tonnies called Gemeinschaft (often translated as community). Groups in which membership was sustained by some instrumental goal or definite end he termed Gesellschaft (often translated as society). Gemeinschaft was exemplified by the family or neighborhood; Gesellschaft, by the city or the state. [3]
Bibliographical Notes
1. Tonnies' major work, Gemeinschaft und Gesellschaft (first published in 1887), is available in English translation (edited and translated by Charles P. Loomis) as Community and Society (1957). It is also available in an earlier edition, which also contained some of Tonnies' later essays, as Fundamental Concepts of Sociology (1940). Tonnies ten other books, of which the major work dealing with sociology is his 1931 Einfuhrung in die Soziologie (An Introduction to Sociology), plus most of his essays, still await English translations. A full bibliography of Tonnies' work can be found in: American Journal of Sociology, 42 ( 1937), 100-101.
2. Brief critiques of Tonnies' works include: Louis Wirth, "The Sociology of Ferdinand Tonnies," American Journal of Sociology, 32 (1927), 412-422; and Rudolf Heberle, "The Sociological System of Ferdinand Tonnies: 'Community' and 'Society'," in Harry Elmer Barnes (ed.), An Introduction to the History of Sociology (Chicago: University of Chicago Press, 1948), pp.227-248.
3. Modern applications of Tonnies' typology can be found in: Linton C. Freeman and Robert F. Winch, "Societal Complexity: An Empirical Test of a Typology of Societies," American Journal of Sociology 62 (1957), 461-466; and Charles P. Loomis and Cohn C. McKinney "Systematic Differences between Latin-American Communities of Family Farms and Large Estates," American Journal of Sociology, 61 (1956), 404-412.
1. Order--Law--Mores
There is a contrast between a social order which--being based upon consensus of wills--rests on harmony and is developed and ennobled by folkways, mores, and religion, and an order which--being based upon a union of rational wills--rests on convention and agreement, is safeguarded by political legislation, and finds its ideological justification in public opinion.
There is, further, in the first instance a common and binding system of positive law, of enforcible norms regulating the interrelation of wills. It has its roots in family life and is based on land ownership. Its forms are in the main determined by the code of the folkways and mores. Religion consecrates and glorifies these forms of the divine will, i.e., as interpreted by the will of wise and ruling men. This system of norms is in direct contrast to a similar positive law which upholds the separate identity of the individual rational wills in all their interrelations and entanglements. The latter derives from the conventional order of trade and similar relations but attains validity and binding force only through the sovereign will and power of the state. Thus, it becomes one of the most important instruments of policy; it sustains, impedes, or furthers social trends; it is defended or contested publicly by doctrines and opinions and thus is changed, becoming more strict or more lenient.
There is, further, the dual concept of morality as a purely ideal or mental system of norms for community life. In the first case, it is mainly an expression and organ of religious beliefs and forces, by necessity intertwined with the conditions and realities of family spirit and the folkways and mores. In the second case, it is entirely a product and instrument of public opinion, which encompasses all relations arising out of contractual sociableness, contacts, and political intentions.
Order is natural law, law as such = positive law, mores = ideal law. Law as the meaning of what may or ought to be, of what is ordained or permitted, constitutes an object of social will. Even the natural law, in order to attain validity and reality, has to be recognized as positive and binding. But it is positive in a more general or less definite way. It is general in comparison with special laws. It is simple compared to complex and developed law.
2. Dissolution
The substance of the body social and the social will consists of concord, folkways, mores, and religion, the manifold forms of which develop under favorable conditions during its lifetime. Thus, each individual receives his share from this common center, which is manifest in his own sphere, i.e., in his sentiment, in his mind and heart, and in his conscience as well as in his environment, his possessions, and his activities. This is also true of each group. It is in this center that the individual's strength is rooted, and his rights derive, in the last instance, from the one original law which, in its divine and natural character, encompasses and sustains him, just as it made him and will carry him away. But under certain conditions and in some relationships, man appears as a free agent (person) in his self-determined activities and has to be conceived of as an independent person. The substance of the common spirit has become so weak or the link connecting him with the others worn so thin that it has to be excluded from consideration. In contrast to the family and co-operative relationship, this is true of all relations among separate individuals where there is no common understanding, and no time-honored custom or belief creates a common bond. This means war and the unrestricted freedom of all to destroy and subjugate one another, or, being aware of possible greater advantage, to conclude agreements and foster new ties. To the extent that such a relationship exists between closed groups or communities or between their individuals or between members and nonmembers of a community, it does not come within the scope of this study. In this connection we see a community organization and social conditions in which the individuals remain in isolation and veiled hostility toward each other so that only fear of clever retaliation restrains them from attacking one another, and, therefore, even peaceful and neighborly relations are in reality based upon a warlike situation. This is, according to our concepts, the condition of Gesellschaft-like civilization, in which peace and commerce are maintained through conventions and the underlying mutual fear. The state protects this civilization through legislation and politics. To a certain extent science and public opinion, attempting to conceive it as necessary and eternal, glorify it as progress toward perfection.
But it is in the organization and order of the Gemeinschaft that folk life and folk culture persist. The state, which represents and embodies Gesellschaft, is opposed to these in veiled hatred and contempt, the more so the further the state has moved away from and become estranged from these forms of community life. Thus, also in the social and historical life of mankind there is partly close interrelation, partly juxtaposition and opposition of natural and rational will.
3. The People (Volkstum) and the State (Staatstum)
In the same way as the individual natural will evolves into pure thinking and rational will, which tends to dissolve and subjugate its predecessors, the original collective forms of Gemeinschaft have developed into Gesellschaft and the rational will of the Gesellschaft. In the course of history, folk culture has given rise to the civilization of the state.
The main features of this process can be described in the following way. The anonymous mass of the people is the original and dominating power which creates the houses, the villages, and the towns of the country. From it, too, spring the powerful and self-determined individuals of many different kinds: princes, feudal lords, knights, as well as priests, artists, scholars. As long as their economic condition is determined by the people as a whole, all their social control is conditioned by the will and power of the people. Their union on a national scale, which alone could make them dominant as a group, is dependent on economic conditions. And their real and essential control is economic control, which before them and with them and partly against them the merchants attain by harnessing the labor force of the nation. Such economic control is achieved in many forms, the highest of which is planned capitalist production or large-scale industry. It is through the merchants that the technical conditions for the national union of independent individuals and for capitalistic production are created. This merchant class is by nature, and mostly also by origin, international as well as national and urban, i.e., it belongs to Gesellschaft, not Gemeinschaft. Later all social groups and dignitaries and, at least in tendency, the whole people acquire the characteristics of the Gesellschaft.
Men change their temperaments with the place and conditions of their daily life, which becomes hasty and changeable through restless striving. Simultaneously, along with this revolution in the social order, there takes place a gradual change of the law, in meaning as well as in form. The contract as such becomes the basis of the entire system, and rational will of Gesellschaft, formed by its interests, combines with authoritative will of the state to create, maintain and change the legal system. According to this conception, the law can and may completely change the Gesellschaft in line with its own discrimination and purpose; changes which, however, will be in the interest of the Gesellschaft, making for usefulness and efficiency. The state frees itself more and more from the traditions and customs of the past and the belief in their importance. Thus, the forms of law change from a product of the folkways and mores and the law of custom into a purely legalistic law, a product of policy. The state and its departments and the individuals are the only remaining agents, instead of numerous and manifold fellowships, communities, and commonwealths which have grown up organically. The characters of the people, which were influenced and determined by these previously existing institutions, undergo new changes in adaptation to new and arbitrary legal constructions. These earlier institutions lose the firm hold which folkways, mores, and the conviction of their infallibility gave to them.
Finally, as a consequence of these changes and in turn reacting upon them, a complete reversal of intellectual life takes place. While originally rooted entirely in the imagination, it now becomes dependent upon thinking. Previously, all was centered around the belief in invisible beings, spirits and gods; now it is focalized on the insight into visible nature. Religion, which is rooted in folk life or at least closely related to it, must cede supremacy to science, which derives from and corresponds to consciousness. Such consciousness is a product of leaning and culture and, therefore, remote from the people. Religion has an immediate contact and is moral in its nature because it is most deeply related to the physical-spiritual link which connects the generations of men. Science receives its moral meaning only from an observation of the laws of social life, which leads it to derive rules for an arbitrary and reasonable order of social organization. The intellectual attitude of the individual becomes gradually less and less influenced by religion and more and more influenced by science. Utilizing the research findings accumulated by the preceding industrious generation, we shall investigate the tremendous contrasts which the opposite poles of this dichotomy and these fluctuations entail. For this presentation, however, the following few remarks may suffice to outline the underlying principles.
4. Types of Real Community Life
The exterior forms of community life as represented by natural will and Gemeinschaft were distinguished as house, village, and town. These are the lasting types of real and historical life. In a developed Gesellschaft, as in the earlier and middle stages, people live together in these different ways. The town is the highest, viz., the most complex, form of social life. Its local character, in common with that of the village, contrasts with the family character of the house. Both village and town retain many characteristics of the family; the village retains more, the town less. Only when the town develops into the city are these characteristics almost entirely lost. Individuals or families are separate identities, and their common locale is only an accidental or deliberately chosen place in which to live. But as the town lives on within the city, elements of life in the Gemeinschaft, as the only real form of life, persist within the Gesellschaft, although lingering and decaying. On the other hand, the more general the condition of Gesellschaft becomes in the nation or a group of nations, the more this entire "country" or the entire "world" begins to resemble one large city. However, in the city and therefore where general conditions characteristic of the Gesellschaft prevail, only the upper strata, the rich and the cultured, are really active and alive. They set up the standards to which the lower strata have to conform. These lower classes conform partly to supersede the others, partly in imitation of them in order to attain for themselves social power and independence. The city consists, for both groups (just as in the case of the "nation" and the "world"), of free persons who stand in contact with each other, exchange with each other and cooperate without any Gemeinschaft or will thereto developing among them except as such might develop sporadically or as a leftover from former conditions. On the contrary, these numerous external contacts, contracts, and contractual relations only cover up as many inner hostilities and antagonistic interests. This is especially true of the antagonism between the rich or the so-called cultured class and the poor or the servant class, which try to obstruct and destroy each other. It is this contrast which, according to Plato, gives the "city" its dual character and makes it divide in itself. This itself, according to our concept, constitutes the city, but the same contrast is also manifest in every large-scale relationship between capital and labor. The common town life remains within the Gemeinschaft of family and rural life; it is devoted to some agricultural pursuits but concerns itself especially with art and handicraft which evolve from these natural needs and habits. City life, however, is sharply distinguished from that; these basis activities are used only as means and tools for the special purposes of the city.
The city is typical of Gesellschaft in general. It is essentially a commercial town and, in so far as commerce dominates its productive labor, a factory town. Its wealth is capital wealth which, in the form of trade, usury, or industrial capital, is used and multiplies. Capital is the means for the appropriation of products of labor or for the exploitation of workers. The city is also the center of science and culture, which always go hand in hand with commerce and industry. Here the arts must make a living; they are exploited in a capitalistic way. Thoughts spread and change with astonishing rapidity. Speeches and books through mass distribution become stimuli of far-reaching importance.
The city is to be distinguished from the national capital, which, as residence of the court or center of government, manifests the features of the city in many respects although its population and other conditions have not yet reached that level. In the synthesis of city and capital, the highest form of this kind is achieved: the metropolis. It is the essence not only of a national Gesellschaft, but contains representatives from a whole group of nations, i.e., of the world. In the metropolis, money and capital are unlimited and almighty. It is able to produce and supply goods and science for the entire earth as well as laws and public opinion for all nations. It represents the world market and world traffic; in it world industries are concentrated. Its newspapers are world papers, its people come from all corners of the earth, being curious and hungry for money and pleasure.
5. Counterpart of Gemeinschaft
Family life is the general basis of life in the Gemeinschaft. It subsists in village and town life. The village community and the town themselves can be considered as large families, the various clans and houses representing the elementary organisms of its body; guilds, corporations, and offices, the tissues and organs of the town. Here original kinship and inherited status remain an essential, or at least the most important, condition of participating fully in common property and other rights. Strangers may be accepted and protected as serving-members or guests either temporarily or permanently. Thus, they can belong to the Gemeinschaft as objects, but not easily as agents and representatives of the Gemeinschaft. Children are, during minority, dependent members of the family, but according to Roman custom they are called free because it is anticipated that under possible and normal conditions they will certainly be masters, their own heirs. This is true neither of guests nor of servants, either in the house or in the community. But honored guests can approach the position of children. If they are adopted or civic rights are granted to them, they fully acquire this position with the right to inherit. Servants can be esteemed or treated as guests or even, because of the value of their functions, take part as members in the activities of the group. It also happens sometimes that they become natural or appointed heirs. In reality there are many gradations, lower or higher, which are not exactly met by legal formulas. All these relationships can, under special circumstances, be transformed into merely interested and dissolvable interchange between independent contracting parties. In the city such change, at least with regard to all relations of servitude, is only natural and becomes more and more widespread with its development. The difference between natives and strangers becomes irrelevant. Everyone is what he is, through his personal freedom, through his wealth and his contracts. He is a servant only in so far as he has granted certain services to someone else, master in so far as he receives such services. Wealth is, indeed, the only effective and original differentiating characteristic; whereas in Gemeinschaften property it is considered as participation in the common ownership and as a specific legal concept is entirely the consequence and result of freedom or ingenuity, either original or acquired. Therefore, wealth, to the extent that this is possible, corresponds to the degree of freedom possessed.
In the city as well as in the capital, and especially in the metropolis family life is decaying. The more and the longer their influence prevails the more the residuals of family life acquire a purely accidental character. For there are only few who will confine their energies within such a narrow circle; all are attracted outside by business, interests, and pleasures, and thus separated from one another. The great and mighty, feeling free and independent, have always felt a strong inclination to break through the barriers of the folkways and mores. They know that they can do as they please. They have the power to bring about changes in their favor, and this is positive proof of individual arbitrary power. The mechanism of money, under usual conditions and if working under high pressure, is means to overcome all resistance, to obtain everything wanted and desired, to eliminate all dangers and to cure all evil. This does not hold always. Even if all controls of the Gemeinschaft are eliminated, there are nevertheless controls in the Gesellschaft to which the free and independent individuals are subject. For Gesellschaft (in the narrower sense), convention takes to a large degree the place of the folkways, mores, and religion. It forbids much as detrimental to the common interest which the folkways, mores, and religion had condemned as evil in and of itself.
The will of the state plays the same role through law courts and police, although within narrower limits. The laws of the state apply equally to everyone; only children and lunatics are not held responsible to them. Convention maintains at least the appearance of morality; it is still related to the folkways, mores, and religious and aesthetic feeling, although this feeling tends to become arbitrary and formal. The state is hardly directly concerned with morality. It has only to suppress and punish hostile actions which are detrimental to the common weal or seemingly dangerous for itself and society. For as the state has to administer the common weal, it must be able to define this as it pleases. In the end it will probably realize that no increase in knowledge and culture alone will make people kinder, less egotistic, and more content and that dead folkways, mores, and religions cannot be revived by coercion and teaching. The state will then arrive at the conclusion that in order to create moral forces and moral beings it must prepare the ground and fulfill the necessary conditions, or at least it must eliminate counteracting forces. The state, as the reason of Gesellschaft, should decide to destroy Gesellschaft or at least to reform or renew it. The success of such attempts is highly improbable.
6. The Real State
Public opinion, which brings the morality of Gesellschaft into rules and formulas and can rise above the state, has nevertheless decided tendencies to urge the state to use its irresistible power to force everyone to do what is useful and to leave undone what is damaging. Extension of the penal code and the police power seems the right means to curb the evil impulses of the masses. Public opinion passes easily from the demand for freedom (for the upper classes) to that of despotism (against the lower classes). The makeshift, convention, has but little influence over the masses. In their striving for pleasure and entertainment they are limited only by the scarcity of the means which the capitalists furnish them as price for their labor, which condition is as general as it is natural in a world where the interests of the capitalists and merchants anticipated all possible needs and in mutual competition incite to the most varied expenditures of money. Only through fear of discovery and punishments that is, through fear of the state, is a special and large group, which encompasses far more people than the professional criminals, restrained in its desire to obtain the key to all necessary and unnecessary pleasures. The state is their enemy. The state, to them, is an alien and unfriendly power; although seemingly authorized by them and embodying their own will, it is nevertheless opposed to all their needs and desires, protecting property which they do not possess, forcing them into military service for a country which offers them hearth and altar only in the form of a heated room on the upper floor or gives them, for native soil, city streets where they may stare at the glitter and luxury in lighted windows forever beyond their reach! Their own life is nothing but a constant alternative between work and leisure, which are both distorted into factory routine and the low pleasure of the saloons. City life and Gesellschaft down the common people to decay and death; in vain they struggle to attain power through their own multitude, and it seems to them that they can use their power only for a revolution if they want to free themselves from their fate. The masses become conscious of this social position through the education in schools and through newspapers. They proceed from class consciousness to class struggle. This class struggle may destroy society and the state which is its purpose to reform. The entire culture has been transformed into a civilization of state and Gesellschaft, and this transformation means the doom of culture itself if none of its scattered seeds remain alive and again bring forth the essence and idea of Gemeinschaft, thus secretly fostering a new culture amidst the decaying one.
Jim was born on 1st May 1925 in Gunning, NSW near Goulbourn.
His parents were Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Jim was the oldest of 6 children, and was very close to his brothers and sisters and their spouses - Charles and Mary, Annie and George, Matty and Mick, George and Betsy, Peter and Lyn. He will be sorely missed by them and their families.
[[picture:"Coroneos Family SMALL 1.jpg" ID:7686]]
Coroneos Family. The early Adult years.
Jim began his schooling at Gunning Primary School where he showed a lot of promise and ability.
He then continued on at Goulbourn High School, where he lived with his Aunty Georgina and Uncle George. He would arrive home on the weekends, help out in the café, and play Rugby with friends, which he had a passion for throughout the years.
Due to his high intelligence, he was able to win a scholarship to Sydney University. There he achieved a Bachelor of Science and a Diploma in Education.
As you would be aware, Jim excelled in Mathematics, and commenced his teaching at country schools, including Goulbourn, Leeton and Yanko High Schools. He then taught in Sydney at North Sydney Boys, Cleveland St, Fort St, South Sydney and Vaucluse High Schools.
He found that many students had missed the fundamentals of mathematics, and he seemed to have a natural ability to teach them these basic concepts. He was a dedicated educator, and was passionate about helping his students reach their full potential.
He used to prepare detailed worksheets for his classes, which were well sought after by many teachers from different schools. This is when he decided to put these worksheets into a book. So, in 1964 he compiled them into his first publication, originally in his own handwriting (not typed).
He discovered that the market for these books were far beyond his expectations. So he had to learn the new skills of publishing and distribution to bookshops, schools, parents and students.
Because of his ability in Mathematics, he was invited to join University professors in setting the Higher School certificate examination papers. He also lectured at the Technical College and Sydney University.
In 1972, he chose to leave teaching and continue publishing and writing due to his wife Toula’s encouragement. He and Toula formed Coroneos Publishing, a leader in the field of Mathematics and educational books.
See:
http://www.coroneos.com.au/
Jim was a prolific author, writing over 120 titles himself & publishing more than 300.
Jim’s name is synonymous with Mathematics & teaching in NSW, something for which he felt a great honour. His family and friends are very proud of his achievements and all that he has accomplished throughout the years. His committment and service to providing students, and parents, with the best educational information and advice was exemplary. To Jim, “everyone was a pupil”. A well known catchcry in NSW schools was not to bring out your maths books, but to “bring out your Coroneos”.
[[picture:"Coroneos Family SMALL 4.jpg" ID:7689]]
James, wife Toula, and young son, John.
Jim met his wife, Toula at a Greek dance in Sydney, and they married in 1959. That union brought about 3 children. John, who is a medical doctor, Paul, who is a pharmacist and Suzanne, who is married to Michael. They have 3 beautiful girls who adored their grandfather, and who were adored by him. He often said he was lucky to see his grandchildren grow up in front of his eyes every day.
Jim always tried to guide his family in the right direction, and was very supportive and pleased with his children’s achievements.
He was the central figure for his family and friends, and the organizer of many get togethers and reunions.
He had a special place in his heart for his oldest friends and Koubari, Peter and Tina Andrew, and for the camping trips and family outings they used to share together. And he was also very grateful to know and have so many other close friends.
He belonged to various charitable organisations, including the Order of AHEPA, the Grand Lodge of AHEPA, and he was a President of Chapter Prometheus for some considerable time.
He was also a great supporter of the St George Greek Orthodox Chuch and St Spyridon’s College in Adelaide.
But we feel his greatest bond was with the Kytherian Brotherhood of Australia, of which he was a President and committee member for many years. He organised the Karavitiko Symposium over many decades; acting as both President and Patron. He he felt very strongly, and was very passionate about, his Kytherian heritage.
He was very much a people’s person, always active and full of energy. He always had the time to do whatever was required and asked of him. His generous heart was experienced by many people throughout his life.
He has and always will be highly respected and loved by many, and today we are paying our respects to a unique man, who had so much to offer us all.
[[picture:"Coroneos Family SMALL 3.jpg" ID:7688]]
James Coroneos (right) being honoured by Justice Kirby, Judge of the High Court of Australia, (centre). On his right is good friend, and fellow committee member of the Kytherian Association of Australia, (Em)Manuel Cassimatis..
He will forever remain in our hearts and minds. All of us who knew and were influenced by Jim have been blessed and privileged. He will be sadly missed, not only by his family and friends, but by everyone who had the pleasure to know him.
Jim Coroneos died on the 13th May, 2005.
Photographs of Jim, Jim's parents, brothers and sisters, the family tree, family documents, and the Busy Bee are all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
This symbol is based on the original symbol for Aphrodite - Venus (Venus is the Romanised version of Kythera's Aphrodite).
The symbol for Venus, based on the even older Egyptian symbol of the ankh, is that which is now being used in the Western World for the symbol of womanhood, ie, a cross placed on a circle.
Here I have retained the symbol in its original form.
The visual allusion to the Greek cross and the Greek national flag is deliberate.
Good iconography and vellilography is based on the principle of "distillation to essence" - what is the minimal visual data that can be used to denote a particular entity or place - in this case Aphrodite, and by extension Kythera.
In iconography and vellilography - "less is more".
The "re-worked" Venus/Aphrodite symbol fulfils this edict.
However, I believe that the Version 1 flag, in which the cross has been removed from the periphery, and has been replaced to the centre of the circle is a far more satisfying design.
To appreciate the power and primal nature of the womanhood/Aphrodite symbol - go to:
Symbols.com Online Encyclopaedia of Western signs and ideograms
http://www.symbols.com/encyclopedia/41a/41a7.html
This is also the symbol still in use by astronomers to designate the planet Venus (Aphrodite).
You will note that in accordance with "best" Heraldic practice - at no stage have either of the metals (silver (white), and gold (yellow)), been placed next to each other in the design. They have always been de-marcated and/or fimbriated, ("bordered") by a colour.
[This is a work in progress. A 7-piece shell form (think the Shell petroleum logo) - in "clay yellow" - is to be placed in the centre (blue) circle
I have yet to devise a 7 piece shell icon - with which I am satisfied].
The shell metaphorically signifies the womb of Gaia (the world) - and the emergence of the female principle into the world (ie Aphrodite) - which allows for the emergence of humanity.
The male principle alone - could never generate "humanity" - for biological, psychological, and sociological reasons.
In a sense the birth of Aphrodite - also signifies the birth of Kythera.
This symbol is based on the original symbol for Aphrodite - Venus (Venus is the Romanised version of Kythera's Aphrodite).
The symbol for Venus, based on the even older Egyptian symbol of the ankh, is that which is now being used in the Western World for the symbol of womanhood, ie, a cross placed on a circle.
The symbol for womanhood, in its current form, would not be an appropriate symbol on which to base a flag for Kythera.
It is too obviously associated with womanhood. The association could never be broken. The only way forward is to alter the symbol in a subtle way.
Hence I have removed the cross from periphery of the "womanhood/Aphrodite" symbol, and placed it in the centre of the circle.
The visual allusion to the Greek cross and the Greek national flag is deliberate.
Good iconography and vellilography is based on the principle of "distillation to essence" - in this case it responds to the question - "what is the minimal visual data that can be used to denote a particular entity or place - in this case Aphrodite, and by extension Kythera"?
In iconography and vellilography - "less is more".
The "re-worked" Venus/Aphrodite symbol fulfils this principle.
To appreciate the power and primal nature of the womanhood/Aphrodite symbol - go to:
Symbols.com Online Encyclopaedia of Western signs and ideograms
http://www.symbols.com/encyclopedia/41a/41a7.html
This symbol is also used by astronomers to designate the planet Venus (Aphrodite).
The original symbol for Aphrodite - Venus (Venus is the Romanised version of Kythera's Aphrodite).
To appreciate the power and primal nature of this symbol - go to:
Symbols.com Online Encyclopaedia of Western signs and ideograms
http://www.symbols.com/encyclopedia/41a/41a7.html
This is also the symbol used by astronomers to designate the planet Venus (Aphrodite).
The symbol above, has been created by moving the cross from the outside of the circle, and placing it on the inside of the circle. The symbol created in this way would be unique to Kythera.
Symbols as the prime form of human communication
The word symbol first entered the English language in about 1434. It derives from both the Greek word symbolon; a "token, or watchword", and from the Latin, symbolum meaning "creed, summary, religious belief, token, and mark". It was applied, for example,in c.250 by Cyprian of Carthage to the Apostles' Creed, in particular, the notion of the "mark" that distinguishes Christians from pagans.
The Greek and Latin derivation for the word symbolom is - syn - "together" + the stem of ballein "to throw." The word thus evolves from the notion of "throwing things together" to "contrasting" to "comparing" to "token used in comparisons to determine if something is genuine." Ultimately it came to mean - an "outward sign" of something. The meaning "something which stands for something else" was first recorded in 1590 (in "Faerie Queene"). The word Symbolic is attested from 1680.
The nature of the symbol and the process of symbolization are deeply rooted in the human nervous system. The relationship of that system to consciousness, thought and subjectivity is complex, and not clearly understood by "experts"; such as cognitive psychologists, linguists, neuroscientists, etc., let alone "lay" persons.
Homo Sapiens have become sapient (wise, clever), because of his/her ability to allow symbols to "stand in the place" of something else. Homo Sapien became clever by being first of all Homo Symbolos.
Symbolic systems, once adopted, can generate very complex systems, and extraordinary levels of knowledge. Consider mathematical symbols such as π (pi) and + (plus) and - (minus) and 0 (zero), the latter derived from Arab intellectuals, which represent "mere" quantities - but which have generated that vast, dynamic body of knowledge called, Mathematics. The practical use of mathematical knowledge has had an extraordinary impact on human life on planet Earth.
Speaking about flags, but he could equally well be speaking about Coats of Arms, or colours, or Medals; the American vexillologist Dr Whitney Smith argued that these symbolic artefacts are a "manifestation of a wider and still older form of human activity, the making of symbols."
Symbolism, he says, distinguishes between those characteristics that are significant, and those that are not. Smith believes that the symbolism attaching to the artefacts mentioned above, can best be understood if we have an appreciation of some of the other forms of symbolism that are commonly used. Briefly, according to Smith, these are divided into 4 categories: active, verbal, concrete and graphic.
Active symbolism, as the name suggests, denotes action: extending the right hand in friendship (shaking hands), the raising of a clenched fist, saluting a flag or even burning a flag.
Verbal symbolism takes the form of written or spoken words, such as the text of a national anthem or reciting an oath of allegiance.
Concrete symbolism occurs when an existing object is imbued with a special symbolic meaning; for example, Mytrtidia on Kythera, a sacred tree, like the Portokalia (Orange Tree) of Karavas, or, in the Australian context, Uluru (formerly called Ayers Rock).
Finally, graphic symbolism can be used on artefacts of power, involving the drawn symbol, such as for example, the "Greek" cross, the crescent of Mohammed, or the symbol for Aphrodite/Venus, later adopted in the West as the symbol for all womanhood; and particular colours, (red for workers rights, Green for Mohammed, green and gold for Australia, and ...?... and ...?... for Kythera.)
Wikipedia concurs that "symbols can also be analysed by parsing them into the artifact and the metafact. An artifact is a humanly constructed object that can be perceived by the senses. It can be seen, heard, smelled, tasted, touched, or felt. In contrast, a metafact is a human constructed object that can only be held in the mind. A favorite song, the concept of a nation or a cause, or the idea of economic value are each metafacts. When artifacts and metafacts combine, they form a symbol. A woven piece of cloth is just an artifact until it is invested with the metafact of a cause or a nation, then it becomes a flag, and that flag is a symbol. A stamped piece of metal is just an oddly shaped bit of metal until the stamped image stands for a measure of economic value, then it becomes a coin. The difference is in the metafact captured in the symbol".
Symbols then, can be "ciphers" or "denoters" or "markers" or "operators". And they can perform all of these functions simultaneously.
By performing these functions symbols are also tranducers of power. When a relgious person on Kythera, for example, venerates the Christian cross, he or she is not venerating two lines juxtaposed at right angles to each other.
He or she is reverencing the icon in order to transcend the limitations of his/her own sense of self, the limitations of average human ability and the average state of consciousness, the limitations of materiality, the limitations of time and space, ie. the limitations of self-enclosed and self-absorbed "personal" powerlessnes.
The word transcendence entered the English language in about 1340 AD. It derives from the Latin, transcendere - to "climb over or beyond, surmount," from trans- "beyond" + scandere "to climb".
Transcendentalism was first recorded 1803, in reference to the philosophy of the German philosopher Immanuel Kant; and was applied in 1842 to the religio-philosophical views of Ralph Waldo Emerson and similar New England (USA) thinkers.
To transcend, is
1. To pass beyond the limits of: emotions that transcend understanding.
2. To be greater than, as in intensity or power; surpass: love that transcends infatuation.
3. To exist above and independent of (material experience or the universe): “One never can see the thing in itself, because the mind does not transcend phenomena” (Hilaire Belloc).
Transcend also denotes
4. Surpassing others; preeminent or supreme.
5. Lying beyond the ordinary range of perception: “fails to achieve a transcendent significance in suffering and squalor” (National Review).
6.Philosophy.
a. Transcending the Aristotelian categories.
b. In Kant’s theory of knowledge, being beyond the limits of experience and hence unknowable.
7. Being above and independent of the material universe. Used of the Deity (God).
Transcendence is a meta-physical concept.
The human motivation to understand, believe in, and to reverence an icon leads to an infusion of (transcendant) power.
Great icons infuse great power. Human beings can transduce great power from great icons.
Symbols of Heraldic and Governmental Power
Albeit at a lower level of the psychological heirarchy, individuals can also transcend their self-absorption, isolation and enclosure, by a civic regard for their family; and at another level, their town or community; at a still higher level for their province; and at a still higher level again, for their nation-state.
At every level of that heirarchy appropriate symbols of power and authority can serve to empower the individual, and to validate his or her core values and identity.
Individuals alllow certain artefacts to "stand in the place" of a sense of collective empowerment. This process occurs at levels of the political heirarchy.
The central and iconic symbols of power and authority in Nation-States, "provinces", and local government authorities are the following:
Flag
Coat of Arms
Medals of Honour, both Civic and Military.
Anthem.
Colours.
Natural symbols of identity; gemstones, metals, flora, fauna, etc.
Countries, provinces, and municipalities that value their unique sense of identity, ensure that a Central Heraldic Authority is in place - to determine, maintain, and change, where appropriate - the central symbols of identity. Examples of Central Authorities which have fulfilled this function admirably are The College of Heralds, London - for the residents and citizens of England, and The Canadian Heraldic Authority - for the residents and citizens of Canada.
Australia should have inaugurated an Australian Heraldic Authority in 1897, in the lead up to Federation in 1901. This authority should have supervised the choice of Flag, in 1901, and would have ensured that official Australian Coats of Arms, Anthem, etc were in place by that date. As it was, Australia did not enter Federation with an official Coat of Arms. The hastily adopted Coat of Arms of 1908, was an inferior design. This abomination was dispensed with in 1912. It would be another 83 years before Australia adopted its own National Anthem and its own National colours.
Contrast the Australian and the American experience of civic iconography. The "flag of a foreign nation" was removed from the flag of the United States, even before the American War of Independence had ceased. The American Coat of Arms is unique and intrinsically American, as is the National Anthem. Americans would never countenance national iconography that was not derived from their history, their sense of "place", and their intrinsic sense of identity.
Some countries, such as Australia, and municipalities, such as Kythera, lack the self-belief and self-confidence to establish a Central Heraldic Authority, and further, to ensure that ALL symbols of identity, power and authority reflect their intrinsic sense of identity, and their intrinsic sense of "place".
The result is, in Australia's case, the perpetuation of "foreign" or external symbols of identity, well beyond the time, when such symbols infuse or evoke a sense of power, and therefore, serve to unify the citizenry around a central symbol.
The result in Kythera's case is the perpetuation of an "inferiority complex" - ...our little island is not worthy of taking ownership of, and of exercising such exalted symbols of power...."
It is now time that this attitude, and the practice of "living without symbols of power" - cease.
Kythera must, as soon as possible, adopt a Municipal and Island Flag, a Municipal and Island Coat of Arms, an anthem, Municipal Colours, etc etc.
It must be understood that the Heraldic significance and power for these symbols, the Kytherian Flag, and the Kytherian Coat of Arms will derive directly from the Hellenic Republic, and be vested in the Head of State, the President of the Hellenic Republic.
Efstathios Dilaveris was born at Karavas, Kythera in 1853 of poor parents. At the age of ten he came to Piraeus and made a living as a labourer but at the age of twenty he was a contractor.
In 1888 he created the first factory of mosaic slates in Greece and ten years later the first factory of ceramics. He extended his premises and his excellent products entered both the national and international market and he acquired great wealth.
The State, honouring his contribution to the industrial development, rewarded him with a medal.
Dilaveris was also socially active. In 1899, under his presidency, the Kytherian Brotherhood of Piraeus was established and the Tzaneion Hospital which built a new wing. He has made numerous donations to poor people but has also made significant contributions to the nation.
In Kythera and in Karavas in particular, he built a school for girls, a surgery, he funded the construction of the Church of the Virgin Mary and the construction of the road between Karavas and St. Pelagia.
At Potamos he built the Dilavereion School (named after him) and provided the mosaic slates and the ceramics for the church of the Virgin Mary of llariotissa. He also funded the construction of all new churches and the restoration of all the others.
He died on the 1st August 1936 but left, through his testament, a large amount of money to the Community of Kythera (Chora), a significant amount for the completion of the Gymnasium and the construction of a port at Ammo Square.
With money that he gave to Spyridonas Stathis, the High School Principal travelled to America and gathered funds to complete the High School and publish the book: The High School of Kythera.
From, Page 153, Proceedings of an International Conference, Greek Benefaction & Kytherian Bequests, Kythera, 21-25 September, 2005. Held in the Hall of Kytherian Associations, Hora, Kythera.
The first child born to James and Tassea George was my brother Ted. Several years later, when Ted learned that his mother was going to have a baby, he was elated—he would have a “buddy” to play with. Unfortunately for Ted, the baby turned out to be my sister Mary, who did not qualify as a “buddy.” However, in a couple of years, Ted learned that his mother was again pregnant. At last, he would get his “buddy” to play with. Again it was not to be, and my sister, Beulah, would not be that buddy. Seven years later when I was born, Ted was fifteen years old, and he was no longer looking for a buddy to play with. However, he had foreordained that my nickname would be “Buddy.”
Ted was the quintessential teacher. Teaching was his chosen profession, and, perhaps through his example, both of his sisters also became teachers. Ted adored books, and he had a voracious appetite for reading, tackling four or five books at the same time. He became so proficient in the Greek language that he began to conduct classes in learning to speak and write Greek. He also started teaching Greek Orthodoxy to adult classes at the Church of the Annunciation in Baltimore.
I was Ted’s first pupil. When I was seven, Ted said to me: “It’s time for you to start collecting stamps. Come with me. We’re going to Towson’s Crown 5 and 10 Cent Store to buy you your first stamp album and some stamps.”
Excitedly, I followed Ted to Crown, where he looked over several stamp albums and bought one. He then handed me a thick, loose-leaf book, each page of which was headed by a country’s name and had affixed to it small, transparent packets containing different assortments of stamps from that country.
Crown’s stamp department had a map of the world hanging on the wall. As I flipped the pages of the loose-leaf book, Ted would point to the country on the map from which the stamps had come. I selected the stamps of Poland. Ted bought me a packet of Polish stamps, and we returned to our apartment, where Ted removed the stamps from the packet, opened the album to Poland, and found the spaces onto which I was to attach the stamps. He pulled out a small hinge and showed me how to attach the hinge to a stamp to place it over the appropriate picture in the album. To this day, I remember my thrill, as a seven-year old, of looking at Poland on the map, picking up a Polish stamp, and realizing that I was holding between my fingers something that had come from as far away as Poland. It was 1938, and I had become a stamp collector.
During the ensuing year, Ted bought me other stamps and located for me on the map the countries from which they had come, as I hinged them into my album. I also remember the day a year later when I read the Baltimore Sunc headline, which screamed “Germany Invades Poland.” I was excited. Collecting stamps had taught me that Germany and Poland were located next to each other. I had discovered world geography through Ted.
When I was fourteen, Ted gave me a book, The Stories of EdgarAllan Poe. I tried to read it, but the words were too big. I got a dictionary and tried looking up the words. It was no use. Poe used too many big words. I put the book aside. A year later, I gave it another try. This time—still with the dictionary’s help—I fell in love with Poe’s stories. So that I would not have to look up the same word twice, I began to write difficult ones down, with a short definition. From time to time, Ted would give me a verbal vocabulary test. Ted had taught me vocabulary.
Ted then gave me The Complete Works of G& de Maupassant. Compared to Poe, de Maupassant was a snap very short stories and easy to read. As a high school junior, I walked into English class one day. On each desk was a bunch of papers, face down. The teacher announced, “When you turn the papers over, you will find three short stories and two pages of questions about the stories. Read the stories and answer the questions, after which you may leave class.”
I turned the papers over and was delighted to find that all three stories were by de Maupassant. Fortunately, I remembered the stories well. I went directly to the questions, filled in the answers, rose from my desk and virtually swaggered toward the teacher, who asked, “Bud, why are you leaving so soon?”
“I have read these stories before, I’ve answered the questions, and I am ready to leave class.”
“You’ve read all three of these stories before?”
I said, “I have read all of de Maupassant’s stories.”
The teacher was dubious.
“Tell me some other stories by de Maupassant, please.”
I rattled off the names of many other stories. The teacher dismissed me, and I still remember flying out of class on wings that Ted had given me.
Ted usually gave me books every Christmas and for my birthday. When I was nineteen, he gave me the Rub~jyat of Omar Khyam and Kahlil Gibran’s The Prophet. Again, Ted was uncovering new worlds for me—this time, eastern philosophers. My vocabulary list grew.
I remember the summer of 1941 when Ted was drafted into the army. Mom and Dad were concerned because Hitler was rolling through Europe, and danger was lurking in Ted’s future. The Japanese attack on Pearl Harbor greatly increased our anxiety, but all we could do was wait—with Mom’s and Dad’s daily prayers in front of their bedroom icon of the “Virgin of the Myrtles,” their patron saint from Kythera. The flickering light in front of the icon was kept lit twenty-four hours each day until Ted returned five years later.
Ted told me about his war experiences the Army had made him part of an experimental unit, the mission of which was to sit directly behind the front lines, directing the Army Air Corps to attack enemy positions confronting our troops. Ted’s first campaign in the Army was in the Aleutians, on the island on which the Japanese had fought to the last man. His unit must have proved worthwhile because the Army loaned Ted on special duty to the Navy, which took Ted to battles in the Marshall Islands and the Gilbert Islands. We were so thankful, when we learned that Ted was now on rest and relaxation in Hawaii, following those two campaigns. Perhaps, we thought, Ted was finished with the war and would soon be home.
However, the Navy assigned Ted on special duty to the Marines, whom Ted accompanied to the taking of Saipan and Tinian, two more ferocious battles. At last, Ted was home, one of sixteen survivors of the eighty-four men who had originally formed his FUBAR unit—an acronym for “fouled up beyond all recognition.”
When Ted’s children, Jim and Tessa, were growing up, I tried to repay Ted by teaching them geography. We went laboriously over the map of the world. Ultimately, they were able to recite, from memory, such tasks as to name each country along Africa’s east coast, from the Suez Canal to Capetown. I always insisted that they learn how to spell the names of the countries we discussed. I remember how proud they were when each, at a young age, was able to spell “Czechoslovakia.”
One day, an excited Jim came to me: “Uncle Bud, I’ll bet that you can’t guess what country I’m about to spell.”
I took the bet. Jim then recited a sequence of letters that made no sense to me. I said, “Jim, that is not the name of any country.”
“Yes it is. I just spelled ‘Czechoslovakia’ backwards.”
Ted would today be proud to know that, on Tessa’s last visit to my home, his ten-year old grandson spelled Czechoslovakia—frontwards.
In 1962, when Annunciation Church was renovating its educational annex, Ted and his best friend, George Mesologites, happened upon a collection of boxes of discards sitting in the rain. Ted noticed a box with about eight books, and he
immediately picked up the box. George and he sought out Annunciation’s priest, who said, “We can’t use these anymore, and I’m throwing them away.”
According to George, Ted replied, “You never throw books away. Rain or no rain, I’m going to save these books.” He took out each book, and with a cloth wiped them dry. He then turned to the priest and said, “We need a library here.”
From that moment forward, Ted became obsessed with collecting books for Annunciation’s library. Everywhere he traveled, whether in New York, Kythera, or Washington, D.C., Ted would say, “Excuse me, I’ll be right back.” Ted would find a bookstore and buy a few books. Soon, Ted began receiving a small appropriation from the Parish Council, and he was successful in attracting generous donors to the library. Ted’s zeal for books resulted in what is officially known today as the Theodore J. George Annunciation Library, the largest Greek Orthodox parish library in the western hemisphere.
My childhood memories of Ted:
1. Being the life of the party playing the piano (which he learned by ear without lessons) in our apartment, as sisters Mary and Boo and all their friends gathered around to sing along;
2. Winning a tango contest with sister Mary as his partner;
3. As my hero, returning home from World War II;
4. As my mentor and teacher.
The world was a much easier place for me because Ted was my big brother!
A simple idea, and a powerful obsession to succeed, can have a great impact.
In 1962, when Annunciation Church was renovating its educational annex, Ted and his best friend, George Mesologites, happened upon a collection of boxes of discards sitting in the rain. Ted noticed a box with about eight books, and he
immediately picked up the box. George and he sought out Annunciation’s priest, who said, “We can’t use these anymore, and I’m throwing them away.”
According to George, Ted replied, “You never throw books away. Rain or no rain, I’m going to save these books.” He took out each book, and with a cloth wiped them dry. He then turned to the priest and said, “We need a library here.”
From that moment forward, Ted became obsessed with collecting books for Annunciation’s library.
Everywhere he traveled, whether in New York, Kythera, or Washington, D.C., Ted would say, “Excuse me, I’ll be right back.” Ted would find a bookstore and buy a few books. Soon, Ted began receiving a small appropriation from the Parish Council, and he was successful in attracting generous donors to the library. Ted’s zeal for books resulted in what is officially known today as the Theodore J. George Annunciation Library, the largest Greek Orthodox parish library in the western hemisphere.
Mom had died suddenly in 1968, and the family decided that it would perk up Dad’s spirits for the family to take Dad back to the island of Kythera, the island of his birth. The family was excited because, except for Ted, none of us had ever been to Kythera.
In 1969, thirteen of us landed at Kapsali, Kythera’s only port -- Dad, my siblings, their spouses, children and I. Although we stayed at Kapsali’s only motel, we were all eager to go to Karava, the village in which both Mom and Dad had been born. We chartered a bus for the next day.
Vasili, who owned the bus, was also its driver. We crowded around the bus and saw that it was old and its tires bald. Vasili, sensing some apprehension, quickly assured us that he was an excellent driver, as well as a master carpenter, expert fisherman, learned scholar of Greek antiquity, and a superb musician. “Besides,” Vasili said, “this is the only bus on this side of the island.” Thus reassured, we boarded the bus.
The trip was exhilarating. The road was unpaved, consisting only of two deep ruts winding through the mountains. We could see the valley far below, and the view was spectacular. Suddenly, my sister, Mary, who was sitting in the front seat of the bus, squealed. An old truck was coming down the mountain at high speed toward us, its wheels in the same two ruts as our bus's wheels. How could we pass each other? The road was only one lane wide. Neither vehicle slowed. All eyes were peering out the front window of the bus. Collision seemed inevitable. When the vehicles were about ten feet apart, our bus veered to its right, as did the truck. Our bus’s wheels were now on the road edge of the mountain and on the ridge in the road between the two ruts.
There was no guardrail. Everyone on the right side of the bus, looking at the valley perhaps three hundred feet below, screeched simultaneously. It was a long way down. The bus then lurched left, its wheels again finding the two ruts. Miraculously, the vehicles had somehow passed each other. Vasili’s voice boomed, “I told you I’m a good driver. I haven’t had an accident....for at least two weeks.”
The road became even narrower. Vasili announced that he would be stopping for a few minutes to pick up something from a relative who lived on the way to Karava. Five minutes later, Vasili pulled to a stop in front of three small houses and said that anyone wanting to stretch should do so. My nephews and I emerged from the bus. I saw three old men drinking coffee around a small table on a stone ledge outside one of the houses. Recognizing me as an American, they smiled. I sauntered up to them, and, endeavoring to make polite conversation, in my broken Greek, I asked them whether this was the road to Karava. The oldest of the three smiled even more broadly and said, "Monsieur, this is not Paris. There is only one road to Karava.”
Vasili emerged from a house and headed for the bus, as did my nephews and I. The journey resumed, and the bus entered Karava and came to a stop at the village square, where villagers were waiting to greet us. We got off the bus, and the villagers, most of whom were aged, began hugging and kissing Dad and Ted. Soon, the George family was introduced to the villagers, some of whom were our relatives who had not seen Dad or Ted since 1933, when Dad, Mom and Ted (then sixteen) had visited Kythera.
I began chatting with Thee-ah Ma-ria (“Aunt Mary”) who, when a little girl, had been a playmate of my mother’s. Aunt Mary told me that, when she was a child, her parents had left Karava to emigrate to Australia, where she had spent most of her life. When she was sixty, she had been diagnosed with a terminal illness and given only six months to live. She decided to spend those last six months on Kythera -- and she was now seventy-five! Although frail-looking, she spoke with conviction and passion, constantly gesticulating.
The villagers had gathered because they were preparing to take the George family on a picnic. Unfortunately, Dad felt tired, and he decided to remain in the village. The picnic had been Aunt Mary’s idea. She would lead us to the miraculous spring, the waters of which had cured her of her fatal illness fifteen years ago and had kept her healthy and vigorous ever since. Baskets of food and drink, watermelons, various breads and Greek pastries had been assembled, and, at last, Aunt Mary gave the word -- Ba-mai” (“We go”). I asked Aunt Mary, “How far are the picnic grounds?” She answered, “Ai-na vee-ma” (“one step”).
Since I, at six feet two inches, towered over everyone else going on the picnic, I decided to take two large watermelons, one in each arm. As I picked them up, I saw that Aunt Mary, carrying a basket, was heading toward the edge of the square, away from the village. Carrying a watermelon in each arm, I hurried to take my place right behind her. She left the square and started down the mountain. I was amazed at Aunt Mary’s sprightly pace. After some ten minutes of descent, the ground leveled, and we came upon a rather wide stream. There being no bridge, I assumed that this was the picnic site. I was shocked to see Aunt Mary jump onto a rock in the stream and then another until she landed, completely dry, on the other side of the stream. Undaunted, and carefully balancing the two watermelons, I too jumped from rock to rock and crossed the stream.
Aunt Mary, who had waited for me, now started up a small hill. The watermelons were beginning to feel heavy, and I called out to her, “How far are we from the picnic?”
“Ai-na vee-ma,” came her prompt response.
Cresting that hill, we came upon a stony down slope. It was difficult to get secure footing, and, cradling a watermelon in each of my arms, I carefully made my way behind Aunt Mary, whose pace seemed to have quickened. I looked behind me and saw that the procession was moving steadily, lugging baskets of food and drink. At the bottom of that hill, my arms really began to ache. I couldn’t stop now to put the watermelons down and give my arms a rest, I thought. I was the biggest guy in this whole group, and I’ve got to keep up with Aunt Mary. As we began ascending the second hill, I called out, “Thee-ah, how far?”
“Ai-na vee-ma.”
Both of my arms were now absolutely numb. Desperately, I clutched the two watermelons as I struggled up the hill, which was somewhat steeper than the previous one. I was silently exhorting myself to keep up with Aunt Mary. Finally, I saw Aunt Mary, ahead of me, put her basket on the ground. NIRVANA! I thought. I made it! I have kept up with (seventy-five year old) Aunt Mary. I put the watermelons down and flexed my arms several times to restore feeling. The miraculous spring was in a rock outcropping amid a grove of trees beside a swiftly running stream. Some of the villagers had brought musical instruments -- a bouzouki, a flute and a mandolin.
Aunt Mary insisted that the first thing to occur was that each member of the George family should drink from the spring. Once that had been accomplished, the George family and the villagers feasted, drank and enjoyed the music and the comradery. After a half hour or so, my arms began to feel normal again. I chuckled to myself as I thought of the ordeal my arms had endured because of those watermelons. Ai-na vee-ma, indeed!
Soon, it was time to go. Everyone began collecting baskets, food and trash. I saw a small, old villager struggling to bring a metal canister to the spring. “What are you going to do with that canister?” I asked.
“I’m going to fill it with spring water to take to your father in the village” was his answer.
Inwardly shuddering, I said, “I will carry it to my father.”
We retraced our route, up and down the steep second hill, up and down the stony first hill, jumping on the rocks to cross the stream and -- at last -- up the final slope to the village square. This time, I was hauling a metal canister heavy with miraculous spring water. This time, my ego did not get in my way. I stopped from time to time to put the canister down and to rest my arms. The villagers offered to help me carry the water, but I refused. Some of the villagers kept my pace and, when I stopped, they stopped too. By the time I reached the village square and put down the canister of water, I was exhausted, and my arms were aching painfully.
Many other villagers had now gathered at the square, eager to glimpse the newly-arrived Americans. There also stood Dad and black-robed, bearded Father Gregory, St. Charalampos’ priest, clutching stalks of basil leaves in one hand and a small silver bowl in the other. Father Gregory made the sign of the cross three times over the canister and began chanting in Greek. The villagers bowed their heads, and the George family followed suit. After five minutes, Father Gregory spoke softly to a villager, who picked up the canister and poured water into the silver bowl.
Aunt Mary quietly instructed the George family to line up next to Dad. The priest, with Aunt Mary holding the silver bowl filled with water, approached Dad. Father Gregory dipped his index finger into the bowl and made a tiny sign of the cross on Dad’s forehead, chin and two cheeks, murmuring the names of the Holy Trinity. Ted’s forehead, chin and cheeks were next, and Father Gregory continued down the line until all of the George family had been blessed. He then dipped the stalks of basil into the bowl and began sprinkling the villagers, again intoning the Holy Trinity.
Father Gregory smiled, proclaiming, “Today the blessed waters have united the George family from America with those who welcome them to their ancestral home of Karava.” A smiling Aunt Mary, putting her arm around Dad’s shoulder, shouted to me, “Bud, your father has been blessed and is now fully rested. Grab some watermelons, and let’s have another picnic.”
It is 1956, and, as the Forrestal left Naples, with Athens its next port of call, I was worried. With Chris Sakellis on leave, I was the only officer of Greek descent aboard, and I had been informally appointed by the captain as what he had called the "Forrestal’s liaison to Athens." The Forrestal was the world’s first supercarrier. Everywhere it went, it drew intense interest. What would I find in Athens? I had never been to Greece. How would I be received? I could speak a little Greek, and I could understand more Greek than I could speak. But would either be enough? What did the captain expect from me as the Forrestal’s liaison to Athens?
On the morning we anchored in Piraeus' harbor, I was on the flight deck looking shoreward, and I saw a large group of small boats heading toward the Forrestal.
“Why are all those boats coming to the Forrestal?” I asked.
“They are the Athens news media, radio, TV and newspapers.”
Forty-five minutes later, I entered the Forrestal’s largest ready room. The din was deafening -- it sounded like seventy or so people all jabbering at once -- everyone was talking, and no one was listening. How Greek, I thought. No one took notice of me when I entered, dressed in my khaki uniform. I ascended the podium and stood there for several moments, trying to determine how to get everyone’s attention. I was ignored.
“Pa-tree-oh-tee” (“countrymen”), I shouted in Greek over the loudspeaker.
Immediately, all noise ceased! Every person in that ready room stopped talking at once and was now gawking at me. I was shocked at the sudden silence. Then, as if by pre-arrangement, they all began clapping and whistling loudly. As one body, they surged forward, rushed up the steps of the podium and surrounded me. Some grabbed my right hand and began shaking it. Others were hugging me and slapping me affectionately on the back. A man spoke: “My name is Spiro Hondris. We are so proud to find a Greek-American officer to greet us on the largest warship in the world. You must tell us about yourself and about this supercarrier.”
“My name is Harris George. I am the Forrestal's legal officer and its liaison to Athens. But, unfortunately, I cannot speak Greek well.”
Softly, Spiro said, “Don’t worry. Elia Kazan was here last month, and he could say only a few words. I will be your translator. You answer my questions in English, and I will translate them into Greek. Everyone will want to know about you. In our group are Radio Athens, all of the Athens newspapers, and all TV stations of Greece.”
Spiro then spoke over the loudspeaker -- in Greek. Happily, I understood what he said, “This Greek-American officer -- Harris George -- has consented to my interviewing him. Please show him respect by being quiet. I will translate into Greek his English answers to my questions.”
The room quieted. Spiro slowly asked his first question in English:
“Where were your parents born?”
“My parents were born on the island of Kythera.”
Very deliberately, Spiro turned to the audience and, in Greek, said: “Mr. George’s parents were born on the island of Kythera.”
Polite clapping emanated from the crowd.
“Quiet. Quiet, we must continue” Spiro said. “And where were you born?” Spiro asked me almost in a whisper.
I whispered back, “I was born in America.”
Spiro turned, and, in Greek, announced loudly, “Mr. George was also born on the island of Kythera.”
Thunderous clapping and whistling erupted! But, I, having understood what Spiro had said, leaned over to him and, in a low voice, said, “No, no, you misunderstood, I was born in America.”
Spiro’s response was not reassuring. “Sh, sh, please. It makes a better story if you were born on Kythera.”
That set the tone for the remainder of my interview. Spiro “translated” into Greek whatever answer made the better story. All during the interview, flashbulbs were blinding me as my picture was being taken. When Spiro’s interview finally concluded, I was separately interviewed by Radio Athens.
The next morning when I went ashore in Athens, I found huge pictures of myself on the front page of every newspaper in Athens. There were also pictures of the Forrestal, but my pictures were much bigger than the Forrestal’s. The media hype which had preceded the Forrestal’s arrival as the World’s First Supercarrier and the Largest Ship in the World was culminated -- in all Athenian newspapers, on Athenian TV and on Radio Athens -- by the startling revelation that a Greek-American officer -- born on the island of Kythera -- was part of the complement of the U.S.S. Forrestal.
Everywhere in Athens that I went in my Navy uniform, I was instantly recognized. I walked into a restaurant, and the band began playing "The Star Spangled Banner." Bottles of champagne were sent to my table. On the streets, people grabbed my right hand to shake it, asking, “Do you know my cousin, Gus Pappas, in Cincinnati?”
As I walked into stores, I was greeted with smiles and affectionate hugs. Free merchandise was continually being pressed into my hands -- “a gift for our Greek-American.”
In Piraeus that evening, on my way back to the ship, I came upon a sailor arguing loudly with a young woman.
“What’s the trouble, sailor?” I asked “Perhaps I can help.”
“This bar girl has taken my watch, denies that she has it, and won’t give it back.”
I turned to the young woman, and, in my broken Greek, exclaimed, “As a Greek-American, I am ashamed to learn that a Greek girl has taken this American sailor’s watch.”
The girl immediately reached into her purse and handed the sailor his watch. “I am not Greek. I am really Italian. I am just a visitor here in Athens,” she lied.
The next day, I received a note from Spiro, thanking me for the interview, scribbled in English, attached to a large newspaper clipping containing my picture and Spiro’s article -- in Greek, of course. Being unable to read Greek, I immediately airmailed the article to my father.
Weeks later, I received a letter from my father. You are the biggest liar the family has ever had! You told the reporter that you were born on Kythera, and, although only twenty-five years old, you are already the executive officer of the U.S.S. Forrestal, second in command of the largest ship in the world!
Dad [Dimitri, (James) Kourvoulis Tzortzopoulos (George)], read a second time, the letter from his brother, Peter.
Dearest Dmitri,
The news from Kythera is good. With the monies you have provided from America, your sisters were given adequate dowries, and they have both now married. Your older sister Eleni married Panayiotis Diakos, a Kytherian who settled several years ago in Australia, where he owns his own restaurant. They left for Australia last month. Stavroula married Michael Vretos, who owns a farm in the valley, which he is planning to sell so that he can come to America. He has a brother who is a furrier in Youngstown, Ohio.
But your cousin Meropi, whose parents died and who I have been raising for seven years, has caused me great anguish. I had arranged that she should marry Gregory Stavros. He is a nice man who, with his brother, runs the general store in Karava. But Meropi has always been the rebellious one. She complained that Gregory Stavros was too old, and she ran off with George Mavroyioryis, barely a year older than she. They went to St. Theodore, where they were secretly married. Meropi and George will soon be leaving Kythera to join his brother who owns a flower shop in Alexandria, Egypt.
The past Sunday, all of Karava celebrated the birthday of Aunt Antonia, who, at one hundred seven, is the oldest person in the village. Vain woman, she insists that she is only one hundred five, and that the baptismal certificate at St. Charalampos is incorrect. Of course, no one is alive who can contradict her. Anyway, whether one hundred seven or one hundred five, she is a remarkable woman.
You have made us all so very proud by your accomplishments in America. Truly, God has blessed that land. An orphan boy, you went to a country of foreigners. You learned their language. You became a citizen. You established your own business. Now, you even own a piece of land of America. Here, on Kythera, we talk a lot about the countries to which our families have immigrated. We talk about Africa, Australia and America.
We talk most about America. Some say that the country is so rich that the streets are paved with gold. I find this difficult to believe, but, with what you have been able to accomplish in so short a time, I don’t know.
I do know, however, that Kythera is dying. The island is all rock, no soil for farms to produce food. The vast majority of our young people are leaving the island to find opportunity elsewhere. Who can blame them? If they stay, what can they become? One need look only at our own family -- you (and soon your sister Stavroula will) have settled in America. Cousin Merope will be settling in Egypt, and your sister Eleni has already left for Australia. I alone remain in Kythera.
But, let's talk about you. I believe that the time has come for you to think about getting married. You need someone by your side, to love you, work with you and give you a family.
The Souris family left Karava some years ago and have established themselves in a village called Springfield, somewhere in the province of Missouri. The father had been a seaman in the British merchant marine and had spent most of his time at sea. I was present once when his wife was talking to a visiting monk at St. Charalampos. He had asked her how many children she had, and she answered: "I have only two children." Then, sounding very embarrassed, she volunteered: "But my husband is a seaman and is not home very much.”
One of the Souris children is named Anastasia. I understand that she is a lovely young lady, intelligent, hard working, and a devout Orthodox Christian. Additionally, I understand that there is a lot of snow in Missouri. The Souris family is unhappy there and is planning to move to a warmer climate.
I have it taken upon myself to write to Mr. Souris, suggesting that you would visit the family in Missouri in order to meet his daughter and, further, that your intention is marriage. I of course wrote him what you have accomplished in your village of Towson. Recently, I received a letter from Mr. Souris, expressing approval of your forthcoming visit. He says Tassea is ready for marriage. Incidentally, you may remember Angelo Souris, who worked as a young man in the Stavros general store in Karava. Angelo is Tassea’s uncle and now has his own general store in the country of Rhodesia in Africa.
I pray that this letter finds you healthy and happy. Each Sunday and Feast Day, I light a special candle for you in St. Charalampos, where our family’s patriarchal chair awaits your visit.
My older brother Ted had always been the family historian. According to him, Dad [Dimitri, (James) Kourvoulis Tzortzopoulos (George)], had been the fourth (and last) child of the third wife of my grandfather, Theodoros Tzortzopoulos. Although Dad had been born on an island off the southern coast of Greece, his village, Karava, was not within view of the azure Aegean; instead, Karava was perched high on a mountain in the northern part of Kythera.
Kythera’s coastal villages had, throughout history, been vulnerable to pirates, who sailed the eastern Mediterranean, attacking coastal towns and carrying off Kytherians to be auctioned as slaves in African markets. The haunting remembrance of these marauders still lives in the lore of Kytherian mothers who to this day warn their children to be home before dark, or “the pirates will carry you away.” To avoid the raiders, Kytherians moved inland, into small villages scattered deep in the mountains. Thus was Karava born.
Karava’s village square was at the mountain’s edge, where a romanesque church, St. Charalampos, stood -- behind and alongside of which were the small houses of the villagers and several tiny stores. Looking out from the square, one could behold a grand view of mountains and valleys. The mountains were black and brown with narrow slivers of green. The ancient Greeks had long ago chopped down all of the trees to build ships, and rain and wind had eroded the mountains, exposing the dark rock underneath. The thin slices of green had been created when the Kytherians built rock ledges along the mountainside to trap the dirt being washed down from above and had then planted greenery. There were also green patches in the deep valleys between the mountains where all the erosion had settled.
In contrast to Ireland’s Emerald Isle, Kythera is the Black-Brown Isle, which seems quite appropriate since Kytherian children had always been taught that after God had made the earth in six days, He had some rocks left over, tossed them over His shoulder, and they had become Kythera.
When Dad was four years old, his father died, and, three years later, Dad’s mother died. Dad’s older brother, Peter, who was then eighteen, became father and mother to his two younger sisters and brother. The family was poor, but Peter held it together by working on farms and in olive tree groves. Dad attended the village school for several years, but, when he was ten, he left school to tend sheep and help Peter support the family. Dad’s older sisters cooked and took care of the house, and Peter and Dad worked to earn money.
When Dad was fourteen, he went to live with a relative in Athens so that he could work in a factory manufacturing roof tiles. Dad dutifully sent most of his wages to Peter to help support the family. Peter decided that, when Dad reached sixteen, he should seek opportunity in America. With fifty American dollars (partly earned in the factory but mostly borrowed) and with promise of a job in New York City with an immigrant from Kythera, Dad came to Ellis Island.
Although Dad maintained his strong ties to his Greek heritage in New York City by socializing when he could with other Greek immigrants and regularly attending the Orthodox Church, he had one consuming obsession -- to become a good citizen of America, his new country. Dad insisted upon being called James George instead of Dmitri Tzortzopoulos ("opoulos," in Greek, means "son of"). Dad’s employment was as a busboy at an upscale restaurant owned by a prosperous Greek family whose grandfather had emigrated from Kythera many years before. Dad soon learned that the employees of the Hellespont Restaurant were divided into two classes -- the waiters and chefs were German, and the kitchen workers and busboys were Greek. The great majority of Dad’s earnings he sent to Peter on Kythera.
The Hellespont’s majordomo was Mr. Fritz, a tall, imperious man who spoke English with a German accent. Mr. Fritz had been an officer in the German army, and he commanded the Hellespont staff along military lines. Each morning before the restaurant opened, Mr. Fritz would line up the entire staff, starting with the maitre d' and ending with the most junior kitchen janitor. Each employee was carefully inspected to ensure that he was absolutely cleanshaven, his hair neatly trimmed, and his clothes spotless. Mr. Fritz required each employee to hold out and turn over his hands so that the cleanliness of his fingernails could be checked. Any employee who did not meet Mr. Fritz’s rigorous daily standards was required to leave the restaurant that day without pay. A couple of such days, and he would leave unemployed.
Dad loved having a job, and he worked hard at learning English. As time passed, Dad was promoted to junior waiter. Dad was likable and eager to please. One day he was informed that he was being promoted to become an assistant pastry chef. Mr. Fritz formally introduced Dad to Mr. Helmut, chief pastry chef, whose German accent was even more pronounced than Mr. Fritz’s.
"Jim, you vill learn how to become a goot pastry chef by vatching Mr. Helmut vhenever he makes pastries. If you have questions, ask Mr. Helmut ven he is not busy," instructed Mr. Fritz
Dad was delighted with the opportunity to learn how to make pastries, but Mr. Helmut had other ideas. Instead of instructing Dad, Mr. Helmut would go to extraordinary lengths to keep Dad from learning anything about pastries. As he was about to create a Hellespont specialty, Mr. Helmut would turn his body, blocking Dad’s view, and Mr. Helmut’s hands would begin to work feverishly. When Dad would try to peer around Mr. Helmut, he would move just enough to prevent Dad from seeing what was being done. It was apparent to Dad that Mr. Helmut had no desire to share his secrets, but Dad never complained to Mr. Fritz about Mr. Helmut’s actions. Dad persisted in trying to learn how to make pastries. Eventually, Mr. Helmut was won over by Dad, who was quick to learn the art and science of pastrymaking -- especially how to make delicious chocolate.
Immigrants from Kythera had established communities primarily in three American cities -- Buffalo, New York; Youngstown, Ohio; and Baltimore, Maryland. Although Dad was happy in New York, he yearned to own his own business, and he decided to move to Baltimore where several of his Kytherian acquaintances had settled. Dad borrowed money from several friends, and, in partnership with a cousin, Gus, Dad opened a candy store and soda fountain as the first Greek immigrant businessman to settle in Towson, Maryland. Dad’s Baltimore friends strongly advised against opening a store in Towson, which was bucolic compared to Baltimore City.
“Don’t you know that just eight miles south of Towson on York Road is the bustling city of Baltimore? How can your store make any money in that small town in the middle of nothing but farms and orchards?”
Gus had previously worked in a soda fountain, and Dad knew chocolates. With their combined expertise, and with Dad’s insisting upon Gus’ meeting Mr. Fritz’s standards of cleanliness, the Candy Kitchen, Towson’s very first soda fountain, flourished. It was 1912.
Dad’s homemade chocolates (thanks to Mr. Helmut’s secrets) were an instant success in Towson. During the Easter season, customers besieged the Candy Kitchen to purchase from the large assortment of solid chocolate bunnies. The soda fountain became the vortex of Towson’s young people and their parents. A young lawyer, J. Howard Murray, destined to become one of Baltimore County’s two Circuit Court judges, courted his wife there.
But troubling news was coming from Kythera. Peter was joining the Greek army. For five hundred years the Muslim Turks had ruled the Christian Balkans, and, in 1912, Christian Macedonia was still under Turkish control. Greece, Bulgaria, and Serbia were joining forces to free Macedonia from the Turks (in what was later to be called “The First Balkan War”). Patriotic zeal ignited the Greeks of Baltimore, as it did all Greek immigrant communities in the United States. Hundreds of young Greek men made hasty arrangements to depart the United States to join the Greek army and drive the Turks out of Macedonia.
Dad’s arrangements were simple: Gus would stay in America to run the Candy Kitchen (sending Dad’s share of the profits to Dad’s family on Kythera), and Dad would fight the Turks. With hardly any military training, Dad was ushered into the Greek army, invaded (what is now) southern Albania, and returned to Towson in early 1914 to find Gus, depressed, tired of the American work ethic, and eager to return to Kythera, where he could sleep late, work for a few hours in the morning, take an afternoon siesta, and meet his friends at the coffee house in the evening. There, he could argue politics, listen to Greek music, and play cards. In America, the Candy Kitchen was open for business seven days a week from 11:00 a.m. until 10:00 p.m., and there was no time for pleasure or relaxation. Besides, the Candy Kitchen’s business had not been doing well, and Gus informed Dad that America was now requiring its citizens to pay taxes on the income they earned, which Gus thought a repugnant concept.
A deal was struck: Dad purchased Gus’ half of the Candy Kitchen (for one-half of the profits to be earned during the next two years), and Gus elatedly returned to Kythera. Under Dad’s ownership, the Candy Kitchen again prospered, and soon, despite continuing to send substantial monies to Peter on Kythera, Dad was accumulating enough capital to contemplate buying a property in Towson to which he could move the Candy Kitchen. Dad had become thoroughly Americanized. He wanted to stop paying rent and instead use his money to pay off a mortgage. One thing that young Greek immigrants in the early 1900s had brought with them from Greece was an inveterate distrust of banks. In Greece, if you deposited money into a bank, you might never see it again; if, on the other hand, you bought land, it would always be there. Dad wanted to buy land.
The Wescott family, longtime residents of Towson, owned the property on which Dad operated the Candy Kitchen. Mr. and Mrs. Wescott, having had no children of their own, had developed a deep affection for Dad, the immaculately clean and hard-working young man from Greece. When Dad had left Towson to fight the Turks, the Wescotts had missed him as terribly as if their own son had gone to war. Mrs. Wescott had prayed for his safe return. When Dad returned to Towson, he had brought Mrs. Wescott a colorful Greek scarf, and she erupted into tears of gratitude and welcome.
The Wescotts were devastated when Dad first told them that he had begun thinking about moving the Candy Kitchen from their property. After a sleepless night, Mrs. Wescott told Dad that she had come up with a plan: the Wescotts would sell the Candy Kitchen property to Dad, and they would ensure that Dad’s mortgage payments would be low enough to accommodate his budget.
When Dad went to Towson National Bank to borrow a down payment for the Wescotts, he was gratified to learn that, although he had no collateral, the bank would lend him the money he needed. The bankers remembered Dad from his earliest days in Towson, and they knew well his work habits and the type of business he had operated. His reputation was excellent, and the Wescotts and longtime customers of the Candy Kitchen were Dad’s references. The loan papers were signed, and the immigrant orphan who had come to America at sixteen with fifty dollars in his pocket had now become a property owner.
Dad’s love for America had by this time become a consuming passion as he realized the opportunities he had found, only in America. Had he stayed in Kythera, he would have been a peasant or a shepherd. Athens had offered him only meager wages in a factory. In America he had learned about chocolate -- a treat totally unknown to him as a child on Kythera, sampled once or twice in Athens -- and Gus had taught him how to operate a soda fountain (which Gus had learned only in America).
Dad loved the people he had met in America: the Wescotts, who had treated him as if he were their own son; the strangers in the bank, who had trusted him with the bank’s money; and the other immigrants operating businesses in Towson -- Tony Grazziano, Towson’s barber; the Levys, who owned the hardware store; the Lees, from China, who ran the laundry; and the Goldbergs, who had the clothing store. All these immigrant families lived above their stores in Towson, just as Dad did. All had come to America because it was here that they could escape the limitations of their native lands, their humble birth, and their poverty.
When the time came for Dad to pay his first income taxes to the United States government, he paid not only what was due, but an additional amount, accompanied by a handwritten note:
Sir:
I enclose a check for my income taxes plus an additional amount as sincere thanks for being in this wonderful country.
Respectfully,
James T. George
"Yia yia Kirrani was a Souris, from Yerakari, who lived in my great-grandfather's Theothosios's house, on the 90º bend which leads down to the kendro at Amir Ali. Kirrani was my grandfather's (my namesake) Trunduphilos's second wife.
Kirrani worked extremely hard until she was almost 90, tending the many Koroneika properties in and around Karavas.
Her one dream was that all the properties pass in tact to all the descendants of Theothosios Koroneos who wished to receive them".
Yia yia Kirrani was a Souris, from Yerakari, who lived in my great-grandfather's Theothosios's house, on the 90º bend which leads down to the kendro at Amir Ali. Kirrani was my grandfather's (my namesake) Trunduphilos's second wife.
Kirrani worked extremely hard until she was almost 90, tending the many Koroneika properties in and around Karavas.
Her one dream was that all the properties pass in tact to all the descendants of Theothosios Koroneos who wished to receive them.
Yia yia, Kirrani Souris, from Yerakari, who lived in my great-grandfather's Theothosios's house, on the 90º bend which leads down to the kendro at Amir Ali. Kirrani was my grandfather's (my namesake) Trunduphilos's second wife.
Young woman facing away(?)
Con Poulos, of Gilgandra Fruit Mart "fame", and later of Greystanes, near Parramatta, in Sydney, NSW.
Ri Ri. My fathers older brother Theothori - married to "Mummi" - the midwife. Tzortzopoulos patriko spitti was always owned by my father - and he always allowed his brother to live there free of charge.
Bubbi(?) our neighbour across the way, who tends our fruit trees, and the grapevine.
You may recognise some of the other people sitting at the other tables??
My father, Con George (Tzortzo)Poulos, was a reluctant traveller. He constantly resisted his own urges to travel back to Greece and Kythera.
However, when he succumbed, and he was on the island, he always enjoyed himeself.
The following is taken at the Tzortzopoulo patriko spitti, in Karavas.
The house is tucked into the hillside, on the left, as you walk down from the steps leading up to Ayios Haralambos, towards Koronianika.
Left to Right:
Ri Ri. My fathers older brother Theothori - married to "Mummi" - the midwife. Tzortzopoulos patriko spitti was always owned by my father - and he always allowed his brother to live there free of charge.
Yia yia, Kirrani Souris, from Yerakari, who lived in my great-grandfather's Theothosios's house, on the 90º bend which leads down to the kendro at Amir Ali. Kirrani was my grandfather's (my namesake) Trunduphilos's second wife.
Bubbi(?) (front) our neighbour across the way, who tends our fruit trees, and grapevine, with his two working donkeys.
Rouli Logothetis, brother of Harry Logothetis from Logothetyianika, who married my mother's younger sister - Voula. Rouli, for decades the carpenter in Potamos, lives on Ayia Pelagia.
Con Poulos, of Gilgandra Fruit Mart "fame", and later of Greystanes, near Parramatta, in Sydney, NSW.
I Mummi, the midwife, wife of Ri Ri, and one of the great personalities of Karavas. Many Karavites and Kytherians on the island where bought into the world by her.
In that photograph, I, (Con George Poulos, Costandinos Tzortzopoulos, Hlihlis, originally of Karavas, Kythera, Greece), am adjusting one of two scales we had in the shop in the centre of the photograph.
Brother-in-law Nick Coroneos is in the background to the left, and behind him (obscured) is Alan "Nuts" Palmer, brother of Beryl Palmer, who is standing behind the milkshakes and chocolates counter further to the left. Alan worked for me as the driver of the Fruit and Vegetable truck, which drove around the town, 6 days a week, calling on numerous customers.
In 2004 I was pleasantly surprised to find the Gilgandra Fruit Mart still operating, and still economically viable. I had established the shop at 42 Miller Street, Gilgandra in 1959, and to see it still operating 45 years later, pleased me immensely.
"...I asked them whether this was the road to Karava. The oldest of the three smiled even more broadly and said, 'Monsieur, this is not Paris. There is only one road to Karava.' "
Harris 'Bud' George's collection of stories begins with his father coming to America as an orphaned immigrant at 16 and becoming the first Greek businessman in Towson, Maryland, in 1912.
His mother’s imperatives about growing up in the Baltimore Greek community, his brother’s establishment of what is today the largest Greek Orthodox parish library in the western hemisphere, and his sisters’ first attempt at Greek cooking and monomania about teaching English vocabulary are deftly and engagingly chronicled, as are the author’s fascination with Kythera - the island of his parents’ birth - and its lore. George shows how Greek as a second language is handy, how the Greek character manifests itself in airline passengers, in Greek newspaper reporters, in the Greek reaction to a Greek-American naval officer’s being stationed aboard the largest ship in the world on its maiden visit to Athens, and in the Greeks of Capetown, Manila, and Gdansk.
The story of his years in the US Navy offer interesting and amusing adventures in Capetown, Ceylon, the Singapore Straits of Malacca, the Philippines, Hong Kong, Japan, Portugal, and Greece.
"Anybody in the legal community will get a tremendous charge out of this book. That goes double for anybody who has also been in the Navy." - Richard A. Reid, Esq.
Towson, Maryland native Harris “Bud” George finished his Duke University undergraduate Phi Beta Kappa work at age 19 and passed the Maryland Bar at 22. He entered the US Navy, and after having served as Assistant Legal Officer aboard the USS Midway (CVA-41), was the plank owner first Legal Officer aboard the USS Forrestal (CVA-59), the first of the US Navy supercarriers. His tours of duty included visits to South Africa, Ceylon, the Philippines, Hong Kong, Japan, the Caribbean, Portugal, Gibraltar, France, Italy and Greece.
After leaving the Navy, George served as a law clerk to the Honorable Hall Hammond, Associate Judge of the Court of Appeals, Maryland’s highest court. After working for a Baltimore City law firm, he opened his legal office in Towson, Maryland in 1960. He continues his practice today in a multifaceted private practice which has ranged as widely as foreclosing a chattel mortgage on a herd of cattle to defending the accused in Maryland's first savings and loan scandal.
"...I asked them whether this was the road to Karava. The oldest of the three smiled even more broadly and said, 'Monsieur, this is not Paris. There is only one road to Karava.' "
Harris 'Bud' George's collection of stories begins with his father coming to America as an orphaned immigrant at 16 and becoming the first Greek businessman in Towson, Maryland, in 1912.
His mother’s imperatives about growing up in the Baltimore Greek community, his brother’s establishment of what is today the largest Greek Orthodox parish library in the western hemisphere, and his sisters’ first attempt at Greek cooking and monomania about teaching English vocabulary are deftly and engagingly chronicled, as are the author’s fascination with Kythera - the island of his parents’ birth - and its lore. George shows how Greek as a second language is handy, how the Greek character manifests itself in airline passengers, in Greek newspaper reporters, in the Greek reaction to a Greek-American naval officer’s being stationed aboard the largest ship in the world on its maiden visit to Athens, and in the Greeks of Capetown, Manila, and Gdansk.
The story of his years in the US Navy offer interesting and amusing adventures in Capetown, Ceylon, the Singapore Straits of Malacca, the Philippines, Hong Kong, Japan, Portugal, and Greece.
"Anybody in the legal community will get a tremendous charge out of this book. That goes double for anybody who has also been in the Navy." - Richard A. Reid, Esq.
Towson, Maryland native Harris “Bud” George finished his Duke University undergraduate Phi Beta Kappa work at age 19 and passed the Maryland Bar at 22. He entered the US Navy, and after having served as Assistant Legal Officer aboard the USS Midway (CVA-41), was the plank owner first Legal Officer aboard the USS Forrestal (CVA-59), the first of the US Navy supercarriers. His tours of duty included visits to South Africa, Ceylon, the Philippines, Hong Kong, Japan, the Caribbean, Portugal, Gibraltar, France, Italy and Greece.
After leaving the Navy, George served as a law clerk to the Honorable Hall Hammond, Associate Judge of the Court of Appeals, Maryland’s highest court. After working for a Baltimore City law firm, he opened his legal office in Towson, Maryland in 1960. He continues his practice today in a multifaceted private practice which has ranged as widely as foreclosing a chattel mortgage on a herd of cattle to defending the accused in Maryland's first savings and loan scandal.
Comments by Harris George 2007
My motivation for writing the book was not to make a profit. It was to memorialize my family (particularly my father), Kythera, my Navy experiences, and some of the interesting cases that I have handled in my legal career.
I especially wanted to tell the world about Kythera, since very few people know anything about it. My brother-in-law (who is now 90) was born in Cyprus, and Cypriots claim Aphrodite as their own. I have always argued that Aphrodite belongs solely to Kythera, as proved by the fact that the famous French painter Watteau called his most celebrated painting Embarkation to Kythera (and not Cyprus).
I want very much to distribute By George both near and far, and I am delighted that Australians quote excerpts from the book at various Kytherian & Hellenic gatherings that they organise. I await information as to book sellers on Kythera, Nikos Petrochilos at the Society for Kytherian Studies in Athens, etc. I would be happy to email them some of my stories -- for example, “The Picnic”, “Liaison to Athens”, etc.
Wentworth Courier
Wednesday, August 26th, 1998. p.7
By James Wilkinson
When Waverley Council first had a dream of what Campbell Parade at Bondi Beach would look like, lots of colour was one of the top priorities.
Now, almost two years after the upgrade work started, that priority is becoming a reality.
The new Bondi Beach flag was raised last week by the council onto the flagpoles that line the centre of the main Street of Bondi Beach.
The Mayor of Waverley, Paul Pearce, said it was a major step towards what the council had envisaged for Campbell Parade from the beginning.
“The flags really do look good. But this is just a taste of what we are going to see down here,” he said.
“When you look down Campbell Parade, you can see that things are coming together well.
“You are going to get the colour down here that we wanted.”
Cr Pearce said that ultimately banners would line the flagpoles down the street and it was great to see what was already coming out.
“It is the middle of the day now, and just look at it — you have life down here. Now, the other side of the road has to be finished,” he said.
The designer of the flag, Dover Heights resident George Poulos, said to see the flags flying along Bondi Beach was a
dream come true.
“My eyes light up — look at all of these flagpoles. This is going to give Bondi a real sense of visual identity. There is a lot of colour here — it’s a bit of a revolution,” Mr Poulos said.
Next on the cards for Mr Poulos is creating banners for the poles, but he said that he wanted to do one thing at a time, At the moment, it was concentrating on the flag.
Waverley Council adopted the flag last month. Instrumental in the approval was the opinion of the council precinct committees, and all 14 gave the green light.
Cr Pearce said the flag was for all the Waverley beaches.
Twenty-five flags were bought by the council for Campbell Parade.
Addendum
Since then the flag the has flown at numerous locations around Bondi Beach, including all 25 flag poles along the centre of Campbell Parade. This constituted the longest continuous public display of an Australian ensign which is not the incumbent flag of Australia, in Australian history.
The array of flags was captured forever during the "shooting" of the movie Looking for Alibrandi*. The flags feature (incidentally) in a number of scenes in that movie.
*Looking for Alibrandi - Melina Marchetta
Looking for Alibrandi is the story of Josie Alibrandi's experiences at school, and her relationships with friends and family during her last year at St Martha’s girls’ school. In the year that the novel is set, her father comes back into her life, the year she falls in love and discovers the secrets of her family's past.
Josie tells us the story of her struggles with her Italian-Australian identity and the highs and lows of teenage life. It’s the story of a young girl who feels she doesn’t belong. As the novel unfolds, she learns to cope with these feelings of insecurity and learns that everyone has similar feelings at different times.
Looking for Alibrandi is an analysis of multi-cultural Australia and the struggles that each generation of immigrants has with finding their place in Australian society and defining their identity. Josie, Christina, Nonna Katia and in fact all of the characters have a story to tell about culture in Australian society.
"It really is a flag for all the beaches". George C Poulos, with Bondi Lifesaver, sporting the rising sun "bathers" extant in the inter-War period.
By James Wilkinson
Wentworth Courier
Wednesday, August 5, 1998, p.16.
The closest Bondi beach has come to having a flag is the yellow and red, placed as a marker of where to show you the safest places for swimming.
Now, Australia’s most famous beach really does have its own flag. Waverley Council has approved a proposal for a flag from George Poulos, who said it was a humbling experience knowing a dream had finally come true. His idea started a year and a half ago - now it is reality and flags have started production.
Already there have been several purchases of the flag, which will be seen this Sunday when tens of thousands of people converge on Bondi for the annual City to Surf.
"I have always felt that we have never had a visual sense of identity for the beach. The beach culture has contributed to that sense of identity more than most people realise," Mr Poulos said.
When he designed the flag, Mr Poulos was hoping to accomplish several things.First to supply the correct canton, and in this case, it is the sun in the corner of the flag.
Mr Poulos said he wanted to represent the sun from original surf lifesaving banners, the Waverley crest, and the rising sun emblem of the military forces.
"We earned our freedom as a nation on another beach — at a place called Gallipoli in 1915. That was in my mind when I was designing the flag".
“It really is a flag for all of the beaches. This flag can also represent 80 per cent of us who lie on the yellow periphery represented by my flag.”
Anyone interested in buying a flag can email here
[[picture:"Bondi Beach Flag Lifesaver.jpg" ID:8571]]
By James Wilkinson
Wentworth Courier
Wednesday, August 5, 1998, p.16.
The closest Bondi beach has come to having a flag is the yellow and red, placed as a marker of where to show you the safest places for swimming.
Now, Australia’s most famous beach really does have its own flag. Waverley Council has approved a proposal for a flag from George Poulos, who said it was a humbling experience knowing a dream had finally come true. His idea started a year and a half ago - now it is reality and flags have started production.
Already there have been several purchases of the flag, which will be seen this Sunday when tens of thousands of people converge on Bondi for the annual City to Surf.
"I have always felt that we have never had a visual sense of identity for the beach. The beach culture has contributed to that sense of identity more than most people realise," Mr Poulos said.
When he designed the flag, Mr Poulos was hoping to accomplish several things.First to supply the correct canton, and in this case, it is the sun in the corner of the flag.
Mr Poulos said he wanted to represent the sun from original surf lifesaving banners, the Waverley crest, and the rising sun emblem of the military forces.
"We earned our freedom as a nation on another beach — at a place called Gallipoli in 1915. That was in my mind when I was designing the flag".
“It really is a flag for all of the beaches. This flag can also represent 80 per cent of us who lie on the yellow periphery represented by my flag.”
Anyone interested in buying a flag can email here
Wentworth Courier
Wednesday April 14th, 1999
page 12.
By James Wilkinson
George Poulos and Joe Bollen* have been awarded the Gallipoli Star medal for their efforts in creating and designing the Bondi Beach flag.
The first two non-war veterans to be awarded the medal, Mr Poulos and Mr Bollen have joined an elite group.
Mr Poulos, a Dover Heights resident, said:
‘The Bondi Beach flag was always considered to be a Gallipoli flag.”
When designing the flag, Mr Poulos considered a number of things to represent Gallipoli. These included the rising sun of the Anzacs; eight-pointed Gallipoli stars; the beach; and the blood on the beach.
The medals were presented by Vietnam veteran Ross Smith, who in 1989 recreated the medals and gave them to 200 Anzacs.
The medals are based on those originally made for the Australian and New Zealand soldiers in 1916. However, the British government did not formally approve them at the time and they were melted down.
Mr Poulos said: “What the medals mean is that Australia was born in Gallipoli and it is the womb of the nation. We were born from a blood sacrifice in 1915. I want Australians to understand their birth place and the rising sun. Let’s be proud of it.”
Last year, Mr Poulos’s Bondi Beach flag was adopted by Waverley Council after many years spent on the design of the flag.
They were flying high on the Campbell Parade flagpoles for six months last year.
Mr Poulos said:
"We have the greatest beach in the world and having a flag for it is a way of showing it. It gives the community a sense of identity and a sense of belonging".
A Gallipoli Star Medal was also awarded to the flag. That medal is being presented to Waverley Council on Tuesday, April 27.
*Joe Bollen is the designer of the City of Sydney Sesqui-centenary flag.
Joe aided in the design of the Bondi Beach flag.
In 2000 he was appointed Flag Manager of the Sydney Olympic.
He is a long-standing believer in the fact that the Rising Sun is the prime symbol of Australia.
The Gallipoli Star
The Star That ….Almost …..Never Shone
The Gallipoli Star had its genesis in a proposal by Lt Gen Birdwood GOC 1 ANZAC in October 1917, that members of the AIF and NZEF, who had departed their homelands before 31 Dec 1914, be awarded the “1914 Star”. After their first engagement, the momentous battle at – Gallipoli – this proposal was converted to a medal recognising service at Gallipoli.
In a cablegram from the Governor General of the Commonwealth of Australia to the Secretary of State for the Colonies, received by the Colonial Office on the 11th May, 1918, the GG stated clearly that the “…Commonwealth Government considers Gallipoli star should be issued only to officers and men who landed actually on Gallipoli.”
His Majesty the King, approved of the design for the Gallipoli Star medal and ribbon to be awarded, in his own words, to “..all Dominion officers and soldiers of the Aust, NZ, and Newfoundland military forces who actually served with an Expeditionary Force provided that they landed on the Gallipoli peninsula prior to the evacuation thereof.”
The star and the ribbon were designed by Warrant Officer, R. K. Peacock of the Defence Department.
The Gallipoli Star consists of an eight pointed star in bronze and on the face of the star is a silver circle with a crown in the centre surrounded by the words “Gallipoli 1914-15”, a point of the star representing each of the six States of the Commonwealth, the Territories and New Zealand.
Historians indicate the significance of having both 1914 and 1915 on the medal is the the ANZACs sailed for Gallipoli in December, 1914, landing on 25 April, 1915 and the campaign concluded in December, 1915.
The symbolic ribbon consists of an outer edge of gold and red representing the silvery sheen of the fern and the flower of the Rata of New Zealand, separated by a central strip of blue representing the sea which the troops depended on. Australian War Memorial Accession tag No. 6327 confirms that thousands of metres of ribbon were woven, and were actually ready for issue.
Serious difficulties arose after the announcement of the award of the medal had been made, owing to the strong objection being taken by some British Members of Parliament and the press in England because the GALLIPOLI STAR could not be conferred on the British troops who fought on Gallipoli . It was then abandoned.
Since 1918, notably in 1949-50, and in the period 1962-66, efforts have been made in Australia, through parliamentary representation, to have the Gallipoli Star awarded. These efforts resulted in the Gallipoli Medallion, with corresponding lapel badge, being issued by the Aust. and NZ governments in 1967.
However, the Gallipoli Star did not shine again, until, Ross E. Smith, OAM of Canberra manufactured the medal and ribbon from the original design in order to commemorate the Seventy-Fifth Anniversary of the Landing of the ANZACs on Gallipoli, 25 April, 1915-90.
Ross Smith was born and educated in Dalby, Queensland, attending the Dalby State School and the Dalby State High School. He enlisted in the Army in 1963 and after recruit training was allocated to the Royal Australian Infantry Corps. He served with the 1st and 2nd Battalions of the Royal Australian Regiment in Australia and Papua New Guinea and with the 6th Battalion on operational service in South Vietnam during 1966 and 1967.
He transferred to the Australian Army Aviation Corps in 1979 and held the appointments of Squadron Sergeant Major and Regimental Sergeant Major with the 1st Aviation Regiment and Australian Army Aviation Corps Regimental Sergeant Major with the Directorate of Aviation (Army). In December, 1986, he assumed duty as the Sergeant Major Ceremonial with the Directorate of Personnel Support (Army).
Mr Smith was awarded the Medal of the Order of Australia in the Queens Honours List 1984 for his services as Regimental Sergeant Major of the 1st Aviation Regiment, and in 1988, he was also awarded the Chief of the General Staff’s Commendation for meritorious service as Sergeant Major Ceremonial of the Australian Army.
By Ross Smith’s initiative, one thousand Gallipoli Medals were produced and of these, two hundred were awarded as a personal gift by Mr Smith to the remaining veterans, at the time, of the Gallipoli campaign (one hundred and fifty Australians and fifty New Zealanders).
The remaining medals were made available through a sole franchise agent, Suttle Medals, of Summer Hill, Sydney.
It should be noted that, regrettably, the Gallipoli Star remains a private award, without official standing.
Commemorating as it does, the birthplace of the Australian nation, it should be Australia’s highest military award.
Gallipoli’s distance from both Australia and New Zealand is its greatest drawback and yet it’s greatest asset. It means that few Australians and New Zealanders can visit the battlefield, yet it deepens the roots of ANZAC in our minds. An ironic paradox is that in life the ANZAC did not capture Gallipoli; yet in death they hold it immortally – LEST WE FORGET.
George Poulos. Iconographer, Vexillographer and Vexillologist.
[Written, with the aid of material supplied by Ross E Smith and the RSL Branches, Mackay, Queensland.]
Wentworth Courier
Wednesday April 14th, 1999
page 12.
By James Wilkinson
George Poulos and Joe Bollen* have been presented with the Gallipoli Star medal for their efforts in creating and designing the Bondi Beach flag.
The first two non-war veterans to be presented the medal, Mr Poulos and Mr Bollen have joined an elite group.
Mr Poulos, a Dover Heights resident, said:
‘The Bondi Beach flag was always considered to be a Gallipoli flag.”
When designing the flag, Mr Poulos considered a number of things to represent Gallipoli. These included the rising sun of the Anzacs; eight-pointed Gallipoli stars; the beach; and the blood on the beach.
The medals were presented by Vietnam veteran Ross Smith, who in 1989 recreated the medals and gave them to 200 Anzacs.
The medals are based on those originally made for the Australian and New Zealand soldiers in 1916. However, the British government did not formally approve them at the time and they were melted down.
Mr Poulos said: “What the medals mean is that Australia was born in Gallipoli and it is the womb of the nation. We were born from a blood sacrifice in 1915. I want Australians to understand their birth place and the rising sun. Let’s be proud of it.”
Last year, Mr Poulos’s Bondi Beach flag was adopted by Waverley Council after many years spent on the design of the flag.
They were flying high on the Campbell Parade flagpoles for six months last year.
Mr Poulos said:
"We have the greatest beach in the world and having a flag for it is a way of showing it. It gives the community a sense of identity and a sense of belonging".
A Gallipoli Star Medal was also awarded to the flag. That medal is being presented to Waverley Council on Tuesday, April 27.
*Joe Bollen is the designer of the City of Sydney Sesqui-centenary flag.
Joe aided in the design of the Bondi Beach flag.
In 2000 he was appointed Flag Manager of the Sydney Olympic.
He is a long-standing believer in the fact that the Rising Sun is the prime symbol of Australia.
The Gallipoli Star
The Star That ….Almost …..Never Shone
The Gallipoli Star had its genesis in a proposal by Lt Gen Birdwood GOC 1 ANZAC in October 1917, that members of the AIF and NZEF, who had departed their homelands before 31 Dec 1914, be awarded the “1914 Star”. After their first engagement, the momentous battle at – Gallipoli – this proposal was converted to a medal recognising service at Gallipoli.
In a cablegram from the Governor General of the Commonwealth of Australia to the Secretary of State for the Colonies, received by the Colonial Office on the 11th May, 1918, the GG stated clearly that the “…Commonwealth Government considers Gallipoli star should be issued only to officers and men who landed actually on Gallipoli.”
His Majesty the King, approved of the design for the Gallipoli Star medal and ribbon to be awarded, in his own words, to “..all Dominion officers and soldiers of the Aust, NZ, and Newfoundland military forces who actually served with an Expeditionary Force provided that they landed on the Gallipoli peninsula prior to the evacuation thereof.”
The star and the ribbon were designed by Warrant Officer, R. K. Peacock of the Defence Department.
The Gallipoli Star consists of an eight pointed star in bronze and on the face of the star is a silver circle with a crown in the centre surrounded by the words “Gallipoli 1914-15”, a point of the star representing each of the six States of the Commonwealth, the Territories and New Zealand.
Historians indicate the significance of having both 1914 and 1915 on the medal is the the ANZACs sailed for Gallipoli in December, 1914, landing on 25 April, 1915 and the campaign concluded in December, 1915.
The symbolic ribbon consists of an outer edge of gold and red representing the silvery sheen of the fern and the flower of the Rata of New Zealand, separated by a central strip of blue representing the sea which the troops depended on. Australian War Memorial Accession tag No. 6327 confirms that thousands of metres of ribbon were woven, and were actually ready for issue.
Serious difficulties arose after the announcement of the award of the medal had been made, owing to the strong objection being taken by some British Members of Parliament and the press in England because the GALLIPOLI STAR could not be conferred on the British troops who fought on Gallipoli . It was then abandoned.
Since 1918, notably in 1949-50, and in the period 1962-66, efforts have been made in Australia, through parliamentary representation, to have the Gallipoli Star awarded. These efforts resulted in the Gallipoli Medallion, with corresponding lapel badge, being issued by the Aust. and NZ governments in 1967.
However, the Gallipoli Star did not shine again, until, Ross E. Smith, OAM of Canberra manufactured the medal and ribbon from the original design in order to commemorate the Seventy-Fifth Anniversary of the Landing of the ANZACs on Gallipoli, 25 April, 1915-90.
Ross Smith was born and educated in Dalby, Queensland, attending the Dalby State School and the Dalby State High School. He enlisted in the Army in 1963 and after recruit training was allocated to the Royal Australian Infantry Corps. He served with the 1st and 2nd Battalions of the Royal Australian Regiment in Australia and Papua New Guinea and with the 6th Battalion on operational service in South Vietnam during 1966 and 1967.
He transferred to the Australian Army Aviation Corps in 1979 and held the appointments of Squadron Sergeant Major and Regimental Sergeant Major with the 1st Aviation Regiment and Australian Army Aviation Corps Regimental Sergeant Major with the Directorate of Aviation (Army). In December, 1986, he assumed duty as the Sergeant Major Ceremonial with the Directorate of Personnel Support (Army).
Mr Smith was awarded the Medal of the Order of Australia in the Queens Honours List 1984 for his services as Regimental Sergeant Major of the 1st Aviation Regiment, and in 1988, he was also awarded the Chief of the General Staff’s Commendation for meritorious service as Sergeant Major Ceremonial of the Australian Army.
By Ross Smith’s initiative, one thousand Gallipoli Medals were produced and of these, two hundred were awarded as a personal gift by Mr Smith to the remaining veterans, at the time, of the Gallipoli campaign (one hundred and fifty Australians and fifty New Zealanders).
The remaining medals were made available through a sole franchise agent, Suttle Medals, of Summer Hill, Sydney.
It should be noted that, regrettably, the Gallipoli Star remains a private award, without official standing.
Commemorating as it does, the birthplace of the Australian nation, it should be Australia’s highest military award.
Gallipoli’s distance from both Australia and New Zealand is its greatest drawback and yet it’s greatest asset. It means that few Australians and New Zealanders can visit the battlefield, yet it deepens the roots of ANZAC in our minds. An ironic paradox is that in life the ANZAC did not capture Gallipoli; yet in death they hold it immortally – LEST WE FORGET.
George Poulos. Iconographer, Vexillographer and Vexillologist.
[Written, with the aid of material supplied by Ross E Smith and the RSL Branches, Mackay, Queensland.]
If Waverley mayor Paul Pearce has his way, there will be a new flag flying over Bondi Beach during the Sydney Olympics.
Mr Pearce said the flag — designed to depict the sun and the beach will be raised above Bondi’s golden sands as well as at Bronte and Tamarama beaches.
And, he said, Bondi may fly its own flag when it hosts the volleyball at the Olympics.
“I think it’s an attractive design,” Mr Pearce said. “It gives a sense of identity to the beaches.”
Flag designer George Poulos said it was the first flag in Australian history to truly represent the 80 per cent of people who live on the country’s coastal fringe.
“We have the greatest beach in the world and this flag is a way to show it,” Mr Poulos said. “Many Australians don’t realise how powerful the national identity has arisen from our beach culture.”
The rising sun on the flag is taken from Waverley Council’s coat of arms while a red line represented the blood shed by Australian patriots.
“Although we go to beach for relaxation and freedom, Australia’s identity was forged on another beach thousands of miles away on Galllpoli,” Mr Poulos said.
The use of red and yellow was deliberately chosen to represent the Australian life-saving movement. A white line represents waves building up as they approach the beach.
Mr Pearce hoped to fly the flag at today’s finish of the City to Surf race.
[[picture:"Bondi Beach Flag Kosmos pic.jpg" ID:8566]]
TEMPLE OF THE SUN:
George C Poulos flies the flag at Bondi.
THE SUN-HERALD,
August 9
1998
p.12.
If Waverley mayor Paul Pearce has his way, there will be a new flag flying over Bondi Beach during the Sydney Olympics.
Mr Pearce said the flag — designed to depict the sun and the beach will be raised above Bondi’s golden sands as well as at Bronte and Tamarama beaches.
And, he said, Bondi may fly its own flag when it hosts the volleyball at the Olympics.
“I think it’s an attractive design,” Mr Pearce said. “It gives a sense of identity to the beaches.”
Flag designer George Poulos said it was the first flag in Australian history to truly represent the 80 per cent of people who live on the country’s coastal fringe.
“We have the greatest beach in the world and this flag is a way to show it,” Mr Poulos said. “Many Australians don’t realise how powerful the national identity has arisen from our beach culture.”
The rising sun on the flag is taken from Waverley Council’s coat of arms while a red line represented the blood shed by Australian patriots.
“Although we go to beach for relaxation and freedom, Australia’s identity was forged on another beach thousands of miles away on Galllpoli,” Mr Poulos said.
The use of red and yellow was deliberately chosen to represent the Australian life-saving movement. A white line represents waves building up as they approach the beach.
Mr Pearce hoped to fly the flag at today’s finish of the City to Surf race.
O Kosmos, Young World
Editor, Joan Messaris
Tuesday 25 August 1998.
Cover Page, and page 19/5
When Constantine and Evangelia Tzortzopoulos were growing up in the Kytherian village of Karavas, never in their wildest dreams could they have imagined that they would become husband and wife, migrate to Australia, and thai their son George (born and raised in’ Gilgandra NSW, educated at UNSW , and resident of Waverley Municipality for the past 25 years) would design a flag that would become accepted as the Beaches Flag in their new country!
It was in fact last month, on July 29, that George C. Poulos received notification from Councillor Paul Pearce, Mayor of Waverley that Council had adopted the rec~ommendation of the Committee for a Waverley Council Beaches Flag and that our compatriot’s design had been accepted. The flag - which is the result of 14 months of research and design - had its national and international debut during the Sun City to Surf where it featured prominently throughout the race on the Channel 10 coverage. Since then the flag
- denoting the beaches of Bondi, Bronte and Tamarama and created by George Poulos with the assistance of Joe Bollen of Bollen Design Turramurra - can be seen flying at numerous locations around Bondi Beach including all 25 flag poles along the centre of Campbell Parade. This will constitute the longest continuous public display of an Australian ensign which is not the incumbent flag of Australia, in Australian history.
Speaking to Young World, George Poulos (who describes himself as a vexillologist, iconographer and vexillographer) mentioned that it was back in 1974 that he had visited Bondi Beach for the first time “and instantly I decided that this was the only place in the world where I wanted to live. I moved to Bondi Road in the same year - bought a home unit in Ramsgate Avenue, Bondi Beach in 1978, with wife Lorraine; and we bought a house in Eastern Avenue, Dover Heights in 1993. I have lived and worked in Waverley for a quarter of a century. I have always been attracted by the very deep sense of community that exists in the Bondi area. It has always reminded me of the deep sense of community that existed in the small NSW country town, Gilgandra, where I was born and schooled. By contrast I have found a weaker or non-existent sense of community in many other parts of Sydney I have lived in or visited over the years.”
George PouIos went on to explain that the meaning of the flag is multi-layered. Put simply, it is meant to celebrate our beach culture out of which a great deal of our Australian sense of identity has been created. The theme of Sun-Gods, Bronzed Aussies and Surf Life Savers, and Golden Sportspersons has run throughout history.
The “rising sun” which denoted Advance Australia in 19th century Australia, and which features on the crest of the Waverley Council Coat-of-Arms, created in 1859, features prominently in the canton (Honour point on the far top left hand corner of a flag).
The “rising sun” also featured on the early swimming costumes of the Bondi Surf Club. The colours of the Australian Surf-Lifesaving Movement - red and yellow - feature prominently.
The stars evoke the Eureka Stockade flag of 1854. The eight points on each star represent each State and Territory of Australia.
The flag celebrates the fact that demographically 80% of Australians live very close to the “5” words - Sea, Sun, Surf, Sky and Sand... under the Southern Cross.
The red also signifies the terra cotta roofs in Waverley - the most densely populated area in Australia.
The “rising sun” badge of the AIF and the Anzacs is also evoked. The red on the flag denotes the blood that they shed at another beach - Gallipoli - where our nation “came of age” - in order that we could, in future generations, enjoy beaches like Bondi, in our uniquely Australian way.
“Clearly - notes George Poulos - the Flag is also a Gallipoli Beach Flag. Why has it taken Australians nearly a century to devise a Gallipoli flag? We have exhorted all our lives ‘never to forget’. This flag is the perfect means by which to ensure that those of us ‘who are left.., to grow old’ will never forget.”
George Poulos does not hide the fact that Greek blood runs through his veins.
Proof of this is when he states that even as a young child he was doubly grateful for the ANZACs’ courage in war - as an Australian for giving birth to a genuine national spirit, and as a Greek-Australian for their services to Greece, ‘paying back’ the Turkish nation for the 400 years of oppression, for helping the German-Turkish alliance to lose WWI and at least until the ‘error of judgment’ of 1922 restored the relative Turkish-Greek power balance in favour of the Greeks.
With regard to his creation, he emphasises that it must also be realised that this is the first flag in the 3,000 years of world vexillological (flag) history, which uses the total field of a flag as a beach.
The enclosed nature of the beach indicates how protected and relatively safe it is to swim in. It also indicates the very close sense of community that exists around. Waverley Beaches.The red land mass is curved, so that it also connotes a wave breaking onto a shore. The white line of surf that gets larger as it moves to the right - indicates how waves build up momentum as they approach the beach.
Anyone wishing to purchase a huge 6ft by 3ft (1800 x 900 cm's) flag at the manufactured cost, can email here
NEWSPAPER COVERAGE
George Poulos’ flag has already featured on the front page of the Sydney Morning Herald, Sun Herald and 0 Kosmos and in suburban publications including the Wentworth Courier. Perhaps the most glowing commentary on the flag came from a lifelong journalist and former editor of the Mosman Daily, Barry Laws who sent a Letter to the Editor to the Sun Herald where he wrote:
“I was so struck by the flag as designed by Mr George Poulos, which was the subject of an article and colour photograph in today’s Sun Herald (9.8.98, p.12) that I felt compelled to write to you to put my views and to put forward a suggestion for your consideration. To put it simply, I believe Mr Poulos and Waverley Council are selling themselves short thinking this\flag should be flown at Bondi and other beaches. Before even reading the article, the flag 'jumped' out at me as our future national flag . It had that elusive ‘it’ quality - something which was absolutely missing from the various boxy, contrived and trite designs which were’put up some months ago for people to consider and which have apparently sunk without trace. To my eye, Mr Poulos’s flag flowed; its vivid colours, depicting this . island continent’s blue skies and sea and golden beaches, the retention of the Southern Cross to show the world where we are and the powerful symbolism of young Australians blood spilt upon the beach of Gallipoli and many other beaches which followed in the name of peace and freedom says it all for all Australians, whatever their colour or creed. It is well accepted by historians that the Gallipoli horror was the event which forged the States together as one in spirit as well as by the Constitution. How better could we honour this momentous event than to present it as part of the symbolism of our national flag for the 21st century?
There is no doubt in my mind, because of the striking appearance of the design and especially after reading the raison d’ etre for the design, that this flag should be promoted to the Australian public for it to vote on its views as to whether or not this design should become our national flag. In considering the design from a national viewpoint, the only suggestion for a slight change that I would make (if I may be so bold), is instead of red, the blood would be depicted in the colour of ochre, so that the red soils of Australia’s outback are included, thus honouring our people of the country and outback generally;
A significant feature of Mr Poulos’ design, apart from presenting a flag to the world which would stand out and be uniquely Australian (as the maple leaf stands out for Canada) is that this flag would be for all Australians, black and white. All Australians are surrounded by the . seas and all Australians enjoy the. clear blue and gold colours of this country and the warmth of the sun, regardless of their colour or origin. It is simply stating what Australians see and feel about their land. Also, in this time of terrible divisiveness which unfortunately marks Australian society, I believe this flag could quite well be a source for helping to bring Australians back together. The current flag has served us well, but it belongs to another time. One can easily imagine this new flag flying over our Olympic champions in the Year 2000. It would not be mistaken for the flag of New Zealand and it would not appear to indicate to the world that Australia is still a colony,” wrote Barry Laws before acknowledging the magnificent contribution of Greeks to Australia.
“And what is more fitting that this new flag has been designed by an Australian who, presumably, because of his name, is of Greek heritage, a country which has provided thousands of fine people to Australia over the past decades to assist in building this nation to where it is today,” stated Barry Laws and ended his letter by asking if the Sun Herald would consider re-publishing George Poulos’ flag for the purpose of conducting a poll to ascertain whether or not the flag would be accepted as the new national flag of Australia.
Mr Laws ended his letter thus:
“With appropriate promotion, my feeling is that this issue would create great interest and who knows where it will go? The great line from the film ‘The Dead Poets’ Society’ comes to mind when the teacher exhorts his students to ‘seize the moment’. This could just be one of those moments!” exclaimed Barry Laws.
OTHER DESIGNS
In a comment to Young World, George Poulos noted that together with Joe Bollen he has two other designs using the same template that they could put forward as the Australian national flag for the 21st century.
“Again quite clearly, Gallipoli features heavily in the design. But this time we include ‘Uluru’ and references to the (Ab)Original Australians (red, gold and black), the Australian national colours (green and gold) and multicultural Australians (signified by six colours of the multi-national Olympic logo). Reference is also made to Asian Australians - in the colours red and gold - one/both of which colours feature on virtually every flag of Asia. The British colours- red, white and blue are still the predominant colour scheme. I commend this design to Waverlians and to all Australians,” stated George Poulos, a member of the Flag Society of Australia and Friend of the University of NSW Library who has also been commissioned by Australian-American Publishing House Simon and Schuster to submit a manuscript on the Emerging Australian Flag.
With regard to his Hellenic background, George Poulos emphasised that he is extremely proud of the Greek ethos - the giving, bringing, sharing, laughter and dancing. Furthermore he is proud of his parents’ birthplace, Karava and enthusiastically serves as Co-President of the Karavitiko Symposium, an event which for the past 32 years has been bringing together Kytherians from Karava for a traditional luncheon on the Sunday immediately after the feast day of their patron saint Haralambos.
Also in following the Greek tradition, George and Lorraine’s children have been named after their paternal grandparents. Angelique is now 15 and Dean is 13 years of age. Perhaps at the Sydney 2000 Olympic Games teenagers Evangelia and Constantino~sPoulos can fly the flag created by their father in honour of their grandparents who assisted in building this nation to where it is today!
[[picture:"Bondi Beach Flag Running.jpg" ID:8564]]
O Kosmos, Young World
Editor, Joan Messaris
Tuesday 25 August 1998.
Cover Page, and page 19/5
When Constantine and Evangelia Tzortzopoulos were growing up in the Kytherian village of Karavas, never in their wildest dreams could they have imagined that they would become husband and wife, migrate to Australia, and that their son George (born and raised in Gilgandra NSW, educated at UNSW , and resident of Waverley Municipality for the past 25 years) would design a flag that would become accepted as the Beaches Flag in their new country!
It was in fact last month, on July 29, that George C. Poulos received notification from Councillor Paul Pearce, Mayor of Waverley that Council had adopted the rec~ommendation of the Committee for a Waverley Council Beaches Flag and that our compatriot’s design had been accepted. The flag - which is the result of 14 months of research and design - had its national and international debut during the Sun City to Surf where it featured prominently throughout the race on the Channel 10 coverage. Since then the flag
- denoting the beaches of Bondi, Bronte and Tamarama and created by George Poulos with the assistance of Joe Bollen of Bollen Design Turramurra - can be seen flying at numerous locations around Bondi Beach including all 25 flag poles along the centre of Campbell Parade. This will constitute the longest continuous public display of an Australian ensign which is not the incumbent flag of Australia, in Australian history. [The array of flags was captured forever during the "shooting" of the movie Looking for Alibrandi*. The flags feature (incidentally) in a number os scenes in that movie.]
Speaking to Young World, George Poulos (who describes himself as a vexillologist, iconographer and vexillographer) mentioned that it was back in 1974 that he had visited Bondi Beach for the first time “and instantly I decided that this was the only place in the world where I wanted to live. I moved to Bondi Road in the same year - bought a home unit in Ramsgate Avenue, Bondi Beach in 1978, with wife Lorraine; and we bought a house in Eastern Avenue, Dover Heights in 1993. I have lived and worked in Waverley for a quarter of a century. I have always been attracted by the very deep sense of community that exists in the Bondi area. It has always reminded me of the deep sense of community that existed in the small NSW country town, Gilgandra, where I was born and schooled. By contrast I have found a weaker or non-existent sense of community in many other parts of Sydney I have lived in or visited over the years.”
George PouIos went on to explain that the meaning of the flag is multi-layered. Put simply, it is meant to celebrate our beach culture out of which a great deal of our Australian sense of identity has been created. The theme of Sun-Gods, Bronzed Aussies and Surf Life Savers, and Golden Sportspersons has run throughout history.
The “rising sun” which denoted Advance Australia in 19th century Australia, and which features on the crest of the Waverley Council Coat-of-Arms, created in 1859, features prominently in the canton (Honour point on the far top left hand corner of a flag).
The “rising sun” also featured on the early swimming costumes of the Bondi Surf Club. The colours of the Australian Surf-Lifesaving Movement - red and yellow - feature prominently.
The stars evoke the Eureka Stockade flag of 1854. The eight points on each star represent each State and Territory of Australia.
The flag celebrates the fact that demographically 80% of Australians live very close to the “5” words - Sea, Sun, Surf, Sky and Sand... under the Southern Cross.
The red also signifies the terra cotta roofs in Waverley - the most densely populated area in Australia.
The “rising sun” badge of the AIF and the Anzacs is also evoked. The red on the flag denotes the blood that they shed at another beach - Gallipoli - where our nation “came of age” - in order that we could, in future generations, enjoy beaches like Bondi, in our uniquely Australian way.
“Clearly - notes George Poulos - the Flag is also a Gallipoli Beach Flag. Why has it taken Australians nearly a century to devise a Gallipoli flag? We have exhorted all our lives ‘never to forget’. This flag is the perfect means by which to ensure that those of us ‘who are left.., to grow old’ will never forget.”
George Poulos does not hide the fact that Greek blood runs through his veins.
Proof of this is when he states that even as a young child he was doubly grateful for the ANZACs’ courage in war - as an Australian for giving birth to a genuine national spirit, and as a Greek-Australian for their services to Greece, ‘paying back’ the Turkish nation for the 400 years of oppression, for helping the German-Turkish alliance to lose WWI and at least until the ‘error of judgment’ of 1922 restored the relative Turkish-Greek power balance in favour of the Greeks.
With regard to his creation, he emphasises that it must also be realised that this is the first flag in the 3,000 years of world vexillological (flag) history, which uses the total field of a flag as a beach.
The enclosed nature of the beach indicates how protected and relatively safe it is to swim in. It also indicates the very close sense of community that exists around. Waverley Beaches.The red land mass is curved, so that it also connotes a wave breaking onto a shore. The white line of surf that gets larger as it moves to the right - indicates how waves build up momentum as they approach the beach.
Anyone wishing to purchase a huge 6ft by 3ft (1800 x 900 cm's) flag at the manufactured cost, can email here
NEWSPAPER COVERAGE
George Poulos’ flag has already featured on the front page of the Sydney Morning Herald, Sun Herald and 0 Kosmos and in suburban publications including the Wentworth Courier. Perhaps the most glowing commentary on the flag came from a lifelong journalist and former editor of the Mosman Daily, Barry Laws who sent a Letter to the Editor to the Sun Herald where he wrote:
“I was so struck by the flag as designed by Mr George Poulos, which was the subject of an article and colour photograph in today’s Sun Herald (9.8.98, p.12) that I felt compelled to write to you to put my views and to put forward a suggestion for your consideration. To put it simply, I believe Mr Poulos and Waverley Council are selling themselves short thinking this\flag should be flown at Bondi and other beaches. Before even reading the article, the flag 'jumped' out at me as our future national flag . It had that elusive ‘it’ quality - something which was absolutely missing from the various boxy, contrived and trite designs which were’put up some months ago for people to consider and which have apparently sunk without trace. To my eye, Mr Poulos’s flag flowed; its vivid colours, depicting this . island continent’s blue skies and sea and golden beaches, the retention of the Southern Cross to show the world where we are and the powerful symbolism of young Australians blood spilt upon the beach of Gallipoli and many other beaches which followed in the name of peace and freedom says it all for all Australians, whatever their colour or creed. It is well accepted by historians that the Gallipoli horror was the event which forged the States together as one in spirit as well as by the Constitution. How better could we honour this momentous event than to present it as part of the symbolism of our national flag for the 21st century?
There is no doubt in my mind, because of the striking appearance of the design and especially after reading the raison d’ etre for the design, that this flag should be promoted to the Australian public for it to vote on its views as to whether or not this design should become our national flag. In considering the design from a national viewpoint, the only suggestion for a slight change that I would make (if I may be so bold), is instead of red, the blood would be depicted in the colour of ochre, so that the red soils of Australia’s outback are included, thus honouring our people of the country and outback generally;
A significant feature of Mr Poulos’ design, apart from presenting a flag to the world which would stand out and be uniquely Australian (as the maple leaf stands out for Canada) is that this flag would be for all Australians, black and white. All Australians are surrounded by the . seas and all Australians enjoy the. clear blue and gold colours of this country and the warmth of the sun, regardless of their colour or origin. It is simply stating what Australians see and feel about their land. Also, in this time of terrible divisiveness which unfortunately marks Australian society, I believe this flag could quite well be a source for helping to bring Australians back together. The current flag has served us well, but it belongs to another time. One can easily imagine this new flag flying over our Olympic champions in the Year 2000. It would not be mistaken for the flag of New Zealand and it would not appear to indicate to the world that Australia is still a colony,” wrote Barry Laws before acknowledging the magnificent contribution of Greeks to Australia.
“And what is more fitting that this new flag has been designed by an Australian who, presumably, because of his name, is of Greek heritage, a country which has provided thousands of fine people to Australia over the past decades to assist in building this nation to where it is today,” stated Barry Laws and ended his letter by asking if the Sun Herald would consider re-publishing George Poulos’ flag for the purpose of conducting a poll to ascertain whether or not the flag would be accepted as the new national flag of Australia.
Mr Laws ended his letter thus:
“With appropriate promotion, my feeling is that this issue would create great interest and who knows where it will go? The great line from the film ‘The Dead Poets’ Society’ comes to mind when the teacher exhorts his students to ‘seize the moment’. This could just be one of those moments!” exclaimed Barry Laws.
OTHER DESIGNS
In a comment to Young World, George Poulos noted that together with Joe Bollen he has two other designs using the same template that they could put forward as the Australian national flag for the 21st century.
“Again quite clearly, Gallipoli features heavily in the design. But this time we include ‘Uluru’ and references to the (Ab)Original Australians (red, gold and black), the Australian national colours (green and gold) and multicultural Australians (signified by six colours of the multi-national Olympic logo). Reference is also made to Asian Australians - in the colours red and gold - one/both of which colours feature on virtually every flag of Asia. The British colours- red, white and blue are still the predominant colour scheme. I commend this design to Waverlians and to all Australians,” stated George Poulos, a member of the Flag Society of Australia and Friend of the University of NSW Library who has also been commissioned by Australian-American Publishing House Simon and Schuster to submit a manuscript on the Emerging Australian Flag.
With regard to his Hellenic background, George Poulos emphasised that he is extremely proud of the Greek ethos - the giving, bringing, sharing, laughter and dancing. Furthermore he is proud of his parents’ birthplace, Karava and enthusiastically serves as Co-President of the Karavitiko Symposium, an event which for the past 32 years has been bringing together Kytherians from Karava for a traditional luncheon on the Sunday immediately after the feast day of their patron saint Haralambos.
Also in following the Greek tradition, George and Lorraine’s children have been named after their paternal grandparents. Angelique is now 15 and Dean is 13 years of age. Perhaps at the Sydney 2000 Olympic Games teenagers Evangelia and Constantinos Poulos can fly the flag created by their father in honour of their grandparents who assisted in building this nation to where it is today!
*Looking for Alibrandi - Melina Marchetta
Looking for Alibrandi is the story of Josie Alibrandi's experiences at school, and her relationships with friends and family during her last year at St Martha’s girls’ school. In the year that the novel is set, her father comes back into her life, the year she falls in love and discovers the secrets of her family's past.
Josie tells us the story of her struggles with her Italian-Australian identity and the highs and lows of teenage life. It’s the story of a young girl who feels she doesn’t belong. As the novel unfolds, she learns to cope with these feelings of insecurity and learns that everyone has similar feelings at different times.
Looking for Alibrandi is an analysis of multi-cultural Australia and the struggles that each generation of immigrants has with finding their place in Australian society and defining their identity. Josie, Christina, Nonna Katia and in fact all of the characters have a story to tell about culture in Australian society.
....After selling the Carlton Cafe, (1939), Jack Pentes moved to Sydney, with a view to remaining there permanently. He tried to find a business, but WWII had started, and Sydney was in a state of chaos. He was advised to return to Gilgandra, where he opened a fruit shop at 41 Miller Street, Gilgandra, in the main street, next to the then Imperial Hotel, later the Golden West Hotel. Before he returned to Gilgandra, he was astute enough to purchase a family house in Sydney.
In the late 1930's Jack's second cousin, Peter Sklavos, family nickname, also Pentes, arrived in Gilgandra. Peters father and Jacks grandfather were brothers. To avoid having two Pentes's in Gilgandra, Peter maintained his surname - Sklavos - as his surname. Many Gilgandrians still knew him however - as Peter Pentes.
Peter was helped by Jack to establish a fruit shop at 41 Miller Gilgandra. The premises was leased from Jack. Peter lived for some time in the adjoining hotel, the Imperial, then owned by the Curran's. During WWII Jack bought two shops at 65-69 Miller Street, Gilgandra from the Hitchen family, of Cooee March fame. He subdivided 65 and 67; 67 becoming the Bank of New South Wales.
During WWII, Peter Pentes opened a cafe. After the war, he renamed it the Victory Cafe; so-named to celebrate the Allies victory in WWII, at 65 Miller Street, Gilgandra. He maintained the Victory Cafe until the family left Gilgandra.
On 16 Oct 1948, Theothora Sophios, from Logothetiankia arrived in Gilgandra, and 2 weeks later, she and Peter Sklavos were married. Nick Sophios, from nearby Gulagambone was her nephew. Theothora worked for many years in the shop. Eventually she took up her trade as a seamstress, establishing a vibrant business of her own in the town. In between she managed to have 6 children; George, Toula, Maria, Gloria, Greg, and Claire. Theothora and the family, left Gilgandra in 1968. They went to live on the Gold Coast in Queensland. Peter stayed on to terminate his business affairs, and the following year, he too left Gilgandra. He retired on the Gold Coast. Peter Sklavos died on died on 6th May 1993. The youngest child, Claire, died far too young. All the rest of the family live on the Gold Coast of Queensland.
In the meantime Jack rented the corner store, 69 Miller Street, Gilgandra to the Naudin family. Mr Naudin went off to serve in the War. After the war cease operating from the JAck pentes owned corner store, and according to Local identity, Pat Heaney, re-opened a store on the other side of Miller Street, near the Bridge.
After Peter Pentes opened the Victory Cafe, Jack continued to run the Fruit Shop, at 41 Miller Street. He turned it into a mixed business.
To see a photograph of Jack's shop at this time in the context of other buildings in Miller Street:
In 1950, Con George Poulos - nickname - Hlihhlis, who had been in partnership with brother Peter, in Warren, NSW, arrived in Gilgandra looking for a business. He was from the town of Karavas in the northern part of Kythera. Jack decided to sell him the Fruit shop business, at 41 Miller Street, Gilgandra, and to lease him the premises. The lease was for ten years.
Con married, Evangalia (Angie) Coroneos, nickname Belos, also from Karavas, Kythera, in 1951. She had been brought to Australia by her aunty, Crisanthe, and uncle Peter Katsoolis, of Gosford in NSW. They had 5 children, 4 of whom survived, George, Peter, Phillip and Eric. The lease for 41 Miller Street was not renewed in 1959, and so Con Poulos bought one of two freehold butcheries across the road, at 42 Miller Street, Gilgandra. He converted this to a fruit-shop, milk-bar, mixed business, which was very successful.
Meanwhile Angela Belos Coroneos's younger brother Nickola (Nick), who had been sponsored to Australia by his Uncle Nick Coroneos, (Blacktown), arrived to work in the two Poulos Fruit Shop's. He married a young woman he met, whilst she was working at the ABC Cafe Beryl Palmer, on 12th June 1960.
Soon, Beryl too, came to work in the Fruit Shop. She was one of the stalwarts of the shop.
Beryl's command of Greek language and culture gradually surpassed those of the second generation Kytherians. She repeatedly topped Greek School - which was conducted weekly in Gilgandra by the Greek Priest from Dubbo, Father George Kokkinos. Father George remained a friend to all the second-generation Gilgandra Kytherians all his life. Nick Coroneos died at the tender age of 44 on the 26th May, 1979. George, Peter, Phillip and Eric all live in Sydney. (2005). Beryl (now, Cassimatis) also lives in Sydney. Beryl re-married Paul Cassimatis, another Kytherian from Karavas, who had owned a business in nearby Gulargumbone for many years.
After selling the fruit business at 41 Miller Street to Con George Poulos, Jack, opened a mixed business at 69 Miller Street, Gilgandra - the former Naudine business - on the corner of the main street opposite the Royal Hotel, which he maintained for two decades. [A photograph of how this shop looked in 2004, had been submitted to kythera-family. It is now a middle-market Gift and Homewares Store.]
Jack Pentes spent 45 years in various business ventures in Gilgandra. He eventually left Gilgandra in 1975. Jack died in Sydney, on the 15th March 1985, aged 84.
Of course there were various years from 1910 - throughout the 20th century, when Kytherians had a need for employees in their businesses. Many Kytherians came to Gilgandra, to act as employees.
The Cassimatis (- Cassims) - seem to be the most numerous early Baveas employees, during their tenure at the ABC Cafe. Cosma Nick Cassimaty, always known as "Cyril", came from Potamos in 1910, aged 15, and subsequently worked in kitchens in Gilgandra, Dubbo, Coonamble and Narrandera prior to settling in Barraba, possibly with Harry John Cassim in the early period, but definitely with Kerry N. Cassim later. Kyriacos N Cassimatis, who married Nellie Phacheas in 1929, worked in Gilgandra and Barraba until acquiring a shop in Bundarra, in 1933. Theo John Cassimaty spent 6 months in Gilgandra around 1926, before later settling in Lake Cargelligo.
Harry James Flaskas, spent a year in Gilgandra, before settling in Denman in 1921, He married Stamatia Kasimati, in 1922, in Sydney. I have been unable to determine whether Harry James Flaskas was a sibling of, or otherwise related to, Stavroula Flaskas, Jack Pentes's wife.
In the early 1920's George Nick Coroneos spent 2 years in Gilgandra before moving to nearby Coonamble, where his two brothers owned 2 refreshment rooms.
Petro Stavros Zorzopoolo, spent 2.5 years in Inverell, then 2 years in Gilgandra, before arriving in Cobar to take over management of uncle Peter K. Zorzopooolo’s café, trading as Peter & Co.
Peter Tsicalas makes reference to, the fact that Jack Pentes traded as Pentes & Gleeson initially, at least through to 1931. Peter couldn't determine who Gleeson was, but coincidentally Stan Gleeson (Stefanos/Efstathios/Efstratios Emmanuel Glytsos) spent about 9 months at 'nearby' Binnaway after landing in 1924. He moved on to settle permanently at Kyogle - and married Katina Coroneo in 1932. Andrew Mina Glitsos also landed in 1924 and spent 9 months in Gilgandra, amongst other places, before settling at Manilla.
An S. Corones was in Gilgandra about 1929, during Manual Poulos's ownership of the ABC Cafe.
I recall Petros Faganas Coroneos, from Karavas, later of Crows Nest Milk Bar fame, telling me that when he first emigrated to Australia, during the Depression, he came to work in Gilgandra, at the ABC for a short time.
Anthony Emmanuel Antonios Travassaros spent a few months in 1931 working at the Peters & Co ABC Café in Miller St, Gilgandra.
No doubt numerous other Kytherians worked in the ABC cafe from 1928-1940.
Peter Tsicalas also makes the case that Eileen Smith should be considered part of the Gilgandra Greek community. She was the widow of Greg George Panaretos/Panarets, and remarried Francis Smith in 1937 in Gilgandra, apparently settling there. [Gregory Panarets m. Eileen Robinson 1918 Sydney. Gregory Panaretos d. 1936 Newtown, son of George and Cleopatra. George Panarets b. 12 Dec 1920 Sydney, enlisted Bulldog, Papua New Guinea, NOK Eileen Smith].
One of the more colourful Kytherian employees in the post WWII era, was George Lorandos, son of Vretoula; sister of Chris Kelly, of the ABC. George would later marry Elessa Fatseas. Because he was born in Alexandria in Egypt, he was nicknamed Farouk. He worked in the ABC from 1952, until 1962. Farouk's accomodation was in the live-in quarters at the rear of the ABC cafe.
In Coo-ee Calls October, 2003 there is a photograph of a Mr Theo Cominos, an employee, standing next to the newly installed tables and chairs, after the 1955 flood in Gilgandra.
George Peter Psaltis of the Monterey Cafe told me in discussions during my youth, that in the Cafes hey-day, 1939-1955, he employed a number of cooks. It is highly likely that many of them were of Kytherian origin. Can you advise us of their names?
If you conceive of Gilgandra's Kytherian business community as a stage, and the 6 longest standing Kytherian players and their spouses as the main actors and actresses, in an Australian-Kytherian drama, the Kytherians who came and went (mostly) fairly rapidly, can be conceived of as the supplementary cast. I am not certain that we will ever be able to determine the names of all of the supplementary actors and actresses. Did you grandfather, great-uncle or auntie, father, or other relative spend any time in Gilgandra during the 20th century? Are you old enough to remember one of your family or acquaintenaces who did so?
Robyn Waltons article in Coo-ee Calls October, 2003, contains a photograph from 1955, of Theo's cool drink shop, which was located opposite the Gilgandra Weekly Office, in the northern part of Miller Street. Does anyone have any knowledge about "Theo" and his shop?
As the children of the "main cast" reached school-leaving and working age - all the original 5 Kytherian families, of long standing - with the exception of Chris Kelly, and daughter, Stella, and family, decided to leave Gilgandra.
After Paul Kellys death in 1961, the ABC continued to be operated by widow, Chris Kelly. Chris Kelly, with the assistance of daughter Stella, and son-in-law David. In 1979, Chris and Stella decided to cease operations as a cafe, and to convert the ABC Cafe to a Supermaket, called the Cut Price Supermarket.
In the "changeover" period, whilst the supermarket was being "fitted out", Chris ran a small sandwich shop and takeaway. Once completed, the family maintained the supermarket for many years. They sold the supermarket, and Stella, David and family moved to Dubbo. The Cut Price Supermarket is still operated as the Five Star Supermarket in 2005.
In the 1970's, and through to the 1980's, a Kytherian presence was also maintained by the fact that the Gilgandra Fruit Shop was sold to Harry Logus (Logothetis, Logothetianika) and Voula, known as "Stella" (nee, Coroneos), Belos, from Karavas, Kythera, youngest sister of Angie Poulos. Stella had been sponsored to Australia by Con and Angie Poulos in 1958.
Harry and Stella, took on the roles of the last two major Kytherian actors and actresses on the Gilgandra community main stage. They moved from nearby Dubbo to run the business. They had four children, Maria, John, Phillip and Georgia, all of whom were schooled in Gilgandra. The Logus's left Gilgandra, and moved to nearby Dubbo in October, 1985. Harry, Voula, Maria, John and Phillip live in Canberra. Georgia in Melbourne.
Chris Kelly stayed on in Gilgandra, until November 1999, when she too moved to Dubbo. The Kytherian presence in Gilgandra in the 20th century ended irrevocably, when in 2000, Chris Kelly sold the Kelly family house, in lower Miller Street. To the best of my knowledge no other Kytherians maintain property holdings in Gilgandra.
42 Miller Street is still operating as the Gilgandra Fruit Mart in 2005, 45 years after it was opened by Con George Poulos. This fact pleased 88 year old Con Poulos, immeasurably, when he visited the shop in 2004. It is the only one of the "Kytherian" shops to retain its identity.
By the end of the 20th century however, there was not a single Kytherian Greek living or working in Gilgandra. All the descendants of the goddess Aphrodite, had strutted their stuff on the stage for the last time, had taken their final bows, and had heard the final round of applause, from an appreciative audience. The stage emptied. The curtain slowly came down. The audience went home. Gilgandra's Kytherian play, and Kythera's Gilgandra play - the same play - was over.
"That ends this strange eventful history,
(in)...................... mere oblivion;
....................... sans everything"
As mentioned in another entry, on Saturday 12th November, 2005, I drove to Dubbo, in central western New South Wales - to search for the gravesiste of my baby sister. I had never visited the gravesite in the 53 years of my life, to date.
After much searching - see the entry above - I eventually found the site.
The site was a roughly 4 feet (120 cm's)x 3ft (90 cm's) patch of typical red "Bulli soil" - littered with small fragments of broken glass.
I found the site by the good fortune, that, unlike other clay markers in Old Dubbo Cemetery, Ollie's marker had remained in situ for 51 years.
Etched deep into the clay marker depicted in this photograph is the number 3142. The numbers are carved in at an angle, in a manner similar to the old road side markers measuring the distances between towns on country roads.
2. Enter the cemetery via the Myall Street, (Southern) Gate - Myall St. Entrance, on the map.
3. Walk west until you arrive at the section marked Babies on the map.
4. If you walk close to the Southern fence you will arrive at a prominent child's gravesite which is designed like a childs crib, or cot.
This is located 12 rows back from the Barden Avenue, and Myall Street Corner. (Far west of the cemetery).
5. From the child's crib gravesite - head due north, and count along 12 rows of graves (even if they do not have headstones, or are non-existent).
6. There you will find clay marker stone 3142.
7. Adjoining 3142, directly to the East, is the grave-site of a little boy called "Georgie".
This has a deep brown marble gravestone, and is inscribed: In Loving Memory
of
Georgie
Beloved Infant Son of
G and L Thomas
Died 8/2/59
Aged 5 weeks
"Georgie" is also enscribed in white across the gravestone.
Tragically, it also includes the inscription:
Our Dear Son
David J Thomas
Died 22.1.60
Aged 2 days
That is, a double infant fatality in the Thomas family.
If you stand in front of the Thomas gravesite, and look due West, the first marker "behind" the end of Thomas gravesite, is Ollie's marker stone.
The gravesite to the right of the Thomas gravesite, in this photograph, is the gravesite of the Beloved infant children of A.J. and .....Cook.; again indicating a multiple tragedy.
Ollie's gravesite marker, in this section of the Old Dubbo Cemetery where many of the gravesite markers are still extant (see 5 such markers in the background) - is the one immediately behind the Thomas headstone.
The Old Dubbo Cemetery. Looking West, facing parrallel with the Myall Street fence.
"From the child's crib gravesite - to the Myall Barden Avenue corner in the background, there are 12 rows of graves (even if they do not have headstones, or are non-existent).
In reverse - from the Myall Street/Barden Avenue corner - to the child''s crib gravesite - facing East - there are 12 rows of graves (even if they do not have headstones, or are non-existent).
Once you locate this gravesite - and you look now to the North - again - twelve rows of graves along - (even if they do not have headstones, or are non-existent)- you will find the flat clay marker stone of Ollie Tzortzopoulos's gravesite.
The marker stone number is 3142.
Searching for baby Ollie (Tzortzo)Poulos
As mentioned in another entry, on Saturday 12th November, 2005, I drove to Dubbo, in central western New South Wales - to search for the gravesiste of my baby sister. I had never visited the gravesite in the 53 years of my life, to date.
After much searching - see the entry above - I eventually found the site.
The site was a roughly 4 feet (120 cm's)x 3ft (90 cm's) patch of typical red "Bulli soil" - littered with small fragments of broken glass.
I found the site by the good fortune, that, unlike other clay markers in Old Dubbo Cemetery, Ollie's marker had remained in situ for 51 years.
Etched deep into the clay marker depicted in this photograph is the number 3142. The numbers are carved in at an angle, in a manner similar to the old road side markers measuring the distances between towns on country roads.
2. Enter the cemetery via the Myall Street, (Southern) Gate - Myall St. Entrance, on the map.
3. Walk west until you arrive at the section marked Babies on the map.
4. If you walk close to the Southern fence you will arrive at a prominent child's gravesite which is designed like a childs crib, or cot.
This is located 12 rows back from the Barden Avenue, and Myall Street Corner. (Far west of the cemetery).
5. From the child's crib gravesite - head due north, and count along 12 rows of graves (even if they do not have headstones, or are non-existent).
6. There you will find clay marker stone 3142.
7. Adjoining 3142, directly to the East, is the grave-site of a little boy called "Georgie".
This has a deep brown marble gravestone, and is inscribed: In Loving Memory
of
Georgie
Beloved Infant Son of
G and L Thomas
Died 8/2/59
Aged 5 weeks
"Georgie" is also enscribed in white across the gravestone.
Tragically, it also includes the inscription:
Our Dear Son
David J Thomas
Died 22.1.60
Aged 2 days
That is, a double infant fatality in the Thomas family.
If you stand in front of the Thomas gravesite, and look due West, the first marker "behind" the end of the Thomas gravesite, is Ollie's marker stone.
The Old Dubbo Cemetery. Looking North from the Myall Street fence.
"From the child's crib gravesite - head due north, and count along 12 rows of graves (even if they do not have headstones, or are non-existent).
There you will find clay marker stone 3142".
This is the marker stone for Ollie's grave-site.
Searching for baby Ollie (Tzortzo)Poulos
As mentioned in another entry, on Saturday 12th November, 2005, I drove to Dubbo, in central western New South Wales - to search for the gravesiste of my baby sister. I had never visited the gravesite in the 53 years of my life, to date.
After much searching - see the entry above - I eventually found the site.
The site was a roughly 4 feet (120 cm's)x 3ft (90 cm's) patch of typical red "Bulli soil" - littered with small fragments of broken glass.
I found the site by the good fortune, that, unlike other clay markers in Old Dubbo Cemetery, Ollie's marker had remained in situ for 51 years.
Etched deep into the clay marker depicted in this photograph is the number 3142. The numbers are carved in at an angle, in a manner similar to the old road side markers measuring the distances between towns on country roads.
2. Enter the cemetery via the Myall Street, (Southern) Gate - Myall St. Entrance, on the map.
3. Walk west until you arrive at the section marked Babies on the map.
4. If you walk close to the Southern fence you will arrive at a prominent child's gravesite which is designed like a childs crib, or cot.
This is located 12 rows back from the Barden Avenue, and Myall Street Corner. (Far west of the cemetery).
5. From the child's crib gravesite - head due north, and count along 12 rows of graves (even if they do not have headstones, or are non-existent).
6. There you will find clay marker stone 3142.
7. Adjoining 3142, directly to the East, is the grave-site of a little boy called "Georgie".
This has a deep brown marble gravestone, and is inscribed: In Loving Memory
of
Georgie
Beloved Infant Son of
G and L Thomas
Died 8/2/59
Aged 5 weeks
"Georgie" is also enscribed in white across the gravestone.
Tragically, it also includes the inscription:
Our Dear Son
David J Thomas
Died 22.1.60
Aged 2 days
That is, a double infant fatality in the Thomas family.
If you stand in front of the Thomas gravesite, and look due West, the first marker "behind" the end of the Thomas gravesite, is Ollie's marker stone.
As mentioned in another entry, on Saturday 12th November, 2005, I drove to Dubbo, in central western New South Wales - to search for the gravesiste of my baby sister. I had never visited the gravesite in the 53 years of my life, to date.
After much searching - see the entry above - I eventually found the site.
The site was a roughly 4 feet (120 cm's)x 3ft (90 cm's) patch of typical red "Bulli soil" - littered with small fragments of broken glass.
I found the site by the good fortune, that, unlike other clay markers in Old Dubbo Cemetery, Ollie's marker had remained in situ for 51 years.
Etched deep into the clay marker depicted in this photograph is the number 3142. The numbers are carved in at an angle, in a manner similar to the old road side markers measuring the distances between towns on country roads.
2. Enter the cemetery via the Myall Street, (Southern) Gate - Myall St. Entrance, on the map.
3. Walk west until you arrive at the section marked Babies on the map.
4. If you walk close to the Southern fence you will arrive at a prominent child's gravesite which is designed like a childs crib, or cot.
This is located 12 rows back from the Barden Avenue, and Myall Street Corner. (Far west of the cemetery).
5. From the child's crib gravesite - head due north, and count along 12 rows of graves (even if they do not have headstones, or are non-existent).
6. There you will find clay marker stone 3142.
7. Adjoining 3142, directly to the East, is the grave-site of a little boy called "Georgie".
This has a deep brown marble gravestone, and is inscribed: In Loving Memory
of
Georgie
Beloved Infant Son of
G and L Thomas
Died 8/2/59
Aged 5 weeks
"Georgie" is also enscribed in white across the gravestone.
Tragically, it also includes the inscription:
Our Dear Son
David J Thomas
Died 22.1.60
Aged 2 days
That is, a double infant fatality in the Thomas family.
If you stand in front of the Thomas gravesite, and look due West, the first marker "behind" the end of Thomas gravesite, is Ollie's marker stone.
The photograph above, is what you will see - when you do that.
As mentioned in another entry, on Saturday 12th November, 2005, I drove to Dubbo, in central western New South Wales - to search for the gravesiste of my baby sister. I had never visited the gravesite in the 53 years of my life, to date.
After much searching - see the entry above - I eventually found the site.
The site was a roughly 4 feet (120 cm's)x 3ft (90 cm's) patch of typical red "Bulli soil" - littered with small fragments of broken glass.
I found the site by the good fortune, that, unlike other clay markers in Old Dubbo Cemetery, Ollie's marker had remained in situ for 51 years.
Etched deep into the clay marker depicted in this photograph is the number 3142. The numbers are carved in at an angle, in a manner similar to the old road side markers measuring the distances between towns on country roads.
2. Enter the cemetery via the Myall Street, (Southern) Gate - Myall St. Entrance, on the map.
3. Walk west until you arrive at the section marked Babies on the map.
4. If you walk close to the Southern fence you will arrive at a prominent child's gravesite which is designed like a childs crib, or cot.
This is located 12 rows back from the Barden Avenue, and Myall Street Corner. (Far west of the cemetery).
5. From the child's crib gravesite - head due north, and count along 12 rows of graves (even if they do not have headstones, or are non-existent).
6. There you will find clay marker stone 3142.
7. Adjoining 3142, directly to the East, is the grave-site of a little boy called "Georgie".
This has a deep brown marble gravestone, and is inscribed: In Loving Memory
of
Georgie
Beloved Infant Son of
G and L Thomas
Died 8/2/59
Aged 5 weeks
"Georgie" is also enscribed in white across the gravestone.
Tragically, it also includes the inscription:
Our Dear Son
David J Thomas
Died 22.1.60
Aged 2 days
That is, a double infant fatality in the Thomas family.
If you stand in front of the Thomas gravesite, and look due West, the first marker "behind" the end of Thomas gravesite, is Ollie's marker stone.
There is a very famous saying by Irish playwright, George Bernard Shaw which goes - "If you cannot get rid of the family skeleton, you may as well make it dance".
What it means is - don't hide your skeletons in the cupboard - let them out - make them dance - turn so called negatives into positives - delight in them - transcend the anxiety and fear associated with them.
[Shaw's quote was used by the Casimaty family (Tasmania) to begin their comprehensive 200 page family history].
On Saturday 12th November, 2005, I drove to Dubbo, in central western New South Wales. Known as "the hub of the West" - it lies 40 miles, (64.37 kilometres)
See, Conversion table at - http://www.online-calculators.co.uk/conversion/mileskilometres.php
north of Gilgandra, the town where I was born, and schooled to the end of High School, in New South Wales - the Higher School Certificate.
In the morning, I went to the Dubbo Cemetery to literally let one of our family skeletons out of the closet.
About a year after I was born my mother gave birth to a blue-eyed black-haired baby girl called Ollie (Olympia). Every person who saw Ollie, such as my Theia Ayryiro (Auntie Sylvia) from Warren, Bright (Victoria), and Goulburn, agreed, that she was uniquely and stunningly beautiful.
At 6 months she died, as the result of a severe respiratory tract infection - or something similar. She was rushed to Dubbo Base Hospital by ambulance - died - and was buried there.
My mother travelled in the Ambulance to Dubbo, with the distressed child. In her subsequent life my mother always "froze" when she heard the sound of a siren.
My mother had been concerned about Ollie's health over a 2 week period. She took Ollie to the doctor on a number of occasions, expressing her fears that the child was very ill.
The Gilgandra doctor, I think it was Doctor Barrett, turned her away. The Funeral parlour's [C. J. Shakespeare & Sons, Dubbo], Record of Death and Order for Internment lists the doctor, as Dr Adams (but this could well have been the doctor who received Ollie at Dubbo Base Hospital). The child, the Gilgandra doctor asserted, was suffering from a flu, and would recover. This was just another case of an "ethnic" woman, over-reacting.
Ollie was dead on arrival at Dubbo Base Hospital. The date was Thursday 28th January 1954.
She was buried at 2:00 pm, the next day; Friday, 29th January, 1954.
I have asked my father how frequently he has visited the gravesite in his life. He confessed - "very rarely. It was too painful". This is despite the fact that my Dad was in Dubbo - at least - every Wednesday without fail, on he weekly Fruit Shop buying mission. "I was always far too busy, as well." I believe that my mother's visit were equally as infrequent.
Neither I, nor my three brothers have ever visited the gravesite. The family never visited the gravesite of Ollie - as a family. The story of her death was rarely eluded to in our family.
I don't recall my father ever spontaneously speaking to me about Ollie's death - nor her grave-site. It was only as an 89 year old that he confessed to my wife Lorraine that "Ollie's death...broke my heart. For 6 months I had a beautiful little girl...then she was taken away. I was working so hard then...too hard...16 hours a day....I just had to kept working...that was all I knew then." Ultra-hard work was my fathers "coping mechanism".
Before I left to go to Dubbo - I asked my father whether the grave was marked - and he said it was. So I figured that if I walked past every grave in the cemetery, eventually I would find it. I did walk past every gravestone in the old Dubbo cemetery, [there are 3 cemeteries in Dubbo]. This took about two hours - but I did not find my sisters gravestone.
Somewhat disillusioned, I went to the Dubbo Regional Library. This is when my luck began to change. The librarian in charge of this section was Ray Brown's [an old class mate] younger sister from Gilgandra. (Ray now owns a fish and chips shop in Dubbo?!?!)
She gave me the undertakers certificate, Council Reference numbers - a grave plot number - Ollie's grave site number is: 3142, and (although she shouldn't have) - names of persons with gravestones - with grave site numbers close to Ollie's. (ie., 3140, 3143, 3144). She also gave me a map - and provided me with basic idea's about where the grave should be.
When I returned to the old cemetery, my luck continued. Ollie's clay plot number "brick" marker - had NOT been uprooted by vandals - as 98% of the others in the cemetery had been - and hence, I was able to locate her grave-site. There was no headstone, just a red-clay burial site - only about 4 feet (120cm) long - with fragments of broken glass on it. [My father's memory of a gravestone - was completely wrong. Not all memories and oral histories are completely correct, even on really BIG issues?!]
I thought I would cry when I found it, but I didn't.
I felt three overwhelming emotions, a sense of deep satisfaction, and sense of completion - the sense of completing a family "circle". Also mixed in was some remorse - because our family, would have been a much "better" family, if Ollie had grown up with us.
To use George Bernard Shaw's phrase - I am extremely happy that I made "this skeleton dance". Time is a great healer, and I was perfectly capable of coming to terms with a reality system which has been suppressed in our family for a half century.
Locating Ollie's gravesite. A Co-ordinate system.
The question now, is to endeavour to devise a co-ordinates system, by which other members of the family can also readily locate the gravesite.
From the Kytheraismos Newspaper,
www.kyheraismos.gr
info@kytheraismos.gr
published, and distributed throughout the world monthly,
Main News, in English
By Helen Tzortzopoulos
Back from your summer holidays? If so, you will be greeted with “Kalo Himona” (have a good winter) even though it still may be mid August! For others, their summer holiday still awaits them. September is a wonderful month for one’s summer vacation as the throngs that have inundated popular tourist locations during July and August have usually returned home leaving behind peace and quiet for those following behind to enjoy. However, winter is not quite on the horizon and the managers of the F/B MYRTIDIOTISSA have obviously taken the Kalo Himona phrase literally and have done away with the Friday evening passage Piraeus/Kythera rom the very first week of September. With so many weeks of good weather ahead and a heavy schedule of cultural events on Kythera leading us well into October, one wonders how these people think? Doesn’t Kythera need weekend commuting? How will the MYRTIDIOTIOSSA leaving Piraeus once a week on a [‘uesday afternoon help extend the summer tourist season? t4ost important, how will I get to Kythera??
The stoicism of the F/B ANDREAS II though has been a boon for Kythera. Back and forth between Neapoli and Diakofti, reliable and filled to capacity it has played a great role in the smooth flow of traffic to and from the island this summer with its minimum of three trips per day. Let us hope that this vessel with a carrying capacity of 90 cars or thereabouts will continue to serve the island through the ensuing months.
Open warfare
The local taxi drivers appear have it in for the Kytherian coach owners. They have found some forceful means of preventing the local buses traveling to and from Athens. For many, this was a wonderful alternative for commuting between Kythcra and Athens, as not everyone possesses a car nor does everyone want to drive their own car through the Peloponnese. As if anyone is stealing their bread and butter! Apparently the taxi drivers who transport children to and from school each day from some of the more isolated villages get incredible fees for this service. (I have heard quoted the staggering fee Euro 200. per day!! I have to check that out!!)
No one can dispute that the taxis are a faster means of transport and certainly provide services that commuter buses cannot. Considering the rates charged however, it is also a fast way of emptying the government coffers and filling the taxi drivers’ bank accounts! With the soaring fuel costs of today one would think that buses would be the wisest solution.
Strictly on economic considerations for both the general public and the government hurscs, it is time that taxis were confined to their intended function and the commuter bus service reinstated on a regular run from north to south and east to west on a daily basis.
A summer’s summary
So much on transport again this month, but the very existence of our island depends upon it. Had the sea transport not been so frequent and reliable for these few weeks of summer all that wonderful free and favorable publicity from the media and T.V. serials would have been in vain.
It appears that Kytherian hoteliers and restauranteurs have taken heed of previous warnings and surprisingly, this year there were very few complaints from tourists in relation to room charges and service. It’s a long and tedious haul but we’re getting there. Perhaps the earlier seminars on tourism paid off and our business sector is finally responding to the relevant issues. Local cuisine excelled in most quarters and that is certainly an enticing factor for successful tourism. One major problem was the increased traffic. It caused congestion in the narrow and winding roads where at times it proved quite hazardous. Parking facilities were also exhausted in all towns and villages —particularly in places such as Agia Pelagia, Hora and Capsali. Obviously, this is yet another problem that the municipal council will have to resolve. On the negative side again, I must say, I am not particularly fond of going to a lovely desolate beach only to find a canteen and generator droning in the background. But perhaps from someone else’s viewpoint of what is progress
A festive summer
A great number of cultural and social events on the island provided everyone with non-stop entertainment. The festivals which have become annual happenings —MYRTIA’s wine festival, the Karavitiko Paniyiri organised by the society PORTOKALIA and the biggest dance of all which is held in Era tsia always attract hundreds of people. These events are particularly appealing to foreign visitors who get a taste of traditional Greek music and dancing and it is commendable that those who organize these events have not yet given up — as the effort is enormous and the volunteers are so few....
Nature vs. Development
Some Kytherians are becoming environmentally conscious and this is admirable. We are blessed with an island of rare physical beauty and of course it is up to us to maintain it as best we can. We tend to boast about our island continuously — so much so that our non-Kytherian friends of course have become attuned to things Kytherian. A colleague of mine is a constant purveyor of Kytherian related articles from the Greek press. One such article in the Athenian newspaper TO VIMA quotes a letter of protest sent to the Prime Minister of Greece, Kostas Karamanlis signed by a large number of youthful residents of Milopotamos. They protest a Ministry of Agriculture decision to release for development 850 strermnata at Merniingari which had been declared a reforestation area after a bushfire a few years ago. The released land is in the vicinity of Milopotamos - one of Kythera’s prime attractions - and is to be turned into a quarry zone for private interests. These young environmentalists intend to resist this decision of the Nomarhia claiming that the land should be returned to its natural state and a quarry can be located in some remote area of the island. Other quarters fear that the carving up of the mountain of Mermingari will cause havoc to the subterranean water system of Milopotamos in the future. Is anyone listening?
A new reign.....a new era
Perhaps one of the most major and significant events for Kytherians and Antikytherians was the enthronement of our new Bishop Serafim Stergioulis on the 30th July at the church of the Estavromeno in Hora. The Bishop was -officially greeted by the Mayor of Kythera, Mr. Artemis Kalligeros in -the capital’s main Square where His Eminence was presented with an icon of the Last Supper. The Square was filled with officials, locals and visitors from Spetses and Hydra (where the Bishop had previously served), including devout nuns from the Monastery of Hydra.
Of course such spiritual occasions in good Orthodox fashion are never without their pomp and ceremony. The participation of the Archbishop of Athens, Mr. Christodoulos, Kythera’s former Bishop Kirillos as well as Bishop Eustathios of Spetses did indeed enhance the event. On the 9 & 10 August Bishop Serafim Stergioulis conducted his first official visit to AntiKythera where he was also given an original hand painted icon of Agios Myron, the patron saint of AntiKythera.
Icons, incense and defence...
The new Bishop once again visited this tiny island - which is inhabited by a handful of permanent residents - on the 16/17 August to participate in the religious celebrations on the Saint’s day of Agios Myron. Following the church service, there was a procession headed by a number of dignitaries including the Deputy Minister for Defence, Mr. Vasili Mihaloliakos representing the government (first time ever!) along with a naval entourage from the torpedo boat TPK TOURNAS which escorted the Holy Icon from the church to the cave inside which the icon was originally found.
Still on Antikythera
Archaeological excavations and a station maintained by the Greek Ornithological Society on Antikythera manage to keep this little but dynamic island in the news. With the permission of the relevant ministries and defence departments between the 20-22 August the Union of Greek Amateur Radio Operators broadcasted live from the Lighthouse of Apolitares on the southern tip of AntiKythera taking part in an international broadcasting event. A foreign delegation was also in attendance to assist in the setting up of the necessary equipment and antennae. Live contact was made with similar groups throughout various points of the globe and this year all attention was focused on this small obscure island and its stone lighthouse.
Bronz and brains
We say obscure, but to international archaeological, engineering and astrophysics spheres ,Antikythcra is very well known. In 1900 when sponge divers from the island of Simos found refuge from a storm in the bay of AntiKythera, they located a shipwreck dating back to 65 B.C. Diving at a depth of 42 m, (an incredible feat at the time!) amongst an interesting range of items such as amphorae, statues etc. they brought to the surface a clump of corroded bronze coated in calcium deposits. Since that time, this object proved to be a device of some sort - a clockwork mechanism of about 32 bronze gears with inscriptions on some of the bronze plates still legible. Today it isxeferred to as the Antikythera mechanism and has been a source of perplexity to scholars. The prevailing opinion at the moment is that the device was an astronomical computer —showing the progress and position of the sun, the moon and known planets of the time (Mercury, Venus, Mars, Jupiter and Saturn). Although the ancient Greeks were advanced in their navigational and engineering techniques, to date scholars are totally mystified as there is no record of this particular technology and no other such item has ever been located. Further to the research and study that has been carried out by baffled international scholars in the past 50-60 years, a team of Greek scientists attached to the University of Athens, with the assistance of a number of archaeologists and the aid of special equipment from England, soon hope to shed some light on the device’s original form and function.
Is it time now to say “kalo himona”?
[Administrator] The workings of the antikythera mechanism are in fact well understood, and have been outlined in several submissions at kythera-family
A wonderful animated display depicting the workings of the mechanism can be found at
http://etl.uom.gr/mr/Antikythera/index.html
A detailed linear diagram of the way in which the Antikythera Mechanism plotted the Solar and Lunar cycles can be viewed at
http://horology.org/htu-anti.html
One of the best short explanations of the workings of the device has been provided by the American Mathematical Society. A brilliant animated Java presentation, depicting how the Antikythera mechanism predicted the pathways of the Sun and Moon, has also been provided by the AMS at this site. Go to
Announcement of the Karavitiko Symposium Best Photograph of Landscape and Architecture in and around Karavas..
Prize: A$250
The winner is: Mr Stephen Tryfyllis, Brisbane, Queensland.
"Karava spring. (Kerramari)... people from all over the island come to karava to collect drinking water from the springs..
The prize was awarded because the ritual of collecting water at the ever-running spring at Kerramari, resonates with Karavatithes at a very deep level.
Kerramari spring is an iconic place.
The Selection Committee acknowledges the tremendous contribution that Stephen Tryfyllis has made to the kythera-family web-site, and the fact that any one of his numerous other photographs could have been selected as a First Prize winner".
Stephen would like to re-donate and re-badge the prize.
To be awarded on Greek National Day (GND), 25th March, 2006.
The new prize becomes the GND 2006, Tryfyllis Prize, for Best Photographic Portrait of a Kytherian currently living on the island. Those entries with a strong biographical note will be favourably considered.
Theothosios Koroneos - Theo Corones - was sponsored to Australia, as a youth, by his maternal uncle George, and aunty Georgia, later of Beverley Hills.
He lost a leg to an infection in his early twenties.
Part of his rehabilitation involved art therapy. He later became quite a famous artist in "Kytherian" circles.
He settled in Sydney, and drove cabs for many decades, before attempting later in life to re-establish himself in Karavas, Kythera.
He returned to Australia, and retired to the North Queensland coastal town of Bargara.
Theo had a great sense of humour and an infectious laugh. He was a "soft-hearted" man. He was extremely good with children and animals. (As this particular picture attests. The rainbow lorikeets in the picture are "wild".)
As a child, and throughout my life, it always made me feel good to be around him.
My brother Phillip, and many of my cousins, including George Krithari, and his sister Ioanna (now, Armenis), and Betty Coroneos, (now, York) - shared this deep fascination with him.
Despite being the opposite of the quintissential "solid", business-oriented Kytherian prototype; which all good Kytherians were meant to aspire to - he commanded a great deal of affection from many Kytherians, and many Australians, of all ages.
As a young man in his 20's. Taken whilst he was acting as a groomsman at his Uncle Dimitri's wedding.
Theothosios Triunduphilos Koroneos, Theo Corones, was born in Karavas, Kythera, on the 29th January 1926.
He died in the North Queensland coastal town of Bargara, on the 13th September 1998.
His parents were Triunduphilos Theothosios Koroneos Belos from Karavas, and Georgia Koroneos (nee, Mentis), also from Karavas.
His paternal grandparents were Theothosios Koroneos, and Stamatiki Koroneos.
He attended school in Karavas until the age of 12, at which time he emigrated to Australia.
Theothosios Koroneos - Theo Corones - was sponsored to Australia, as a youth, by his maternal uncle George Coroneos, and aunty Georgia, later of Beverley Hills.
As a youth - (14, 15 years of age) - he displayed a talent for art. He obtained an Art Diploma by correspondence. And he had drawings published in Sydney newspapers, including a memorable portrait of Winston Churchill.
He lost a leg to an infection in his early twenties.
Part of his rehabilitation involved art therapy. He later became quite a famous artist in "Kytherian" circles.
Losing a leg "embittered" him to a significant degree; although he never lost his sense of humour, and sense of "fun".
His disability also limited his options for employment. Eventually he chose a career driving cabs.
He settled in Sydney, and drove cabs for many decades, before attempting later in life to re-establish himself in Karavas, Kythera.
He returned to Australia, and retired to the North Queensland coastal town of Bargara.
Theo had a great sense of humour and an infectious laugh. He was a "soft-hearted" man. He was extremely good with children and animals. (As the particular picture above attests. The rainbow lorikeets in the picture are "wild".)
As a child, and throughout my life, it always made me feel good to be around him.
My brother Phillip, and many of my cousins, including George Krithari, and his sister Ioanna (now, Armenis), and Betty Coroneos, (now, York) - shared this deep fascination with him.
Despite being the opposite of the quintissential "solid", business-oriented Kytherian prototype; which all good Kytherians were meant to aspire to - he commanded a great deal of affection from many Kytherians, and many Australians, of all ages.
Announcing the death of her husband from injuries sustained in a car accident.
Goulburn, 27th March, 1936
Auburn St.
Dearest Mother, Greetings, I kiss you for Panayiotis and the children, and I wish my dearest mother, my letter finds you all in good health.
I believe my loving mother that you have heard of the tragic death of your Dimitries - my husband. It is very sad mother, one for you, and one hundred for me. You lost your son, whom you have not seen for years, and I myself, lost the partner of my life, and carer of the children. His death removed the heart from my body, and my life and health. What will happen? It was my luck to cry.
I want to tell you mother of my sadness and shock. I have had a nervous breakdown. Now I have experienced severe suffering with severe pains for five (5) weeks. I cannot sleep from the pain. Half of my chin is numb, and my teeth are throbbing from the pain, and I cannot cope.
Here, where I live, no doctor can help. The previous Sunday, 22nd March, I went to Sydney to do the mimosimo (40 days) for the deceased. I stayed an extra day, and went to see a big neurologist. He said it was my nerves, and he gave me strong medicine for my nerves. He told me to take it for 2-3 months. Mother, up to now, I have taken it up to 10 times, and it made very little difference. In the end he advised me to calm down and not worry. But I cannot easily forget, because his grave, his clothing, I see wherever I go; drawer or wardrobes. God help me to get well. Because I have four young children. What will happen? I am very unlucky.
The things are very complicated and mixed up with the shop. The only thing that was left was £3½ (three and a half lires), which I found after he died. Now I live temporarily with Panayiotis, and my older brother. The shop belongs to someone else. Jobs, (work) are not easy to find. I will try and get something from the Government for the children, as I am a widow. I do not worry that I am left on the street, but I worry over the loss of my husband. I feel I got killed for nothing, but I do not blame God.
I will tell you how this happened. Hear, my mother, that before he went to country towns to find a shop. In the end, in two or three days, he came back, and he said, I went to see the shop, but I did not like it. It is better that we stay here. It is a better climate for the children here. In the end that is what happened.
The following Sunday was 8 days after he went to play cards, and came back at 1 am. I was asleep, but woke up, and he said, "Tommorrow morning I will go back to the country towns to look for a shop, because as you know, there are no jobs at all." I said, "You are leaving so quickly. You should have warned me, and told me so I could prepare your clothing - in the end was it good?" In the end he got up at 7 am, and he said, 'get up' to open the shop, because the train is leaving. By the time I got dressed and went down he came back up, took his coat, and said from a distance - adieu (goodbye) my wife, I am in a hurry. That was all.
I waited Monday, Tuesday, Wednesday. Thursday night at 7:00pm, I was in the bath, and I was bathing the children to prepare them for bed. There was a knock on the door, and I saw Panayiotis, and he said, "Get ready to go to that town, Dimitries is in Hospital, unconscious." He said he had phoned for me to go next morning to the hospital. My worry and crying I cannot desribe. In the end, we took a car, George Comino, Tasso, and two more, and we left at 7:00pm at night, and we reached at four (4) am.
In the end when we went to see him in the Hospital he was unconscious. I cried out; I pulled at him. The nurse said he knew who I was, and tried to talk, but in 5 minutes his life left. In the end she took me to another room, and gave me cognac (brandy). A head nurse (matron?) came, and I asked "What do the doctor's say? Will he recover or be unconscious? When will he get better?" She said, "No, no." I said, "He wont live. He will die?" She said, "He has already died. What do you want? What are you looking for?"
It was a knife stab to my heart. I said, "Let me see him again. I want a second time." But whatever I said, no matter how much I moved him it was too late. He had died. I held him by the arm. He was soaking wet with perspiration. His pyjamas were stuck to his body.
After that, you understand, in the end, my mother, my grieving is heavy. You gave birth to him, you brought him up, and I had him as a husband 10 years. He left me with four children. My duty is to live, and look after them. I will die a widow. I swear to live for my children.
My disappointment is great, because nobody came to tell me my fortune by coffee, cards, or anything else, to tell me that I would lose my husband so young. I look at (his) clothes and I ask, is it true that I am a widow at 30 years of age. Am I dreaming? But it is true. It is not a dream.
That is what I have to write to you. I urge you to be patient. You and me. It was written, that's how he would go.
You have many kisses from the children, Panayiotis,
I kiss you with love
Athina.
*************************************************
Within one year of writing this letter, Athena died from cancer.
Athena was a Kanellakopoulos, from Accrata. The family anglaicised their name to Connell.
She married: Dimitri George Poulos, (Tzortzopoulos), Karavas, Greece, and Goulburn, New South Wales, on 16th June 1926.
Every so often I would feel like a milkshake. I was allowed to make one, and drink it whenever I liked. Which I often did.
But I always felt that the milkshakes - particularly the Vanilla malted's - always tasted better at George Peter (Proto)Psaltis's, Monterey Cafe.
Every so often I would pester my father, Con George (Tzortzo)Poulos, for money, to go and buy a malted at George's.
This would infuriate my father.
"Why do you want to buy a milkshake from there, when we have better milkshakes here?"
But I think the milkshakes taste better there!"
"But how can they? We are both buying our milk from Hargreaves", and the syrup and the malt come from the same place."
"But they do".
"But they can't."
"But they do."
After about 15 minutes of this banter - with great reluctance - my father would relent - and give me the money to go and buy the milkshake at the Monterey.
And I would saunter across the road, order the milkshake, sit in one of the booths, and sip on my milkshake - making sure that I prolonged the drinking experience for as long as I could.
George also went to special lengths to make sure it tasted good.
A decade later, Stella Aird (nee, Kelly) - daughter of Paul and Chris Kelly from the ABC Cafe had a child, Kristi, and she too grew up, in and around the ABC Cafe. (Now, (2005), Kristi Ulgiati, lives and works in Dubbo, NSW).
Every so often, as a young girl, she would come into the Gilgandra Fruit Mart, and order a milkshake. I can't recall now, what her favourite flavour was.
She was convinced that Uncle Con's milkshakes were so much better.
If I served her, I went to special lengths to make sure it tasted good.
She too used to sit on one of the stools, and sip away slowly, prolonging the drinking experience.
A cycle was perpetuated.
The milkshakes always taste better......
in the other Kytherian Cafe.
Con Dimitri (Tzortzo)Poulos
Janice Tzortzo)Poulos, (nee, Garner)
George Anastassios Levantis
Harry Dimitri (Tzortzo)Poulos, (obscured).
Standing, right:
James Con (Tzortzo)Poulos
During this era, Karavitika were very well attended, attracting more than 300 people.
Karavitiko history
The first Karavitoko Symposium was instigated in 1967. It has been conducted every year since. The Symposium was designed to perpetuate the enormous panayiri that was held annually in Karavas to celebrate the name day of the patron saint of the village - Ayios Haralambos.
For an extensive background history of the Karavitiko Symposium see:
http://www.kythera-family.net/index.php?nav=97-26&cid=14&did=5968&pageflip=1
A formal luncheon or dinner is organised for the first Sunday after Ayios Haralambos's feast day. The Symposium organisers lay claim to the fact that "..we are the only Kytherian village group anywhere in the world who have managed to maintain this tradition in this formal manner". Are there other village groups in the world who also formally celebrate the feast day of their patron saint in this way?
Initially profits from the function were sent back to Karavas to keep the Church of Ayios Haralambos in good order.
Con George (Tzortzo)Poulos
Nick Pittas (Goulburn)
Mrs Faros
Lucky (Tzortzo)Poulos (Holding arm up. Prominent Sydney businessman, great benefactor, and stalwart of, the Karavitiko.)
Mr Faros (kneeling. Later to return to Kythera to live.)
George Anastassios Levantis. (Exuberant Karavati and Kytherian. Initially proprietor of a Fruit and Vegetable business in Goulburn, later purchased the Newtown Hot Bread shop, located above the railway station in Newtown, from Lucky Poulos.)
During this era, Karavitika were very well attended, attracting more than 300 people.
Karavitiko history
The first Karavitoko Symposium was instigated in 1967. It has been conducted every year since. The Symposium was designed to perpetuate the enormous panayiri that was held annually in Karavas to celebrate the name day of the patron saint of the village - Ayios Haralambos.
For an extensive background history of the Karavitiko Symposium see:
http://www.kythera-family.net/index.php?nav=97-26&cid=14&did=5968&pageflip=1
A formal luncheon or dinner is organised for the first Sunday after Ayios Haralambos's feast day. The Symposium organisers lay claim to the fact that "..we are the only Kytherian village group anywhere in the world who have managed to maintain this tradition in this formal manner". Are there other village groups in the world who also formally celebrate the feast day of their patron saint in this way?
Initially profits from the function were sent back to Karavas to keep the Church of Ayios Haralambos in good order.
***Winner of the GND 2006 Coroneos ("Melasafaos") Prize, for Best Photograph of Person/Group Portraits - of people from Karavas.***
The winner is, the Karavitiko Symposium for this photograph, which includes many stalwarts from Karavas.
The Committee thanks the Symposium for its ongoing support and contributions to the web-site***
When my father, Con George Poulos moved to the central western New South Wales town of Gilgandra, we lived in a house in the upper part of Myrtle Street. The house had a large lounge room, with gramaphone player against one wall. It was the type of gramaphone player which had an arm which picked up records, placed above the central mechanism, and played them sequentially. The records were "78's".
Kytherian visitors would often come to visit us in the house. One such visitor was Theothoros Kritharis - Theo Crithary - son of Papa Vangelli, the long-standing priest of Karavas.
To see a photograph which includes Theothoros as a young man see:
http://www.kythera-family.net/index.php?nav=117-118&did=7272-1&searchResult=searchResult
To read an account which marks Theo Crithary as a very astute psychologist of the Hellenic temperament see:
http://www.kythera-family.net/index.php?nav=6-14&did=1903-1&searchResult=searchResult
To see a photograph of Pappa Vangelli, and his wife Stamatia (nee, Panaretos). - go to:
http://www.kythera-family.net/index.php?nav=117-118&did=880-1&searchResult=searchResult
My parents accumulated many of the older style gramaphone records. Most of them had Greek music on them.
I was about 2 years old at the time, and Theo would choose a particular Greek song, and ask me to put it on the gramophono for him.
I would find the song almost instantaneously, and very soon he would be listening to it. He was amazed by this ability - he would shake his head slowly from side to side, his face would break out into a broad smile - - and he would ask me to find another song...and then another. He would try and trick me - but inevitably the song that he requested would very soon be playing on the gramaphone.
The "telepathic" ability of this very young child, was a source of great amusement to him, and he referred to it often during the course of his life.
Lose Con's truck,....and almost lose their lives - in the Gilgandra flood, 1955.
In 1955, we owned a very large Federation style house on the Western end of Myrtle Street, (the furthest end from the main street - Miller Street), in Gilgandra NSW. It was in the highest part of Gilgandra.
In January 1955, a great deal of rain fell in Gilgandra. Throughout January and February, rain fell consistently. By 23rd February 1955, monsoon rains made it inevitable that Gilgandra's Castlereagh River would overflow its banks and flood the town of Gilgandra.
For a meteorology report of the event see:
http://www.kythera-family.net/index.php?nav=5-16&did=7910-1&searchResult=searchResult
The Castlereagh River ran behind the shops in the main street.
I knew that our house was safe from the flood waters - but that many of the other Kytherian houses, which were located two streets back (and parallel to) the river bank, and the main street - would be flooded.
Most Kytherians lived in Morris Street. I invited the other Kytherians in the town to come up and stay with us - during the course of the flood.
I had arranged with George Psaltis that if the flooding became inevitable, I would come and help him; and pick up he and his family, in the truck, to take him to our home.
There came a point when flooding was inevitable.
I went to George's, and together we put as much of his furniture and possessions, up high in his house. We also put some of his possessions onto the truck. I said to George, "Hurry up, George, the flood is not far away."
We kept delaying driving down Morris street, turning left, into Myrtle Street, and then driving to the top of Myrtle Street - to safety. Suddenly the water had risen to half-way up the tyres on the truck.
"Come on George, we have to go now." I got in the truck to start it up, but it would not go. "Too late. Leave the truck. We'll have to run for it."
We ran up Myrtle Street, in front of the flood waters, and escaped, just in time.
Soon after this, I think that the Castlereagh River also broke its banks in the East, through the area where the Park and the Gilgandra Swimming Pool were located. We were lucky not to get "caught" by that secondary onrush of water.
After the flood subsided, we found my truck in a deep hole, on the corner of Morris and Myrtle Street - in the street outside, where the Ambulance Station would later be located.
From the Kytheraismos Newspaper,
www.kyheraismos.gr
info@kytheraismos.gr
published, and distributed throughout the world monthly,
Main News, in English
By Helen Tzortzopoulos
A Fork in the Mediterranean
It so happened that some days ago I found myself in Sydney for another brief visit to see family and friends. I couldn’t have timed it better. The long awaited screening of FORK IN THE MEDITERRANEAN — the Australian T.V. production by Pria Viswalingam screened on SBS Channel was due to take place. Readers may recall that last May (2004) a camera crew spent 10 days filming all around the island and interviewing persons from all walks of life who have chosen to live on Kythcra.
Needless to say great excitement prevailed in Greek quarters in anticipation of the programme. The hot line really buzzed. Australians rang to alert their Kytherian friends of the forthcoming screening. My family in Sydney received excited phone calls from most capitals of Australia - Hobart, Adelaide, Melbourne and Brisbane. Anyone who had remotely heard of our island was on standby, anxious to get a feel for this island which exudes so much pathos from us alL Greek viewing must have soared the SBS T.V. ratings to unprecedented heights that Friday evening.
So with drinks in hand we all sat down to view this documentary on Kythera, I admittedly, a little apprehensive. Nevertheless, I felt confident that Kythera would shine — so much filming, so many exquisite locations, so many interviews, so many things of interest — overall, so much love and enthusiasm.
Well! The next day I was the recipient of irate phone calls from numerous Kytherians and disappointed Australian friends. What was this? Kythera an another Mykonos?! We had been portrayed as an island of gossip mongers and centre of lesbian orgies. The beautiful scenery in the background played second fiddle to the concentration on gossipy small communities — something which surely is an accepted part of micro societies such as ours. Pria Viswalingam, you betrayed us. We opened our hearts and homes and you betrayed us.
On a second viewing, I was not so shocked. I knew what to expect. How can I explain to everyone that “Aphrodite” writhing around naked on my grandmother’s bed and bathing in our waters is not my son’s girlfriend but a delightful Cypriot actress earning a crust — will it soften the blow? How can I explain that the Australian-Kytherian girls who featured did not (in their interviews) concentrate solely on the gossipy part of society? How can I explain that this episode of Fork in the Mediterranean was not meant to be purely the glowing travel documentary that we all expected it to be? All we saw went against the grain. We think of Kythera synonymous with perfection —Aphrodite was perfection of womanhood was she not? But we freaked out when we saw her dipping in and out of the crystal waters throughout the 26 minute film. We freaked out again when the younger people expressed frankly the problems they were up against. We all know they exist but then again we do not like exposing our dirty linen. Let’s face it, it is very difficult to survive in any small society. Either you ignore the innuendos and get on with your life or you get up and leave as so many have. These people have chosen to stay....
If I had written this article two weeks ago, straight after the screening on Australian television, you would all have received an angry torrent of words eclipsed with embarrassment. All I can say is that it’s all in the editing. I can only express my disappointment that an independent party visiting Kythera for the first time chose to concentrate on the negative side of our society and somehow failed to explore the mysticism that this island holds for us. Perhaps this is how Viswalingam delves into the lives of all such societies. Not having seen any of his other episodes in the Fork series I do not to know. The passage of time has mellowed my abhorrence and perhaps on a third viewing I may actually come to terms with the contents of the Kytherian episode.
Tying the knot...
Nevertheless, in European quarters, Kythera’s alluring image has been well projected and its magnetic qualities have swamped the island with tourists. Hotels and restaurants cannot complain of poor trade this season. The island is fast becoming voguish for romantic weddings and christenings and the antiquated little chapels dotting the island’s horizon are becoming a trendy and popular venue for such events.
Transport Bulletin
Since transport to and from the island has picked up its summer momentum, of course it’s only natural that the island is suddenly inundated with people who have been deprived of easy weekend access to the island for the past nine months. The F/B MYRTIDIOTTISA is packed on its weekend voyages to and from Piraeus. As far as airline services are concerned, you will be lucky to get a seat on a plane at the earliest September but by that time there is talk that Olympic Airlines may close down!!
An AntiKytherian experience
Getting to AntiKythera for a day’s visit is not such an easy feat however. One would think that there would be daily excursions between Kythera and AntiKythera considering that the distance is minimal. This barren little island with its permanent population of about 60 people has become a focal point of interest for archaeological study once again with two teams working on separate sites.
One is the study being carried out by the Canadian School of Archaeology and the other excavation is headed by archaeologist Aris Tsaravopoulos whose team is studying the fortifications of AntiKythera known as Aigila — a Hellenistic period fortress enclosing an area of 30,000 sq. metres. During the excavations, a variety of ancient spear heads, arrows, catapult shots etc. have been found amongst various other artifacts, substantiating the claim that this stronghold of pirates was destroyed by human as opposed to physical forces in 67 B.C. In an interview with Mr.Tsavaropoulos which featured in KATHIMERINI (6/ 7/05) Tsavaropoulos pointed out that AntiKythera’s strongest point was its archaeology — and with this in mind he has proposed the idea of an organized Archaeological Park whereby volunteers could have the opportunity to work side by side with the professional team. Since funding for the excavations is minimal the benefit would be two fold and at the same time AntiKythera would benefit from the small flow of tourists focusing on archaeology. So all budding amateur archaeologists - get your spades ready!
A Game of Chess?
Kythera has become a checkerboad and someone is trying their hand at the game by moving our Bishops around. This has happened at a time when things in our ecclesiastical quarters have settled down and everyone feels comfortable with Bishop Kirillos Christakis who, since his appointment to the Metropolis of Kythera, has won the respect and affection of our complex community. Solely responsible for bringing peace and harmony to its members, he has suddenly been swooped up and moved back to his place of origins — Carditsa. Our new Bishop is Archimandrite Serafim Stergioulis who has been serving in the Metropolis of Hydra up until now, and is reputedly a man of strong convictions in regard to his clergy. Let us hope this is about substance and not appearance.
Portokalia
The spring of Portokalia could well be described as the sacred shrine of Karava. The verses of the well known song (Portokalia tou Karava) sing the praises of this historic and magical location. Residents and visitors often visit this spot to picnic and drink from the cool crystal water gurgling out of the mountain side. The gigantic orange tree which once stood adjacent to the spring bearing 30,000 oranges per season is now but a myth but the aura of the spot with its other ancient and majestic trees, its bubbling creek, the frogs and freshwater crabs and myriads of butterflies has always had a very special spot in the heart of those who go there.
This lush green tranquil area was our haven — until the bulldozer dozed its way down from the road above, into the gully, going upstream some 20 metres and turning 90 deg. up the side of the mountain shaving and exposing the roots of one of the ancient trees and carving a rough road through one of the most enchanting parts of our island —reeking havoc to the irrigation channels built by our forefathers decades and decades ago which transported water from garden to garden producing the orange groves of the valley. Environmental damage at its worst! An unimaginable sight! Someone wanted to get a road to their properties on the other side of the gully at all costs and cement over the creek bed! But fate works in mysterious ways. According to an old Thai legend, trees have spirits and the older the tree the stronger the spirit. If a tree is wilfully destroyed the spirit of the tree can create havoc. Believe it or not, one of the owners of the properties died two days later! So Karavites beware!!!
The truth of the matter is that very few people really care! There were other ways of reaching the property in question but these avenues were probably never explored. A handful of environmentally conscious locals and the Society of Portokalia have expressed their strong views and distress concerning the matter but it is doubtful that their demands for reparation will ever be heeded. It is unforgivable that a dissection of the landscape could be carried out without some sort of permission from the local authorities — who probably would have given it anyway in order to gain a vote or two!! Surely it should be a mandatory procedure that roadmaking and any other works within the vicinity of public places be approved by an environmental committee prior to work being carried out.
Do we have one? Mr Mayor, we have so many other committees why not form one
Local Societies speak out...
The implementation of the Kapodistria plan does have major drawbacks. Due to the amalgamation of Kythera’s 13 councils (under the plan) which once were responsible for each individual shire, the onus falls on many of the local societies to voice the town or village problems and complaints by addressing their protests to the various government channels e.g., Nomarhia of Piraeus, Eparhio and the Municipality of Kythera. The commercial centre of Potamos has for many years had problems with its sewage & waste systems and residents and businesses are most concerned at the situation in view of the forthcoming heavy tourist season and high summer temperatures. The Society of Potamos has sent a strongly worded protest to the government authorities requesting immediate action to remedy the long outstanding problem which could pose a health threat and cause irrevocable damage to its tourist and commercial industry. The Society of Portokalia, in addition to its immediate response to the ruination of the Portokalia locale, sent a letter of complaint to the Council for having excluded Karava and Platea Ammo from its summer bus schedules. (Does this mean there is a bus service on the island this year?) We understand that there was an immediate response and the matter has now been rectified. That proves the importance for the existence of local societies
Summer leisure....
The next couple of months on Kythera promise to be rich in social activities and cultural programmes and for those who wish to do something more than sit under an umbrella by the seashore all day there will be festivals, dances, concerts, and a variety of exhibitions by night and a host of excellent taverns serving good local food and wine. Kythera has come a long way in the last few years let’s hope it stays that way.
P.S. I just looked back into June 2004 Main News and found that I wrote:
Viswalingam's series are reputedly a different kind of travel documentary - hence the popularity of the series -and as such, it will be rather revealing (could be rather embarrassing)!
Chris Lourandos (Canberra)
George Levantis (Second eldest son of Tasso and Katina Levantis).
George Comino, (Goulburn), Uncle to Tzortzopoulos brothers, Con, Myna, and Peter, and Katina Levantis.
Paul Levantis (Third eldest son of Tasso and Katina levantis).
Spiro Tzortzopoulos
Con Poulos (Third oldest son of Dimitri and Athena Poulos)
Centre Row:
Tasso (Anastassios) Levantis. Husband of Katina (nee, Tzortzopoulos)
Tony Levantis. (Eldest Son of Tasso, and Katina.)
Myna Poulos. (Husband of Frosso Poulos)
Jim (Dimitri) Tsaucis, Best Man, (long term resident of Dubbo)
Peter Poulos, groom.
Aryiro (Sylvia) Poulos (nee, Aloizos)
George Aloizos, Aryiro's brother
Peter Alozios, another brother of Aryiro
Nick Caloutas, (Fran's father)
Mary Comino, (later Zantes, (Zaunders)), daughter of George Comino
Seated, Left Hand side:
Katina Levantis. (Wife of Tasso).
Frosso Poulos. (Wife of Myna).
Aspasia Constantine, nee Condoleon, neice to Dimitri Saucis)
Mrs Crisannthe Saucis (nee, Vanges), wife of Jim from Dubbo.
Seated, Right Hand side:
Fran Aloizos (Sister-in-law to Aryiro)
Maria Calaitas (Fran's mother)
Anastasia Venardos (nee Caloutas)
Flower girls, front.
Dora Poulos (later Dermatis). Third eldest daughter of Myna.
Helen Levantis, (nee, Zantes). (Eldest daughter of Tasso and Katina).
"Metti" Poulos (later, Coroneos). Second eldest daughter of Myna and Frosso.
Ollie Poulos, (later Faros). (Only daughter of Dimitri and Athena Poulos).
In 1928, as a 14 year old, Peter George Poulos, migrated to Australia.
He went to live and work with his brother Dimitri George (Tzortzo)Poulos, who had arrived in Australia in 1922, and was established in the town of Goulburn, NSW.
He became very ill as a young adult, with rheumatic fever, which left him very weak -and damaged his heart.
In 1937, brother Myna arrived in Australia, having left wife Frosso, and a young family of 4, (including the youngest Dora - 6 months old at the time) - in Kythera. The family was separated by the events of WWII.
Myna was sponsored to Australia by Kapitan, Mina Tzortzopoulos, then living in Cobar, NSW. Myna (the younger) stayed in Cobar for 2 years.
In 1939, Myna and Peter established a business in Warren. The onset of WWII thwarted plans for a family reunion. It would be 1947, before Myna COULD bring his family from Greece to Australia.
In that year, Myna sold his share of the business in Warren to Peter, and travelled to Melbourne to be reconciled with his family. Soon after he moved to Sydney, where he stayed for 6 months.
His brother-in-law Tassos Levantis brought him to Goulburn, and the family lived with their aunt Yriyoritsa for 6 months.
In September 1947, Myna moved to neighbouring Crookwell, where he established a business.
Meanwhile, in Warren, in 1949, Peter married Aryiro, known as Sylvia, Aloizos.
Peter recovered from his bout of rheumatic fever. Gradually he established a vibrant Fruit and Vegetable business, in Warren, NSW.
Coupled with the shop, he owned, and worked on, a fairly large acreage on the River, where he grew fruit and vegetables in commercial quantities.
He was also a sports enthusiast, sports administrator, civic leader, and bookmaker in the town. A Warren personality - and "the life of the town". His style replicated that of Jack Vanges in Nyngan, and Paul Kelly in Gilgandra.
In June 1948, youngest brother Con(standinos) arrived in Australia. Initially, he went to live in Goulburn were the rest of the Tzortzopouli were established. He ended up working with Peter in Warren, however, where he stayed for 18 months.
After Peter married, it was decided that the business was not large enough to sustain two (future) families. Con went for a long tour of NSW country towns, looking for a shop to purchase. Eventually he rented a premises in neighbouring Gilgandra, from fellow-Kytherian Jack Pentes, after paying £1,200 "key money".
Peter died of heart failure, in his sleep, on Christmas Day, 1959, leaving a wife, pregnant with child, and 4 other young children to fend for.
Sylvia continued to manage the business in Warren for many years.
This photo was taken on the 11th of December, 1963 - a few years after Peter's death.
The family is seated outside the family house in Warren.
Right to left:
Yia-yia. Ourania Aloizos, (nee, Koroneos), born in Karavas, came to Australia in 1957 - mother of Aryiro.
George Peter Poulos, married to Tina Mallos, formerly of Monterey, and now living in Maroubra.
Aryiro Poulos (nee, Aloizos)
Peter Peter Poulos (named after the father he never saw), single, and living in Goulburn.
Ourania Peter Poulos, married to Arthur Panaretos, living in Dubbo.
Ourania Rhoumbeka, (later) Louridas (Her mother was Aryiro's eldest sister Kyranee, who died aged 27 years, and left 3 children). Ourania was sponsored to Australia in 1957, arriving with her yia-yia, and they lived with Peter and Aryiro in Warren). She now lives in South Hurstville with husband Elia.
Olympia Peter Poulos. (Now Drakos, living in Goulburn.)
Georgia Peter Poulos, single, also living in Goulburn.
Takis, was the name he was always affectionately called by his mother, Stamatoula Vaggis (nee, Coroneos), eldest daughter of Triunduphilos Koroneos, and Georgia Koroneos (nee, Mentis).
Takis was born in Kythera. Mother and father separated early in the marriage. Toula took her three sons to Germany, where they lived and worked for many years.
In her late 40's, Toula decided to migrate to Australia to be with her other 6 brothers and sisters.
Takis decided not to emigrate to Australia, and returned to Athens where he has lived ever since.
For the Coroneos family history, including a tragedy that was to befall his mother, and two younger brothers in Australia, see:
http://www.kythera-family.net/index.php?nav=104-111&did=8005
To see a photograph of Takis' maternal uncles and aunts taken in 1960 - go to:
http://www.kythera-family.net/index.php?nav=117-118&did=7962-1&searchResult=searchResult
Theothosios Koroneos - Theo Corones - was sponsored to Australia, as a youth, by his maternal uncle George, and aunty Georgia, later of Beverley Hills.
He lost a leg to an infection in his early twenties.
Part of his rehabilitation involved art therapy. He later became quite a famous artist in "Kytherian" circles.
He settled in Sydney, and drove cabs for many decades, before attempting later in life to re-establish himself in Karavas, Kythera.
He returned to Australia, and retired to the North Queensland coastal town of Bargara.
This photograph was taken in Bargara.
Theo had a great sense of humour and an infectious laugh. He was a "soft-hearted" man. He was extremely good with children and animals. (As this particular picture attests. The rainbow lorikeets in the picture are "wild".)
As a child, and throughout my life, it always made me feel good to be around him.
My brother Phillip, and many of my cousins, including George Krithari, and his sister Ioanna (now, Armenis), and Betty Coroneos, (now, York) - shared this deep fascination with him.
Despite being the opposite of the quintissential "solid", business-oriented Kytherian prototype; which all good Kytherians were meant to aspire to - he commanded a great deal of affection from many Kytherians, and many Australians, of all ages.
My Uncle Theo (my mother Envangalia (Angie's) older brother), lost a leg to infection in his late 20's.
Part of his rehabilitation involved art therapy; although he was a very accomplished artist from a young age.
He painted from memory. Rarely did he paint from nature, or from a photograph or other image.
His memories were "idealistic".
This is Theo's impression - painted in about 2 hours - of the light house at Ayios Nikolaos, in the north of the island, above Plattia Ammos.
To see a photograph of Theo, in 1931, as a 6 year old, alongside his mother, and two sisters, go to:
http://www.kythera-family.net/index.php?nav=104-111&did=7345-1&searchResult=searchResult
To see a photograph of Theo, in 1960, at age 35, alongside his brothers and sisters, go to:
http://www.kythera-family.net/index.php?nav=117-118&did=7962
To see a photograph of Theo, in later life, in retirement in the North Queensland coastal village of Bargara, see:
http://www.kythera-family.net/index.php?nav=117-118&cid=190&did=8007&pageflip=1
The grande matriarche of Karavas, Louisa Psaltis (nee, Kritharis) [See, People, subsection High Achievers section for details about Louisa's life], was a close friend of Yeorgia Mentis. Louisa described her as the prettiest and most vivacious young girl of her generation.
Yeoryia married Triunduphilo Theothosios Koroneos Belos, from Karavas.
She died tragically in child-birth whilst giving birth to her 7th child. To see a photograph of Yeoryia and Triunduphilo in the months prior to this event go to:
http://www.kythera-family.net/index.php?nav=104-111&did=7346-1&searchResult=searchResult
This followed a trend in the family - my Great-grandfather Theothosios - also lost his first wife - Zufaria in childbirth. He was so devastated by her death - that he walked away from the house in which they lived - and never returned to it. The house is now iripio - in ruins. It lies in an area called Rupyanika.
Death during childbirth was common in Kythera during the 19th and early 20th century. It is a theme which demands far more attention on kythera-family.
Yeoryia's children
Older brother Theo Koroneos (Corones), later to lose a leg to infection, and become a prominent artist of Kythera, had probably already migrated to Australia, when this photograph was taken. He left as a young boy, sponsored by his Uncle George and his auntie Georgia, later of Beverley Hills, Sydney. Theo drove taxi's in Sydney for many years, before retiring to Bargara, in Northern Queensland. He died in Bargara on the 8th September, 1998.
On the far left hand side is the second oldest child, Stamatoula (Toula), later to marry a Vaggis (Vanges) - and to live in Germany for many years. In later life she moved to Australia, where she was tragically killed in a road accident near Bathurst, New South Wales, on the way to visiting her younger brother and sister, Manuel and Voula, in Gilgandra, NSW. She was 49 years of age. Her two youngest sons, George and Nick, then aged 21 and 19, were also killed in the car accident. The date was the 25th December 1975.
My mother is Envangalia (Angela) Coroneos, originally of Gilgandra, NSW, and later of Pendle Hill, NSW. She is standing on the far right hand side of the photograph.
She was sponsored to Australia by her aunty and uncle, Peter and Chrisannthe (nee, Koroneos) Katsoolis, then living in Wyong NSW. Later they would retire to Rainbow Street, Kingsford.
To see a photograph of her taken in an orchard in Wyong, soon after her arrival in Australia, see:
http://www.kythera-family.net/index.php?nav=117-118&did=7981
In 1951 she would marry Con George (Tzortzo)Poulos, Hlihlis, also from Karavas, and they would live in the central western NSW town of Gilgandra for the next 20 years, before moving to Pendle Hill, in western Sydney, to retire.
In front of her is her sister Helen, later to marry George Calligeros, and live and work in Dubbo, NSW. She has since moved to Canberra. To see a 2004 photograph of Helen, and to read her slightly more detailed life-history, from a newspaper article in the Daily Liberal, Dubbo, go to:
http://www.kythera-family.net/index.php?nav=117-119&did=2230-1&searchResult=searchResult
Standing next to his mother on the left is Nickola (Nick) Coroneos. As detailed in the Dubbo newspaper article Helen and Nick arrived together in Australia, sponsored by their paternal uncle Nick, of Blacktown shop, and North Parramatta, "fame".
Nick would move to Gilgandra, NSW, and work for more than a decade in two fruit shops owned by his brother-in-law Con George (Tzortzo)Poulos.
To see a photograph of Nick standing in the first of the two fruit shops, at 41 Miller Street, Gilgandra, soon after his arrival in Australia, go to:
http://www.kythera-family.net/index.php?nav=117-118&did=6024-1&searchResult=searchResult
Nick married a young woman he met, whilst she was working at the ABC Cafe Beryl Palmer, on 12th June 1960. Nick and Beryl both worked in the Fruit Shop for many years, before moving to live in Wentworthville, in western Sydney. Nick Coroneos died at the tender age of 44 on the 26th May, 1979.
The younger boy standing in front of Toula, is Manuel Coroneos. Manuel would emigrate to Australia as a young man. He worked initially for George Miller's father Dimitri, in Chinchilla, Quensland. To see a photograph of Manuel at this time go to:
http://www.kythera-family.net/index.php?nav=117-120&did=5326-1&searchResult=searchResult
He would later move to Bankstown in Sydney, where he married Katina Lazanas, from Kensington, before acquiring the Warren Fruit Shop from Peter (Tzortzo)Poulos's widow Aryiro (Silvia) Poulos, (nee, Aloizios). Later in life he moved to Sydney, where he became a successful greyhound owner and trainer.
The youngest child, seated on Yeoryia's knee is Voula, (Stella), who was sponsored to Australia by sister Angie. She married Haralambos Logothetis, Harry Logus, and they lived in Dubbo for many years. To see a photograph of Stella on her wedding day go to:
http://www.kythera-family.net/index.php?nav=117-132&did=5683-1&searchResult=searchResult
Later they acquired the Gilgandra Fruit Shop, which they ran for more than a decade. Upon selling that shop, they moved back to Dubbo, and later, to Canberra.
To see a photograph of six of the brothers and sisters together, 24 years later, in 1960, go to:
http://www.kythera-family.net/index.php?nav=117-118&did=7962-1&searchResult=searchResult
Yeoryia's grandaughter's- two generations later
Two of my first cousins carry my maternal grandmother's name - Yeorgia (Georgia) Logus, (daughter of Harry Logus, and Voula Coroneos) Melbourne, and Georgia Coroneos, (daughter of Emmanuel Coroneos and Katina Lazanas), Sydney.
Triunduphilo would be the only one of his 8 brothers and sisters not to migrate permanently to Australia, or the USA. John Koroneos (Crown), and Zufiria migrated to the USA.
Theothosios had two wives, .......and Stamatiko.
To his first wife he had three children:
Zufiria
Erophili
Yannis.
She died in childbirth, during the delivery of a "fourth" child.
To his second wife he had 6 children:
Nikola
Chrisanthe (married, Katsoolis)
Maria (married Kritheri, Brisbane)
George
Jim
Triunduphilo was the only one of his 8 brothers and sisters to remain on Kythera.
In 1928, accompanied by one of Erophili's children, Jack Vanges, of California Cafe, fame (Nyngan, NSW), Triunduphilo emigrated to Australia.
His cousin, Triunduphilo, however never felt comfortable here, and returned to Karavas, Kythera, within two years.
Phillip Poulos (son of Angie), Phillip Logus (son of Voula), and Phillip Coroneos (son of Manuel) all carry Triundiphilo's name. None of the families could bring themselves to call their sons "Rose" - or even "Ross".
Jack Vanges daughters Lilly and Helen, always used the cute epithet Uncle Rosie to refer to Triunduphilo.
My Pappou, Triunduphilo Theothosios Koroneos, as a young man in his thirties is on the far left.
His father, my great-grandfather, Theothosios Yanni Koroneos is on the far right - aged about 70, and hoe in hand - still working very, very hard.
Another picture including my great-grandfather and great-grandmother taken in 1939, can be found at
http://www.kythera-family.net/index.php?nav=104-111&did=5692-1&searchResult=searchResult
My mothers best guess is that the woman standing next to Triunduophilo is his cousin Tassia, "Epismo" - known as "Epsimitsa".
The names of the other women, also with hoes in hand, and also working hard - to be advised.
Triunduphilo would be the only one of his 8 brothers and sisters not to migrate permanently to Australia, or the USA. John Koroneos (Crown), and Zufiria migrated to the USA.
Theothosios had two wives, (?).......and Stamatoko.
To his first wife he had three children:
(?)Zufiria
Erophili
Yannis.
She died in childbirth, during the delivery of a "fourth" child.
To his second wife he had 6 children:
Nikola
Chrisanthe (married, Katsoolis)
Maria (married Kritheri, Brisbane)
George
Jim
Triunduphilo was the only one of his 8 brothers and sisters to remain on Kythera.
In 1928, accompanied by one of Erophili's children, Jack Vanges, of California Cafe, fame (Nyngan, NSW), Triunduphilo emigrated to Australia. Jack "took to" Australia almost immediately, [see a photograph of the California Cafe, Nyngan, at:
http://www.kythera-family.net/index.php?nav=117-119&did=7076-1&searchResult=searchResult
- but his cousin Triunduphilo could not get used to the country, was very unhappy here - and he returned to Karavas, Kythera.
My mother tells me that her father left for Australia when she was born. She realls as a two year old the day he returned to Karavas. Kosta Aplitos Kritharis, told her to run up and greet him, and kiss his hand....she did run over...and kissed the hand of the wrong person.
Triunduphilo was a prominent figure in the affairs of Karavas for 40 years. He later became the mayor of Karavas for more than a decade. Amongst other achievements, he was instrumental in helping to create the "mollo" at Plattia Ammos.
During the 1970's he came to Australia for a visit; his only other visit to Australia. To see a photograph of Triunduphilo during his second visit, go to:
http://www.kythera-family.net/index.php?nav=117-118&did=8003
Other than being re-united with his six children, I am not sure he enjoyed Australia that much more, the second time around.
Triunduphilo's children Angie (Poulos), Manuel, and Voula (Logus) translated his name "Rose" to Phillip, when naming their children.
Jack Vanges daughters, Lilly and Helen, always used the cute epithet "Uncle Rosy" when referring to Triunduphilo.
I (Con George Poulos, Costandinos Tzortzopoulos, Hlihlis, originally of Karavas, Kythera, Greece), am adjusting one of two scales we had in the shop in the centre of the photograph.
Brother-in-law Nick Coroneos is in the background to the left, and behind him (obscured) is Alan "Nuts" Palmer, brother of Beryl Palmer, who is standing behind the milkshakes and chocolates counter further to the left. Alan worked for me as the driver of the Fruit and Vegetable truck, which drove around the town, 6 days a week, calling on numerous customers.
In 2004 I was pleasantly surprised to find the Gilgandra Fruit Shop still operating, and still economically viable. I had established the shop at 42 Miller Street, Gilgandra in 1959, and to see it still operating 45 years later, pleased me immensely.
She was sponsored to Australia by her aunty and uncle, Peter and Chrisannthe (nee, Koroneos) Katsoolis, then living in Wyong NSW. Later they would retire to Rainbow Street, Kingsford.
Con arrived in Australia, as a member of the Greek Merchant Navy. He had been employed as a merchant mariner, for many years.
In Australia he went initially to visit sister Katina, and brother Myna in Goulburn, and Crookwell, before moving to work for, and for a short time, partner, brother Peter, in the Warren Fruit Shop.
The Warren shop was not large enough to support two families. Con ventured all over NSW in serach for a business to buy. Con learned of a business opportunity in the neighbouring central western town of Gilgandra. He purchased the Gilgandra Fruit Shop business at 41 Miller Street, Gilgandra, from fellow Kytherian, Jack Pentes in 1949. He paid £1,200 for the privelege.
After marrying in 1951, Con and Angie lived in Gilgandra for the next 20 years.
She was sponsored to Australia by her aunty and uncle, Peter and Chrisannthe (nee, Koroneos) Katsoolis, then living in Wyong NSW. Later they would retire to Rainbow Street, Kingsford.
This photograph is taken in an orchard in Wyong, soon after Angies arrival in Australia.
A year later she would marry Con George (Tzortzo)Poulos, Hlihlis, also from Karavas, and they would live in the central western NSW town of Gilgandra for the next 20 years.
To see a photograph of her at age 32, takeen in 1960, alongside her other 5 Koroneos brothers and sisters who had subsequently emigrated to Australia go to
http://www.kythera-family.net/index.php?nav=117-118&did=7962
In birth order: Theo, Angie, Nick, Helen, Nick, Manuel and Stella.
The second oldest child, Stamatoula (Toula) did not attend the wedding. She lived in Athens, and later Germany, before emigrating much later in life to Australia.
Theo Koroneos (Corones), later to lose a leg to infection, and become a prominent artist of Kythera. He drove taxi's in Sydney for many years, lived for some years in Kythera, before returning to Australia, and retiring to Bargara, in Northern Queensland.
Envangalia (Angela) Coroneos, originally migrated to Gosford, NSW, sponsored by her Uncle George Katsoolis, and Aunty Chrisannthe (nee, Coroneos). Married Con George Poulos of Gilgandra. Later moved to Pendle Hill, Sydney.
Nick and Helen came to Australia together. They were sponsored by Uncle Nick and Aunty Pat Coroneos of Blacktown shop, and North Parramatta fame. A submission detailing the story of their emigration, written in the Dubbo Liberal, exists on the website.
Nick would settle in Gilgandra, and finally move to Wentworthville a western Sydney suburb. He died at the tender age of 44.
Helen would marry George Calligeros, and they lived in Dubbo, NSW, for all their married life. Helen has recently moved to the ACT to live.
Manuel moved to Bankstown in Sydney, and worked in the building trade, before purchasing the Warren Fruit shop from Peter (Tzortzo)Poulos's widow Aryiro (Sylvia) Poulos. He eventually moved to Sydney, where later in life he became a very successful greyhound owner and trainer.
Stella moved to Dubbo were she married Haralambos Logothetis, Harry Logus. Harry practised his trade as a tailor in Dubbo. Later they would purchase the Gilgandra Fruit Shop from brother-in-law and sister, Con and Angela Poulos. When the children reached university and working age the family moved back to Dubbo, and eventually to Canberra.
Toula, later married a Vaggis (Vanges). As stated above, later in life she moved from Germany to Australia, where she was tragically killed in a road accident near Bathurst, New South Wales, on the way to visiting her younger brother and sister, Manuel and Voula, in Gilgandra, NSW. She was 49 years of age. Her two youngest sons, George and Nick, then aged 21 and 19, were also killed in the car accident. The date was the 25th December 1975. Older brother Panayotakis - always known as Takis, had returned to Athens. He was the sole survivor of the Vaggis family.
Phillip - Triunduphilos
Eric - Theothoros
George - Yeoryi
Peter - Panayotis
In birth order: George, Peter, Phillip and Eric.
Children of Contandinos Yeoryi Tzortopoulos, Con George Poulos, Hlihlis, originally from Karavas, Kythera, and Evangelia Triunduphilou Koroneos, Belos, Angie Coroneos, also from Karavas Kythera.
By Kytherian custom, the second oldest child should have been named Phillip - after Evangelia's father.
However the second born child, Olympia, a blue-eyed, black-haired girl, had died in her first year from a "mystery" respiratory tract infection. In order to provide her next-born with "added" protection, Angie called the child Panayoti, after the Panayia - contravening the Kytherian convention for naming of children.
Although never one for actively assimilating, she was also very conscious of de-Greeking names - and wouldn't countenance calling Phillip "Rose", (or even "Ross"), or Eric "Theo". Arriving at Eric from Theothericos - was quite creative.
As outlined elsewhere in a comprehensive summary, there has been a Kytherian "presence" in Gilgandra from 1910, through to virtually the end of the 20th century.
As discussed at numerous other entries on Gilgandra, from the beginning of WWII, until mid-1975 - Gilgandra, population, 2,900 - was a very Kytherian town.
5 families - the Pentes, Sklavos, Kelly ((Yiannakellis), (wife Chris, a Yeoryopoulos, from Potamos), Psaltis (Protopsaltis), and Poulos (Tzortzopoulos) - lived in close proximity to each other - culturally, residentially, and commercially.
A decade later, the Logus (Logothetis) Family, would complete a cycle of 6 long-standing Kytherian families resident in Gilgandra.
"In the main, Kytherians embraced Kytherians - Gilgandra embraced Kytherians - and Kytherians embraced Gilgandra".
I cannot recall our family owning a camera during our childhood, and as a result we have very few family photographs.
Con was also fairly unsentimental.
The story of how this photograph came to almost not be taken, has a "Kytherian" twist to it. A travelling photographer had set up a temporary studio across the road from the ABC cafe. His fees were not cheap.
My Mum gave a wry chuckle when we were discussing this photograph recently. She told me that she had to argue long and hard with my father to be allowed to spend the money to have it taken. (Can't make a profit on family photo's - like you can from milkshakes, lettuces, and mangos!)
Anastasios (Ernest)and Spiridoula (Lily) Combes/Coombes married in Kythera on 31st December, 1923. This photo has Spiridoula's mother standing next to her (we think) and her sister Stella (shorter lady with white scarf), who died at approximately 22 years of age.
Anastasios (Ernest) and Spiridoula (Lily) came to Australia on the ship, the "Largs Bay", arriving in August 1924. They went straight to Tenterfield, NSW, where they worked for Anastasios' brother, George Combes for a few years, before moving to Sydney.
Can anyone help with identifying any of the guests at this wedding?
Spiridoula (Lily) and Anastasios (Ernest) Combes/Coombes married in Kythera on 31st December, 1923. This photo has Spiridoula's mother standing next to her (we think) and her sister Stella (shorter lady with white scarf), who died at approximately 22 years of age.
Anastasios (Ernest) and Spiridoula (Lily) came to Australia on the ship, the "Largs Bay", arriving in August 1924. They went straight to Tenterfield, NSW, where they worked for Anastasios' brother, George Combes for a few years, before moving to Sydney.
Can anyone help with identifying any of the guests at this wedding?
Spiridoula (Lily)was born on 22nd January, c1900 in Kythera. She married Anastasios (Ernest) Combes/Coombes on 31st December, 1923. They came to Australia on the "Largs Bay", arriving in August 1924. Spiridoula (Lily) and Anastasios (Ernest) went to Tenterfield, NSW where they worked for Anastasios' brother, George Combes, for a few years. This photo was taken, we believe when she was still in Kythera. Spiridoula (Lily) Combes/Coombes and Anastasios(Ernest)had 3 children: George, Alexandra and Maria (Mary). Maria (Mary) is my mother.
Spiridoula died in 1973 in Sydney.
As has been well documented at kythera-family there are many parachouklia (the Scot's would say clan groups) amongst those who share the family name TZORTZOPOULOS.
Details about each parachoukli can be found at People, subsection Nicknames.
Note that this is not a comprehensive list of all Tzortzopouli and their parachouklia.
It has been an aspiration of mine for many decades to endeavour to determine just how close - genetically - the members of each of these groups are.
Enter Heraldry and Genealogy
I have long maintained an interest in Heraldry, Iconography, and Genealogy. As President of the Australian Iconography Foundation, and as a senior member of Heraldry Australia Inc, and the Australian Flag Society, I have the good fortune of meeting and working with people like Chris Lindesay, President of The Heraldry & Genealogy Society of Canberra Inc.. Chris happens to be involved in a Project that is intriguing, and which is well advanced.
The Lindsay Surname DNA Project
Details of this Project can be found at the Lindsay International website:
http://www.clanlindsay.com/
The DNA Project link is:
http://www.clanlindsay.com/dna_project.htm
The Lindsay clan believe that
"Over the next few years (start-point 2001), the convergence of genetics & genealogy will, without doubt, revolutionize the tried and tested methods previously available to the family historian. While "genetic genealogy" will most likely not provide any of the traditional genealogical answers in the near future, it is already revealing valuable results that will offer new life to previously stalled family genealogy projects."
The web-master also provides a brief background history of the Project:
"Although I had read numerous articles over the previous two years, it was in October 2000 when I became fully aware of the relatively new application of DNA testing as it pertains to the genealogical pursuit. Then on December 5, 2000 I received an e-mail from Ann Turner, List Administrator for the RootsWeb Genealogy-DNA forum, inviting me to participate in that on-line discussion group. My life in retirement has not been the same since."
The stated purpose and goal, of the International Lindsay Surname DNA Project, is to perform Y-Chromosome DNA tests on a representative international group of males bearing the Lindsay surname in order to reliably establish the Lindsay haplotype (s) for each of the lineages and determine which of the Lindsay lineages share a common ancestor.
The evolving conclusions drawn from the data found in the International Lindsay Surname Haplotype Database can be found in the sub-sections designated as Lindsay DNA Groups 1-12 found at the International Lindsay Surname Haplotype Database page. It is anticipated that the database will continue to grow and hopefully at some point we will be able to easily match any Lindsay (how ever spelled) male who is tested with other well documented Lindsay lineages that already exist in the International Lindsay Surname Haplotype Database.
In addition to the specifics related to the International Lindsay Surname DNA Project, the various topics, found in this section, will provide a general background of the primary technology developments in the field of DNA testing that are most relevant to the family historian and the field of genealogy. Within this subject matter, external web links are frequently offered to other web sites that will provide more detailed scientific and technical information for those who desire a greater depth in the material presented here regarding the fascinating field of molecular genetics and genetic genealogy."
The Subsections of the Lindsay Surname DNA Project Page include:
Lindsay DNA Project Rules of Participation
Lindsay DNA Project Guidelines
Lindsay DNA Project Registration Form
Lindsay Surname Haplotype Database
Lindsay DNA Project Status Reports
Lindsay Haplotype Conclusions
Consent & Liability Release Form
Defining & Refining Your Lindsay Haplotype
Markers Used By The Lindsay DNA Project
FAQ Regarding DNA
DNA Project Introduction
Human Genome Project
Basic Genetics
Genetic Haplogroups
DNA Tests
Y-Chromosome STRs
DYS Nomenclature
Commercial Laboratories & Y-Marker Comparison
Y-STR Haplotype Databases
Scottish Surname DNA Projects
Other Surname DNA Projects
Academic Genetics Projects
Recommended Reading
Genetics/DNA Glossary
Genealogy-DNA Forum
GeneTree. Enter the Laboratory
Gene testing is going to be far too expensive! will be most Kytherians immediate response to the Proposal that each set of family clans provide a member to be tested for a Project that would replicate that begun by the Lindsay's.
Not really, is Chris Lindsay's reply. For about A$200, all you need do is send two saliva swabs to the GeneTree laboratory.
Link to GeneTree website:
http://www.genetree.com/
GeneTree claim they possess excellent facilities to provide DNA Relationship Tests
"GeneTree DNA Testing Center is a recognized world-class genomics laboratory and a global industry leader in using DNA to definitively measure distant biological relationships. The lab routinely performs DNA testing to answer questions of grand-parentage, cousin, twin zygosity, and more.
Other DNA Relationship Tests:
- Full- or Half-siblingship Testing
- Aunt or Uncle Analysis
- Grand-parentage Testing
- 1st Cousin Testing
- Twin Zygosity DNA Analysis"
GeneTree claim that they work hard to produce "the world's most accurate DNA test results and to provide superior quality, service and convenience to its customers. By offering the GeneSwab™ home DNA collection kits free of charge for any of our DNA tests or services, GeneTree is demonstrating its commitment to customer satisfaction. Select from our offerings above, or view our complete list of DNA testing products and services. When you need to know the truth about a biological relationship, choose a DNA testing laboratory that provides the following service:
Accurate - new 2x, 16-STR DNA technology.
Confidential - your complete privacy guaranteed.
Affordable - guaranteed lowest price, no hidden fees.
Accredited - AABB and ISO 17025 Accreditations.
Convenient - GeneSwab at-home DNA collection kit.
Quick Results - 3 to 9 days, distance not a factor!
Secure - Secure Sockets Layer (SSL) encryption.
Reliable - online BBB reliability reports."
A Tzortzopoulos Surname DNA Project
...is just $200 away. The precedent and the effectiveness of such a Project has already been well testified to by the Scottish Lindsay clan. Now all that is required for the Tzortopouli and other kythera-family groups to become involved is to overcome a bit of scepticism.
I suspect that such a Project would confirm a hypothesis that I have maintained from young adulthood -
that ...the genetic relationship between the various parachouklia groups of Tzortzopouli, most of whom derive from Karavas, is much closer than most Kytherians believe.
As scandals continue to rock the food industry, organic produce in Greece is on the advance
ANN ELDER
Athens News
FRIDAY , 21 NOVEMBER 2003
No. 13041
To meet demand, rapidly growing numbers of food producers in Greece are taking up the challenge of switching to organic methods of production. In the eight years 1993-2001, the area of land relying on manure and compost instead of chemical fertilisers and pesticides rose from under 600 hectares to at least 15,000, and the number of organic farmers shot up from 165 to 3,700, according to figures from DIO, the government-approved non-profit organisation certifying 70 percent of Greek organic farming.
Such expansion has been feasible only since abolition of aerial spraying of pesticide to combat the dakos fly which preys on Greek olive trees. The agriculture ministry phased out the practice in the 1990s.
Quality and organic farming do not necessarily go together, says Christos Carras, whose company, Stater, has for the past three years offered an organic Peloponnesian blend extra virgin olive oil in its upmarket food range. But organic cultivation is unquestionably better for the environment and reflects genuine concern for food quality and the environment, he says.
Environmental protection was initially the impetus to organic agriculture in Greece. "So many rivers and other water sources were contaminated by chemicals used in fertilisers, weedkillers and pesticides," says Spyros Sgouras, founding dead of DIO in Athens in 1993, now a vice-president of the International Federation of Organic Agriculture Movements (IFOAM).
Under the aegis of Agribio Mediterraneo, the Mediterranean branch of IFOAM, Greece's sixth organic produce show was held at the Athens exhibition centre in Ambelokipi November 13-16. More than 150 stalls offered organic fare for sampling - bread, cheese from flocks grazing on the slopes of Parnassos, eggs, fruit, vegetables, wine and omnipresent olive oil and olives.
A dream come true
The olive is far and away the main organic crop in Greece. Organic olive cultivation covers at least 8,000 hectares, more than half the land under organic cultivation in the country, much in the Peloponnese, says DIO.
For young farmers keen on a cleaner, greener Greece, organic crop cultivation, dairy or poultry farming or even stock-raising now seems a realistic prospect.
Ever since he spent childhood years on ancestral land on the island of Kythera, Harry Tzortzopoulos, 29, has bent all his energies on returning. "I grew up in Piraeus, but from those four years, all my decisions were geared to getting back to the island," he says.
Harry knew exactly what he would do: revitalise the family elaiones (olive groves) scattered in the north of Kythera mainly round Karavas, virtually abandoned when everyone migrated to Australia. "It was fun helping my parents pick olives," he recalls. "My sister and I'd make huts from olive branches cut off in pruning. We didn't need toys. We'd create our own. We'd build houses of stones."
The dream is now being realised, and he was at the show exhibiting Tzortzopoulos family Astarti organic extra virgin olive oil certificated by DIO, now exported to Germany and Canada, with interest, he reports, from Italy, France and Korea. His qualifications for the enterprise were won from a diploma course at the Technical Education Institute (TEI) on Crete followed by participation in the European Union Erasmus programme, which gave him a year in the Netherlands.
The Dutch experience included time working on a big fully organic farm and visiting others. He benefited from contact with agricultural scientists at Wageningen University noted for promoting alternative cultivation techniques and analysis of traditional farming methods with fewer damaging ecological effects than widely accepted modern practices.
Harry first arrived back on Kythera fired with zeal to convert the island as a whole to organic agriculture. That proved mission impossible. He has settled for working to set up an organic growers' association. "There are various problems," he admits. "But I try to give initiatives to others."
He works with both of the agricultural co-operatives on the island, using their eliotriveia (olive presses), turning up first thing in the morning to crush his fruit in freshly-washed machinery.
Out of the permanent population of 3,500 - shrunk from some 15,000 after World War Two when mass exodus began to Australia, where an estimated 60,000 are of Kytherian extraction - 500 are olive growers. Of them, Harry claims 25 are now converts to organic cultivation. For the sake of ecological advantage, they are ready to bear the higher costs.
His mother Helen chips in: "They are paid only about 2.5 euros a kilo of oil. It's just not enough." Sydney born and bred, she came back to Greece with her Kytherian husband. "He wanted to go into the merchant navy," she explains. "Australia doesn't have one."
The family also prepares table olives, some marinated in olive oil with herbs and garlic, and jams. Plans are afoot to promote agro-tourism on the island.
New life in villages
Across the water in the south-west Peloponnese, Greece's longest-established organic olive oil producer, Austrian Fritz Blauel, continues expansion. With about 200,000 olive trees, his 300 growers are spread over an area round the Mani.
"This means 1,500 tonnes less chemical fertiliser, 25,000 kilos less herbicide and 150 kilos less insecticide," Blauel claims. He goes on: "We have succeeded in increasing the percentage of organic matter in the soils from 0.5 percent to 5 percent by use of compost produced from plant matter and the by-products of olive growing."
The net result is less erosion, higher resistance of olive trees to disease and insect attack, improved setting of fruit, better quality oil with better taste and preservation of natural resources and the traditional landscape. In human terms, this spells new life in rural villages and brighter prospects for future generations.
A spin-off from Blauel is a new label, Pure Greek, launched by a young Danish woman, Sofie Tvarno. "I wanted to introduce quality Greek products to Denmark," she says. Married to a Greek and living in Athens, she offers organic products from olive oil, Kalamata table olives, Peloponnesian feta and Cretan beer from organic malt and hops, using non-genetically modified yeast.
Some of the Pure Greek label olive oil is sourced from the other side of the Taiyetos Mountains, produced by Theodoros and Nikolaos Papadakos from high up at an altitude of 600 metres round the village of Soustiani just north of Mystras. Organically grown olives from trees of varying ages, some old, some as young as seven years, are crushed in their own press and sold under the Lithos label, the name referring to the old stone olive presses used in the pre-stainless steel era.
While olive trees in the Mani and on Kythera are the Koroneiki variety, those in Soustiani and elsewhere near Sparta are Athenolia.
In the Argolid, a major organic olive oil producer is Evangelos Dimarakis, on ancestral land round Kranidi on the coast opposite Spetses. He spared Saturday to man his stall, but shot off home to press on with olive-picking on the sunny Sunday with his three small children and others. Harvesting is just finishing of the semi-ripe olives to produce the valued, slightly bitter agourelaio.
The Authentikon organic label extra virgin accounted for 70 tonnes of Dimarakis output from last winter, another 2,000 tonnes plain extra virgin sold in Greece under the Ermis label, in the US as Kalliston. Taking over from his father in 1970, he first marketed oil in bulk, beginning to bottle his own 20 years ago.
And on Zakynthos offshore from the west Peloponnese, 15 members of the island co-operative have managed to get their act together and have produced an organic extra virgin olive oil which has found a niche in Veropoulos supermarket outlets, due to be on sale by Christmas. The group also produces tiny black Corinthian currants, likewise organic.
A major event for the sector was the fifth international fair for organic olive oil and agorecology which was staged in Spain on May 20-23 2004.
Her son, Christophoros Melasofaos Coroneos, born in Karavas, Kythera, came to Australia, & married, Melopomeni Comino, started a café in Gunning, named The Busy Bee.
Photographs of Coroneos family (Gunning) grandparents, parents, brothers and sisters, the family tree, family documents, and the Busy Bee, Gunning, are also all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Parents of Melopemi Comino, later to marry Chritophoros Melasofaos Coroneos.
Christophoros Coroneos & Melopomeni Comino from Karava in Kythera, came to Australia, where they started a café in Gunning, named The Busy Bee.
Photographs of their parents, children, the family tree, family documents, and the Busy Bee, Gunning, are also all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Photographs of Coroneos family (Gunning) grandparents.
Left: Minas Cominos and his wife (?). They did not have any children.
Standing: Melpomeni Cominos.
Standing: Peter Hilos Tzortzopoulos (Monaro Cafe, Goulburn, later to move to Red Hill in Canberra). Wife is Marouli, wife of Peter, holding a baby (chidren of Peter and Marouli).
Elderly couple are the parents of Melpomeni Conimos, Charles and Kirranni Cominos.
Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Photographs of their parents, brothers and sisters, children, the family tree, family documents, and the Busy Bee, Gunning, are also all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Announcement of the Karavitiko Symposium Best Photograph of Person/Group Portraits - of people from Karavas.
Prize: A$250
The winner is: Mrs Matty Lech (nee, Coroneos), Kensington, Sydney.
The Selection Committee awarded this photograph the prize for the following reasons: "It was felt that perosn depicted in the photograph from the 1920's, have such a large number of Karaviti decendants, largely in Australia, but many on Kythera. The photograph thus binds many Karavithes together".
Matty would like to re-donate the prize.
To be awarded on Greek National Day (GND), 25th March, 2006.
The new prize becomes the GND 2006 Coroneos ("Melasafaos") Prize, for Best Photograph of Person/Group Portraits - of people from Karavas.
From the Kytheraismos Newspaper,
www.kyheraismos.gr
info@kytheraismos.gr
published, and distributed throughout the world monthly,
Main News, in English
By Helen Tzortzopoulos
It seems months since Easter came and went and yet it is not even a month. The trouble is that most of us are so busy with our day-to-day problems that time rolls on before we know it. Life has passed us by and we are left alone with our reflections - what we should have done but never did. So let this be a warning to those of us who hesitate about doing things — we must be “doers” — we must not baulk at the prospect of doing something adventurous, something different or something out of character. At the end of our lives, this is what is left. Now you may naturally ask “what has brought about this direction of thought”? Well, I was just reminiscing on the last time I fulfilled an ambition of mine. Two years ago, I had sailed on a yacht to Kythera, which in the end proved to be a rather eventful journey, but certainly one that Twill dwell on time and time again. Since then, nothing (!)
Now about Easter....
Kythera came alive with tourists at Easter— perhaps a good indication of what we can expect for the summer season. It seems that the free advertising (TV. serial and church related scandals) is proving beneficial to the island’s economy. Should there be another successful T.V. series the businesses on the island will soon have resolved their financial obligations! Joke aside, no one should complain — it was a good start to the season but hoteliers, taverns and restaurants will have to provide an outstanding service and maintain an affordable level of prices. As we all know, excessive accommodation prices and the reputation of an “expensive island” has always been one of Kythera’s drawbacks - it acts more as a deterrent than a draw card. This practice together with steep travel costs and unreliable transport services is not such a lucrative package for a middle class family after all...
Good timing?
On the basis of the foregoing, the Municipal Council has recently announced the formation of a Committee for Tourism made up of local persons involved in different areas of tourism (transportation, room rentals, business, travel etc.) On 23rd April they organized the first in a series of seminars on Tourism with a number of guest speakers including former Minister for Tourism Mr. N. Skoulas. Discussions revolved around development of the industry, the need for providing services of high standards in a competitive environment and the importance of marketing. We understand however, that rticipation was disappointingly poor. As the Kytherian munity is relatively new to the tourism industry perhaps uklbe a good time for those involved to acquire a little
a knowledge and understanding of the industry. After ingventured nothing gained.
Back to Easter
The weather thoughwindy, was fine and sunny over the Easter holoday and on Easter Sunday, most
households were occupied with the preparations for roasting the traditional lamb or kid over a spit— a task which for those involved meant rising at the crack of dawn!! The more competitive chefs demonstrate their skill with the preparation of “kokkoretsii" - skewered pieces of offal around which kilometers of goat gut are spun to form a scrummy casing. As a rule, this is also positioned parallel to the lamb over the charcoal pit and to have a go turning - the rotisserie with one hand whilst holding a “stubby” of cold beer in the other for the next few hours.
Pain and suffering from the blistering heat of live coals is not without its just rewards however. The perfectly turned lamb is finally ready and with machete in hand the head “butcher” of the family hacks at the carcass as the by now ravenous guests (all table manners aside!) pull and tear the poor lamb to bits. Predictably there is a guest or two who conveniently turn up just as the lamb hits the table.
Still on Easter
Easter church services were held in most towns and villages as the shortage of priests meant that some of the local priests had to double up on services throughout Holy Week. The Epitaphio service on Good Friday is one of the most poignant services of the Orthodox Church. Hora, our island’s capital, probably offers the most incredible and unforgettable spectacle on that particular night. Avlemonas also attracts a number of visitors from other villages. This year my family chose to go there for a change (reputedly, our local church at Karava did not have a priest that night — which, to our embarrassment the next morning, was not quite so resulting in our local church virtually empty). The church in Avlemonas not being of the enormity of most of our village churches, could not hold the hundreds waiting out in the quadrangle, who, due to the evening chill took to the restaurants and tavernas lining the foreshore. When the solemn procession of the Epitaphio went past, everyone jumped to their feet, raced to pay homage and then scrambled back to the taverna to continue savoring the Lenten fare gracing the tables.
The midnight Ascension service is the highlight of Holy Week and most people aim to carry home the flame from the Holy Light to light their Holy oil lamp. After that, it is food once again — a midnight feast in the form of a soup known as “mayeiritsa” - and red eggs of course! At this point we say, Chistos Anesti (Christ has risen) and Chronia Pohla.
Kytherian hospitality
For years now, it has been common practice for residents of Agia Pelagia to roast their lambs along the beachfront and to celebrate Easter Sunday together. It is nice to note that the hospitable local society still caters for the town’s tourists and extends an open invitation to them to join in the festivities from dawn to dusk.
Spring
What nicer season to find yourself on Kythera than Spring when the countryside is alive with the vibrant colours of our native flora. As it was a dual celebration this year with Easter Sunday falling on the 1st May (Mayday) we went out to “catch our May"- this is a literal translation - for tradition holds that you pick flowers and form a wreath (to place on your front door or balcony) bequeathed to the month of May.
Panagia Myrtidiotissa
For Kytherians, the week following Easter Sunday is just as busy as that preceding it. Our island’s most revered icon, that of the Panagia Myrtidiotissa leaves her “throne” at the Monastery of Myrtidia on the Sunday after Lent and is escorted to Hora where it stays until Easter. Hereafter this resplendent icon is transported from to~vn to town for the next 15 days on foot and on the third Sunday after Easter (Miroforon) the icon is carried back to her base from the last village of Calokairines to the Monastery. It is a tradition which has withstood the passage of time. In the past, the icon would have been escorted by an enormous throng of people. Now one wonders for how much longer this tradition will last -every year there are fewer and fewer shoulders on which to rest this heavy icon as it transits the villages. The problem is not because there are less people on the island - it is just that people are ceasing to care in maintaining tradition. Sadly, these same people will one day turn round and regret the fact that these practices have faded into oblivion.
Kythera‘s Vesuvius!
Well, we all know that Kythera lies in one of the potentially most active seismic areas of the Mediterranean. Lmaginemy horror when one evening, being with a group of friends for a drink in Capsali, this orange glow caught the corner of my eye and I thought the Kastro had erupted! Stunned and mortified at the sight, I then realized the orange glow was nothing more than bright floodlights lighting up the castle. Horror of horrors! One of our island’s most sacred monuments has been turned into a halloween pumpkin!!
Pyromania
On 14th May, the Nomarhia of Piraeus, in conjunction with Kythera’s Eparheio headed by our Eparhos Miss Christina Fatseas, organized a one-day seminar at the Kytherian Syndesmos in Hora on a topic which should have drawn the interest of most local inhabitants — that of protection of our island from bushfires. The seminar was divided into 4 Sections
.....Forest Conservation 2005
.....Avoidance & containing bushifires
.....The current position relating to bushfire protection on Kythera
.....Volunteers: An unexploited force
As a rule, the only time people are concerned is when their own property is threatened. If they have not lived the expenence of being involved one way or another ie. physically fighting bushfires or actually having suffered losses, they rarely care. In the past, certain areas of Kythera have suffered irreparable damage from bushfires, with huge tracts of agricultural hand and forests having been destroyed —inevitably due to someone’s negligence. Hopefully, our dynamic fire fighting squad will be ready to deal with any potential bushfire hazard this summer.
Hey! We better tell them that the Kastro is on fire!
Some do care
Through the voice of its local Society, residents and businesses of Potamos have expressed their dissatisfaction with the Municipal Council for its indifference in resolving the sewage problem of the town. The anticipated increase in volume of waste during the summer months poses a threat to the health and well-being of everyone and the executive Committee of the Society demands that the Council takes immediate steps to rectify the situation.
K.E.P. — Civility for citizens?
K.E.P. (Centre for Information and Assistance to Citizens) is a government service where the public can make enquiries on matters relating to Greek citizenship, customs duties, taxes, medical health and pension schemes, investments in Greece military service, education, work permits, education etc. It has now announced a service phone number which can be reached by Greeks of the Diaspora 14 hours per day in order to cover time differences. To access this service from abroad you have to dial 01130210485 7000 and hopefully your questions will be answered.
Cretans v. Kytherians
On 10th May at the port of Piraeus there was a little skirmish on the quayside when Kytheriaii lorry drivers found that their lorries could not be loaded onto the F/B MYRTIDIOTISSA for Kythera as Cretan trucks and lorries had been given iority. This was the first time that such a thing occurred and ir drivers of course were not in the least bit happy as throughout winter, it is only the Kytherian trucks that provide e business (Cretan vehicles have a choice of other Cretan vessels) - in this case it was a question of fairness. After a tw-hour confrontation and delay due to Kytherian passengers blocking the stern ramp of the vessel in a show of protest, the MYRTIDIOTISSA finally set sail leaving our Kytherian ferries and angry drivers behind. Let’s hope that this is not a sample of things to come in summer!
Let me finish on a happy note! l aim ecstatic. I have just learned that as from the 27th June there will be a Fuiday evening boat (the F/B MYRTIDIOTISSA) departing Piraeus at 17.00hrs for Kythera with the return jouney departing Kythera late on Sunday evening. My prayers have been answered! Weekends on Kythera ahead!!
From the Kytheraismos Newspaper,
www.kyheraismos.gr
info@kytheraismos.gr
published, and distributed throughout the world monthly,
Main News, in English
By Helen Tzortzopoulos
I Promise!!! No more discussions on transport this month and for a very good reason I may add. Next week Easter is upon us and after trying to follow the path of ‘righteousness’ for the past forty days most of us dedicated Kytherians will of course head for Kythera - our little gem in the Mediterranean - for the customary celebrations. Should we get there and back hassle free, you will hear about it should we fail to get there or hack you will certainly hear about it loud and clear!!! So far, things look promising and with tickets already in hand I dare say no more, as I brace myself for a wonderful Easter with family and friends.
Prayers, candles and incense
The villages on the island come out of their winter lethargy as homes are re-opened by their city dwelling owners, opening wide doors and windows to let in the fresh air of Spring. For many, part of the tradition is going to church and throughout Holy Week the Greek Orthodox services are well attended. Every evening, the bells of the village church beckon everyone to Vespers. The re-enactment of Jesus Christ’s final week on earth through poignant church services every evening, his crucifixion, suffering and subsequent ascension, is quite a dramatic experience, particularly for anyone foreign to the ritual. The praying and chanting of robed and bearded priests and the heavy aroma of the incense and burning candles permeates the air arousing one’s spiritual emotions.
Red Eggs and tsoureki
Preparing for Easter is quite a ceremony and of course, as always here in Greece, life revolves around food. Everything culminates in one big feast! So next week, housewives will be busy spring cleaning and baking. Traditional Easter baking includes koulourakia (scrumptious rings or twists of biscuit dough) and tsourekia, similar perhaps to hot cross buns. Young children have a whale of a time playing with a piece of dough and believe me an even better one when dying red eggs !! So let’s prepare Easter is just around the corner. This is what’s good about living in Greece. Every “next week” is a celebration an inevitable feast of some sort and so our lives move from week to week, feast to feast at such a fast pace that it will be Christmas again before we know it ..the supremest of feasts!!!!
A taste of honey
Greek honey has been the centre of controversy this past month. The grossly overstated media coverage frightened people into throwing away their jars of honey and reverting to sugar! Supermarkets rapidly removed numerous well known brands of Greek honey from their shelves. Luckily, Kytherian honey which is one of the island’s major industries was not amongst the brands. Certain honey producers in Europe (including Greece) were not conforming with the directives given out by the E.U on procedures involved in the maintenance and cleaning of beehives at the end of the season. They continued to use a substance known as “keroskoni” which had been found to be potentially cancerous as early as 1998 and Greek beekeepers were advised by the relative agricultural department only in September of 2003! So when this came to the fore there was utter chaos!
Busy Bees
Fortunately though, it appears that the Kytherian Beekeeper’s Co-operative has done a sterling job in keeping its members well informed. The Co-Op. was founded and organised by John Protopsaltis of Mitata in 1996. Since then it has flourished and is probably the most efficient honey co-operative in Greece today having a membership of some 35 beekeepers. It is estimated that there are some 10 independent beekeepers also on the island. The number of hives kept by these apiarists ranges anywhere from 2 or 3 to 400-500. The industry has provided many local farmers with a lucrative income. For some it is a fulltime occupation for others a hobby. Whichever though, beekeeping is a very exacting and arduous undertaking -in fact it is a science requiring knowledge, expertise and patience.
The current President is Nick Skoutis whose attraction to Kythera stems from childhood visits. Today, after five years on the island, he is a fulltime beekeeper with some 400 hives to tend to. In his capacity as President, he is continuing the vigorous campaign for the protection of the name “Kytherian” honey. Kytherian thyme honey has, over the years, established a worldwide reputation for its purity and unique taste. The Co-Op. is striving for E.U. recognition and protection of the term “Kytherian” to apply only to certified Kytherian produced honey. Unfortunately, there are brands of honey on the market bearing the name “Kythera” which have no relation to Kythera whatsoever nor is their taste anywhere near that of our authentic thyme honey. Protection of the name therefore will also afford protection to the consumer as far as quality is concerned. In a brief discussion we had on the subject, Mr. Skoutis explained that the Co-Op is the means through which its members can safeguard their product. To this end, samples are sent to the State Laboratories every year for quality analysis. Kytherian honey is also on its way to being certified as “organic”, a process which takes some years of testing before approval is granted by the relevant authorized organization. Another advantage of maintaining the Coop is that its members can qualify for substantial benefits and subsidies through E.U. programmes. So it is definitely in the Kytherian beekeepers’ interests to keep up their support of the Co-Operative.
The Co-Operative organized a seminar at the Cultural Centre of Potamos on the 26th/27th February, in conjunction with a leading pharmaceutical company on organic substances which combat diseases effecting the health and lifespan of bees. Visiting specialists included veterinary surgeons, chemists, health and food technologists who spoke to a packed house about the industry within Greece and its current problems. They elaborated on means and methods for improving the quality of honey (how can that be? we have the best!); and the correct application and quantities of organic substances to be used. This meeting was held prior to the public furor that erupted over keroscorini and it was, interestingly, attended by almost all beekeepers, members and non- members alike. It is Skoutis’ intention that the Co-Operative continues to hold regular seminars and meetings to cover topics such as diseases, hygiene, organic production methods, modern processing facilities and marketing in an endeavour to keep local beekeepers updated on new developments in the industry.
Even though every spoonful of Kytherian honey may be worth its weight in gold you can rest assured that it is the absolute best that money can buy!!
The keyword is promotion
The Tourist Panorama 2005 which attracts leading Greek and international tourist and travel agents was held in Piraeus on the 9th April. Kythera was well represented at its own stand which was sponsored by the Municipal Council of Kythera as well as featuring in the stand of the Prefecture of Piraeus. During the exhibition 15 young dancers dressed in local costumes from the Kytherian Brotherhood of Piraeus performed traditional Kytherian dances drawing the attention and admiration of visitors. We understand that
this summer, most hotels on the island are already heavily booked so it looks as if a good season is ahead for all businesses relying on the tourist trade. If this is so, Kytherian hoteliers should consider themselves very fortunate as this is contrary to the expectations of the President of the Greek Hotels Association who anticipates a very bleak tourist season for the rest of Greece.
Chop chop chop!
Whilst some people strive to create an awareness for maintaining or improving the environment on the island, there is always someone else or some group who out of pure ignorance or purely for financial gain will do something contrary to nature. There have been numerous complaints about unlicensed quarries mushrooming all over the island causing havoc to the environment by cutting chunks out of the landscape - and the authorities are turning a blind eye! Recently though, a license was given by the Nomarhia to a quarry to operate just 2 kms out of Milopotamos which has caused the residents of one of Kythera’s most attractive towns to protest vigorously. They have submitted a petition to the Nomarhia with copies to all related governmental and local authorities, M.P’s, Ministry for Tourism etc. demanding revocation of the license.
Please stay
Petitions are a way of drawing attention to a cause and sometimes they do bring the desired result. Rumours are rife that Bishop Kirillos will be moved to another Mitropolis and this is rather disturbing news for our Kytherian community as Bishop Kirillos has been instrumental in bringing peace and harmony to the island following the numerous scandals featuring the notorious Archimandrates Iossakis and Kirillos in the mid 90’s. (Mind you, we should be indebted to these two as they have managed to keep Kythera in the headline news for the past few months!) Consequent to these alleged rumours, a petition has been submitted by the major Kytherian bodies the Trifillion Foundation, the Kytherian Syndesmos & Kytherian Brotherhood requesting that Bishop Kirillos remains at the head of the Kytherian Mitropolis.
Please give
A plea for blood donors has been issued by the Kytherian & Anti-Kytherian Blood Donors Association on behalf of the Kytherian Blood Bank of the Tzanneion Hospital in Piraeus which supplies blood to patients of Kytherian descent. This year however, as demand has exceeded supply, the Tzanneion Hospital has announced that it is not in a position to assist any further unless supplies are replenished. Volunteers to the cause give their blood during the month of August on Kythera but the Association is now seeking new volunteers in Athens or Piraeus who will assist in meeting the request. The supply of blood has always been a major problem in Greece for anyone faced with an operation in any hospital and the patient is required to furnish a quantity of blood prior to being operated upon!
Dates for your diary
On the 15th May, at 09:00 am, the Kytherian Brotherhood of Piraeus will be holding a service at the Church of the Myrtidiotissa in Neo Falioron, Piraeus in memory of Ossios Theodoros, a patron saint of Kythera (who reputedly tamed the venomous snakes of the island circa 960 AD). His memory was always officially celebrated at the monastery of Ossios Theodoros (near Aroniadika) on the 12th May each year but due to the scandals of recent years, interest in this festival has somewhat waned.
Jim was born on 1st May 1925 in Gunning, NSW near Goulbourn.
His parents were Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Jim was the oldest of 6 children, and was very close to his brothers and sisters and their spouses - Charles and Mary, Annie and George, Matty and Mick, George and Betsy, Peter and Lyn. He will be sorely missed by them and their families.
Jim began his schooling at Gunning Primary School where he showed a lot of promise and ability.
He then continued on at Goulbourn High School, where he lived with his Aunty Georgina and Uncle George. He would arrive home on the weekends, help out in the café, and play Rugby with friends, which he had a passion for throughout the years.
Due to his high intelligence, he was able to win a scholarship to Sydney University. There he achieved a Bachelor of Science and a Diploma in Education.
As you would be aware, Jim excelled in Mathematics, and commenced his teaching at country schools, including Goulbourn, Leeton and Yanko High Schools. He then taught in Sydney at North Sydney Boys, Cleveland St, Fort St, South Sydney and Vaucluse High Schools.
He found that many students had missed the fundamentals of mathematics, and he seemed to have a natural ability to teach them these basic concepts. He was a dedicated educator, and was passionate about helping his students reach their full potential.
He used to prepare detailed worksheets for his classes, which were well sought after by many teachers from different schools. This is when he decided to put these worksheets into a book. So, in 1964 he compiled them into his first publication, originally in his own handwriting (not typed).
He discovered that the market for these books were far beyond his expectations. So he had to learn the new skills of publishing and distribution to bookshops, schools, parents and students.
Because of his ability in Mathematics, he was invited to join University professors in setting the Higher School certificate examination papers. He also lectured at the Technical College and Sydney University.
In 1972, he chose to leave teaching and continue publishing and writing due to his wife Toula’s encouragement. He and Toula formed Coroneos Publishing, a leader in the field of Mathematics and educational books.
See:
http://www.coroneos.com.au/
Jim was a prolific author, writing over 120 titles himself & publishing more than 300.
Jim’s name is synonymous with Mathematics & teaching in NSW, something for which he felt a great honour. His family and friends are very proud of his achievements and all that he has accomplished throughout the years. His committment and service to providing students, and parents, with the best educational information and advice was exemplary. To Jim, “everyone was a pupil”. A well known catchcry in NSW schools was not to bring out your maths books, but to “bring out your Coroneos”.
Jim met his wife, Toula at a Greek dance in Sydney, and they married in 1959. That union brought about 3 children. John, who is a medical doctor, Paul, who is a pharmacist and Suzanne, who is married to Michael. They have 3 beautiful girls who adored their grandfather, and who were adored by him. He often said he was lucky to see his grandchildren grow up in front of his eyes every day.
Jim always tried to guide his family in the right direction, and was very supportive and pleased with his children’s achievements.
He was the central figure for his family and friends, and the organizer of many get togethers and reunions.
He had a special place in his heart for his oldest friends and Koubari, Peter and Tina Andrew, and for the camping trips and family outings they used to share together. And he was also very grateful to know and have so many other close friends.
He belonged to various charitable organisations, including the Order of AHEPA, the Grand Lodge of AHEPA, and he was a President of Chapter Prometheus for some considerable time.
He was also a great supporter of the St George Greek Orthodox Chuch and St Spyridon’s College in Adelaide.
But we feel his greatest bond was with the Kytherian Brotherhood of Australia, of which he was a President and committee member for many years. He organised the Karavitiko Symposium over many decades; acting as both President and Patron. He he felt very strongly, and was very passionate about, his Kytherian heritage.
He was very much a people’s person, always active and full of energy. He always had the time to do whatever was required and asked of him. His generous heart was experienced by many people throughout his life.
He has and always will be highly respected and loved by many, and today we are paying our respects to a unique man, who had so much to offer us all.
He will forever remain in our hearts and minds. All of us who knew and were influenced by Jim have been blessed and privileged. He will be sadly missed, not only by his family and friends, but by everyone who had the pleasure to know him.
Jim Coroneos died on the 13th May, 2005.
Photographs of Jim, Jim's parents, brothers and sisters, the family tree, family documents, and the Busy Bee are all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Jim was born on 1st May 1925 in Gunning, NSW near Goulbourn.
His parents were Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Jim was the oldest of 6 children, and was very close to his brothers and sisters and their spouses - Charles and Mary, Annie and George, Matty and Mick, George and Betsy, Peter and Lyn. He will be sorely missed by them and their families.
Jim began his schooling at Gunning Primary School where he showed a lot of promise and ability.
He then continued on at Goulbourn High School, where he lived with his Aunty Georgina and Uncle George. He would arrive home on the weekends, help out in the café, and play Rugby with friends, which he had a passion for throughout the years.
Due to his high intelligence, he was able to win a scholarship to Sydney University. There he achieved a Bachelor of Science and a Diploma in Education.
As you would be aware, Jim excelled in Mathematics, and commenced his teaching at country schools, including Goulbourn, Leeton and Yanko High Schools. He then taught in Sydney at North Sydney Boys, Cleveland St, Fort St, South Sydney and Vaucluse High Schools.
He found that many students had missed the fundamentals of mathematics, and he seemed to have a natural ability to teach them these basic concepts. He was a dedicated educator, and was passionate about helping his students reach their full potential.
He used to prepare detailed worksheets for his classes, which were well sought after by many teachers from different schools. This is when he decided to put these worksheets into a book. So, in 1964 he compiled them into his first publication, originally in his own handwriting (not typed).
He discovered that the market for these books were far beyond his expectations. So he had to learn the new skills of publishing and distribution to bookshops, schools, parents and students.
Because of his ability in Mathematics, he was invited to join University professors in setting the Higher School certificate examination papers. He also lectured at the Technical College and Sydney University.
In 1972, he chose to leave teaching and continue publishing and writing due to his wife Toula’s encouragement. He and Toula formed Coroneos Publishing, a leader in the field of Mathematics and educational books.
See:
http://www.coroneos.com.au/
Jim was a prolific author, writing over 120 titles himself & publishing more than 300.
Jim’s name is synonymous with Mathematics & teaching in NSW, something for which he felt a great honour. His family and friends are very proud of his achievements and all that he has accomplished throughout the years. His committment and service to providing students, and parents, with the best educational information and advice was exemplary. To Jim, “everyone was a pupil”. A well known catchcry in NSW schools was not to bring out your maths books, but to “bring out your Coroneos”.
Jim met his wife, Toula at a Greek dance in Sydney, and they married in 1959. That union brought about 3 children. John, who is a medical doctor, Paul, who is a pharmacist and Suzanne, who is married to Michael. They have 3 beautiful girls who adored their grandfather, and who were adored by him. He often said he was lucky to see his grandchildren grow up in front of his eyes every day.
Jim always tried to guide his family in the right direction, and was very supportive and pleased with his children’s achievements.
He was the central figure for his family and friends, and the organizer of many get togethers and reunions.
He had a special place in his heart for his oldest friends and Koubari, Peter and Tina Andrew, and for the camping trips and family outings they used to share together. And he was also very grateful to know and have so many other close friends.
He belonged to various charitable organisations, including the Order of AHEPA, the Grand Lodge of AHEPA, and he was a President of Chapter Prometheus for some considerable time.
He was also a great supporter of the St George Greek Orthodox Chuch and St Spyridon’s College in Adelaide.
But we feel his greatest bond was with the Kytherian Brotherhood of Australia, of which he was a President and committee member for many years. He organised the Karavitiko Symposium over many decades; acting as both President and Patron. He he felt very strongly, and was very passionate about, his Kytherian heritage.
He was very much a people’s person, always active and full of energy. He always had the time to do whatever was required and asked of him. His generous heart was experienced by many people throughout his life.
He has and always will be highly respected and loved by many, and today we are paying our respects to a unique man, who had so much to offer us all.
He will forever remain in our hearts and minds. All of us who knew and were influenced by Jim have been blessed and privileged. He will be sadly missed, not only by his family and friends, but by everyone who had the pleasure to know him.
Jim Coroneos died on the 13th May, 2005.
Photographs of Jim, Jim's parents, brothers and sisters, the family tree, family documents, and the Busy Bee are all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Jim was born on 1st May 1925 in Gunning, NSW near Goulbourn.
His parents were Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Jim was the oldest of 6 children, and was very close to his brothers and sisters and their spouses - Charles and Mary, Annie and George, Matty and Mick, George and Betsy, Peter and Lyn. He will be sorely missed by them and their families.
Jim began his schooling at Gunning Primary School where he showed a lot of promise and ability.
He then continued on at Goulbourn High School, where he lived with his Aunty Georgina and Uncle George. He would arrive home on the weekends, help out in the café, and play Rugby with friends, which he had a passion for throughout the years.
Due to his high intelligence, he was able to win a scholarship to Sydney University. There he achieved a Bachelor of Science and a Diploma in Education.
As you would be aware, Jim excelled in Mathematics, and commenced his teaching at country schools, including Goulbourn, Leeton and Yanko High Schools. He then taught in Sydney at North Sydney Boys, Cleveland St, Fort St, South Sydney and Vaucluse High Schools.
He found that many students had missed the fundamentals of mathematics, and he seemed to have a natural ability to teach them these basic concepts. He was a dedicated educator, and was passionate about helping his students reach their full potential.
He used to prepare detailed worksheets for his classes, which were well sought after by many teachers from different schools. This is when he decided to put these worksheets into a book. So, in 1964 he compiled them into his first publication, originally in his own handwriting (not typed).
He discovered that the market for these books were far beyond his expectations. So he had to learn the new skills of publishing and distribution to bookshops, schools, parents and students.
Because of his ability in Mathematics, he was invited to join University professors in setting the Higher School certificate examination papers. He also lectured at the Technical College and Sydney University.
In 1972, he chose to leave teaching and continue publishing and writing due to his wife Toula’s encouragement. He and Toula formed Coroneos Publishing, a leader in the field of Mathematics and educational books.
See:
http://www.coroneos.com.au/
Jim was a prolific author, writing over 120 titles himself & publishing more than 300.
Jim’s name is synonymous with Mathematics & teaching in NSW, something for which he felt a great honour. His family and friends are very proud of his achievements and all that he has accomplished throughout the years. His committment and service to providing students, and parents, with the best educational information and advice was exemplary. To Jim, “everyone was a pupil”. A well known catchcry in NSW schools was not to bring out your maths books, but to “bring out your Coroneos”.
Jim met his wife, Toula at a Greek dance in Sydney, and they married in 1959. That union brought about 3 children. John, who is a medical doctor, Paul, who is a pharmacist and Suzanne, who is married to Michael. They have 3 beautiful girls who adored their grandfather, and who were adored by him. He often said he was lucky to see his grandchildren grow up in front of his eyes every day.
Jim always tried to guide his family in the right direction, and was very supportive and pleased with his children’s achievements.
He was the central figure for his family and friends, and the organizer of many get togethers and reunions.
He had a special place in his heart for his oldest friends and Koubari, Peter and Tina Andrew, and for the camping trips and family outings they used to share together. And he was also very grateful to know and have so many other close friends.
He belonged to various charitable organisations, including the Order of AHEPA, the Grand Lodge of AHEPA, and he was a President of Chapter Prometheus for some considerable time.
He was also a great supporter of the St George Greek Orthodox Chuch and St Spyridon’s College in Adelaide.
But we feel his greatest bond was with the Kytherian Brotherhood of Australia, of which he was a President and committee member for many years. He organised the Karavitiko Symposium over many decades; acting as both President and Patron. He he felt very strongly, and was very passionate about, his Kytherian heritage.
He was very much a people’s person, always active and full of energy. He always had the time to do whatever was required and asked of him. His generous heart was experienced by many people throughout his life.
He has and always will be highly respected and loved by many, and today we are paying our respects to a unique man, who had so much to offer us all.
He will forever remain in our hearts and minds. All of us who knew and were influenced by Jim have been blessed and privileged. He will be sadly missed, not only by his family and friends, but by everyone who had the pleasure to know him.
Jim Coroneos died on the 13th May, 2005.
Photographs of Jim, Jim's parents, brothers and sisters, the family tree, family documents, and the Busy Bee are all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Jim was born on 1st May 1925 in Gunning, NSW near Goulbourn.
His parents were Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Jim was the oldest of 6 children, and was very close to his brothers and sisters and their spouses - Charles and Mary, Annie and George, Matty and Mick, George and Betsy, Peter and Lyn. He will be sorely missed by them and their families.
Jim began his schooling at Gunning Primary School where he showed a lot of promise and ability.
He then continued on at Goulbourn High School, where he lived with his Aunty Georgina and Uncle George. He would arrive home on the weekends, help out in the café, and play Rugby with friends, which he had a passion for throughout the years.
Due to his high intelligence, he was able to win a scholarship to Sydney University. There he achieved a Bachelor of Science and a Diploma in Education.
As you would be aware, Jim excelled in Mathematics, and commenced his teaching at country schools, including Goulbourn, Leeton and Yanko High Schools. He then taught in Sydney at North Sydney Boys, Cleveland St, Fort St, South Sydney and Vaucluse High Schools.
He found that many students had missed the fundamentals of mathematics, and he seemed to have a natural ability to teach them these basic concepts. He was a dedicated educator, and was passionate about helping his students reach their full potential.
He used to prepare detailed worksheets for his classes, which were well sought after by many teachers from different schools. This is when he decided to put these worksheets into a book. So, in 1964 he compiled them into his first publication, originally in his own handwriting (not typed).
He discovered that the market for these books were far beyond his expectations. So he had to learn the new skills of publishing and distribution to bookshops, schools, parents and students.
Because of his ability in Mathematics, he was invited to join University professors in setting the Higher School certificate examination papers. He also lectured at the Technical College and Sydney University.
In 1972, he chose to leave teaching and continue publishing and writing due to his wife Toula’s encouragement. He and Toula formed Coroneos Publishing, a leader in the field of Mathematics and educational books.
See:
http://www.coroneos.com.au/
Jim was a prolific author, writing over 120 titles himself & publishing more than 300.
Jim’s name is synonymous with Mathematics & teaching in NSW, something for which he felt a great honour. His family and friends are very proud of his achievements and all that he has accomplished throughout the years. His committment and service to providing students, and parents, with the best educational information and advice was exemplary. To Jim, “everyone was a pupil”. A well known catchcry in NSW schools was not to bring out your maths books, but to “bring out your Coroneos”.
Jim met his wife, Toula at a Greek dance in Sydney, and they married in 1959. That union brought about 3 children. John, who is a medical doctor, Paul, who is a pharmacist and Suzanne, who is married to Michael. They have 3 beautiful girls who adored their grandfather, and who were adored by him. He often said he was lucky to see his grandchildren grow up in front of his eyes every day.
Jim always tried to guide his family in the right direction, and was very supportive and pleased with his children’s achievements.
He was the central figure for his family and friends, and the organizer of many get togethers and reunions.
He had a special place in his heart for his oldest friends and Koubari, Peter and Tina Andrew, and for the camping trips and family outings they used to share together. And he was also very grateful to know and have so many other close friends.
He belonged to various charitable organisations, including the Order of AHEPA, the Grand Lodge of AHEPA, and he was a President of Chapter Prometheus for some considerable time.
He was also a great supporter of the St George Greek Orthodox Chuch and St Spyridon’s College in Adelaide.
But we feel his greatest bond was with the Kytherian Brotherhood of Australia, of which he was a President and committee member for many years. He organised the Karavitiko Symposium over many decades; acting as both President and Patron. He he felt very strongly, and was very passionate about, his Kytherian heritage.
He was very much a people’s person, always active and full of energy. He always had the time to do whatever was required and asked of him. His generous heart was experienced by many people throughout his life.
He has and always will be highly respected and loved by many, and today we are paying our respects to a unique man, who had so much to offer us all.
He will forever remain in our hearts and minds. All of us who knew and were influenced by Jim have been blessed and privileged. He will be sadly missed, not only by his family and friends, but by everyone who had the pleasure to know him.
Jim Coroneos died on the 13th May, 2005.
Photographs of Jim, Jim's parents, brothers and sisters, the family tree, family documents, and the Busy Bee are all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Jim was born on 1st May 1925 in Gunning, NSW near Goulbourn.
His parents were Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Jim was the oldest of 6 children, and was very close to his brothers and sisters and their spouses - Charles and Mary, Annie and George, Matty and Mick, George and Betsy, Peter and Lyn. He will be sorely missed by them and their families.
Jim began his schooling at Gunning Primary School where he showed a lot of promise and ability.
He then continued on at Goulbourn High School, where he lived with his Aunty Georgina and Uncle George. He would arrive home on the weekends, help out in the café, and play Rugby with friends, which he had a passion for throughout the years.
Due to his high intelligence, he was able to win a scholarship to Sydney University. There he achieved a Bachelor of Science and a Diploma in Education.
As you would be aware, Jim excelled in Mathematics, and commenced his teaching at country schools, including Goulbourn, Leeton and Yanko High Schools. He then taught in Sydney at North Sydney Boys, Cleveland St, Fort St, South Sydney and Vaucluse High Schools.
He found that many students had missed the fundamentals of mathematics, and he seemed to have a natural ability to teach them these basic concepts. He was a dedicated educator, and was passionate about helping his students reach their full potential.
He used to prepare detailed worksheets for his classes, which were well sought after by many teachers from different schools. This is when he decided to put these worksheets into a book. So, in 1964 he compiled them into his first publication, originally in his own handwriting (not typed).
He discovered that the market for these books were far beyond his expectations. So he had to learn the new skills of publishing and distribution to bookshops, schools, parents and students.
Because of his ability in Mathematics, he was invited to join University professors in setting the Higher School certificate examination papers. He also lectured at the Technical College and Sydney University.
In 1972, he chose to leave teaching and continue publishing and writing due to his wife Toula’s encouragement. He and Toula formed Coroneos Publishing, a leader in the field of Mathematics and educational books.
See:
http://www.coroneos.com.au/
Jim was a prolific author, writing over 120 titles himself & publishing more than 300.
Jim’s name is synonymous with Mathematics & teaching in NSW, something for which he felt a great honour. His family and friends are very proud of his achievements and all that he has accomplished throughout the years. His committment and service to providing students, and parents, with the best educational information and advice was exemplary. To Jim, “everyone was a pupil”. A well known catchcry in NSW schools was not to bring out your maths books, but to “bring out your Coroneos”.
Jim met his wife, Toula at a Greek dance in Sydney, and they married in 1959. That union brought about 3 children. John, who is a medical doctor, Paul, who is a pharmacist and Suzanne, who is married to Michael. They have 3 beautiful girls who adored their grandfather, and who were adored by him. He often said he was lucky to see his grandchildren grow up in front of his eyes every day.
Jim always tried to guide his family in the right direction, and was very supportive and pleased with his children’s achievements.
He was the central figure for his family and friends, and the organizer of many get togethers and reunions.
He had a special place in his heart for his oldest friends and Koubari, Peter and Tina Andrew, and for the camping trips and family outings they used to share together. And he was also very grateful to know and have so many other close friends.
He belonged to various charitable organisations, including the Order of AHEPA, the Grand Lodge of AHEPA, and he was a President of Chapter Prometheus for some considerable time.
He was also a great supporter of the St George Greek Orthodox Chuch and St Spyridon’s College in Adelaide.
But we feel his greatest bond was with the Kytherian Brotherhood of Australia, of which he was a President and committee member for many years. He organised the Karavitiko Symposium over many decades; acting as both President and Patron. He he felt very strongly, and was very passionate about, his Kytherian heritage.
He was very much a people’s person, always active and full of energy. He always had the time to do whatever was required and asked of him. His generous heart was experienced by many people throughout his life.
He has and always will be highly respected and loved by many, and today we are paying our respects to a unique man, who had so much to offer us all.
He will forever remain in our hearts and minds. All of us who knew and were influenced by Jim have been blessed and privileged. He will be sadly missed, not only by his family and friends, but by everyone who had the pleasure to know him.
Jim Coroneos died on the 13th May, 2005.
Photographs of Jim, Jim's parents, brothers and sisters, the family tree, family documents, and the Busy Bee are all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
Wedding of Chris Coroneos (Christiforos Dimitriou Koroneos) and Melba Comino (Melpomeni Kosma Komino). 3rd July, 1924, Goulburn, NSW.
Both Chris and Melba were born in Karavas.
Chris's parents were Anna Kritharis, and Demetrios Melasofaos Koroneos.
Melba's parents were Anna (Kirranni) Tzortzopoulos Douris from Douranika, and Charles Kosma Komino.
I found this photograph in the collection of my paternal grandmother Olympia Pappayogiggi Tzortzopoulos in the patriko spitti, Karavas. My grandmother had married another Tzortzopoulos - Yeoryi - Hlihlis - also from Karavas. [Their life stories have been told in some detail on kythera-family, in various places, and can be accessed by utilising the internal search engine].
The fact this photograph occupied a significant pride of place in my grandmothers collection indicates to me that the Douris Tzortzopouli, and the Pappayogiggi Tzortzopouli were related in some way. Were the Hlihlis also related to the Douris's?
I am very interested to find out the basis of that connection.
[[picture:"Nick Politis BEST PHOTO Make LARGE.jpg" ID:22536]]
Nick Politis is one of five Australian-Kytherian’s to receive Australian honours in 2014. On the Queen’s birthday he was made a Member (AM) in the General Division of the Order of Australia, for significant service to rugby league football as an administrator.
He could equally have been bestowed with the honour as one of Kytherian-Australia’s, Greek-Australia’s, and Australia’s most prominent and successful businessmen.
His AM citation also mentions: Philanthropic supporter to a range of charitable organisations, ongoing.
A Kytherian and Greek Immigrants story.
The Background
The Politis story begins during the early period of the 20th century in the two major centres of the Kytherian diaspora – Egypt and Constantinople. It then devolves on the village of Karavas, Kythera. Dimitrios Kosmas Patrikios, (1860-1930), born in Karavas, migrated to Egypt as a young boy. He became a great cotton merchant and property owner in Alexandria. He was a significant benefactor to the island, donating funds to create a ‘port’ for Kythera, and in 1934-1935, with money left in his will, his descendants built the ‘Patrikio skoli’ – the Agricultural School in central Karavas.
George Nicholas Politis was born in the area around Constantinople. His family’s early life was disrupted by events in the Pontian region of Greece in the period leading up to ‘the catastrophe’ of 1922. As a young boy, the family relocated to Athens. As a young adult he gained skills and qualifications in agricultural science. Soon after the Agricultural School was constructed, he was enticed to migrate to Kythera, and take up the position of ‘thiapontos’ – agricultural teacher. He maintained this position until 1940. The enterprise was fully funded by the Dimitrios Patrikios bequest. With the advent of WWII, the fund for the agricultural school ‘dried up’, and the school was appropriated by the military. Subsequently it has occasionally been rented out as a private residence. In most of the past seven decades, however, it has been used as a place to grow agricultural products, and as a civic centre. It continues to be used for these purposes today.
George Politis settled quickly into the Karavas community, and in 1940 he married Aryiro Evangalos Venardos – parachoukli “Mull-yaros”. Aryiro is the sister of Panayotis ‘Bulli’ Venardos, who along with Poppy, continue to run the ‘cafenion’ opposite the church of Ayios Haralambos in Karavas. Other brothers and sisters included Zafaria, Emmanuel (Bill), Minas (Mick) and Poppy, the high school teacher (‘i thaskalos). Only the latter remained in Greece with Panayotis. All the others migrated to Australia. As of 2014, the surviving siblings are Aryiro and Panayotis.
[[picture:"Patrikio Skoli in its heyday.jpg" ID:22554]]
Patrikio skoli, Karavas, in its heyday.
Nicholas (Nick) George Politis was born at the Patrikio skoli in Karavas, Kythera in 1942. After WWII George Politis and family relocated to Athens.
Zafaria Venardos was sponsored to Australia by Mick and Bill Venardos. She married George Petrohilos, originally from Fratsia, who had been in Australia for some time. In 1950 the Venardos brothers sponsored George Politis and family to Australia. The Politis family departed from the port city of Piraeus on the migrant ship – Kirinea. Another passenger on this ship recalls that “the trip was exhausting and took 30 days. During this time we attended English language classes. We were treated very well on the ship; we were entertained by musicians, and were shown movies about our new country.” The ship berthed in Melbourne. Bill Venardos drove down from Queensland to meet the family, and drove them back to Queensland. The Politis family first went to Ipswich, which lies 40 kilometres (25 miles) west of the Brisbane CBD, and stayed for a year or more. In 1952 Mick Venardos went to Blackhall, to run the Central Cafe with his brother Bill. The Central Cafe had a long history from the 1920’s of Kytherian ownership through the Cominos and Logos families.
Blackall is a small town and rural locality in the Blackall-Tambo Region in central west Queensland, Australia. Named after Sir Samuel Blackall, the second Governor of Queensland, it lies approximately 960 kilometres (600 mi) by road from the state capital, Brisbane. The town is situated on the Barcoo River and Landsborough Highway (Matilda Highway). At the 2011 census Blackhall had a population of 1,588. It is the service centre for the Blackall-Tambo Region. The dominant industry in the area is grazing.
The Venardos family were heavily involved in Rugby League. Angelo Venardos played Rugby League for Toowoomba in the Bulimba Cup competition. He now lives at Forest Beach. Bill Venardos was President of the Blackhall Rugby League Club, and a senior Administrator in Queensland Rugby League. He was also a prominent local government administrator, as well as a former president of the Kytherian Association of Queensland. His achievements were sufficiently prominent to warrant an entry in the Australian Dictionary of Biography.
In 1953 George Politis decided to move to Blackhall, and with a partner, Peter Aloysios purchased the Central Cafe from the Vernardos brothers. View / download a copy of the history of the Central Cafe, from a plaque created by the Blackhall City Council, here: Blackhall Plaque Central Cafe.pdf
Maria, George and Aryiro’s second child was born in Blackhall at this time. Maria would eventually go to Greece to study as a young adult, marry Dr John Tsellonis, and decide to reside in Greece permanently. Nick attended year four primary school at Blackhall. One of his classmates describes him as a likeable and boisterous boy.
[[picture:"1958 The Politis family. George and Aryiro, with children Maria and Nick.jpg" ID:22537]]
The Politis family. George and Aryiro, with children Nick and Maria. 1958.
The Politis family stayed in Blackhall for another few years before selling their half share in the Central Cafe to Peter Aloysios’ brother Mick. The family then returned to Brisbane. From 1958 George Politis made a number of astute property purchases in Brisbane. He also developed properties, including a commercial block of shops opposite the Princess Alexandra Hospital on Ipswich Road, Wooloongabba. George moved the family from Ipswich to Saint Lucia, where the University of Queensland is located. George and Aryiro’s last ‘shop keeping’ venture seems to have been purchasing a cinema at West End in South Brisbane, which they ran for 2 or 3 years and then sold. They subsequently retired.
George died in 1986. Aryiro is 97 years of old and very much alive. She spends her time on Kythera and in Athens. Kytherians who know her gain immense pleasure from meeting her in Ayia Pelagia and engaging her in conversation, during the Kytherian summer.
Nick Politis was educated at Ipswich Grammar School, for the final four years of high school (1956-1960). Nick was one of four Army Cadets under Officers in his senior year and was identified as having ‘leadership qualities’. Ipswich Grammar is one of the oldest educational institutions in Queensland (151 years old in 2014). The School takes great pride in ‘advertising’ the achievements of its most prominent ‘old boys’ who include Sydney Harbour Bridge designer John Bradfield, former Chief of Army and military historian Lieutenant General John Coates, and retired High Court Judge Harry Gibbs, and of course, influential Sydney businessman Nick Politis. The School has also produced many of Australia’s elite sportsmen.
Whilst at school, Nick was a ‘cafe kid’; he worked in a fruit shop to supplement his income. For more information about cafe culture in Queensland, with particular reference to Ipswich, see Toni Rissons’ Aphrodite and the Mixed Grill. From Ipswich Grammar School Nick followed the pathway of so many other children of Kytherian and Greek immigrants of his generation, into tertiary education. He attended the University of Queensland where he graduated in Commerce and Economics. A career with the Ford motor company would follow.
Nick is a private, almost guarded person. Something of a ‘mystery man’ to the media, he rarely gives interviews or speaks publicly. ‘I sit back, watch. You learn more that way’, he says. He is also a very tough man. Speaking about the ‘tough times’ at the Roosters, 2009-2012, he philosophises: “It (was) the toughest two or three years. It was tough but that's sport. It's all about the experience. You get addicted because you can't bank the results. If money could buy the results, all the billionaires in the world would have the trophy. You've got to be ready to take the fall and you've got to stand (during adversity). The character of people comes out when you're going bad, not when you're going well. When things go bad, that's when you've got to stay strong.” Loyalty is another trait that Nick values. He has often supported employees, friends and associates long after continuing to provide that support is in his best interest. “The thing in life is that you've got to support people when they get in trouble if they are good people,” Politis says. “That's what (I try and) do”.
As his AM citation states Nick is a philanthropic supporter to a range of charitable organisations, ongoing. In Greek we would could him a ‘sporti’. Don’t bother to sit down, however, and try and chronicle the depth and breadth of his philanthropy and benefaction. Chances are that only those who are the beneficiaries will ever know that it was he who provided the funds. He is not the kind of person who feels the need to have his benefaction acknowledged.
As he has grown older, many have noticed that he has increasingly embraced, and engaged with, his Kytherian and Greek roots. Of Kythera he says - “I just love the place”. He has visited Kythera more often over the past decade, and recently developed three units and a shop on the southern end of the beach at Ayia Pelagia, Kythera. The size of the development is modest by his standards, but the quality of the development and integration into the streetscape is superior. The shame is that so few other developers on Kythera follow his lead.
More recently he and other like minded Pelagian’s have formed a group whose purpose is to enhance the beauty and cleanliness of the Ayia Pelagia area, particularly the area on the sea frontage. Ayia Pelagia is the cleanest and best maintained beach on Kythera.
Nick Politis interest in the sporting world and business are inextricably intertwined. Somehow he has managed to balance and integrate his interest in both worlds. We will return to Nick’s career with Ford and his emergence as one of Australia’s most influential automotive dealers shortly. Firstly let’s examine his involvement in sport, and his emergence as.........
The consummate Rugby League chief executive
In almost 40 years, Nick Politis has been the central figure in some of the most momentous events, and the biggest ‘deals’, in the 105-year history of the code of Rugby League. His involvement in what would later become the National Rugby League (NRL) began in 1976, when a group of Kings Cross detectives nicknamed the ‘Darlo Desperates’, who included legendary South Sydney player, Jack Rayner, introduced Nick Politis to NSW Rugby League (NSW RL) supremo John Quayle and Eastern Suburbs Roosters CEO Ron Jones. Initially, NSW Rugby League boss Kevin Humphreys rejected Politis' proposal to sponsor the Eastern Suburbs Roosters with City Ford in 1975. In 1976, Nick broke new ground in marketing, when City Ford became the first company to sponsor a team in the NSW RL. For his first foray into rugby league, budding businessman Politis brokered a three-year $150,000 deal to have his City Ford car dealership emblazoned on the front of the Roosters jersey as major sponsor. By 1977, St George, Manly, Cronulla and every club in Sydney were brokering deals to tap into the new revenue stream. Retrospectively Politis’ idea can be assessed as a visionary and pioneering deal that altered the nature of sponsorship across many sports. I also constituted very good value for money.
In 1993 Nick moved from being sponsor to Chairman of the Eastern Suburbs District Rugby League Football Club (Sydney Roosters). He assumed the Chairmanship from Keith Steele. Long standing secretary-manager Ron Jones, stood down at the same time.
Many believe that the transformation of the Sydney Roosters coincided with Politis appointment. Hand-picking his own team of directors, which in recent years has included James Packer, Channel Nine boss David Gyngell, Mark Bouris of Wizard Home Loans and Yellow Brick Road, mining identity Peter ‘Talky’ Newton and Premier Retail chief executive Mark McInnes, Shine Australia CEO Mark Fennessy, the Roosters have sometimes not had to hold board elections for more than 10 years at a time, as there have not been disgruntled members to challenge them.
“There's no doubt that the current success of the club is the result of 15 years of hard work by Nick," said former ARL general manager John Quayle, a member of the Roosters' 1975 grand-final-winning team. “If you go back to the mid-1980s when the league was looking very closely at its struggling clubs, Easts were one of those ... so to turn things around the way they have is a tribute to Nick and his board. The changes he introduced brought stability and a professionalism ... which is now the benchmark of how a football club should be administered and coached.” Nick Politis is the Roosters. Around the club they call him ‘Uncle Nick’ or ‘The Godfather’.
Around the Roosters Rugby League Football club they call him ‘Uncle Nick’ or ‘The Godfather’
“We needed to restore the Roosters DNA to the place,” Politis has asserted. “I don’t want to detract from anyone who worked here before, but we really wanted to get people back who had a feeling for this club. When we did that, I remember one of the staff rang me and thanked me for getting them back. That call meant a lot to me.” Roosters sources reveal that from time to time ‘he still dips into his vast fortune to a ‘significant degree’, when other high-profile figures on his board do not’. “Nick is the driving force of the Roosters,” says Channel Nine chief executive David Gyngell, a former director, and close Politis ally. “He has built a cult of loyalty in staff, players and friends who love the club. People often think he's all passion but he's not. He's very strategic and will always make his calls based on smart long-term decisions that are good for the club.”
The Roosters Rugby League Football club won the Premiership in 2002.
The Roosters success has been obscured somewhat by the fact that the club has reached six grand finals in the past 13 years – and won only two of them. But, Politis rightly asserts “this is a record only matched by the Melbourne Storm. People forget that record. This is a great record.” Nick Politis is obsessed by the Roosters. He is a Roosters man through and through. If you're looking for proof, ask him to roll up his sleeve. Before the grand final in 2002, Nick, not a man enamoured of tattoo’s, had a Roosters logo tattooed on his arm. Before the grand final Nick said to the team: “You have to win.... don’t let me down... because you can’t take these tattoos off easily.” Subsequent to the 2002 Grand Final win – the first Roosters premiership since Nick first sponsored the team in 1976 - most of the Roosters players joined their Chairman in getting a premiership logo tattoos as well. “I'm very passionate about sport and the club. It becomes a part of your life.”
Nick gained immense satisfaction from the Roosters Grand final victory in 2013. For a precious moment on that Sunday night in October chairman Nick Politis savoured the chance to watch from afar. “As players, coaches, staff, board members and sponsors celebrated after full-time, the proud patriarch of Bondi sat alone a few rows from the fence and silently contemplated the jubilation. I just wanted to sit there for a while and take it all in by myself. I was sitting near the sidelines and everyone else had gone out on the field to celebrate. Everyone had jumped up, but I thought I'd sit back before I joined them. It was a very special moment.”
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Nick Politis, congratulating half back Mitchell Pearce after the 2013 grand final win by the Roosters
Analysing the performance later, Politis explained, “When we last won in 2002, we were in the mix and had been in the Grand Final just two years earlier. But the previous two years (2011, 2012) we finished 11th and 13th. No-one gave us a chance to win in the off-season. Not only did we win, but we broke a lot of records. We won the minor premiership, our for and against was the best-ever, and we held six teams scoreless.”
“How does that happen”, journalist Josh Massoud asked?
“It's about belief, and that's what ‘Robbo’ (coach, Trent Robinson) was able to instil in everyone this year. I noticed over the last few months of the season, no one doubted we were going to win. There was always going to be a next week. So even when we were down 18-8 in the second half, the players didn’t stop believing they would win. And if you believe in something strongly enough, it usually happens.” You can watch a very enthusiastic Nick Politis interviewed in the ‘sheds’, after the 2013 Grand Final win at: http://www.youtube.com/watch?v=XkcwHsX-X_Q
The Super League war. Politis maintains his loyalty.
Those not au fait with Rugby League and its history, may not understand what the Super League war was. The Super League war was the corporate dispute that was fought in and out of court during the mid-1990s between the Rupert Murdoch and News Corporation-backed Super League (Australia) and the Kerry Packer and Optus Vision-backed Australian Rugby League organisations, over broadcasting rights for, and ultimately control of the top-level professional rugby league football competition of Australasia. After much court action from the already-existing ARL to prevent it from happening, Super League ran one premiership season parallel to the ARL's in 1997 after signing enough clubs disenchanted with the traditional administration to do so. At the conclusion of that season a peace deal was reached and both Leagues united to form the National Rugby League of today.
During the Super League war, Politis spent long periods overseas attending to other business interests. At the time, his mobile phone would go off at all hours of the night with executives from News Limited, publisher of The Sunday Telegraph, attempting to lure the Roosters from the ARL side of the fence. Had Politis, Gould, Ken Arthurson and John Quayle not stuck solid, the ARL would have been doomed. Politis, ever true to his dictum of loyalty, couldn’t betray his friend, ARL supremo John Quayle, despite the money on offer. This loyalty also helped secure the future of many Sydney-based NRL clubs, most of which were destined for extinction under the Super League ‘model’.
“If he'd jumped it would have been the end of the ARL and a lot of our clubs here in Sydney,” says Rugby League commentator, administrator, and fellow 2014 AM recipient, Phil Gould. “You can't believe the amount of pressure they put on him, but he hung in there … I honestly doubt that today we would have the Roosters if it wasn't for Nick.” John Quayle, to this day one of Politis' best mates, agrees: “History has never marked how important that stand was; what it meant to so many Sydney clubs.”
The Roosters culture is more akin to a close knit family, rather than an institution. A typical ‘family’ gesture occurred when Roosters legend Artie Beetson fell on hard times. Legendary Roosters coach Jack Gibson arranged a testimonial dinner. With the $400,000 raised, they bought Beetson a house in Newtown. After a nearly 40-year association with the Roosters ‘family’, Nick was asked in 2010 if he was tempted to end his association with the club. He replied: “Not at this stage. But eventually it's going to happen. I haven't got too many good summers left, you know. Somebody sooner or later will take over from me. Hopefully whoever takes over can continue the good work.” Alternatively, it may prove to be the case that Politis will remain, a Rooster for life?
Beyond his involvement with the Roosters, Nick Politis has held a number of senior positions in rugby league at the NSW and Australian levels. In 1996 he was appointed as a Director of the New South Wales Rugby League Club, a position he maintained until the year 2000. In 1997 Politis was appointed to the Board of Directors of the Australian Rugby League. He was a member of the Board for the duration of the Super League war, and again, maintained a directorship until the year 2000. After ‘peace was declared’, Politis was appointed in 1998 as a Director, of the Partnership Executive Committee, of the National Rugby League. He maintained this directorship until 2011.Throughout his Rugby League administrative career Nick maintained positions that ensured that he was one of the most powerful and influential figures in Australian Rugby League.
Involvement in other sports. The Sports Hall of Fame, Soccer and the Sydney Olympics
In September 2000, through an initiative of the Millennium Heritage Council, under the auspices of the Greek Orthodox Church, the Greek Australian Sports Hall of Fame was established. Its purpose was to record and research the sporting achievements attained by Australians of Greek heritage who have distinguished themselves at either a National or International level.
As a result, 166 sports people were inducted into the Sports Hall of Fame, in the presence of the Primate of the Greek Orthodox Church in Australia, His Eminence Archbishop Stylianos, and the Prime Minister of Australia, the Hon. John Howard, during the unforgettable Millennium Ball held on Saturday, 2nd September, 2000, at the Westin Hotel in Sydney.
The evening was a historic milestone that revealed how vast the contribution was, by citizens of Greek descent, to Australian and world sport, in a very wide range of disciplines. Sports people travelled from all over Australia to attend the memorable event and felt enormous pride and honour at their induction. Nick Politis was amongst the first group of inductees.
In February 2000 Politis was honoured with an appointment as the Attaché to the Greek Olympic Team at the Sydney Olympic Games. On June 4th, he carried the Olympic flame along Bay Street in Brighton Le Sands, with great pride.
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The late Rita Comino hands over the Olympic torch to Nick Politis, in Bay Street, Brighton le Sands, June 4, 2000.
Nick Politis also had a brief six year involvement with the soccer club, Sydney Olympic, which had been founded by Greek migrants as Pan Hellenic in the 1950s. In 1998 Sydney Olympic was a member of the now-defunct National Soccer League (NSL). The club was being rejuvenated and privatised, and big business was circling. For a moment, it looked as if legendary stockbroker Rene Rivkin would take control of the club, but at the 11th hour Nick Politis decided to throw his lot in with a consortium labelled the Friends of Sydney Olympic.
Nick Balagiannis coined the phrase ‘five filthy rich Greeks’ to describe the new owners. Nick Politis was not fond of the epithet – it runs counter to his humble and understated style – but the local press keenly ‘ran with it’. The new owners envisaged a bright future for the club.
A number of factors contributed to the demise of the NSL. Chief among them was the loss of lucrative television rights revenue after the withdrawal of Channel Seven’s C7 Sports in 2002. By 2004 the NSL had ceased to exist. Having poured millions of dollars into the club with very little likelihood of a ‘turnaround’, Nick Politis resigned his position at the club, along with the Friends of Sydney Olympic chairman, Peter Raskopulos. When Sydney FC was being formed to take its place in the A-League (2004-2005) Nick was quick to quash unfounded rumours that he would become an owner or co-owner of the club.
Nick is very sanguine about the amount of money he has expended on sport, and the ability of anyone to make money out of sport. “I haven't seen anyone make money out of sport in Australia. It's a country of 22 million and we've got four types of football. It doesn't stack up. Think of the world - what other country that size has so many clubs? We've got 16 NRL clubs, we've got 16 AFL clubs, and we’ve got soccer, five rugby union franchises - all for 22 million.”
Throughout his life, Nick Politis kicked a lot more economic goals by involving himself with the Ford motor company, and the Australian automotive industry. In the final sections of this biographical sketch it is time for us to turn away from his involvement in sport, and endeavour to explain how Nick became one of the most influential automotive dealers in Australia; amassing a very substantial fortune in the process. The Ford story begins soon after he graduated from High School.
Ford. A very YES place to be involved in.
"yes...yes...yes...,City Ford says yes more often"
Career counselling in his final year of school at Ipswich Grammar steered Nick Politis towards a career in sales. Upon completing University, Nick joined the Ford Graduates Trainee Program. And after 12 months in Melbourne his new career was in sales and marketing. From regional manager in the early 1970s, he moved on to take over from Jack Stratigos as the Queensland State Manager for Ford. He was an employee of the Ford Motor Company from 1966 until 1974.
In 1974 Nick bought the Wright Ford car dealership business in Sydney and changed its name to City Ford. He made the purchase through a corporation called WFM Motors Pty Ltd, trading as City Ford. He maintained that entity until 2001, when he sold the business. He continued to trade beyond 2001 as WFM Motors Pty Ltd, still engaged in the motor trade, as the owner of numerous motor vehicle franchises, car dealerships and properties.
His marketing skills were extraordinary. Even two decades after Australians last saw and heard the Ford advertisements - "yes...yes...yes...,City Ford says yes more often" – the jingle is indelibly etched on the collective Australian psyche. The secret to selling cars, Nick believes, is the same as running a successful club. ''You have to be prepared to work hard, be very enthusiastic and not give up. You need perseverance. Enthusiasm”.
Additionally, his work ethic, knowledge of the automotive industry, his business acumen and instinct, are extraordinary. He seems to know intuitively when to buy into and when to sell out of various businesses.
WFM Motors Pty Ltd has enjoyed a sustained period of economic expansion. To track this business development for 1974 to 2001, and from 2001 to date, is well beyond the scope of this biographical sketch. Suffice to say, the development was based on astute and strategic purchases and sales, which engendered great success.
This culminated in early April 2014, when Nick finalised an agreement with listed South African company Barloworld one of Australia’s largest Volkswagen dealerships in a deal worth about $130 million. “Barloworld is a good South African company and is expanding into other areas,” Politis explains. “They are also very big in mining and Caterpillar machinery.” Barloworld Motor Australia represents Holden, HSV, Mercedes-Benz and Volkswagen with nine dealerships. As part of the deal, Politis bought seven dealerships in Melbourne and Sydney, including the Mercedes-Benz dealership in the Melbourne suburb of Brighton, and a dealership on the Mornington Peninsula. The transaction also included a Holden dealership in Melbourne’s Glen Waverley and four Volkswagen outlets — two each in Sydney and Melbourne.
The properties of the two Melbourne dealerships, worth at least $70m, were included in the sale. However, the total value of the transaction is far less than industry sources had conjectured — between $250m and $500m. They said early in April 2014, that Politis was unlikely to be able to secure all nine dealerships, suggesting two would probably be sold if he bought the entire business to avoid market concentration issues. This is an example of yet another astute and timely purchase of a business by Nick Politis. The purchase also returned a significant segment of the automotive industry from overseas to Australian control.
Nick Politis has been a Member of the Motor Traders' Association of NSW, since 1985.
Nick Politis even greater involvement in the automotive industry is through a very significant shareholding in a Australian Stock Exchange (ASX) listed company called A. P Eagers Limited (AP Eagers). The history of AP Eagers is an intriguing one.
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AP Eagers. A Driving Force. 101 years of successful involvement in the Australian Automotive Industry.
“AP Eagers currently represents both the best-selling and luxury brands, has nearly 100 dealerships, including their formidable bus and truck operations. And though still a purely automotive business they have acquired a great deal of prime real estate. The transformation of the corporation over a century is a fascinating story, of how the entity has read the prospective market and catered accordingly”.
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2013 heralded 100 years involvement in the automotive Industry in Australia, for A.P. Eagers Limited. A brief history of the company’s emergence and growth is provided below. (You can access and download a more substantial history, in the e-book, A Driving Force. A. P. Eagers Centenary. 1913-2013, at http://www.apeagers.com.au/100-years/centenary-history-book/
You can access, listen to, and view an interesting audiovisual history of AP Eagers at the Queensland Business Leaders Hall of Fame web-site at: http://leaders.slq.qld.gov.au/inductees/a-p-eagers-limited/
Most of what ensures below derives from the e-book A Driving Force.
1913: E.G. Eagers & Son Pty Ltd established by Messrs Edward and Fred Eager.
1922: Eagers installs the first motor vehicle assembly plant in Queensland.
1930: General Motors-Holden franchises acquired.
1957: Eagers Holdings Limited listed on the Australian Stock Exchange.
1992: Eagers merges with A.P. Group Ltd, a company of which Mr Alan Piper was the majority shareholder, operating Ford, Toyota, Honda and Land Rover franchises.
1993-98: Porsche, VW, KIA, Volvo, Mazda and MG Rover franchises acquired.
2000: Mr Nick Politis’ WFM Motors Pty Ltd acquires a substantial interest after the death of Alan Piper.
2001: Metro/Torque Ford and Toyota business acquired.
2002: A.P. Eagers posts a record pre-tax profit of $12.3M and acquires Jaguar franchise.
2003: Market capitalization passes $100M.
2004: City Automotive Group Pty Ltd acquired in July with Mitsubishi, Subaru and Peugeot franchises. Record Group pre-tax profit of $17.2M achieved.
2005: Record Group pre-tax profit of $19.1 million achieved, turnover surpasses $1 billion.
A.P. Eagers acquires first interstate franchise, Bridge Toyota, in Darwin. Shareholders enjoyed capital growth and increased income – ‘That’s what we’re there for’, declared Nick Politis recently, ‘to give value to shareholders’. AP Eagers is proud of its consistent earnings and dividends that are not dependent solely on vehicle sales, but rest as well on the Company’s parts and service operations.
2006: Brisbane Motor Auctions and Bayside Honda/Kia businesses acquired in first quarter.
Hidden Valley Ford and the Stuart Motor Group Darwin acquired August 2006.
Record group pre-tax profit of $36.8million achieved inclusive of a $15million profit on sale of surplus property.
2007: Record group pre-tax trading profit of $40 million achieved on turnover of $1.67 billion.
Surfers City Holden, Saab and Hummer acquired in August 2007.
Kloster Motor Group acquired in February 2007. Klosters is the largest automotive retailer in the Newcastle and Hunter Valley region of New South Wales with exclusive representation for BMW / Mini, Ford, Honda, Hyundai, Mitsubishi, Nissan, Suzuki and VW.
2008: Bill Buckle Auto Group acquired in March 2008. The Bill Buckle Auto Group is the premier motor dealership group in Sydney’s Northern Beaches region of Brookvale and Mosman and was AP Eagers first acquisition in the Sydney market. They operate four premium brands, Toyota, Volkswagen, Subaru and Audi.
2009: Record group net profit before tax of $52.5 million, record underlying profit before tax of $50.1 million and record annual dividend of 62 cents per share.
2010: Late 2010 witnessed further expansion of the group’s truck and bus operations with the acquisition of Western Star, MAN, Dennis Eagle and Foton truck franchises at Sydney Truck Centre in Narellan, NSW, and Hyundai truck franchises at both Dandenong, Victoria, and Regency Park, South Australia, together with the Higer bus franchises at both Regency Park, South Australia and Narellan, NSW.
Adtrans Group was acquired in late 2010. Adtrans, the premier automotive retailer in South Australia, was A P Eagers’ initial entry into the South Australian and Victorian markets with Adtrans operating 7 car brands and 8 truck and bus brands across South Australia, Victoria and New South Wales.
Caloundra City Autos group of dealerships acquired in April 2010. Caloundra City Autos operate five brands, Holden, Honda, Mitsubishi, Suzuki and Great Wall on two prime sites in Queensland’s growing Sunshine Coast region.
2011: Daimler Trucks Adelaide was acquired in September 2011. This business represents Mercedes-Benz, Freightliner and Fuso products, including trucks, buses and vans, and was relocated to our existing Regency Park site.
Eblen Motors, located at Glenelg and Angaston, South Australia, and representing Subaru, Suzuki and Isuzu Ute, was acquired in March 2011 to complement Adtrans’ existing motor vehicle operations.
2012: Carzoos was established to provide used car buyers with the Carzoos Happiness Guarantee and a 48 hour money back guarantee.
In July 2012 AP Eagers purchased a stake in listed Perth-based Automotive Holdings Group, or AHG. By year’s end, AP Eagers had increased its stake to 19%, just below the trigger for notifying the Australian Securities Exchange (ASX) of a takeover.
Record earnings per share (EPS) of 34 cents.
2013: AP. Eagers celebrates its centenary on 7 January 2013.
Main North Nissan and Renault and Unley Nissan and Renault, Adelaide, were acquired in September 2013 to complement the group’s strongly performing SA cars division. AP Eagers reported 2013 annual revenue was up 1% to $2.67 billion, and statutory net profit was $64 million for a 15% gain. Earnings per share (EPS) rose to a record of 36.4 cents.
Precision Automotive Technology was established as a new business to source and distribute their own range of car care products under the brand names, Perfexion and 365+.
2014: On July 16, 2014, AP Eagers provided earnings guidance for the half-year ended June 30, 2014. The company expects to achieve a record profit result for the half-year ended June 30. Operating profit is forecast around $46 million, up 10% from $42.0 million for the corresponding period of 2013, and net profit is expected to be $33.5 million, up 7% from $31.4 million, due to non-recurring tax deductions in 2013.
He who pays the piper, tunes the cars
The critical year for Nick Politis involvement in AP Eagers Ltd was 2000. On March 31st, Nick Politis, through his private company WFM Motors Pty Ltd, acquired a substantial interest of three million shares in AP Eagers Ltd - thus heading the list of shareholders - with a holding 34.69 per cent. In April 2014, this shareholding was worth $319.9 million.
The lead into this purchase occurred when Alan Piper, long-standing executive at Eagers, became ill. Continuity within Eagers was assured with Ken Macdonald remaining as Managing Director and Dennis Hull continuing as Company Secretary and Chief Financial Officer, and it was understood that all employees would continue to support them. The meeting was assured that from an operational point of view the Company was ‘as strong as ever’, and there was an indication from Nick Politis that he would accept a seat on the Board should one be offered. The Board had no doubt that with his extensive motor industry interests in Australia and abroad he would add significantly to the Company’s future. In other words AP Eagers were banking on his impeccable economic credentials, and his profile in the industry – the Greeks would call it charisma or ‘hurisma’ - to enhance the status and performance of the company.
Alan Piper, despite his serious illness, had planned for the structure of the business to remain in good hands and had asked Nick Politis to take an interest in the Company. Nick was appointed a Director on 5 May 2000, less than a month after Alan’s death. They went back a long way, having been ‘Ford dealers together’, as Nick explains; recalling Alan Piper’s years at Torque Ford and Coachcraft. Both had been part of the Ford graduate training programme, though Alan was younger. Both were sports fanatics: Alan had been Chairman of the Brisbane Lions Australian Rules Football Club while Nick was Chairman of the Sydney Roosters Rugby League Football Club. They gave birth to the current concept of corporate sponsorship for sporting clubs.
Gradually the story of the share transfer emerged, how at Pipers’ instigation Ben Macdonald rang Nick Politis on his mobile phone unexpectedly one Sunday. They knew of each other but had never met. Alan was not well and had told Ben he had only a couple of months to live. ‘He wants you to buy his stake’, said Ben, ‘he trusts you to do the right thing by his family’. Nick Politis who was about to board a flight overseas, without hesitation or fuss said: ‘Tell him I’ll buy his shares and I will come and see him as soon as I get back.’ The rest is history.
Denis Alan Aitken was appointed a Director on 30 March 2001, and would serve in that capacity until 31 March 2006. He was a Director of Auto Group Ltd, and a Director and Deputy Chairman of WFM Motors Pty Ltd. Nick Politis was described as a Motor Vehicle Dealer, Chairman of Ford’s Sydney RJV, and a Director and Executive Chairman of a substantial number of Proprietary Limited companies. WFM Motors Pty Ltd, Nick Politis’ private company, headed the list of shareholders, holding 34.69 per cent of AP Eagers in 2000. Nick Politis on 5 September 2000 had sought shareholder approval to increase his stake in AP Eagers through the acquisition of 2,300,000 shares from Damelian Automobile Ltd at $4.70 per share. This was approved by shareholders at an Extraordinary General Meeting on 8 November 2000. They had been assured by the Chairman that there was no indication from Nick Politis or Rick Damelian of a desire to take over the Company, and that ‘it was necessary to endorse a cornerstone investor with strong motor industry skills’. The meeting heard from Nick Politis that car manufacturers, unlike other industries, identified with personalities, not with companies. They had identified with Alan Piper and the inference was clear that now they would identify with him.
Further synergies between AP Eagers and WFM Motors were achieved in 2004. AP Eagers had acquired all the shares in City Automotive Group Pty Ltd on 1 July 2004, and the associated land and buildings, from WFM Motors, for $14.1 million. This brought them the City Mitsubishi, City Subaru and City Peugeot franchises, all conveniently situated at Newstead, adjoining the property recently bought by the Company from the Reliance Worldwide Manufacturing Group. This was achieved with shareholder approval of a special resolution, Board members Nick Politis and Denis Aitken being also directors of WFM Motors did not vote on the resolution. Shareholders were advised that this acquisition was a ‘key plank’ in the Directors’ strategy to grow the Company, and that an independent expert had found the move fair and reasonable to non-associated shareholders. That year a record Group pre-tax profit of $17.2 million was achieved by AP Eagers.
Perth based Automotive Holdings Group AHG is the largest automotive dealer listed on the Australian Stock Exchange (ASX). AP Eagers is the second largest automotive dealer on the ASX. AP Eagers has made many strategic purchases. One of its most strategic occurred with the purchase of a very substantial stake in Automotive Holdings Group during the course of 2012. In 2013, AP Eagers biggest gain in earnings came from its investments - predominantly its 19.57% stake in Automotive Holdings Group.
AHG has 152 and 87 dealerships around Australia, and in New Zealand, but it has the lion's share of the lucrative Perth market with 40 dealerships in the city, including several at the top end of the market. While AHG is based in Perth it has been expanding aggressively into the eastern states, Victoria in particular, where AP Eagers does not have a strong presence.
The AP Eagers purchase of AHG enhanced its national presence in the industry. AHG is a very high performing company. Group half-year total revenue grew 6.8% to $2.32 billion. Net profit was $38.3 million, up 1.1%. Its automotive segment revenue increased 8% to $1.92 billion and profit was up 20%. The company also operates logistics services for storage and transport.
Nick Politis position as an individual shareholder is clear. He owns almost a third of AP Eagers, which in turn owns almost 20% of Automotive Holdings Group – the two largest automotive dealers on the ASX. Nick seems to be sitting comfortably in the driver’s seat of the Australian automotive industry.
Personal Wealth
According to Business Review Weekly magazine, Nick Politis wealth as of 2010 was estimated at $182 million. However, by 2013, it was estimated at more than $200 million, with business turn-over of $4 billion annually. The following year in 2014, BRW released its annual Rich 200 list which listed Politis' wealth at $410 million. He was 171st on this list, and amongst the five wealthiest Greek-Australians in Australia. The other four are Con Makris a shopping centre magnate from South Australia. Kerry Harmanis, a nickel miner whose Jubilee Mines was acquired by resources giant Xstrata in 2007 for $3.1 billion. Harry Stamoulis and family originally owners of the Gold Medal Soft Drink company, and later property developers. Theo Karedis, originally a Neutral Bay delicatessen, who later built up the Theo’s Liquor emporium, which he sold to Coles Myer in 2002. Theo still maintains an interest in Hotels, and has invested heavily in property. And, George Koukis originally from Chalkis, near Athens who is the founder of banking software company Temenos. Temenos is a global leader in the development of banking software.
Many of Nick Politis’ achievements have been clearly laid out above. How do you sum up and commend his achievements? Aside from the economic success Nick has led a busy, interesting, exciting, significant, beneficent, fully engaged life. Who could ask for more than that?
Like the other five Australia Award recipients of 2014, he is a positive and significant role model for Kytherian-Australians, Greek-Australians, Greeks and Australians around the world.
Congratulations Nick on an honour richly deserved.
Dear Fellow Karaviti, Kytherian and Friend,
Παμε στο Kαραβιτικο!
Once again it is our pleasure and delight to invite you to "Karavitiko 2005". From its meagre beginnings some four decades ago the Symposium is now one of the most significant events on the Greek social calendar. As you know: The first Symposium was instigated in 1967. It has been conducted every year since. The Symposium was designed to perpetuate the enormous panayiri that was held annually in Karavas to celebrate the name day of the patron saint of the village - Ayios Haralambos.
A formal luncheon or dinner is organised for the first Sunday after Ayios Hralambos's feast day. The Symposium organisers lay claim to the fact that "..we are the only Kytherian village group anywhere in the world who have managed to maintain this tradition in this formal manner". Are there other village groups in the world who also formally celebrate the feast day of their patron saint in this way?
This years Karavtiko promises to be better than ever.
And to make things easy for anyone attending the Holy Service in 2005:
Well, we have great news for you too. We’re having the Karavitiko at "The Castellorizian Club" again, but the Church service will be held at:
St Spyridons
78 Gardeners Road,
Kingsford,
only a short walk to the club.
(Starting approx 10:00 am)
Date: Sunday, 13th February, 2005: 11.30 a.m.- 5.00 p.m
(after the Holy Service at Saint Spiridon)
Where:
The Castellorizian Club
440 Anzac Parade,
Kingsford, 2031
Despite this year’s higher cost we are charging the same as last year.
So this year your donation will be:
Adults: $45.00,
Earlybirds Pre-payment $40.00
Under 12's: $28.00,
Earlybirds Pre-payment $25.00
Children under 3 years admitted free.
The Early Bird price represents a genuine discount which we give for saving us all the congestion and change problems at entrance and is valid for payments received by 8th February 2003.
We extend a special ‘Thank You’ to all those of you who assisted us last year by paying in advance. It really made a difference at the door.
Click here to make further enquiries or to make a booking.
Jim was born on 1st May 1925 in Gunning, NSW near Goulbourn.
His parents were Christophoros Melasofaos Coroneos & Melopomeni Comino from Karava in Kythera, who came to Australia, where they started a café in Gunning, named The Busy Bee.
Jim was the oldest of 6 children, and was very close to his brothers and sisters and their spouses - Charles and Mary, Annie and George, Matty and Mick, George and Betsy, Peter and Lyn. He will be sorely missed by them and their families.
[[picture:"Coroneos Family SMALL 1.jpg" ID:7686]]
Coroneos Family. The early Adult years.
Jim began his schooling at Gunning Primary School where he showed a lot of promise and ability.
He then continued on at Goulbourn High School, where he lived with his Aunty Georgina and Uncle George. He would arrive home on the weekends, help out in the café, and play Rugby with friends, which he had a passion for throughout the years.
Due to his high intelligence, he was able to win a scholarship to Sydney University. There he achieved a Bachelor of Science and a Diploma in Education.
As you would be aware, Jim excelled in Mathematics, and commenced his teaching at country schools, including Goulbourn, Leeton and Yanko High Schools. He then taught in Sydney at North Sydney Boys, Cleveland St, Fort St, South Sydney and Vaucluse High Schools.
He found that many students had missed the fundamentals of mathematics, and he seemed to have a natural ability to teach them these basic concepts. He was a dedicated educator, and was passionate about helping his students reach their full potential.
He used to prepare detailed worksheets for his classes, which were well sought after by many teachers from different schools. This is when he decided to put these worksheets into a book. So, in 1964 he compiled them into his first publication, originally in his own handwriting (not typed).
He discovered that the market for these books were far beyond his expectations. So he had to learn the new skills of publishing and distribution to bookshops, schools, parents and students.
Because of his ability in Mathematics, he was invited to join University professors in setting the Higher School certificate examination papers. He also lectured at the Technical College and Sydney University.
In 1972, he chose to leave teaching and continue publishing and writing due to his wife Toula’s encouragement. He and Toula formed Coroneos Publishing, a leader in the field of Mathematics and educational books.
See:
http://www.coroneos.com.au/
Jim was a prolific author, writing over 120 titles himself & publishing more than 300.
Jim’s name is synonymous with Mathematics & teaching in NSW, something for which he felt a great honour. His family and friends are very proud of his achievements and all that he has accomplished throughout the years. His committment and service to providing students, and parents, with the best educational information and advice was exemplary. To Jim, “everyone was a pupil”. A well known catchcry in NSW schools was not to bring out your maths books, but to “bring out your Coroneos”.
[[picture:"Coroneos Family SMALL 4.jpg" ID:7689]]
James, wife Toula, and young son, John.
Jim met his wife, Toula at a Greek dance in Sydney, and they married in 1959. That union brought about 3 children. John, who is a medical doctor, Paul, who is a pharmacist and Suzanne, who is married to Michael. They have 3 beautiful girls who adored their grandfather, and who were adored by him. He often said he was lucky to see his grandchildren grow up in front of his eyes every day.
Jim always tried to guide his family in the right direction, and was very supportive and pleased with his children’s achievements.
He was the central figure for his family and friends, and the organizer of many get togethers and reunions.
He had a special place in his heart for his oldest friends and Koubari, Peter and Tina Andrew, and for the camping trips and family outings they used to share together. And he was also very grateful to know and have so many other close friends.
He belonged to various charitable organisations, including the Order of AHEPA, the Grand Lodge of AHEPA, and he was a President of Chapter Prometheus for some considerable time.
He was also a great supporter of the St George Greek Orthodox Chuch and St Spyridon’s College in Adelaide.
But we feel his greatest bond was with the Kytherian Brotherhood of Australia, of which he was a President and committee member for many years. He organised the Karavitiko Symposium over many decades; acting as both President and Patron. He he felt very strongly, and was very passionate about, his Kytherian heritage.
He was very much a people’s person, always active and full of energy. He always had the time to do whatever was required and asked of him. His generous heart was experienced by many people throughout his life.
He has and always will be highly respected and loved by many, and today we are paying our respects to a unique man, who had so much to offer us all.
[[picture:"Coroneos Family SMALL 3.jpg" ID:7688]]
James Coroneos (right) being honoured by Justice Kirby, Judge of the High Court of Australia, (centre). On his right is good friend, and fellow committee member of the Kytherian Association of Australia, (Em)Manuel Cassimatis..
He will forever remain in our hearts and minds. All of us who knew and were influenced by Jim have been blessed and privileged. He will be sadly missed, not only by his family and friends, but by everyone who had the pleasure to know him.
Jim Coroneos died on the 13th May, 2005.
Photographs of Jim, Jim's parents, brothers and sisters, the family tree, family documents, and the Busy Bee are all available at other locations on the web-site. [Search internally under Coroneos, or Melasofaos.]
From the Kytheraismos Newspaper,
www.kyheraismos.gr
info@kytheraismos.gr
published, and distributed throughout the world monthly,
Main News, in English
By Helen Tzortzopoulos
Chronia Polla and Kali Sarakosti ! Kathari Deftera (Clean Monday), the first day of Lent celebrated on the 14th March this year, heralds the commencement of perhaps the most poignant chapter in the Orthodox faith which leads up to the re-enactment of the Crucifixion and Ascension of Christ during Holy Week. Throughout Greece, even the least pious observers of the faith adhere to the custom of fasting on this particular day. And why not when fasting includes delectable food such as prawns, lobsters, octopus and an endless variety of other “lental” delicacies which grace the counters of all the food stores throughout the country. Forsaking fast food and “fasting” in this fashion for forty days instead is not such a bad deal after all! For those not wanting to feast at home, there are always the seaside taverns which overflow with customers. During the day, one sees young and old running side by side along the foreshores hoisting kites into the sky - yet another tradition for Clean Monday – the preparation for cleansing of body and soul!
It’s carnival time - Kythi–Rio Style !!
Preceding Lent is the period of Apokries (carnival time) - three weeks of revelry and festivities. Who said that only Brazilians know how to party? A large number of Kytherians, visitors and coaches full of tourists descended upon the island and enjoyed our Mardi Gras festivities. There were parades in Potamos and Livadi with a host of imaginative floats satirizing current fashionable themes (e.g. the Priest & Priestesses, Charles and Camilla, the Tram) whilst Mary Poppins & Looney Tunes and other popular caricatures entertained tots and teens. Similarly, a carnival atmosphere prevailed in Avlemonas with its now customary open feast for visitors and also at Agia Pelagia where locals re-enacted a “Vlahiko Wedding” providing great amusement to the crowds.
In addition to this, the other national and religious holiday of the 25th March afforded the opportunity for many to flee the city - unfortunately not I! Despite two long weekends in March, much to my abhorrence, I was not able to take advantage of either due to family commitments! At the end of February though, I left Piraeus by Kytherian coach on a Friday morning, then sailed from Yithion – a journey which took almost 12 hours from time of departure to arrival. I could have reached Sydney in almost the same time! I’m not ungrateful for the coach service – it actually is a wonderful alternative for someone who is not in a hurry. If I was unhappy for time lost going down, I was not all that unhappy when bad weather set in and the boat’s departure on Sunday evening was cancelled. This meant a few extra hours on the island. But woe was me for I had an all night vigil after midnight, calling the Port Authority every couple of hours (much to their annoyance!) to see whether there were changes to the schedule. At 4:00 a.m and a little weary by now, we set off for Diakofti in heavy rain only to spend another couple of hours there waiting and waiting for the MYRTIDIOTISSA’s imminent arrival. By now, for my 48 hours on the island, I had lost an additional two working days to get there and back! Surely though better days are on the horizon….!
Stop Press ! Transport Bulletin
Good news at last!! As of the 28th March, Olympic Airlines will be running a daily flight to and from Kythera departing Athens at 12:15. This is the best news I have heard for some time. I could never understand why so many millions were spent in building a fantastic new airport only to have it functioning 5 days a week and its 25-30 employees being paid to sit idle.
A Kytherian flotilla
The F/B AGIOS ANDREAS II has temporarily left Kytherian waters to undergo certain alterations in Piraeus, in order to comply with regulations which we understand will allow the vessel to sail to and from Yithion as well. In the meantime, an open type ferry named the DORA P which carries about 90 cars has been put into service temporarily and is now running a daily service between Neapoli and Agia Pelagia – much to the mortification of a number of Kytherians. This type of ferry is popularly called a “pantofla” (slipper) and conjures up visions of the past when the small F/B ELAFONISSOS ran a shuttle service across the straits. Perhaps unpleasant memories for some but life saving for others. Let’s face it though - considering the desperate situation just a few months ago, (remember a caique was shuttling passengers to and fro?) – this is an improvement. Would it be such a bad idea if the vessel stayed on and Kythera was serviced by three vessels? I also understand that the vessel is very well laid out with comfortable lounges and spotless as is the AGIOS ANDREAS II. With clean comfortable vessels servicing our island, it is the only way to encourage and expand tourism along with commercial and/or agricultural activities both for Kythera and Lakonia. Councils, ship owners, and those involved in trade, business and various industries should take on a more lateral attitude whereby Kytherians and Lakonians work in conjunction with each other (not against each other) to encourage movement to and within their prefectures. A good start would be if improvements to the road network to Neapoli were expedited and informative signposting to Neapoli and Kythera were fixed in position. There has never been any adequate signposting in the region and inevitably travelers get lost somewhere along the way. Advertising the available ferry services en route would surely be a further positive step in promotion of the areas.
A Sporting Chance
Whilst on that coach trip I mentioned above, I was delighted to come across a team of young girls from Kythera’s High School on their way back from a volley ball match with a school at Drapetsona. Their enthusiasm and experience in participating in competition volley ball was etched in their faces and although possibly disappointed at the final outcome, the fact that they had the opportunity to take part in interschool sporting events was in itself an achievement.
New Year Awards
On the 11th February, the Kytherian Syndesmos in Athens cut its New Year Pitta and took the opportunity to honor Mr. Spiros Casimaty for his invaluable services to the Trifillion Foundation over a period of many years. As a civil engineer, his technical advice, surveys, plans for construction and restoration of numerous Kytherian projects and supervision - were always without monetary recompense. Some of the major projects with which Mr. Casimaty has been associated include the new Council building in Hora, the restoration of the Church of Sotiros in Kato Livadi, the Church of Agion Anargiron at Fatsadika and a series of buildings under the management of the Foundation.
Charity begins at Home
On the same evening, an honorary plaque was also presented to the Kytherian Ladies Group of Athens whose charitable contributions to the Casimateion Old Age Home since its inception 25 years ago has been indispensable. This group of Kytherian women is unique (particularly for Greece) in that they function with no particular executive or administrative council at its head –teamwork alone. Their fund raising, genuine concern and support for the elderly occupants of the Old Age Home in Potamos is to be seen in their regular visits and offerings of small personal gifts at Easter, 15th August, Christmas etc. – instances when a little warmth and love is crucial to the well being of those who are alone in this world.
Photographic Encounters
The date for this year’s Photographic Encounters has already been announced. This very successful event will be held between the 28th September and 2nd October. The conference attracts people interested in photography from all over Greece and entails the following:
Participants must be under the age of 30 and can submit up to 20 photographs to the selection panel for display in the exhibition
Delegates who will present a paper on the history of Greek Photography
The Milos Award – to be presented for the best book published on photography through the year
During the conference, exhibitions of old and contemporary photos will be held and contributors will include Socrates Mavromatis and Kristina Williamson, an American photographer who did a 12 month study of the Kytherian community. An historical photographic feature by the poet Andreas Embiricos on Andros will also be exhibited.
High Achiever
On the 9th March, in a formal ceremony held at the Athens City Council, Professor Nikos Petrochelos, President of the Kytherian Meleton Co. received an award for his appraisal and translation into the Greek language of literary writings by the Roman historians, Suetonius and Sallustius. The Mayor of Athens, Mrs Dora Bakogianni herself presented the award.
Pensions at last?
News of great interest for Australian Greeks is that discussions between Athens and Canberra on the matter of pensions are headed towards a compromise agreement. Prime Minister John Howard is due to stopover briefly in Athens on his way to Turkey for the 90th anniversary of the Battle of Gallipoli in April. While in Athens Mr. Howard will meet Greek Prime Minister Kostas Karamanlis and it is rather certain that the matter of pensions will be included in the agenda. If an agreement in principal between the two countries is finally reached, it is possible that a formal announcement could be made by both Howard and the Greek Prime Minister. It is interesting to note that for years now, Australian Greeks have been trying to resolve the pension differences but for some reason the former Greek government held the matter in abeyance.
For the records.
The Australian-Kytherian connection provides a never ending source of interest for examination by historians and other academics. The National Museum of Australia in Canberra is to examine and document the movement of Kytherians who immigrated to Australia only to return to their homeland some years later. Today, there is a great deal of information available regarding Greeks in Australia but relatively little has been recorded on Australians who have left their country and settled abroad. Between the 24th April and 5th May, Mr. Adam Blackshaw a representative of the Museum will be visiting Kythera to meet and interview such persons. Co-ordinator of this visit is Mr. John Stathatos, the cultural director of the Cultural Company of Kythera and anyone who wishes to participate in the discussions can contact Mr. Stathatos by phone at 27360 31718 or Email to mail@kytheraphoto.com.
My mothers parents. My mother is Envangalia (Angela) Coroneos, Gilgandra, of Pendle Hill, NSW.
Triunduphilos was for more than a decade Mayor of Karavas. He was the only one of his brothers and sisters to remain on Kythera.
Some second cousins in Australia always referred to Triunduphilo as Uncle Rosie. Triunduphilos was translated to Phillip in Australia, by the Coroneos clan. The direct translation Rose was considered unsuitable.
My bother Phillip Poulos, and two first cousins, Phillip Logus (son of Harry Logus, and Voula Coroneos) and Phillip Coroneos (eldest son of Emmanuel Coroneos and Katina Lazanas), carry my grandfathers name.
Two of my first cousins carry her name - Yeorgia (Georgia) Logus, (daughter of Harry Logus, and Voula Coroneos) Melbourne, and Georgia Coroneos, (daughter of Emmanuel Coroneos and Katina Lazanas), Sydney.
The photograph was taken in c. 1940's.
She died tragically in child-birth whilst giving birth to her 7th child.
This photograph is owned by my aunty, Helen Calligeros (nee, Coroneos), formerly of Dubbo, but now living in Canberra.
If you look carefully you can see that Yeorgia is pregnant. This photograph is taken a few months before both she and her child would die in childbirth.
This followed a trend in the family - my Great-grandfather Theothosios - also lost his first wife - Zufaria in childbirth. He was so devastated by her death - that he walked away from the house in which they lived - and never returned to it. The house is now iripio - in ruins.
Death during childbirth was common in Kythera during the 19th and early 20th century. It is a theme which demands far more attention on kythera-family.
My mother is Envangalia (Angela) Coroneos, originally of Gilgandra, and later of Pendle Hill, NSW. She is sitting on Yeorgia's lap in this photograph.
To the right is her older sister Stamatoula (Toula), later to marry a Vaggis (Vanges) - and to live in Germany for many years. In later life she moved to Australia, where she was tragically killed in a road accident near Bathurst, New South Wales, on the way to visiting her younger brother and sister, Manuel and Voula, in Gilgandra, NSW. She was 49 years of age. Her two youngest sons, George and Nick, then aged 21 and 19, were also killed in the car accident. The date was the 25th December 1975.
On the right hand side is her older brother Theo Koroneos (Corones), later to lose a leg to infection, and become a prominent artist of Kythera. He drove taxi's in Sydney for many years, before retiring to Bargara, in Northern Queensland.
The photograph was taken in c. 1930.
Two of my first cousins carry her name - Yeorgia (Georgia) Logus, (daughter of Harry Logus, and Voula Coroneos) Melbourne, and Georgia Coroneos, (daughter of Emmanuel Coroneos and Katina Lazanas), Sydney.
The grande matriarche of Karavas, Louisa Psaltis (nee, Kritharis) [See, People, subsection High Achievers section for details about Louisa's life], was a close friend of Yeorgia Mentis. Louisa described her as the prettiest and most vivacious young girl of her generation.
Yeoryia married Triunduphilo Theothosios Koroneos Belos, from Karavas.
She died tragically in child-birth whilst giving birth to her 7th child.
This followed a trend in the family - my Great-grandfather Theothosios - also lost his first wife - Zufaria in childbirth. He was so devastated by her death - that he walked away from the house in which they lived - and never returned to it. The house is now iripio - in ruins.
Death during childbirth was common in Kythera during the 19th and early 20th century. It is a theme which demands far more attention on kythera-family.
From a photograph already posted to the website - re: embarkation from Kythera to Australia of Nick Coroneos (son of Theothosios Belos of Karavas, and his new bride Panayotitsa (Pat) Kritharis (Pat Coroneos, North Parrammatta, Sydney).
Yeorgia is my mothers mother. [My mother is Envangalia (Angela) Coroneos, Gilgandra, and Pendle Hill, NSW.]
My guess is Yeoryia is in her 30's in this photograph.
Two of my first cousins carry her name - Yeorgia (Georgia) Logus, (daughter of Harry Logus, and Voula Coroneos) Melbourne, and Georgia Coroneos, (daughter of Emmanuel Coroneos and Katina Lazanas), Sydney.
The grande matriarche of Karavas, Louisa Psaltis (nee, Kritharis) [See, People, subsection High Achievers section for details about Louisa's life], was a close friend of Yeorgia Mentis. Louisa described her as the prettiest and most vivacious young girl of her generation. This sparkling, almost "cheeky" nature is evident in this photograph.
Yeoryia married Triunduphilo Theothosios Koroneos Belos, from Karavas.
She died tragically in child-birth whilst giving birth to her 7th child.
This followed a trend in the family - my Great-grandfather Theothosios - also lost his first wife - Zufaria in childbirth. He was so devastated by her death - that he walked away from the house in which they lived - and never returned to it. The house is now iripio - in ruins.
Death during childbirth was common in Kythera during the 19th and early 20th century. It is a theme which demands far more attention on kythera-family.
My mothers mother. [My mother is Envangalia (Angela) Coroneos, Gilgandra, and Pendle Hill, NSW.]
My guess is Yeoryia is in her 30's in this photograph.
Two of my first cousins carry her name - Yeorgia (Georgia) Logus, (daughter of Harry Logus, and Voula Coroneos) Melbourne, and Georgia Coroneos, (daughter of Emmanuel Coroneos and Katina Lazanas), Sydney.
The grande matriarche of Karavas, Louisa Psaltis (nee, Kritharis) [See, People, subsection High Achievers section for details about Louisa's life], was a close friend of Yeorgia Mentis. Louisa described her as the prettiest and most vivacious young girl of her generation.
Yeoryia married Triunduphilo Theothosios Koroneos Belos, from Karavas.
She died tragically in child-birth whilst giving birth to her 7th child.
This followed a trend in the family - my Great-grandfather Theothosios - also lost his first wife - Zufaria in childbirth. He was so devastated by her death - that he walked away from the house in which they lived - and never returned to it. The house is now iripio - in ruins.
Death during childbirth was common in Kythera during the 19th and early 20th century. It is a theme which demands far more attention on kythera-family.
A generation prior
My great-grandmother, Eleni [my grandmothers mother] derived from the island of Paros. My great-grandfather - Nickolas - was a fisherman and fish-seller who travelled to other islands in pursuit of his trade. Eleni worked as a servant-girl on Paros. He met her there, fell in love with her - and proposed marriage to her. He brought her back to the island of Kythera to live.
The couple had a huge family - 6 girls and 6 boys; most of whom left the island.
My grandmother Yeorgia was the youngest of the 12 children.
Not all of the family are known to me:
Boys included:
1. Dimitrios
2. Vangelli
3. Polychronis [Migrated to Africa, and was never heard of again]
4. Aristotelis
5. ?
6. ?
Girls included:
1. Grigoria [Married a Karathimos]
2. Aryiro - moved to Pireaus
3. Thespina - moved to USA
4. Maria.
5. Polixeni
6. Yeorgia
My mother spent many years of her childhood living with her grandmother Eleni as a psixo kori - soul daughter. This was a common practice in Kythera.
My great grandmother could not read or write, and so my mother used to read and write her letters for her.
As a young girl Thespina was sent to Smyrna. We don't know at what point she returned to Greece. At age 16 she sailed to the United States and was married soon thereafter.
Thespina maintained contact with her mother over many years. My mother recalls writing letters to Thespina, and reading the letters from Thespina to her grandmother.
Thespina would regularly send money to Eleni from the USA - which the postman always delivered to my great-grandmother personally.
I did not know any of this history until contacted by Touy Houzouris, from Baltimore, Maryland, USA, in May 2005, during her visit to Sydney. We were discussing our relationship through our grandfathers via the Tzortzopoulos soi - the Hlihlis and the Georgakas - when she mentioned that her grandmother was a Mentis and we quickly established that our grandmothers were sisters.
Ship: Cephee
Port of Embarkation: Port Said
Chris arrived in Australia on: 29th Feb 1924
Chris was born in Karavas, Kythera.
Chris's parents were Anna Kritharis, and Demetrios Melasofaos Koroneos.
Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924.
Melba's parents were Anna (Kirranni) Tzortzopoulos Douris from Douranika, and Charles Kosma Komino.
A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents. Other documents pertaining to their life can also be found there.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. They worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
They had six children, James, Charles, Annie, Matty, George and Peter.
Chris's parents were Anna Kritharis, and Demetrios Melasofaos Koroneos.
Melba's parents were Anna (Kirranni) Tzortzopoulos Douris from Douranika, and Charles Kosma Komino.
Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents. Other documents pertaining to their life can also be found there.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. They worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
They had six children, James, Charles, Annie, Matty, George and Peter.
A photograph of their children in their later life, appears as the next entry.
[The second part of this Declaration is featured as the next document].
Chris was born in Karavas, Kythera.
Chris's parents were Anna Kritharis, and Demetrios Melasofaos Koroneos.
Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. They worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
They had six children, James, Charles, Annie, Matty, George and Peter.
Chris's parents were Anna Kritharis, and Demetrios Melasofaos Koroneos.
Melba's parents were Anna (Kirranni) Tzortzopoulos Douris from Douranika, and Charles Kosma Komino.
Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. They worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
They had six children, James, Charles, Annie, Matty, George and Peter.
Note: in the left hand corner -
By virtue of the grant of this certificate, Melba Coroneos, the wife of the said Christoforos Coroneos, aged 26 years, also becomes naturalised.
[That is no longer the practise of the Australian Government in the 21st century.]
My grandmothermother was a Tzortzopoulos from Karavas.
My mother was Melba Cominos (Melpomeni Kosmas Kominos).
Melba's parents were Anna (Kirranni) Tzortzopoulos Douris from Douranika, and Charles Kosma Komino.
Melba married Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
I do not know the origin of the words "Douranika" or "Douris".
Melba's parents were Anna (Kirranni) Tzortzopoulos Douris from Douranika, and Charles Kosma Komino.
Melba married Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. They worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
Two of their sons carried on the business until 1959 (Charles and George).
They had six children, James, Charles, Annie, Matty, George and Peter..
Chris's parents were Anna Kritharis, and Demetrios Melasofaos Koroneos.
Chris married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. They worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
Two of their sons carried on the business until 1959 (Charles and George).
They had six children, James, Charles, Annie, Matty, George and Peter..
Originally owned by Chris Coroneos. [See previous two entries].
Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. THey worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
They had six children, James, Charles, Annie, Matty, George and Peter.
Two of their sons carried on the business until 1959 (Charles and George).
This is a photograph of the Gunning Newsagency as it was during the later years.
Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. THey worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
Two of their sons carried on the business until 1959 (Charles and George).
They had six children, James, Charles, Annie, Matty, George and Peter.
The children in the photograph are second eldest son, Charles, and only two daughters, Anne (elder), and Matty (youngest daughter).
Chris Coroneos (Christoforos Dimitriou Coroneos) Melasofaos married Melba Comino (Melpomeni Kosmas Kominos) in Goulburn, NSW, on the 3rd July, 1924. A photograph of the wedding party can be viewed at Photography Diaspora, subsection, Weddings and Proxenia. A copy of their wedding certificate can be viewed at History, subsection, Documents.
Soon after they moved to the small town of Gunning, in southern NSW.
They bought the Busy Bee Cafe. They worked hard in the Cafe from 1924 to the end of 1951, when they retired to Sydney because of Chris's ill-health.
Two of their sons carried on the business until 1959 (Charles and George).
They had six children, James, Charles, Annie, Matty, George and Peter.
Chris's parents were Anna Kritharis, and Demetrios Melasofaos Koroneos.
Melba's parents were Anna (Kirranni) Tzortzopoulos Douris from Douranika, and Charles Kosma Komino.
The best man Kapitan Mina (Tzortzo)Poulos is standing to the right of the couple.
Standing from Left to Right:
Peter (Tzortzo)Poulos, George Cominos, the bridal couple, Mick Poulos, Nicholas Cominos, Theadore Cominos, Peter Cominos (seated). [Peter was later to return to Kythera, and died as the result of an accident there.]
Front Row: Georgina Comino (nee, Krithari), married to George Comino. They owned the Bon Ton Cafe in Goulburn, NSW, for many years.
To her right are the three children of Georgina and George: Charles, Angelo and Anna Comino. [Future children, not in photo, were Matina Paltos and Mary Zaunders.]
The woman seated to the right of the bride is unknown to me. Does anyone recognise her?
For those of us who can stay at a patriko spitti when we venture to Kythera, one of the most onerous tasks we have to perform is scrubbing, cleaning and airing the house.
This is the view across the bodjio in the Tzortzopoulos Hlihlispatriko spitti in Karavas. It is located at the bottom of the steps leading up to the Church of Ayios Haralambos. Mavrogiorianika is in the background.
In fact the background scene is reminiscient of the front and back cover of Tess Mallos's, Greek Cookbook. See
http://www.kythera-family.net/index.php?nav=104-116&did=6098-1&searchResult=searchResult
It takes about 6 days to make the Hlihlis patriko livable.
What are your experiences when you first enter your patriko spitti on Kythera?
Seated:
Left,Theodoros Tzortzopoulos
Right, Mina Tzortzopoulos
Standing:
Initially it was assumed that the two young men standing were,Theodoros Kritharis (Theo Crithary) and Panayiotis Kritharis (Peter Crithary).
This is NOT the photograph from Life In Australia by John Comino, recently reproduced by the Kytherian World Heritage Fund.
That photograph was supplied by the Australian Hellenic Historical Society, AHHS and is located on page 210 of Hugh Gilchrist's Australians and Greeks.Vol 1 is a different photograph - that does include Theodoros Kritharis (Theo Crithary) and Panayiotis Kritharis (Peter Crithary).
The dedication on the back of the photograph may indicate who these two unidentified men are?
Minas Tzorzopoulos is standing on the right. Person on the left is unknown to me. Can anyone identify this person?
CASSIMATY/POULOS
Mr. Minas Tzorzopoulos (Poulos) purchased the Molong refreshment rooms some time in the early 1920’s. He had purchased all the properties from the corner of Bank Street down to the Te1egraph Hotel (Historical Records). Mr. Poulos was a generous supporter of the hospital and other charities but had found special favour with the local football club when becoming their sponsor - a cup was named the Poulos Cup, in his honor. In 1927 he offered to pay the whole team’s expenses plus refund the Club’s rental if they won the Cup back from Orange - they did!
In 1928 he sold his business to Nicholas and Spiro Cassimaty and in 1929 returned to Greece to rejoin his family with intentions of remaining there. But in 1932 he returned to Australia for a 10-month period and sold the Pantheon Café building to the Cassimaty brothers before returning to Greece.
Due to economic reasons and conditions at the time he decided to return to Australia with his family and in 1935 he purchased a business at Cobra. Frank Clune, in his book “Roaming Down the Darling” makes a fleeting reference to him having a meal at Mick Poulos’ Cafe and that Mick had recently returned back from Greece. By the late 40’s Mr. and Mrs. Poulos had returned to Molong for their retirement. However he was still active in helping the Cassimaty brothers and after they left Molong he followed soon after to Sydney.
Mick and Maria Poulos had three children, two sons and a daughter, the sons both passed away at a very young age with daughter Meti Venardos having two children – Stella and George all living in Sydney.
Spiro, the first and the eldest of the Cassimaty family to migrate to Australia, arrived in 1912. Emmanuel arrived shortly afterwards around 1913, and Nicholas in 1922. A sister Stavroula followed in 1929, and another brother Peter in the mid 1930’s. A nephew Peter Callegeros attended Molong Central School in 1938. His sister, Coula arrived after the war.
Nicholas and Spiro purchased the refreshment rooms with the financial backing of their brother Emmanuel who was in business in Sydney, they changed the name to The Pantheon Café after the name of a champion thoroughbred race horse at that time which in 1928, was a favorite for the Melbourne Cup. The first week’s takings from the cafe were donated to the Molong Hospital; this being goodwill gesture, quite common among Greek cafe owners embarking on new business ventures.
Spiro left Molong in 1929, Emmanuel sold his share the Sydney business, formed a partnership with Nicholas which lasted 39 years. Nicholas at that time, firmly believed Molong would be the town of the future, pivotal in their decisions to purchase properties in Molong. Influencing their decision to invest in Molong was the opening of the railway branch line from Molong to Dubbo in 1925. With the line already through to Parkes and Broken Hill it further boosted Molong’s potential. Nicholas later remarked ". What Orange is today, Molong should have been”.
During their stay in Molong, Cassimaty Brothers built a sound business based on providing quality and service, whether you had a pound or a penny to spend. Nicholas often said to his son Peter (Pedro); “If you have a spare ‘bob’or two in your pocket and can help somebody in need do it”.
Emmanuel Cassimaty purchased a vineyard from Mr. Forrester in 1942, which was used to supplement the supply of fruit to the Pantheon Cafe. Emmanuel retired from Molong in 1964 and his son George formed a partnership with his Uncle Nick. In 1967 the business was sold and the families moved to Sydney.
Spiro the eldest passed away in 1990 aged between 97 and 100 years. He never married.
Emmanuel passed away in 1979, aged 79 years, was survived by his wife, Christina (now deceased) and children.
Issue:
1. Coula m. Emmanuel Macarounas, a Pharmacist who passed away in 1966. Their only son, Mark is a Financial Analyst.
2.Peter is a Pharmacist. He married Effie Prineas.
Issue: Christina, also Pharmacist, and son, Emmanuel, a dental specialist.
3.George and his wife Lexi had a small coffee lounge in the beautifully restored Strand Arcade in Sydney, providing friendly, courteous service the family have been noted for. They have since gone into retirement.
4.John (deceased) and his wife Michelle were proprietors in a Real Estate Business. Their issue; Michael and Paul.
Nicholas passed away in 1983, aged 79 years survived by his wife, Chrysoula and children a sister, Stavroula Samios who lived in Barmedman and was the mother-in-law of Nick Peters, licensee of the Freemasons Hotel in Molong during the 1950’s. Nick married the second daughter of Gregory and Stavroula Samios, left Molong in the late 50’s and bought the Post Office Hotel in Bourke. In 1964, Nick, his wife, Coula and sister-in-law Regina, were tragically killed in a car accident on the Molong Road just out of Orange, survived by their son Peter Peters who lives in Canberra with his wife and family.
In addition to Regina and Coula there were two other daughter Georgie Summers (deceased) and Maria Matis living in Sydney.
Nicholas and Chysoula’s issue;
l. Petro (Pedro) married Panayiota Tikellis.
Petro is employed in the Technical Project Supervisor of ABC Radio in Sydney.
Petro and Yiota’s issue; Nicholas and Stefanos.
2. Jim married Helen Psaltis from Uralla. Jim is also in the electronics profession with the
RTA in Sydney. Their issue; Nicholas, Chrissie. and Anthony.
Peter Cassimaty, (deceased) the youngest brothers to migrate to Australia returned to his birthplace Kythera, 1952 where he married and produced three children.
In 1985,Tas Psarakis, Petro Cassimaty,George Venardos-Mick Poulos’ grandson and the late Nick Damianakis established the Australian Hellenic Historical Society (AHHS) to research the history and role of Greeks in Australia.
INFORMATION BY: Petro Cassimaty.
Above are extracts from the book Families of Molong and District Authored by Aileen Roberson and published in 1993. The original article has been modified to reflect the current family status.
In another entry about the Monterey Cafe in Gilgandra, I revealed that "...I was born in Gilgandra, in 1952, and left after completing my schooling in 1969.
From about the end of WWII, until mid-1975 - Gilgandra, population, 2,900 - was a very Kytherian town.
5 families - the Pentes, Sklavos, Kelly (Yiannakellis), Psaltis (Protopsaltis), and Poulos (Tzortzopoulos) - lived in close proximity to each other - culturally, residentially, and commercially.
In the main, Kytherians embraced Kytherians - Gilgandra embraced Kytherians - and Kytherians embraced Gilgandra".
During the middle of the year 2004, I took my father, now 88 years old, on a nostalgia tour, back to Gilgandra, and through other towns in the Central and North West of New South Wales.
Not a single person of Kytherian origin now lives in Gilgandra. And only one family of Greek origin lives there.
I found of course, all the buildings, where the Kytherians had conducted their businesses; but all of these - with the exception of the Gilgandra Fruit Shop (my father's old shop), had substantially changed their usage.
My father, Con George (Tzortzo)Poulos began business in Gilgandra in this premises in the 1950's. He was later forced to vacate this premises, and set up a fruit ship and mixed business across the road. This second Fruit Shop is the subject of a number of entries leading up to this one.
A picture taken inside this shop can viewed at at Vintage Portraits/ People. "Nick (Belos) Coroneos, Karavas, and George Con (Tzorzto)Poulos (Hlihlis), Gilgandra Fruit Mart, NSW, 1955".
As you can see this premises is now operating as a Fish Shop.
During the 1960's through to the 1980's no "stand-alone" Fish Shop existed in Gilgandra.
One of my motivations in submitting these entries about the Gilgandra shops today is to try and encourage original Gilgandra family members - in this case my own family - to submit photographs of the shops in their heyday - photographs from yesteryear.
In another entry about the Monterey Cafe in Gilgandra, I revealed that "...I was born in Gilgandra, in 1952, and left after completing my schooling in 1969.
From about the end of WWII, until mid-1975 - Gilgandra, population, 2,900 - was a very Kytherian town.
5 families - the Pentes, Sklavos, Kelly ((Yiannakellis), Psaltis (Protopsaltis), and Poulos (Tzortzopoulos) - lived in close proximity to each other - culturally, residentially, and commercially.
In the main, Kytherians embraced Kytherians - Gilgandra embraced Kytherians - and Kytherians embraced Gilgandra".
During the middle of the year 2004, I took my father, now 88 years old, on a nostalgia tour, back to Gilgandra, and through other towns in the Central and North West of New South Wales.
Not a single person of Kytherian origin now lives in Gilgandra. And only one family of Greek origin lives there.
I found of course, all the buildings, where the Kytherians had conducted their businesses; but all of these - with the exception of the Gilgandra Fruit Shop (my father's old shop), had substantially changed their usage.
My father, Con George (Tzortzo)Poulos began business in this premises in the 1960's. He had originally operated a fruit shop business in a premises across the road.
When we visited we found the premises - and in some cases even the cool rooms and the fittings, little changed. When the Poulos's left Gilgandra the business was sold by Con to his brother-in-law Harry Logus (Logithetis), married to Voula Belos Coroneos, my mothers younger sister. They in turn sold it before they too left the town in the 1980's.
This is the rear preparation area of the Fruit Shop. Very litle has changed, the walls, the back doors, the benchtop are all as they where. I spent many Saturday afternoons bent over large tubs, washing dirty potatoes in this area.
As mentioned in the previous entry, the scale in this photograph hung for two decades in the front of the store. I can recall placing many kilograms of fruit and vegetables onto this scale to be weighed.
It pleased my father immeasurably to see "his" business still in operation, at much the same level as he left it.
One of my motivations in submitting these entries about the Gilgandra shops today is to try and encourage original Gilgandra family members - in this case my own family - to submit photographs of the shops in their heyday - photographs from yesteryear.
In another entry about the Monterey Cafe in Gilgandra, I revealed that "...I was born in Gilgandra, in 1952, and left after completing my schooling in 1969.
From about the end of WWII, until mid-1975 - Gilgandra, population, 2,900 - was a very Kytherian town.
5 families - the Pentes, Sklavos, Kelly ((Yiannakellis), Psaltis (Protopsaltis), and Poulos (Tzortzopoulos) - lived in close proximity to each other - culturally, residentially, and commercially.
In the main, Kytherians embraced Kytherians - Gilgandra embraced Kytherians - and Kytherians embraced Gilgandra".
During the middle of the year 2004, I took my father, now 88 years old, on a nostalgia tour, back to Gilgandra, and through other towns in the Central and North West of New South Wales.
Not a single person of Kytherian origin now lives in Gilgandra. And only one family of Greek origin lives there.
I found of course, all the buildings, where the Kytherians had conducted their businesses; but all of these - with the exception of the Gilgandra Fruit Shop (my father's old shop), had substantially changed their usage.
My father, Con George (Tzortzo)Poulos began business in this premises in the 1960's. He had originally operated a fruit shop business in a premises across the road.
When we visited we found the premises - and in some cases even the cool rooms and the fittings, little changed. When the Poulos's left Gilgandra the business was sold by Con to his brother-in-law Harry Logus (Logithetis), married to Voula Belos Coroneos, my mothers younger sister. They in turn sold it before they too left the town in the 1980's.
The scale in this photograph hung for two decades in the front of the store. I can recall placing many kilograms of fruit and vegetables onto this scale to be weighed.
It pleased my father immeasurably to see "his" business still in operation, at much the same level as he left it.
One of my motivations in submitting these entries about the Gilgandra shops today is to try and encourage original Gilgandra family members - in this case my own family - to submit photographs of the shops in their heyday - photographs from yesteryear
In another entry about the Monterey Cafe in Gilgandra, I revealed that "...I was born in Gilgandra, in 1952, and left after completing my schooling in 1969.
From about the end of WWII, until mid-1975 - Gilgandra, population, 2,900 - was a very Kytherian town.
5 families - the Pentes, Sklavos, Kelly ((Yiannakellis), Psaltis (Protopsaltis), and Poulos (Tzortzopoulos) - lived in close proximity to each other - culturally, residentially, and commercially.
In the main, Kytherians embraced Kytherians - Gilgandra embraced Kytherians - and Kytherians embraced Gilgandra".
During the middle of the year 2004, I took my father, now 88 years old, on a nostalgia tour, back to Gilgandra, and through other towns in the Central and North West of New South Wales.
Not a single person of Kytherian origin now lives in Gilgandra. And only one family of Greek origin lives there.
I found of course, all the buildings, where the Kytherians had conducted their businesses; but all of these - with the exception of the Gilgandra Fruit Shop (my father's old shop), had substantially changed their usage.
My father, Con George (Tzortzo)Poulos began business in this premises, at 42 Miller Street, Gilgandra, in 1959. For the previous 10 years he had operated a fruit shop business in a premises across the road, at 41 Miller Street, Gilgandra.
When we visited we found the premises - and in some cases even the cool rooms and the fittings, little changed. When the Poulos's left Gilgandra the business was sold by Con to his brother-in-law Harry Logus (Logithetis), married to Voula Belos Coroneos, my mothers younger sister. They in turn sold it before they too left the town in the 1980's.
It pleased my father immeasurably to see "his" business still in operation, at much the same level as he left it.
One of my motivations in submitting these entries about the Gilgandra shops today, is to try and encourage original Gilgandra Kytherians - including members of my own family - to submit photographs of their shops in their heyday - photographs from yesteryear.
In another entry about the Monterey Cafe in Gilgandra, I revealed that "...I was born in Gilgandra, in 1952, and left after completing my schooling in 1969.
From about the end of WWII, until mid-1975 - Gilgandra, population, 2,900 - was a very Kytherian town.
5 families - the Pentes, Sklavos, Kelly ((Yiannakellis), Psaltis (Protopsaltis), and Poulos (Tzortzopoulos) - lived in close proximity to each other - culturally, residentially, and commercially.
In the main, Kytherians embraced Kytherians - Gilgandra embraced Kytherians - and Kytherians embraced Gilgandra".
During the middle of the year 2004, I took my father, now 88 years old, on a nostalgia tour, back to Gilgandra, and through other towns in the Central and North West of New South Wales.
Not a single person of Kytherian origin now lives in Gilgandra. And only one family of Greek origin lives there.
I found of course, all the buildings, where the Kytherians had conducted their businesses; but all of these - with the exception of the Gilgandra Fruit Shop (my father's old shop), had substantially changed their usage.
My father, Con George (Tzortzo)Poulos began business in this premises in the 1960's. He had originally operated a fruit shop business in a premises across the road.
When we visited we found the premises - and in some cases even the cool rooms and the fittings, little changed. When the Poulos's left Gilgandra the business was sold by Con to his brother-in-law Harry Logus (Logithetis), married to Voula Belos Coroneos, my mothers younger sister. They in turn sold it before they too left the town in the 1980's.
It pleased my father immeasurably to see "his" business still in operation, at much the same level as he left it.
One of my motivations in submitting these entries about the Gilgandra shops today is to try and encourage original Gilgandra family members - in this case my own family - to submit photographs of the shops in their heyday - photographs from yesteryear.
At the Karavitiko Symposium, held on Sunday 13th February 2005, at The Castellorizian Club, Kingsford.
Con is very knowlegable and passionate about maintaining Kytherian land holdings in Kytherian hands. He has spoken on the subject at previous Karavitika.
At the Karavitiko Symposium, held on Sunday 13th February 2005, at The Castellorizian Club, Kingsford.
Chouli (on the left), is a great supporter of the Karavitiko. He is also a superb model boat builder - and has donated his works of art as door prizes at prior Karavitika.
Chris is the long standing President of the Kytherian Brotherhood of Canbera and Districts (see entry in Community Services, subsection, Associations).
He is also a superb photographer. His photographs of Kythera in the early 1950's have captured the time and place perfectly.
Exhibitions of his photography have appeared at several prior Karavitika. A number of his photographs appear in Peter Vanges Kythera. A History.
Long-standing and indefatigable President of the Kytherian Association of Australia, Dr. Victor Kepreotes, discussing Kytherian affairs with Neos Kosmos's Greek-Australian of the Century, Dr. Archie Kalokerinos, now of Cooranbong in New South Wales.
He established himself in Goulburn, where he owned a Refreshment Room in the main street.
Dimitri died as the result of injuries sustained in a car accident in 1936. He was travelling by car to go and see business he was wanting to purchase, in a neighbouring town, (West Wylong?). My father recalls that a fellow Greek in the car with him was severely injured - but recovered. This person later established a shop in Dubbo, NSW. Mrs Anastasia (Tassia) Varvaressos (nee, Zervis), later to "adopt" second eldest son Haralambos (Harry)- recalls that 2-3 persons were killed in this accident. Goulburn newspaper reports would establish the exact toll of the car accident.
Leaving 4 young children under 6 years of age - George, Harry, Con and Olympia (Ollie) - without a parent.
No immediate Tzortzopoulos family support was available.
Panayoti, his brother, was recently arrived (1928), and only 22 years of age. And James's other 6 brothers and sisters were in Karavas, Kythera, or Pireaus.
Dimitri and Mina were Tzortzopoulos brothers, Hlihlis, born in Karavas, Kythera. Dimitri lived in Goulburn, before being tragically killed in a car accident aged 35. Mina lived in Crookwell, and also died at a young age.
The ashes of George Dimitri Poulos (eldest son of Dimitri George, and Athena Poulos (nee, Connell), have also been placed in the gravesite.
Daughter of Dimitri George (Tzortzopoulos) and Athena Connell, whose life history has been recounted in History, subsection, General History at some length. As has the history of her grandparents, George Dimitri Tzortzopoulos, and Olympia Tzortzopoulos (nee, Tzortzopoulos).
As a bridesmaid at the wedding of Helen Levantis and Peter Zantiotis (Zantes). Ollie sent this photograph to her grandmother and namesake Olympia, in Karavas, Kythera, with this inscription on the back - "My Dearest Grandmother, With all my love, Your loving grand daughter, Olympia. xxx".
Ollie married Alex Faros Arnoutis in 1956, and moved to Claremont in Queensland, where she has lived ever since. The Faros's owned the Paris Cafe there. Alex's father owned it before him. Alex has been in Claremont for more than 70 years.
Daughter of Dimitri George (Tzortzopoulos) and Athena Connell, whose life history has been recounted in History, subsection, General History at some length. As has the history of her grandparents, George Dimitri Tzortzopoulos, and Olympia Tzortzopoulos (nee, Tzortzopoulos).
As a bridesmaid at the wedding of Helen Levantis and Peter Zantiotis (Zantes). Ollie sent this photograph to her grandmother and namesake Olympia, in Karavas, Kythera, with this inscription on the back - "My Dearest Grandmother, With all my love, Your loving grand daughter, Olympia. xxx".
Ollie married Alex Faros Arnoutis in 1956, and moved to Claremont in Queensland, where she has lived ever since. The Faros's owned the Paris Cafe there. Alex's father owned it before him. Alex has been in Claremont for more than 70 years.
Brothers George Dimitri (Tzortzo) Poulos and Con Dimitri (Tzortzo) Poulos, children of Dimitri and Athena.
Rear:
Left to Right:
1. Dora Tzortzopoulos, youngest daughter of Mina and Frosso, Crookwell, and later Goulburn. Dora, after marrying Harry Dermatis from Niapoli, lived in Canberra, and later South Coogee.
2. Frosso Tzortzopoulos.
3.
4. Mina Tzortzopoulos, Crookwell.
5.
6. Panayoti (Peter) Tzortzopoulos, later of Warren, in New South Wales.
7.
For an oral history told by Con Dimitri Tzortzo(Poulos), about brothers and sister, George, Harry, and Ollie, see:
http://www.kythera-family.net/index.php?nav=5-48&did=6585-1&searchResult=searchResult
[[picture:"Poulos Family, George & Con.jpg" ID:6586]]
George Dimitri (Tzortzo) Poulos and Con Dimitri (Tzortzo) Poulos as young men in the 1950's.
From an interview with Con Dimitri (Tzortzo) Poulos.
"My father ran the Goulburn Cafe". (Now, (2005) a Chinese Restaurant (the Red Sun).
He married my mother on 16th June 1926.
Dimitri bought Panayoti (Peter) (Tzortzo) Poulos, and "Tass" who married Katina (nee, Tzortzopoulos) Levantis from Greece to Australia.
Athena was a Kanellakopoulos, from Accrata. The family anglaicised their name to Connell. She had two brothers who lived in Goulburn. Jack and Angelo.
After Dimitri died in the car accident, and Athena died from cancer, (See more detailed history of Dimitri and Athena in a previous entry placed in this section)...Jack tried his hardest to keep the family together. "He didn't want to split us up". He employed a number of diffferent women to do the baby-sitting, cleaning, washing, etc, "but eventually it all became too much".
Olympia, always known as "Ollie" was adopted by her Nono, Theo Venardos, of Crookwell. Theo owned, Theo's Cafe.
Harry would later be adopted by famous butcher shop proprietor and land-holder, Steve Varvaressos.
Jack had an altercation with a soldier - in response to the usual racial villification of the time - "dirty Greek dago.." etc.
Con Dimitri Poulos thinks Jack knocked him down, and either killed him, or wounded him seriously. "Uncle Jack left town. He went to either Narrandara...or jail".
Uncle Angelo, who owned the Occidental Cafe in Goulburn, took over Jack's parental duties. He looked after George, Con and Harry. Caring for the children all became too much.
For a few weeks they were placed in Saint John's Orphanage....earning the group parachoukli - "..ta orfana". "Uncle Jack found out, and had Harry placed with his Nono - Steve Varvaressos. (A nephew of Steve's, a Sydney solicitor, and a neighbour of mine in Dover Heights) recalls as a young boy that he was at a Varavaressos function, when Steve was called to "come and get Harry".
George and Con stayed on with Uncle Angelo. Later George went to Narrandara. Con stayed in the Occidental with Uncle Angelo.
On the 20th November 1944, "...he picked me up in a Ford Prefect utility, and took me to Crookwell, to work in the shop". In the front were Theo Venardos and another Crookwell Kytherian, George (Proto) Psaltis, and in the back Con and Anne Psaltis, (nee,Comino). Con took with him his bike, and a small port.
Con was now back with his sister Ollie at Theo's Cafe, Crookwell. He stayed with Ollie for 9 months. Theo and Con did not get on well. "We were always fighting."
Con then went to work with George Psaltis at the Niagara Cafe. George had bought the cafe from Theothoros Nikolaos Tzortzopoulos, father of Steve Theo Kapitanios (Tzortzo) Poulos. "I finished my schooling in 1948...and left Crookwell".
"I struck out on my own. I went to work for Uncle Jack, who was now managing a picture theatre attached to a cafe - the White Rose - for Menarchus, in Wagga. I worked there for 12 months".
I then moved down to Melbourne, and worked with a cousin for Myers. I was then employed at General Motors Holden in their No. 5 factory for 3 months. I then went up to Mount Beauty, near Albury.
In the meantime, brother George had begun working in underground mining and tunnelling operations. I stayed in the area for about 9 months, before moving to Sydney. There I worked at the Astoria Milk Bar, 743 Punchbowl Road, Punchbowl, which was next to the Astoria Theatre, then owned by Uncle Jack Connell. Jack had bought the theatre from a Cassimatis. I stayed in Punchbowl for 12 months.
I then returned to Goulburn, where I worked for 3 months with Rosi Hatzistells in the Blue and White Cafe.
I then gained employment at the Goulburn Abbotiorrs were I remained employed for 17 years.
In the meantime on 17th June 1954 I married Janice Garner, in the Church of England Church, Goulburn. It was a Greek Service. Tass Levantis was the "best man".
In 1969 I took on the Mittagong Golden Fleece Service Station, with Jack Sophios, as a partner. We worked that business for 3 years.
We then took on Springett's Supermarket at Bowral. It was called the Hot Canary. It was connected with a wholesale buying group called Highland Bulk Buyers. I was in Bowral for 6 years.
We then moved to the Central Coast of NSW, to Woy Woy, were we ran Con and Jan's Takeaway for 22 years. I sold the business in 1999, and have been retired since.
Con was a very good Rugby League footballer. He is very modest about his achievements. In 1952 he started playing first grade for the Goulburn Workers Club, in the NSW Group 8 competition. In 1958 he had an exceptional year, being voted the best and fairest forward in Group 8. His portrait still hangs in the foyer of the Goulburn Workers Club. In 1961, he retired; aged 30. In the near future I hope to feature Con's achievements in the Sporting Life segment at kythera-family.
Harry
[From an interview with Anastasia (Tassia) Varvaressos, Harry's "mother"].
Steve Varvaressos was from a small coastal village near Niapolis. Steve went to High School in Greece, When his father George bought him to Australia, he went to night school to improve his English.
He had a number of butchershops - about 6-7, which he later sold and went on the land, in various locations, including Gunnedah, Young, and a larger property about 80 miles from Griffith.
"My husband Steve was a very good businessman...He never gossipped...and he never discussed his business."
He was President of the Hellenic Club, for two terms.
Anastasia (Tassia) Varvaressos's father was Peter Zervis, and mother Ksanthi Raftopoulos, both from Ithica.
Steve would go to Goulburn on business - buying cattle. Which was probably where he met Dimitri Tzortzopoulos, and how they became friends.
Tassia would visit her relatives - the Raftopoulos's'who had the shop next to the picture theatre. (Xenephon Raftopoulos).
At this time Tassia visited Goulburn. She visited Harry's mother. "I kaimeni..she got cancer."
After her death Steve and Tassia, as Nono and Nona, adopted Harry as their own child.
Harry and their daughter Madelaine, were bought up as virtual brother and sister. "Madelaine and Harry got on very well. They were close...very, very close."
Harry initially went to Waverley College, and then later to Shore College.
He got very good marks at the end of his schooling, but chose not to go to University. Tassia: "I really miss him, because he was a very bright....a very, very bright young man." (Tassia speaking, 2004).
"He got a job, but the jobs he got ....he always did well..."
Later he ran the Varvaressos properties. They were very large and successful business ventures. Harry was - like Steve -a very astute, diligent businessman.
Ollie
[[picture:"Poulos Family Ollie as bridesmaid at Zantes wedding.jpg" ID:6594]]
As a bridesmaid at the wedding of Helen Levantis and Peter Zantiotis (Zantes). Ollie sent this photograph to her grandmother and namesake Olympia, in Karavas, Kythera, with this inscription on the back - "My Dearest Grandmother, With all my love, Your loving grand daughter, Olympia. xxx".
Ollie married Alex Faros Arnoutis in 1956, and moved to Claremont in Queensland, where she has lived ever since. The Faros's owned the Paris Cafe there. Alex's father owned it before him. Alex has been in Claremont for more than 70 years.
George
Went into the Army on the 18th March, 1945. When the war ended, he went to Japan with the British Occupation Forces. He left the Army in 1948.
George went gold and uranium mining at Uranium Hill in South Australia. He later moved to Uranium City in Canada.
In 1956 George and Harry ventured to Kythera to meet their aging grandmother Olympia. George went on to London were he met his future wife. They moved to Canada, settling in Uranium City, Canada.
George and his wife then moved to the town of Bishop in the Sierra Nevada Mountains. George established a tourist based business in Cambria, which "went broke".
He took on a job as cook on a tugboat that travelled from Seattle, USA, to Alaska. George settled in Seattle. He retired there at the age of 65.
On the 26th Sept, 2000, he died of lung cancer.
George Dimitri & Athena Tzortopoulos's family reunites
From about 1991 ..."we all seemed to get together". Harry was the instigator. We arranged a number of joint trips and "get togethers".
In 1991 I "..hadn't seen George for 28 years.....I hadn't seen Ollie for 12 years.." Harry brought George to the shop in Woy Woy and I didn't even know him". He would make 3-4 trips to Australia, including a few where we gathered at Harry's small catle property in Milton, NSW....were you and Uncle Con came to visit us one time...".
[[picture:"Poulos Family Dimitris children + C & G.jpg" ID:6589]]
Left to Right: Harry Dimitri (Tzortzo) Poulos, George Dimitri (Tzortzo)Poulos, Ollie Faros, (nee, (Tzortzo)Poulos), Con George (Tzortzo)Poulos - the sole surviving uncle of the original Hlihlis "clan" from Karavas, Con George (Tzortzo)Poulos, and George Con (Tzortzo)Poulos, their first cousin.
1. Peter Stathis [A number of entries about Peter's father Xenophon, from Wagga Wagga in New South Wales, can be viewed at kythera-family. Search internally under Stathis].
Sia Poulos (Tamworth; Kythera) delivering the key-note speech to the assembled audience at Karavitiko 2005.
Karavitiko Symposium 2005
This years Karavitiko Symposium was held on Sunday 13th February at The Castellorizian Club, Kingsford. It was preceded by a Holy Service at Saint Spiridon's Church, Gardeners Rd, Kingsford, where the icon of Ayios Haralambos was paraded around the Church. Ayios Haralmbos is the patron saint of the village of Karavas. His life history is recounted in some depth on the kythera-island website at Culture, subsection, Religion.
Begun in 1967 the Karavitiko has been celebrated with a formal luncheon or dinner, every year since. The "Symposium" aspect derives from the fact that originally Karavites and Kytherians attending were encouraged to stand up and relate their life stories, experiences on Kythera, and subsequent migration to Australia.
This year, Sia Poulos, publisher of the ever popular Summer Edition was the key-note speaker. Sia was bought up in Tamworth, were her parents still reside. Alex (Yeoryo)Poulos, her father, attended the function. Sia's mother Maria was a Tambakis. Sia lives on Kythera. She is married to Dimitris Kiriakopoulos, and they have a son Alexandros.
Attendees at the Karavitiko received Sia very warmly. The majority knew all about the Summer Edition, and it was obvious that the newspaper is held in very high regard by Kytherian Australians. In her speech, Sia mentioned some opportunities that had been lost for funding large capital expenditure programmes on Kythera - because of the traditional rivalries between mesa and exo thimo. She also mentioned the need for establishing a quarterly magazine of high quality to canvass some of the key Kytherian issues, on Kythera, and amongst the Diaspora.
The atmosphere was very warm in the function room. Everybody particularly enjoyed "catching up" with relatives and friends - the central purpose of maintaining the Karavatiko tradition.
It is proposed that next years guest of honour will be Mother Kallistheni ( formerly Karin Sterling, (nee, Zantes)), from Goulburn, the Mother Superior of the Greek Orthodox Monastery, in Victoria. She is the great-grandaughter of the reverred "Papa Vangelli" Krithary, long-time priest of Ayios Haralambos Church, Karavas, and teacher at the school of Karavas. (Numerous photo's of Papa Vangelli can be found on kythera-family.net). Karin's appointment completes a "religious" family circle for the Krithary and Zantes families.
In an endeavour to elicit more photographs and stories about Karavas, and Kythera, the Committee of the Karavitiko Symposium have decided to donate 3 prizes for best entries to the web-site of:
1. Landscapes/buildings in and around Karavas.
2. Person/Group Portrait - Karavas.
Prizes of $250 each to be announced on Oxi Day, 2005.
3. Best Sporting Life entry - any subject.
Prize of a signed Eastern Suburbs Rugby League football guernsey
1. Stella Zervellis, (daughter of Matti Venardos.)
2. Mary Mentis (nee, Kepreotis). Her life story, and that of her deceased husband, Nick Mentis, has been recounted at length in a number of entries about Professor Janis Wilton's book - Immigrants in the Bush, on the kythera-family web-site.
4. [Front]. John Prineas (Son of Stavroula Prineas).
5-6. Rear, two of Tassos and Effie's children. They have 4 children in all, Violetta, Nicholas, Theodore and Maria.
7. Stavroula Prineas, (nee, Yeoryas) - originally from Broggi, Kythera).
8. Violet Sandeman
9. Far background, Steve Kapetanios (Tzortzo) Poulos.
The Australian, and Karavitiko Symposium Flag are in the background. For more information on the Karavitiko Symposium Flag, see entry in History, subsection, Documents.
Sia Poulos (Yeorgiopoulos) kolloklissi, Anna Cominos Surandakos, and Anna Poulos (Tzortzopoulos), Hilos, at the 2005 Karavitiko Symposium.
For more information about the Karavitiko, see extensive entry under Community Services, subsection Associations.
Sia Poulos, key-note speaker at the event, was born and raised in Tamworth, but has been for some years, a resident of Kythera. She publishes the Summer Edition newspaper.
Her father is Alex Poulos, and mother Maria, (nee, Tambakis).
She is married to Dimitris Kiriakopoulos, and they have a son Alexandros.
The original chapel of St. Stephen (Agios Stephanos) was built by the monk Ieremias in 1350 but the rock appears to have been inhabited well before 1200. Its beautiful frescoes have nearly been destroyed by time and by invading vandals. There are two more chapels, Protomartira Stephanou and Agios Haralambos. The latter is an imposing structure with three cupolas. It houses a beautifylly carved wooden iconostasis and altar. Since 1333 the monastery is called Vassiliki (Regal) and Patriarchiki (Patriarchal) because the Byzantine Emperor Andronicus III Palaiologos spend a short time there and made donations. Apart from the manuscripts, liturgical vessels, icons, etc. the monastery holds it preserves as well the skull of Agios Haralambos which is said to be miraculous.
Ayios Haralambos is the Patron Saint of the village of Karavas, Kythera.
By: The Right Reverend Father Michael D. Jordan
"On February 10th we honor one of the most beloved Saints of the Eastern Orthodox Christian Church. His name is Haralambos. In English, the translation for the name Haralambos used by most Orthodox Christians is "Harry". Haralambos lived in the 2nd century in a small town called Magnesia in Asia Minor. He became a Priest at a very early age and served his community with great zeal.
What has prompted the Orthodox Christians throughout the world to display such love and affection for St. Haralambos? Why has he been so very close to the hearts of all of us for over 1700 years? Perhaps it is because of the fact that no other Priest in the history of Christianity suffered so much in one lifetime for his religious convictions.
In the city of Magnesia, the governor of the province, Loukianos, inflicted great pain upon St. Haralambos because he refused to worship the idols of the Empire. The saintly Priest was first tied to a post in the public square and ridiculed by the pagans. Soldiers of the governor slashed the body of St. Haralambos with heavy cutting irons. St. Haralambos in spite of the terrible agony refused to deny Christ and accept their pagan gods.
After being tortured, Haralambos was dragged by his beard through the streets of Magnesia by soldiers on horseback. Many additional forms of torture were used to force Haralambos to give up his faith, yet he would not. During the ensuing months, St. Haralambos miraculously survived all forms of torture. Eventually the people called him "the man they cannot kill". People spoke of many miracles attributed to St. Haralambos during his imprisonment.
Thousands came to the jail to seek his blessing. Hundreds of afflicted souls came to be healed of their sicknesses. Haralambos became known also as the miracle-worker. He caused the lame to walk and the blind to see. Some thought he was the Resurrected Christ who had returned to earth. St. Haralambos proclaimed to all that he was not the Messiah but he was only the instrument of the Lord's Divine Grace.
The Roman Emperor, Servius, was enraged by the actions of Haralambos and ordered the Saint to be brought to the capital of the Empire that was then located in the ancient city of Antioch (192 A.D.) In the city of Antioch, Haralambos was led about the city with a horse bridle in his mouth. This was done to ridicule both him and the Christian faith, which he continued to uphold.
The soldiers of the Emperor nailed Haralambos to a cross with over 100 large spikes that pierced the skin of the pious Saint. Other forms of torture were administered, and yet Haralambos did not relent or die. In his great anger, the Emperor ordered Haralambos beheaded!
As the two executioners raised their swords to kill the Saint, suddenly a voice was heard from heaven saying, "Well done My faithful servant, enter into the kingdom of Heaven." At that very moment, St. Haralambos passed away without a single blow being struck. The executioners were dumbfounded. They knelt before the body of the Saint and asked God for forgiveness.
The Emperor became even more enraged, and ordered the two would-be executioners of Haralambos beheaded. Their names were Porphirios and Baptos, whose feast is celebrated also on February 10th. Thus the beloved Saint Haralambos truly had become "the man they couldn't kill," for he was taken by God Himself into the Kingdom of Heaven."
The body of St. Haralambos is now in the Monastery of Saint Stephen in the Meteora, Greece, where it performs miracles to this day.
From:
http://www.greekshops.com/detail.aspx?ProdID=102X
Metéora
The name Metéora comes from the Greek work meteorizome, meaning "to hang in mid-air", and the monasteries seem to do just that, perched on a scattering of strangely shaped pinnacles that rise out of the Peneus valley just to the north of Kalambáka. Looming between the Pindos range and the Thessalian plain, the rocks remain an enigma. Some geologists say a prehistoric lake covered the area 30 million years ago and swept away the soil and softer stone as it forced its way to the sea. Others believe the Peneus river slowly carved out the towering pillars, now eroded by wind and rain, that rise to 300 m (984 ft) above the plain.
The natural sandstone towers of Metéora were first used as a religious retreat when a hermit named Barnabas occupied a cave there in 985 CE. Others joined him and also made their homes in the caves that score many of the rocks. In 1336, they were joined by the monk Athanásios from Mount Athos who founded the monastery of Megálo Metéoro on one of the thousand or so pinnacles. Twenty-three monasteries followed by the time of the Ottoman reign of Süleyman the Magnificent (1520-66). However, due largely to their precarious location, many had fallen into ruin by the end of the 18th century. Until the 1920s, the only way to get to most of the monasteries was by being hauled up in a net drawn by rope and windlass, or by equally perilous retractable ladders. A much quoted story relates how an abbot, when asked how often the ropes were changed, replied "when they break." In the 1920s on the orders of the Bishop of Trikala, stairs were carved to make the remaining six monasteries more accessible. Today the ropes are used only for hauling supplies and building materials.
From:
http://www.grisel.net/meteora.htm
Monastery of St. Stephen
[[picture:"Ayios Haralambos - St Stephens Monastery.jpg" ID:6558]]
The original chapel of St. Stephen (Agios Stephanos) was built by the monk Ieremias in 1350 but the rock appears to have been inhabited well before 1200. Its beautiful frescoes have nearly been destroyed by time and by invading vandals. There are two more chapels, Protomartira Stephanou and Agios Haralambos. The latter is an imposing structure with three cupolas. It houses a beautifylly carved wooden iconostasis and altar. Since 1333 the monastery is called Vassiliki (Regal) and Patriarchiki (Patriarchal) because the Byzantine Emperor Andronicus III Palaiologos spend a short time there and made donations. Apart from the manuscripts, liturgical vessels, icons, etc. the monastery holds, it preserves as well, the skull of Agios Haralambos, which is said to be miraculous.
Designed by Lindsey Katharos Critha, graphic designer, who resides in Berry, in New South Wales, Australia.
The design on the shield has evolved from Lindsey's original Karavas donkey Karavitiko Symposium logo, of the 1970's.
The donkey is laconic - unperturbed by the gradual de-population of Karavas, and the immigration of Karavas's inhabitants to Smyrna, Egypt, Pireaus, Australia, the USA, and other parts of the world.
In a sense the donkey is "looking away from ...the future...unconcerned".
The "attitude" also conveys the sublime sense of peace and quiet that attaches to the town of Karavas, Kythera.
The crest, or honour point of the Coat of Arms is the Cross of Ayios Haralambos, which also features on the Karavitiko Symposium Flag. This establishes the Church of Ayios Haralambos as the spiritual centre of Karavas.
The torse (originally the neck scarf which adorned a knight's helmet) - which lies beneath the Cross - carries the official colours - blue and gold.
The white border around the shield reflects the white lines on the field of both the official Greek National Flag, and the Karavitiko Symposium Flag.
Deigned by world-reknowned vexillographer and vexillologist, George C Poulos, the symbolism of the flag is very simple.
The central orange orb (Pantone 130) symbolises both the bright Karavas and Kytherian Sun, and "Portokalia tou Karava" - one of the prime symbols of Karavas - immortalised by the song - "Portokalia tou Karava".
The fimbriated (bordered) cross - George uses to designate the Cross of Ayios Haralambos, the patron saint of the village of Karavas.
The horizontal white lines symbolise the numerous underground springs in Karavas.
And the entire design is a whimsical re-interpretation of the Greek National Flag, with the "Greek Cross" positioned to the centre.
Naval quality, 6ft x 3ft (180 cm's x 90 cm's) Karavitiko Symposium Flags are available for purchase from the Committee of the Karavitiko Symposium for A$85.00.
Click on the Karavitiko Symposium name above (in green) to order.
200g eggplant, sliced
2 tablespoons salt
olive oil for brushing
I cup coriander leaves
1 cup basil leaves
I long red chili, sliced
½ cup olive oil
I clove garlic, crushed
2 tablespoons red-wine vinegar
1 cup baby spinach leaves
8 slices crusty white bread
Place the eggplant in a non-metallic bowl, sprinkle over the salt and set aside for 10 minutes.
Rinse and pat dry. Brush with the oil and cook on a preheated hot char-grill pan for 2-3 minutes each side or until softened. Place in a bowl with the coriander, basil, chilli, oil, garlic, vinegar and spinach and toss to combine.
Toast the bread under a preheated hot grill for 1 minute each side or until golden.
To serve, top with the eggplant-and-spinach mixture.
Makes 4.
A donna hay recipe.
More recipes from Donna Hay can be found in her latest cookbooks, the instant cook, modern classics book 1and modern classics book 2, published by HarperCollins and available from bookshops throughout Australia.
From,
Sunday, the Sunday Telegraph Magazine, Sydney, Australia, Jan 9, 2005, pp. 24-25.
Mary Mentis (nee, Kepreotes)
Violet Sandeman
.....to advise
Beryl Cassimatis (nee, Palmer)
Paul Cassimatis
Seated:
Left to Right:
.....to advise
Tina Mottee (nee, Cassimatis)
Con Mottee (died, 13th April, 2003).
George C Poulos Hilhlis
Con George Poulos
Angela Poulos (nee, Coroneos, Belos)
I Zoi en Afstralia, the book; on display at the Inverell Transport Museum, Inverell, NSW, April, 2004.
Museums and Galleries Foundation of NSW (MGF) staged the -Milkshakes, Sundaes and Cafe Culture exhibition in various venues around New South Wales, Australia, in 2003-2004.
I Zoi en Afstralia is open on pages 146-147.
On page 146 are depicted shops of Peters & Co, in Inverell and Moree, New South Wales.
On page 147, are two sets of brothers.
Theothoros Kritharas and his brother Panayotis Kritharis, sons of Pappa Vangelli, from Karavas.
And Mynas Tzortzopoulos and Theothoros Tzortzopoulos, Kapitaneos also from Karavas.
For valuable information about the historical background of the publication of Life in Australia, please read the entry by Hugh Gilchrist on the history of I ZOI EN AFSTRALLIA
Designed by graphic artist Lindsay Cretha (Kritharis) Katharos, now residing in Berry, NSW, in the 1970's.
The laconic donkey, meant to compliment the two previous donkey entries in this section, captures the quiet and leisurely lifestyle of Karavas perfectly.
During the pre-automotive period, the most important animal on Kythera was the donkey.
There are very few working donkeys left on Kythera now.
In 1994, our neighbours in Karavas, Voulgari, and his wife Irini, maintained about 5 donkeys, which they housed just above the Tzortzopoulos Hlihlis patriko spiti in Karavas.
This is one of those very fine animals grazing. Note old man Voulgari's coat strung across the sumari, or saddle.
Voulgari went to school, and later into the army, with my father, Con George (Tzortzo)Poulos, in Karavas. Voulgari has since died.
It is difficult for persons born in Australia and the USA in the post Kytherian migration period, to truly appreciate how disruptive and heart-wrenching the breakup of families was during the emigration phase (from Kythera).
Nostalgia for the island, and desire to be with relatives was exacerbated during periods such as Christmas, when most families strive to be together.
This is reflected in Xmas cards, sent back to relatives who remained on Kythera. This card is from my cousin, Helen Zantis (nee, Levantis) & her husband Peter Zantis, to Helens' uncle, Theothoro (Ri-Ri), and Auntie Maria (Mummy, the midwife), in Karavas, Kythera. Dated 25th of December, 1955
It is difficult for persons born in Australia and the USA in the post Kytherian migration period, to truly appreciate how disruptive and heart-wrenching the breakup of families was during the emigration phase (from Kythera).
Nostalgia for the island, and desire to be with relatives was exacerbated during periods such as Christmas, when most families strive to be together.
This is reflected in Xmas cards, sent back to relatives who remained on Kythera. This card is from my Uncle Minas, and Auntie Frosso, and children, to Minas' brother, Theothoro (Ri-Ri), and Auntie Maria (Mummy, the midwife), in Karavas, Kythera. Dated 5th of December, 1951
It is difficult for persons born in Australia and the USA in the post Kytherian migration period, to truly appreciate how disruptive and heart-wrenching the breakup of families was during the emigration phase (from Kythera).
Nostalgia for the island, and desire to be with relatives was exacerbated during periods such as Christmas, when most families strive to be together.
This is reflected in Xmas cards, sent back to relatives who remained on Kythera. This card is from my first cousin Olympia Harantzis, to her Uncle Theothoro (Ri-Ri), and Auntie Maria (Mummy, the midwife), in Karavas, Kythera. Dated 4th of December, 1955.
There is a powerful tradition amongst various Tzortzopouli soi that their original progenitor was British - either English or Scottish. In Australia (with both the Hlihlis and Kapatanios soi, and England, (through my cousin George Haralambos Tzortzopoulos, London), the common variant of the story is:
"According to Kytherian popular belief - the 6 or 7 Tzortzopoulos clans of Karavas, including a number of whose members emigrated to America, are originally descended from Frangoulis who migrated to Kythera 250 years ago. He came from the village of Karavas in Northern Cyprus, now under Turkish control: and when he arrived in Kythera, he named present day Karavas after his own village. The fact that these are the only two villages called Karavas in the world, tends to lend credence to this account of events.
In view of the fact that Frangoulis’ country of origin was Cyprus, the Kytherians gave him the name of Kyprios. At some point, Frangoulis decided to give his daughter in marriage to someone by the name of George, who was probably from Scotland. The pet name for a George in Northern England and Scotland is Geordie. The British, of course, controlled the 7 Ionian Islands, of which Kythera is a part, at this time, and continued to do so until 1864.
Because Frangoulis was the first resident of Karavas, he owned all the land there, and gave 80% of it to his daughter as a dowry. As a result, present day Karavas consists of a series of fields bordering on each other, one of which is always owned by a member of the Kyprios family.
The Kytherians found it difficult to pronounce the name George, or Geordie, and thus converted it to Tzortzopoulos. Thus is my own family, by Grandmother’s brother, my great-uncle, was called George and not Giorgios. The remaining surnames common to Karavas, such as Koroneos, Kritharis, Patrikios, Passakos, Souris, etc, are not of the same origin as Tzortzopoulos".
The American variant of the same story was told to me recently by Harris George(opoulos), Baltimore, USA. To the best of my knowledge the two myths of the Tzortzopoulos name origin arose independently of each other. Harris was told this variant by his older brother Ted, (who died in 2003).
"From 1814 through 1864, the Ionian Islands were under British rule, and, under the British Homestead Act, any British subject who would voluntarily go to a crown colony to farm would be given a tract of land, or, if he wished to establish a trade, he would be given a stipend to get started. One such person was a young Britisher who chose to settle in Karava, Kythera, to farm. He was a tall man, who, when asked what his name was, said, "George." The native Greeks could not say "George" as we do in English; instead, they began to call him "Tsortsi."
Not only did the Kytherians call this Britisher "Tsortsi," they also gave him a nickname, which was "Tsortska." The stretch of land given to him lay at the base of a mountain (which he also received) named "Kourvouli." He became popular in the village of Karava (the mountain was just outside of Karava), and he married a Greek girl (my brother Ted was never able to learn the name of the girl he married).
The information Ted got was from a half-sister of my father's, Thea Eleni, who was 85 years old when my brother met her husband (Vretos) and her in 1933 when my parents (with Ted) visited Kythera. Thea Eleni was the child of our grandfather, Theodore Peter George, who was the son of the Britisher.
The Britisher apparently had four sons (each of whom established a separate paratsoukle (family nickname)):
1. Koumoudura: I know nothing about this family.
2. Tzortzaka: The Britisher's son was named George George, and, in Baltimore, Maryland, I grew up with two families (Menas George and Panayiotis George, both of whose oldest sons were named George C. George (Menas) and George T. George (Panayiotis)).
3. Kourvouli: This is my father's paratsoukli (or nickname). My grandfather, Theodore Peter George, had three wives, my father being the last child of his third wife. My father was born in 1888. My father's name was Dimitri (James) Theodore George.
4.Hlihlis: I knew nothing about this family until (..our recent communication).
Everything else I know relates solely to the Kourvouli family. As I said, my grandfather (who died in 1892 when my father was 4 years old) had three wives. He had one daughter (Eleni) by his first wife, had no children by his second, but his third wife (Maria Fratsikakis) had my father's much older brother (Panayiotis), and his three sisters (Stavroula, Meropi and Anastasia). Panayiotis married the sister of the Faros brothers, James and Gregory (both of whom came to establish homes in Baltimore, Maryland), and they remained childless. Anastasia married Aristides Diakopoulos. Stavroula married a man named Panayiotis Souris, who once was a chef in both Paris and New York. Meropi married George Mavroyioryis. My father's mother died when he was 7, and he was raised by his older brother Panayiotis.
In 1933, my father and mother took a trip to Kythera and took their 16 year old son, my brother Ted. For a couple of days, Ted stayed with Thea Eleni, my father's half sister (even though she was 40 years older than my father). Ted remembers that Thea Eleni drank tea (rather than coffee) because, she said, "English blood flows in my veins." Thea Eleni told Ted that her grandfather was English.
Ted also wrote the following: A cousin of ours, Angelo, decided to go to Scandinavia to study their transportation system, since Angelo was involved in the transportation that travels between Pireas and Kythera. While in Scandinavia, he was talking to a young man named McPherson (didn't know his first name), who said to him, "You are from Greece.", to which Angelo said, "Yes I am." McPherson asked where, and Angelo said from the Island of Kythera. McPherson said, "Isn't that strange? You know, I have an ancestor who went to Kythera, and he established a family there. As a matter of fact, he built the lighthouse on that island." Angelo said, "Really? When did he go?" McPherson said, "Oh, sometime in the early 1800s." Angelo asked, "Where did he settle?", to which McPherson said, "He settled in a town called Karava." Surprised, Angelo said, "Well, that's where I'm from." Angelo asked, "What was his name?", to which McPherson said, "His name was George McPherson."
Clearly, this Tzortzopoulo tradition had been transported to both Australia and the USA in a very similar format.
In 2003, Emmanuel Kalligeros published Kytherian Surnames, in Greek. (See Culture, subsection Bibliography, for an overview of the book. Also the introduction to the Names section).
His entry for Tzortzopoulos in that book was:
[Translation by John Stathatos]
The surname Tzortzopoulos, which is common in the Karavas region of northern Kythera, is one of those which originated on the island; indeed, we are certain of both its origins and the likely date of its first appearance, something by no means common with Kytherian surnames.
The suffix opoulos, characteristic of surnames in the Peloponnesus, indicates a peloponnesian influence and confirms its derivation from the original root patronymic Koronaios, which is of course itself peloponnesian (q.v.). The 18th century saw a sudden sharp increase in the appearance of new surnames on Kythera; this was probably an effect of the recently improved conditions of life on Kythera, resulting in turn from the relative decline of piratical raids and an abatement of the numerous plagues which used to decimate the island’s population. Under these conditions, certain families spread and increased, resulting in a confusing welter of similar surnames. The Koronaioi, for instance, who had been settled in the Potamos area from the early 16th century, multiplied to a significant extent, and 18th century censuses reveal several families with the same surname in different Potamos parishes, including Panayia Lariotissa, Agia Triad and Agioi Pantes. Some branches of these Koronaioi ended up in Karavas, where they settled towards the end of the 18th century.
The Tzortzopouloi first appear in the census of 1753, which lists the brothers Dimitri, Mina and Micali Zorzopoulo, whose father however is listed as Thodori Coroneo Zorzopoulo. Turning back a few years to the census of 1724, the father of the aforementioned three brothers is recorded as Thodori Coroneo di Zorzi. A quick search through the censuses brings to light a number of individuals with the surname Koronaios and the given name of Tzortzis. The self-evident necessity of distinguishing between them was, by a process which can still be seen in action on Kythera today, the reason for the appearance of Koronaios bynames. This was clearly the period during which the Koronaios family split into branches, from which time date the surnames Tzortzopoulos, Diakopoulos, Mavrogiorgis, Venardos and others still in use today.
A further point worth noting is that the name Minas, which was common at that period among many branches of the Koronaios family, remains so today, and particularly among branches of the Tzortzopouloi – clear evidence of the common origin of both surnames, in view of the fact that baptismal names are repeated steadily over the generations thanks to the rigid habit of naming grandsons after their grandfather.
In view of all the above, and with the invaluable assistance of the published censuses, we can safely determine the original appearance of the surname Tzortzopoulos to have taken place between 1724 and 1753, at which time one branch of the Koronaioi adopt the surname Tzortzopoulos. In the early part of the 20th century a Tzortzopoulos was recorded in the village of Dourianika, obviously descended from the Tzortzopouloi of Karavas. The service of the Myrtidiotissa mentions a certain Dimitrios Tzortzopoulos “from Dourianika”, a merchant in Constance (Konstanz).
The surname is also present among the Kytherian diaspora in Egypt, which was dominated by Karavites. There are many Tzortzopouloi amongst the Kytherian diaspora in Australia and the USA; however, in many cases subsequent generations shortened the surname, usually to Poulos, with the result that it has now become very difficult to ascertain their true origins.
The surname continues to be fairly common on Kythera and in particular the wider Karavas area, while it is often encountered among Kytherians in Athens and Piraeus, including the general secretary of the Greek Parliament and ex-rector of the Economics University, Panayotis Tzortzopoulos.
The questions I put immediately to Emmanuel Kalligeros were,
a. why do these "British" progenitor origins for Tzortzopoulos exist, and persist?
b. how can we be certain that they have no basis in fact.
Emmanual Kalligeros's response:
"I am replying concerning your surname, but in Greek, [again, translated by John Stathatos], as I wish to be absolutely precise and my English is not good enough for such matters.
I am familiar with the tradition you mention concerning the Tzortzopouloi, but make no mention of it because it does not appear to be based on factual evidence; furthermore, as you will see below, there is confusion with the Kypriou and Kypriadis families. As far as the relationship between Tzortzopoulos and Koronaios mentioned in the book is concerned, the facts are correct and are confirmed by irrefutable evidence derived from the Venetian censuses. Now, if some new and different fact PRIOR to 1753 and 1724 were to arise, I could not know of it on the strength of the evidence available to me. However, all the information in the book is based entirely on hard evidence rather than on family tradition unsupported by documents such as contracts, and you should therefore be in no doubt about the facts up until the date I mention. Regarding KORONAIOS I must [a verb is missing here] the surname in the book.
As far as Karavas is concerned, I have published articles on the subject in the newspaper and given a lecture proving that it was inhabited normally at the end of the 18th century (after 1770). The inhabitants of the village were originally from Potamos and Logothetianika, as well as refugees from the Peloponnesus. These facts have already been confirmed by the testimony of old inhabitants published at the end of the 19th century (I refer to some of this in the bibliography of my book on surnames).
Concerning Frangoulis, Kyprou etc. This information is partly correct, but concerns another surname. Consult the entries for Kyprios and Kypriadis, which have been exhaustively researched and are, I believe, essentially complete. They are descended from one Frangakis (not Frangoulis) who did indeed go to Cyprus, and was referred to as Kyprios upon his return! However, the Tzortzopouloi appeared in Potamos many decades before the Frangakides arrived on Kythera as refugees. I am not aware of the other reports concerning Scotsmen, etc., and until given the opportunity of consulting documentary evidence, I have every reason to include these with family legends such as are common in Kythera (and elsewhere) and are the result of confusions and corruptions of true or half-true stories.
If nevertheless there exists, or there comes to light, evidence which would modify or negate what I have written, you may be certain that I will make use of it, and would be grateful to anyone who brought it to my attention. For the moment, I rest on the results of my fifteen years of research, and believe that the facts concerning the surname TZORTZOPOULOS are correct and sufficient, at least up to 1724 when the surname seems to first appear. I should add that the written “Tzortzis” version of the name Yiorgos was very common on Kythera since the early 17th century, and is often encountered in contracts and other documents of the time. In other words, the presence of undocumented Scotsmen isn’t necessary in order to explain the existence of the Christian name Tzortzis.
Questions arising....again
Where does that leave someone like myself, and other Tzortzopouli like me, who would prefer to believe the more romantic version of Tzorzopouli origins?
1. The records of births, deaths and marriages in Kythera are very complete. If a British Tzordi ancestor exists, then he should appear in the records. It is thus incumbent on those Tzortzopouli who wish to retain the myth - to find that document, obtain a copy, and to make it public knowledge. An interesting start would be to gain a copy of the entry in census of 1753, "...which lists the brothers Dimitri, Mina and Micali Zorzopoulo, whose father however is listed as Thodori Coroneo Zorzopoulo. Turning back a few years to the census of 1724, the father of the aforementioned three brothers is recorded as Thodori Coroneo di Zorzi".
2. The 1 million drachma question remains unanswered: why did Thodori Coroneo become di Zorzi?......What does di Zorzi mean?
To answer those questions is to really explain the mystery of the origin of the surname - Tzortzopoulos.
[It is easier to explain why his sons, subsequently became Zorzopoulo - "sons of Zorzi"].
Keep in mind that the Italian word for George is Tzortzo, and the Greek word for George is Yeoryi. Why di Zorzi - and not o Yeoryos?
3. One of the attractive elements of the Tzortzopoulos myth is that it explains the origin of the town of Karavas. Although in the Kalligeros exposition, a Frangakis (not Frangoulis) does go to Cyprus, and is referred to as Kyprios upon his return. (I assume that the origin of the name Karavas, for both the northern Cypriot town, and the northern Kytherian town, derives from the word karavi, boat, ie, the Cypriot town was probably a town of boat-builders, originally). The timing of the Cypriot visit by Frang......, seems to be almost exact in both interpretations of events. It would be interesting to obtain an exact date for the naming of the town of Karavas on Kythera. (The date seems to be about 1770 in both accounts).
4. I have never met a Tzortzopoulos who does not ultimately trace his origins to the town of Karavas, Kythera. I would be very interested to hear of Tzortzopoulos who does not trace their origins to Karavas, Kythera.
[[picture:"Tzortzopoulos Greek.jpg" ID:6157]]
In 1950 my father rented a shop in Miller Street, Gigandra, the main street, from another Kytherian in the town, Jack Pentes, and established the Gilgandra Fruit Mart.
When he first opened the fruit mart, about 9-10 outlets in Gilgandra sold fruit, but fruit was not their central or core business. My father's initial aim was to reduce the number of business's that sold fruit, and to dominate the retailing of fruit in Gilgandra.
One way of doing this was to always get back to the source of the produce - he bought very few of his fruit and vegetables from Wholesaler's - whose margins were often as high as 40%.
The other way is exemplified by the Poulos Fruit Mart truck depicted in this photograph. (On the back of the photograph is written in Greek, "to truk pou pai yiro me ta frutta kai lahana" - "the truck that goes around with the fruit and vegetables").
My Uncle Nick "Belos" Coroneos (my mothers younger brother), is driving the truck, and in the left hand corner, George Con Poulos, and his younger brother, Peter Con Poulos are waving goodbye.
Between Monday morning and Saturday afternoon, for a quarter of a century, the truck would do a "run" around the town - stopping at various corners, and certain "spots", and calling on designated customers - and selling initially fruit and vegetables from the back of the truck. As time passed, the truck became larger, and more and more goods were added, sweets, cigarettes etc, until eventually it carried quite a large stock of produce.
Nick Coroneos would later marry one of the shop assistants in the store - Beryl Palmer. Her brother, Alan "Nuts" Palmer would take over from Nick as the truck driver. Before he left Gilgandra, Con George Poulos sold the truck run business to Alan Palmer, and he maintained the business until his early demise.
The Fruit Mart Truck became almost an institution in Gilgandra. Although I saw many attempts to replicate the "truck" experiment in many Central Western towns in NSW, none was as effective, or enjoyed the longevity and profitability of business, that the Gilgandra Fruit Mart truck enjoyed.
[[picture:"Poulos, George C as one and a half year old.jpg" ID:6025]]
My father's brother Panayoti (Peter) had been living in Australia from 1928. He was 12 years of age when he arrived in Australia. Eventually he settled in the far western New South Wales town of Warren, and married Aryiro (Sylvia) Aloizios.
When my father migrated to Australia in 1949, he was relatively old (33 years of age). He eventually chose to establish himself in Gilgandra, NSW, a town about 60 miles away from Warren in NSW. He married Evangalia (Angie) [K]Coroneos Belos, Karavas.
My mother was destined to have 5 children. I was the eldest. The second eldest child, Olympia, would die tragically from a respitatory illness, never properly diagnosed, as an infant. There followed on a regular basis, in birth order, Peter (Panayoti), Phillip (Triunduphilos), and Eric(Theothoros, or Theothericos).
In the period leading up to each birth, and for a time thereafter, my parents would deposit me with Uncle Peter, and Thea Aryiro in Warren. This photograph was taken on 1st September, 1953, probably sometime after the birth of my younger sister. It is taken in Warren.
My mother used to leave my hair long. It was a mass of "boukles" - curls. My Uncle Peter wasn't fond of long hair, and would get my aunty to cut it short - the "Karavas" cut. Over a few weeks I would bond deeply with my Aunty, and came to see her as my mother. By the time it was time for me to return to Gilgandra, I did not recognise that other woman as my mother - and wanted to stay in Warren with my real mother. It took quite a bit of adjustment, each time, to realise that the lady that lived in Gilgandra was my real mother.
My mother's younger brother, Nicholas (Nick), [parachoukli Belos, Karavas], came to Australia with his sister Helen in the early 1950's. They originally worked in their Uncle Nick's cake shop in Blacktown. See separate entry for Helen Calligeros (nee, Coroneos) - and an article from the Dubbo Liberal newspaper. [Uncle Nick was brother to their father, Triunduphilos], who with wife Pat, would later settle in North Parramatta].
Nick (the younger) then came to work in the fruit shop of his brother-in-law, Con George (Tzortzo)Poulos, in Gilgandra in NSW. This premises was rented from another Kytherian in the town, Jack Pentes, and was located in the centre of the main street, Miller Street, next to the Golden West Hotel. This was the first of two fruit shops that Con George Poulos would own in Gilgandra over a 25 year period.
The little boy he is holding is George Con Poulos, (b. 5/4/1952). Uncle Nick roomed with little George (ie. me), in two different houses, one a large Federation house in upper Myrtle Street, Gilgandra, and later, in a smaller house in lower Myrtle Street. (A fairly appropriate street for a family from the island of the church of Myrtitotissa to live in.)
Eventually Nick married Beryl Palmer, in Gilgandra, and they moved to Wentworthville in Sydney. He died on the 26th May, 1979, at the tender age of 44.
From about age 3, to age 16, aside from attending school, I spent most of the rest of my childhood in the shop. Despite this fact...I could still smile...
What is your current position?
Director, Cosmos Archaeology Pty Ltd - a consultancy, which specialises in maritime archaeology.
Where did you study archaeology?
University of Sydney, 1984 – 1987 where I graduated with a BA (Hons) in archaeology. Graduated from Curtin University (Perth) in 1990 with a Graduate Diploma in Maritime Archaeology.
How did you become interested in archaeology?
When I was young I travelled around Australia with my dad prospecting for gold and gemstones. I wanted to be a geologist but at school I found that I preferred reading history to maths and chemistry. It was only natural then that I went into archaeology. I did the maritime archaeology degree because at the time, 1989, I was told that I could actually get a job doing maritime archaeology – I was one year into a masters degree on establishing an absolute chronology of 7th century BC Rhodian Bird Bowls. I remember the thinking I was too young and active to sit in a library; it's better to do that when you can’t be a field operator anymore. I applied for the course, got accepted, did a diving course and two weeks later hopped on the train for Perth. I suppose it was inevitable that I would do archaeology in the sea, as my family come from a Greek island, my dad was a fisherman and I grew up on Sydney’s beaches.
What archaeological projects are you working on at the moment?
As a consultant I juggle half a dozen active jobs at any one time, all with their particular deadlines and troublesome clients. Most of these jobs deal with the impacts of development on the archaeological resource, whether they be buried remains of buildings or shipwrecks. Sometimes I do management and conservation plans. I also work on excavations run by other consultants just to get me out of the office and to keep fit. At the moment I am doing a fair bit of work in Hong Kong. They work on a big scale there, 22 km long bridges and land reclamations for the purposes of housing 500,000 people!
Tell us about one of your most interesting archaeological discoveries.
Finding a 6,000 year old bone needle in the demolished remains of a 4,000 year old building. Was pretty chuffed at my digging skills!
Tell us about a funny/disastrous/amazing experience that you have had while doing archaeology.
Maritime archaeology deals with the sea and the sea has to be respected at all times. There have been occasions that I thought my time was up because of a lapse of concentration or a stupid act of bravado. I have seen a few things; ships and yachts absent mindedly trying to run me over, crocodiles sniffing around where we diving, irate and crazy guys with guns… One cliché involves my first dive on a shipwreck in my new job in South Australia. Kitted up on deck I was in the process of rolling back into the water when a fin belonging to a White Pointer cruised past the boat. Needless to say, we didn’t dive that day. My boss exclaimed that he had done over 1,000 dives in SA and at least 100 on that wreck and he had never seen a White Pointer. I think he was worried that he had just employed a shark magnet.
What’s your favourite part of being an archaeologist?
The variety of the work and solving problems. There are days where I just write like mad to meet deadlines, other days I am diving or digging. Piecing together an archaeological puzzle by digging, surveying or piecing together field data in the office is most gratifying, On the underwater side of things, sometimes you have only half an hour to do a task in the most extreme of environments. It’s a real buzz when you work with a team to get the job done in such conditions.
Follow up reading:
Check out the AIMA website - http://aima.iinet.net.au
(I'm the current President).
Left to right: Theo Kapetanios Poulos, Andy Psomas Coroneos, Guest of Honour, 2000, George Layos Souris, James Melosophaos Coroneos, George Hlihlis Poulos, Nick Datos, and Tanya Datos.
Note the photographs of Chris Laurantos, Canberra, hanging on the wall in the background. (Right-hand side). These magnificent photographs of Kythera in the mid-twentieth century deserve a much wider audience.
Coat of Arms of the Karavitiko Symposium. Designed by Lindsay Katharos Crethar of Lindsay Crethar Graphic Design, Berry, NSW.
[[picture:"Karavas Flag 6_v6.jpg" ID:5980]]
Official flag of the Karavitiko Symposium.
[[picture:"Karavitiko Letterhead web best.jpg" ID:5969]] Letterhead of the Karavitiko Symposium.
Administrators, 2005.
President:
George C Hlihlis Poulos
Committee:
Secretary:
Peter S Kapitanios Poulos
Treasurer:
Theo S Kapitanios Poulos
Patron: Angelo Chouli Kritharis
Matron: Matty Kapitanios Venardos
Past Patrons & Matrons:
Jack Vanges
Louisa Psaltis
Petros Coroneos
James Coroneos
Committee of the Karavitiko Symposium.
Recent Committees of the Karavitiko Symposium
[[picture:"2000 Committee.jpg" ID:6017]]
Year 2000 Committee.
Left to right: Theo Kapetanios Poulos, Andy Psomas Coroneos, Guest of Honour, 2000, George Layos Souris, James Melosophaos Coroneos, George Hlihlis Poulos, Nick Datos, and Tanya Datos.
Longer summaries of the life of Saint Haralambos in English are available in
'Lives of Saints' Vol. 13, published by:
'The Archangel Michael Orthodox Mission', P.O. Box 554,
Marrickville, Sydney
Australia, or in,
'Living Orthodoxy', Vol.13 published by
'The Saint John of Kronstadt Press',
1180, Orthodox Way,
Liberty, TN37095,
USA.
History of the Karavitiko
The first Symposium was instigated in 1967. It has been conducted every year since. The Symposium was designed to perpetuate the enormous panayiri that was held annually in Karavas to celebrate the name day of the patron saint of the village - Ayios Haralambos.
A formal luncheon or dinner is organised for the first Sunday after Ayios Hralambos's feast day. The Symposium organisers lay claim to the fact that "..we are the only Kytherian village group anywhere in the world who have managed to maintain this tradition in this formal manner". Are there other village groups in the world who also formally celebrate the feast day of their patron saint in this way?
Initially profits from the function were sent back to Karavas to keep the Church of Ayios Haralambos in good order.
We are very thankful for the magnificent support over 30 years of the following Karavites. Louisa Psaltis, patron for many years, Jack Vanges, Lillian Vanges, Charles Cominos, Lackey Poulos, Olga N. Kastrisios (nee, Coroneos) and James Coroneos.
1997 saw the retirement from active involvement of Petros Coroneos, one of the Founding Father’s of the Karavitiko Symposium. Petros devoted himself for more than 30 years to perpetuating the event. The Committee would like to thank Petros for 30 years of devoted and dedicated effort, in enhancing the reputation of “…our own special domain, our very own haven…”, KARAVAS. Without Petros’s constant encouragement, the Karavitiko Symposium may have ceased years ago.
Petros died soon after retiring from the Committee.
Subsequent long-standing President, James Coroneos, died in 2005.
"What can you say about the village. Located in the northern part of island, near Potamos. Green-clad place. Abundant water is ceaselessly running in the dells. The springs of Amir Ali, caress your senses and refresh your heart. The architecture of the village is the highlight. Splendid buildings and houses with a particular identity. The residents of Karavas are proud of the collective activity that they have developed. The local association, "Portokalia" from the homonym holy tree of the village (orange tree), organises many cultural events, mainly in the summertime. Surely if you know a Karaviti you'll be impressed by his/her love for the village".
[[picture:"Karava.jpg" ID:5972]]
Karavas, with the Chuch of Ayios Haralambos as its centrepiece.
The Feast Day of Ayios Haralambos is celebrated on the 10th February.
Traditionally, a formal luncheon or dinner, organised by the Karavitiko Symposium, has been celebrated in Sydney, on the first Sunday, after the 10th February, each year.
The life of Ayios Haralambos has been recounted at some length in Culture, subsection, Religion, and can also be accessed by using the internal search engine, under Haralambos.
Book Outlining the History of the Church of Ayios Haralambos.
Author: Helen Haros-Coroneos
When Published: 2006
Publisher: Church Committee, Ayios Haralambos, Karavas, Kythera.
Printed: in Crete, www.kazanakis.gr
Available:
Description: Thin, small, 78 page book. Excellent photographs.
Language: GREEK.
Celebrating the Bicentennary of the creation of the fraternity that led to the building of the Church of Ayios Haralambos, Karavas, Kythera.
[[picture:"History of Ayios Haralmbos Karava Kythera Book SMALL.jpg" ID:12202]]
Front Page.
Prologue and Introduction in English. (Grammar and syntax errors retained).
P R 0 L 0 G U E
In the verdant picturesque and beautiful village of Kythera which is named Karavas, well known for its orange trees, its many springs and natural beauties as well as for its panoramic view to the island of Elafonissos and to the small city of Neapoli in the south of Peloponnisos, the historic majestic and imposing holy temple of Saint Charalampos surely dominates and has a principal position on this surrounding.
For a series of generations for the people of Karavas this temple has been a reference point and holy place from which life started, but, on the other hand the terrestrial life of these people ended. For the sad and for the good moments to the happy and unhappy personal family, social and national events the pious gentle and progressive people of Karavas considered and still do, after God and Virgin Mary, the temple of Saint Charalampos as their guardian and helper, something that they show by the beautiful fine and well looked after interior and exterior decoration of the holy temple where a lot of local festival and a number of happenings are held around it.
The assemblance and the recording of this rich historic material concerning the church of Saint Charalampos of Karavas and the writing of this book from the honourable Mrs Helen Haros-Coroneos an exceptional philologist and teacher of the Greek language, but also one of the greatest spiritual people of Kythera, constitutes for Caravas as well as for the island which belongs to Panayia Myrtidiotissa a notable and worth of congratulations event.
I consider it as my duty to deeply congratulate the active and constantly creative dean of the holy temple of Saint Charalampos father Panayiotis Diacopoulos and his progressive council of church for this initiation and impeccable collaboration with Mrs Haros.
Finally I paternally and whole heartedly wish that this book will help and contribute to the spiritual, cultural and touristic development of Cythera as there are a lot of primary needs that should be developed.
With warm fatherly wishes wholehearted congratulations and all my love.
The Bishop of Thessaliotidos
and Fanariofersallon
Cirillos (ex of Cythera)
[[picture:"History of Ayios Haralmbos Karava Kythera Book Back Cover SMALL.jpg" ID:12203]]
Back Cover.
I N T R 0 D U C T I 0 N
The completion of two centuries from the creation of the fraternity of Saint Charalampos in Caravas and the foundation of the homonymous temple was the tinder for the writing of this small essay.
It is well known that almost all the temples in Cythera were built by individuals and were used as family ones. A small number of temples were built by fraternities for the worship needs of their members such as the temple of Panayia Conteletou in Livadi, Saint Annas temple in Chora and Saint Charalambos in Caravas
It is easy to understand that the foundation of a temple from a fraternity in a remote village in Cythera 200 years ago has a major religious as well as social importance. The bond between the members of the fraternity, the harmonious collaboration and the noble emulation for the foundation and the distinction of their temple is a phenomenon worth to pay attention to and to be studied.
Beyond these, the formation of the fraternity and the foundation of the temple in Caravas introduces a great historic interest for the synthesis of the population and it also coincides with the period of huge political changes and the large movements of the population in Cythera.
The aim of this essay, even though there are a lot of imperfections for which I ask for your indulgence, is to shed light on the most beautiful period of the history of Caravas which is bound with the first years of the formation of the well organized settlements.
I owe a lot of thanks not only to the priest from Caravas, father Panayotis Diacopoulos for his valuable cooperation but also to the exceptional scientist and friend Manolis Dracacis, head of department of the General State Archives of the Heraclion, for his unquestionable willingness to assist me, his most important remarks as well as his valuable advice, which have improved the contents of the book. Finally, I thank the head of department of the Local Archives of Cythera Michael Megaloconomos, for its support in this effort that we've managed to accomplish, and Valerios Kalocherinos for the photo’s in this edition.
Helen Haros-Coroneos
Philologist of Local Archives of Cythera
Karavas' most famous priest
[[picture:"Pappa Vangelli Kritharis and wife.jpg" ID:8021]]
Pappa Vangelli, and his wife Stamatia, (nee, Panaretos). Pappa Vangelli as a young priest.
Karavas in its prime in the 1950's. The magnificent white blossoms of the Almond trees signify that the feast day of the Saint of the Village of Karavas is not far away.
Many older Karavites recall the beauty of almond blossoms, with an almost reverential tone. In the novel Report to Greco, Nikos Kazantzakis equates the blossoming of an almond tree, with a sign from God.
The relevant passage reads:
"As I turn over the yellowed pages of my journal, it becomes clear that nothing died. Everything was simply asleep inside me. Look how all has awakened now, how everything rises from the worn, half-indecipherable pages to become monasteries, monks, paintings, and the sea once more! And my friend, he too rises from the soil as he was at that time, handsome, in the flower of youth, with his Homeric laugh, his blue eagle-eye, his breast filled with poems! He gave men more than they were able to receive, he sought from them more than they were able to give, and he died forsaken and sorrowful, having been left with nothing but the bitter smile of a proud, wounded soul. A meteor, he conquered the darkness for an instant and then perished. Such is the way we all shall perish, such the way the earth too will perish; but this fact offers no consolation, nor is it any justification for He who begets and then destroys us.
We had toured the Holy Mountain for forty days. When, completing our circle, we finally returned to Daphne on Christmas Eve in order to depart, the most unexpected, most decisive miracle was awaiting us. Though it was the heart of winter, there in a small, humble orchard was an almond tree in bloom!
Seizing my friend’s arm, I pointed to the blossoming tree.
“Angelos,” I said, “during the whole of this pilgrimage our
hearts have been tormented by many intricate questions. Now, behold the answer!”
My friend riveted his blue eyes upon the flowering almond tree and crossed himself, as though doing obeisance before a holy wonder-working icon. He remained speechless for a long moment. Then, speaking slowly, he said, “A poem is rising to my lips, a tiny little poem: a haikai.”
He looked again at the almond tree.
I said to the almond tree, “Sister, speak to me of God.” And the almond tree blossomed."
Speak to a Karaviti of God - and the almond tree blossoms.
[[picture:"Karavas with young girl on donkey.jpg" ID:9727]]
Vintage postcard from the 1950's(?), of Karavas, looking North, with the Patrikios Agricultural School in the background.
The young girl on the donkey is - Matina Cominos (nee, Zantiotis) - Sarandakos.
The Natural Springs
One of the most dynamic geological features of Kythera generally, and particularly the village of Karavas, is the large number of natural springs.
The three springs in central Karavas - at Keramari, Amir Ali, and Portakalia, run perpetually.
The water from those springs is exceptionally beautiful to drink. As my parents have been fond of telling me throughout my lifetime - "then vluffi" - it doesn't matter how much you drink, the water never makes you "feel full."
It is important to try to understand how these springs may have come into existence.
Kevin Sparkman of FloridaSprings Organisation has kindly given us permission to utilise his explanation as to how the abundant springs in Florida, USA have evolved. Many of the evolutionary principles outlined on the FloridaSprings website
www.FloridaSprings.org
will pertain to the evolution of the many springs on Kythera, and in Karavas.
There are many interesting structures in and around Karavas. As well as the Church of Ayios Haralambos, and the various springs which are mentioned elsewhere, these include the Entry Arch, the Patrikios Scholio, the Palio Scholio, the ruins at Mavroyoryanika, the terraces of Karavas; amongst others.
Portakalia Tou Karava. One of the abiding myths of Karavas surrounds a massive orange tree, located near the mill, at present-day Portakalia springs. In fruit, it was said to provide the villagers of Karavas with an almost endless supply of large juicy oranges. Some background to the myth is provided in Haralambos E Kritheris book Kytheraika Afiyimata, (In Greek). [See Culture, subsection Bibliography, for further details about this book.] According to Kritheris, the tree withered and died, a few years before 1864.
The importance of Vitamin C to a population with a limited food supply cannot be overestimated. On Wednesday, Dec 3, 2003, Sydney's Daily Telegraph, page 7, reported that "scientists have identified a key to preventing serious illnesses including cancer, heart disease and stroke - eating an extra orange a day.
Eating citrus fruits cuts the risk of some cancers by up to 50% and reduces the chance of stroke by almost 20%, say reseachers at the CSIRO.
Dr Katrine Baghurst, head of the CSIRO health sciences and nutrition consumer science program, reviewed almost 50 studies on the protective effects of citrus fruits.
She said: "Citrus fruits contain a powerful combination of nutrients and bioactive phyto-chemicals which protect the body through antioxidant properties and by strengthening the immune system, inhibiting tumour growth and normalising tumour cells.
"There is strong evidence to show these attributes can reduce the risk of cancer of the mouth, larynx, pharynx and stomach by 40-50"", Dr Baghurst said.
Oranges have the highest level of antioxidants in all fruit".
Vitamin C was used by Kytherian Archie Kalokerinos to combat the effect of toxins in the gut amongst Aboriginal children. By this means he was able to save the lives of many indigenous Australian children. (See numerous articles on Archie Kalokerinos at kythera-family.net. Dual Nobel laureate, and good friend of Archie's, Linus Pauling, did much to promote the benefits of Vitamin C in the twentieth century.
Portakalia Tou Karava - the Karavas Village Anthem.
The song about this "mythical" tree, Portakalia Tou Karava consitutes the Karavas Village anthem. Courtesy of Petro Cassimaty, Kensington, Australia:
One of the most important features of a Kytherian house is its fournos - oven.
The fournos at the Tzortzopoulos patriko spiti lies just outside the kitchen on the lower level.
There is a subtle art to making a good fournos. It is not simply a matter of enclosing a space and placing a chimney on top of it.
My grandmother Kirranni Koroneos (nee, Souris, Petrouni) also explained to me that you got the best results from a fournos if you picked just the right size olive branch, with just the right level of dryness.
View from the top balcony, Coroneos (fayana}, patriko spiti. The Coroneos family house lies to the left, on the road leading down to Amir Ali.
Shirley married Petro in 1947: she was sixteen at the time. 'Not too long ago', she had discovered that she was of Greek descent.
Shirley: 'My maiden name was Majoram, but it had been anglicised from the original Greek surname, Majouris.'
Petro: 'I went to Australia when I was nearly fourteen, sixty-three or sixty-four years ago....We first came back in 1956 and then in 1971-72, and then every second year since....When I die, when I meet my father I will say "Dad I left the house as you left it - as a memory". I wouldn't part with this house. I hope some day my sons come for a holiday, or grandsons, things like this. This house be over a 100 years old - top part, the bottom part will be over 150 years old.'
[Since this photograph was taken Petro has gone on 'to meet his father'.]
Πρωτή φορά επισρέψαμε το 1956 και μετά, το 1971/72 και κατόπιν, κάθε δεύτερη χρονιά από τότε.
From, Images of Home, p. 77.
*There are about 33 other Kytherian images and entries in the book, Images of Home.
Hale & Iremonger
PO Box 205,
Alexandria, NSW. 2015.
Ph: 02 9656 2955
Fax: 02 9550 2012
Eml: frontdesk@haleiremonger.com
Website: www.haleiremonger.com
Documentary photographer Effy Alexakis and social historian Leonard Janiszewski have been researching their history and contemporary presence since 1982, and have made many field trips throughout both Australia and Greece, painstakingly piecing together what has become a giant jigsaw puzzle.
Effy Alexakis:
"The idea for this project began in Greece in 1985 whilst I was staying with the parents of family friends in the village of Mitata, on the island of Kythera. Although I had already noticed many deserted homes throughout Greece, it wasn't until I saw a whole street of deserted homes and ventured inside them that I realised that many of the people had left their homes with the intention of returning. Letters, photographs and other personal documents had been left behind. Like pieces of a huge jigsaw puzzle, these items provided small clues about the life within these homes. Australia's migration history is to be found in these homes. Unfortunately, through time, much is being lost."
Janis Wilton. Immigrants in the Bush.
Cafes and Cafe Owners.
Armidale College of Advanced Education.
1989.
81 x A4 pages.
Peter Tsicalas (see, Culture, subsection, Bibliography), desribes this book in the following way:
"...mainly compiled from taped interviews she did with four Greeks on the New England Tablelands in 1983. She’s put together a great story accompanied by many old photos of the Greeks of Armidale, Uralla and Tenterfield, their cafés, and family tree charts. Plus photos of Kythera landscapes and people.
The audio tape includes the voices of Eleni Dedes (nee Sourry) and Nick Mentis".
Janis Wilton's career since 1989
Since 1987 Janis Wilton has pursued an academic career culminating in an appointment as Associate Professor, School of Classics, History and Religion, the University of New England.
She was President of the International Oral History Association:
http://www.ioha.fgv.br
for 2002-2004 - and is now Immediate Past President. Also a Trustee of the Historic Houses Trust of NSW.
She coordinates the local, family and applied history awards at UNE - visit:
http://www.une.edu.au/arts/scch.htm/lfah.html
She has remained vitally interested in the oral history of various ethnic groups. In November 2004, she was involved in editing and promoting, Golden Threads, an oral history book, focused on the experiences of Chinese-Australians.
This project was initiated by the New South Wales Ministry for the Arts Museums Commission.
For numerous other references to Janis Wilton, simply type Janis Wilton into any one of the many research engines for the world wide web.
For an overview history of immigration per se, see, Janis Wilton & Richard Bosworth, Old Worlds and New Australia: The post war migrant experience, Penguin, Ringwood. 1984.
Funding and open copyright for Immigrants in the Bush
The 1989 publication, Immigrants in the Bush - is a spiral bound, self-published work, which is no longer in production.
Janis Wilton's research was sponsored by Multicultural Education Coordinating Committee, NSW. (M.E.C.C.).
This material was "...financially supported through the M.E.C.C., although the views expressed are not necessarily those of the Committee, the various bodies it represents, or the NSW Minister for Education. Copies may be made of these materials without prior reference to M.E.C.C. provided only that:
1. they are used for educational purposes
2. the source is acknowledged".
With this open copyright, which I recommend that all oral historians utilise, I can take the liberty of publishing excerpts here. The data is educational, and intrinsically Kytherian - and a perfect example of what can be revealed by analysis of good oral history.
Janis Wilton has also given us personal and written permission to re-publish excerpts of her work - for which we thank her immensely.
Janis Wilton's Conclusions in Immigrants in the Bush
Many early Greek settlers in Australia worked in cafes and became cafe owners in rural areas. Some later arrivals followed this example. But to stereotype all Greek-Australians as cafe owners is to deny the complexity of the history and experiences of Greeks in Australia.
The statistics show that before 1939 in Australia a majority of Greeks lived in country areas and the majority worked in small businesses, usually cafes. After the Second World War the pattern changed. The majority of Greek immigrants remained in the metropolitan areas and laboured in industry.
Individual oral histories join the statistics in challenging the simplicity of labelling Greek-Australians as cafe owners. The stories of Eleni Dedes, Nick Mentis, Harris and Maroula Pavlou, and Spiro Giovas, reveal the hidden pressures and patterns which led Greeks into small businesses. They highlight the nature of the cafes and the people who worked there: the importance of chain migration, the difficulties and humour of adjusting to different foods and to different working conditions, and the changing nature of the goods sold and the facilities available.
The oral histories also point to the social life which developed around cafes: the participation in local affairs so that Greek-Australians could become part of their new local community. The recollections also constantly return to the shaping influences of family and community, and to the frustrations and pleasures of living between two worlds.
The experiences described by Eleni Dedes, Nick Mentis, Harris and Maroula Pavlou and Spiro Giovas are the stories of individuals. They can be used to reflect on the nature of the Greek experience in Australia. Yet what is needed are more accounts and more oral histories so that details and complexities of the history of Greeks - and other ethnic groups - in Australia can be documented more fully and simple stereotypes rejected.
Eleni Dedes, (nee Sourry)
[Janis Wilton weaves the themes of her social history with the 4 threads of the migrants she has interviewed.
What appears here bears no correlation to the way that Immigrants in the Bush. Cafes and Cafe Owners, unfolds.
Here, I have "teased out" the Dedes (nee, Sourry) thread and collected it into one ball.
My interest in in the Sourry lies in the fact that my "second" maternal grandmother, Kirranni, was a Sourry, and the fact that most Sourry ultimately derive from, or near the town of Karavas in Kythera.]
Eleni Dedes) was born in 1925 in Uralla. Her parents, James and Maria Sourry, owned the White Rose Cafe there. They came to Australia from the Greek island of Kythera: James Sourry in 1907 and Maria Sourry (nee Maselos) in 1908. They met at Walcha.
Eleni Dedes recalled how her father went first to America, later returned to Kythera, and finally migrated to Australia.
"My father came to Australia in 1904 with his father who was a knife-sharpener, and my father used to shine shoes as a boy at the same homes as my grandfather used to sharpen knives. But after the earthquake in San Francisco in 1906...they left and went back to Greece and then my father came back here to Glen Innes. He had an uncle there...who had a cafe...[They left Kythera because] it was so stony and rocky, they couldn't make a living".
Eleni Dedes has vivid memories of her childhood in Uralla - going to school, helping in the cafe, and having family picnics. In 1943 her father died and, for the next four years, with her mother and younger sister, she managed the White Rose Cafe. Then in 1947, she and her sister both married. The cafe was sold.
[George Dedes was born in Pireaus, Greece, in 1921. In 1938 he was brought to Australia by his maternal uncle who provided him with a job in a cafe. During the Second World War George Dedes served in the Australian army, spending over two years in New Guinea. His health suffered and eventually, when he was forced to retire early, he was awarded a war pension.
When he met Eleni Sourry, he was working for her brother-in-laws brother in a cafe in Gunnedah. The couple were introduced to each other at a family wedding.]
Eleni Dedes moved with her husband George Dedes to Moree, where they worked in another cafe for two years, and where there first child was born (there would eventually be seven children in the family). The family then settled in Armidale.
For the next three decades Eleni Dedes worked raising the family while George Dedes earned an income. He first went into partnership with his brothers-in-law in the Minerva Cafe in Armidale; next he laboured at the local brickworks; finally, he worked as a bar-manager at the Armidale Bowling Club.
Sadly, in 1983, George Dedes passed away. Four years later Eleni Dedes also passed away. George Dede's had visited his birthplace of Pireaus, once, since he had come to Australia in 1938; Eleni Dedes had never visited her parents''birthplace, Kythera.
White Rose Cafe, Uralla, 1919-1947
According to Eleni Dedes, her father, James Sourry, opened the first cafe in Uralla. This was in 1909.
"He was paying nine pounds a week rent there and he opened up with a few tables and chairs and a bench...that was the first cafe, but there were also twenty seven pubs in Uralla then."
[JW: "Twenty seven pubs" is an exaggeration but it reflects how our memories work. Eleni Dedes was highlighting how much bigger and busier Uralla was before the improvement in transport and communications caused people to use Armidale rather than Uralla. She was also making a reference to Uralla's earlier boom time when gold was mined at nearby Rocky River. In this context the accuracy of the figures and statistics cited is virtually irrelevant. Rather, it is the message conveyed that matters. This applies to other figures and statistics in oral history."]
In 1919, James Sourry bought a block of land and built the White Rose Cafe. The business went well. Eleni Dedes, born in 1925, remembered the cafe, its customers and the people who worked there.
"There was a partition in the cafe. There was a room for men and a room for women. There was a lot of shearers and gold-diggers then (in the 1930's), and the men would smoke and the women could order the meals abd talk. In 1944, they pulled the partition down and put two archways and, later on, after we had sold the business, they pulled the archways down and just put up columns."
In the 1930's the White Rose was well stocked with the goods and refreshments found in cafes of the time.
"Oh we used to work from children. Rather than let us out on the street we used to = we had a big trade of penny lollies - there was licorice blocks, four a penny, and those ...like jaffas, without paper, they were four a penny. Conversation lollies were four a penny. [Conversation lollies] were little lollies with "I love you" on it...[they were] pink, white, green, and yellow and different flavours.
There was a traveller used to come round, Allen's traveller, and he used to always be there at lunchtime when we came home for lunch from school and we thought he was a real good guy because he used to give us a little box each of licorice eggs, but they were out of the stock that Dad was buying.
The milkman used to deliver us bulk milk, and we'd sell it it for four pence a pint, and sell milkshakes, four pence for a big shaker of milk. I remember my father usedc to make syrups for the drinks - he'd dissolve a bag of sugar in a wooden sort of keg. I can still see him there with his apron on stirring this sugar to dissolve it and then he would get a little medicine glass and measure out the essences and the colours and make it into one gallon lots.
And we had the best ginger beer in the state. Father used to make the syrup and then we had a soda fountain and a big cylinder of gas and he had it connected onto a fountain which it would go through and be cooled and you'd pull the handle down like the barmen do the beer and a glass woulod be four pence, and an ice cream soda, sixpence.
And I can remember Mum making fruit salad. She would make a five gallon drum of fruit salad for Saturday for sweets after a meal - they'd get a three coarse meal for tow and sixpence. We had roast pork and vegetables, roast lamb and vegetables, sausages and vegetables, fish and chips, and pies and rissoles - they could make a choice of those.
I remember Christmas time there, we'd serve about one thousand meals at lunch time and the same at tea and after the pictures wqe would get both rooms full for supper and coffee and sandwiches and tea and toast and stuff like that - pie and a cup of tea. There would be seventy two people and more for supper after the pictures and they'd catch a bus and go home. But when people started to buy their own cars, they used to drive through Uralla and come to Armidale and the business wasn't there anymore".
The White Rose Cafe was staffed by members of the Sourry family and bu other Greeks from Kythera, often newly arrived in Australia. This was typical of the network which developed around Greek cafes and within the Greek community generally in the inter-war years.
"My father would bring out young men, realtives - cousins or cousins relations, and give them jobs in the shop and train them and teach them English. And they'd learn to cook and learn to serve over the counter and then, soon as they got about a thousand pounds together, they'd go and open their own cafe...Dad helped a lot of them set up business. The travellers would come through and say where there was a place for sale. But, it would take them a long time because, for a start, they would have to work for about twelve months to pay their fares - it was about ten pounds then - and they were only given enough money for haircuts and a pair of shoes or something like that. Shirts were only two and sixpence then, and shoes were seven and six. And they were fed and given accomodation, and my mother used to do their laundry for them".
Fellow Greek-Australians were not the only ones who benefitted from the White Rose. During the Depression and the Second World War, other Australians also found assistance and support there.
"(During the Depression) I can remember people walking through and asking if they could chop wood for a meal or could they have a a saveloy and a piece of bread or could they have something to eat and a cup of tea. Dad would always give them a meal rather than money because they used to go straight to the hotel and drink it. I remember them with a sugar bag on their back and they used to carry their shoes to the edge of the town, put their shoes on to come to town....
During the war we had an army camp there at the showground and my mother turned our lounge room into a dining room for the officers, and the soldiers used to sneak in for a meal...they would sneak down across the railway and down the back, into the kitchen, and she would feed them there, and she used to say, you'll get me into trouble as well as you get into trouble - but they didn't care. They were hungry and they wanted a meal. They would get a good big staek and mashed potatoes and peas and fried tomatoes for two and sixpence. Big plates and two slices of bread and a pot of tea. All that for two and sixpence".
In 1943, James Sourry died. His wife and two of his daughters, Eleni and Katina, took over the family business. Then in 1947 Eleni and her sister got married and the cafe was sold.
Sense of Community
For many Greek-Australians, the family is central to the way they live. The trust and solidarity between family members means that they have a responsibility to support and help each other.
To Greek-Australians, family is not just the immediate family of parents, brothers and sisters. Family extends to grandparents, aunts, uncles, cousins, in-laws and koumbari. It can also extend to members of the local community.
In the Greek villages that so many early immigrants came from, community and family were strongly linked. For the village to function effectively, tasks had to be shared, so every member of the community played a part.
In Australia, Greeks have tended to remain closely linked to family and community. The tradition gained extra strength from the difficulties of being labelled as foreigners "who stick together and don't mix with Australians". It is easier and less damaging to self esteem to seek support from those with similar backgrounnds, and it is easier to remain in a group where you know the rules and feel comfortable.
The community which Greek-Australians keep alive is not just based on Greekness. It has a regional foundation. The island or town of birth has special significance. Chain migration - a Kytherian bringing out a fellow Kytherian - is common in the history of Greek migration, and the regional loyalty extends to life in Australia. Often social functions are held with people who have come from the same part of the Greek-speaking world. When Greeks from the same locality are not available, or when a rural town has no or few people from Greek-speaking backgrounds, some Greek Australians establish networks and contacts outside their town.
"A.H.E.P.A. stood for the Australian Hellenic Educational Progressive Association. ..One Sunday a month, they'd arrange to go to a different town. The men would have a meeting in the afternoon, and, at night, they would sort of have a party and dance. That's how young people got to know each other. Of course, Kythera is only about eight miles wide and twelve miles long, something like that, and everybody knew each everyone. They were practically related I suppose. Then the Cypriots started coming and people from other islands. The Kytherians are stil very strong within themselves. Once you would never hear of a Kytherian girl marrying say someone from Crete or someone from Athens. Although, now, as long as they are Greek, they don't mind because it's the same religion, the same language, practically the same traditions.
Now to a wedding on St. James' Day in Tamworth, the Greeks from Uralla, Armidale, Guyra and Glen Innes come and there'd be, oh, well over two hundred people, might be more. We don't usually count littlies...
The celebrations are important. For St James Day in Tamworth, they have a service and they'll take the St. James Holy picture, and go around the church three times and, after the service, they have a barbecue and a big celebration.
For a wedding, for funerals, or baptisms, we need to get a priest up. We have to apply for a priest for when he's free, because there is a shortage of priests at the moment and we have to pay his fares both ways, his accomodation, and we have to pay a fee to the church for the hall. Any of them will lend us a church, although we have a Greek church in Carroll and a Greek church, St. James, in Tamworth.
For a long time, every week, the Greeks here have got together and the men play cards and the women just sit in the lounge and talk...and usually at Christmas time they have a Christmas dinner in their own homes and after dinner they usually go out to the Commissioner's Waters or some dam and have afternoon tea and take watermelons and fruit and coffee and put it in the middle and share. And at night they used to book the Legacy Hall and whatever was left over from Christmas dinner and they'd take down there and have supper and the kids would dance. Usually, which ever children have grown and gone away from home, they come back for Christmas and there is usually a big congregation of them".
School experiences and aspirations
Beyond the various Greek communities and networks is the Australian society in which these migrants have chosen to live. It has not always been easy for Australians from non-English speaking backgrounds to get accepted by the rest of Australian society. Interviewees recalled some of the friction and conflict they had experienced.
"During the Depression, the kids at school used to say, "you'll never go to heavan because you're too rich", and I used to cry....Mum could see we were in a bit of strife so - Hoffmans had a big store in Sydney and the traveller used to come and sell everything from sportswear to jewellery, and Mum ordered two basketballs - one for the juniors and one for the seniors - and donated them to the school. That sort of eased things over for us a bit.
The teachers were a bit touchy with us. One day, one teacher called the kids in and said to bring their entrance fee of two and sixpence to do the bookeeping examination. Going home one of the girls said, "don't forget to bring your money". I said, "what for?" She said, "well we are doing an exam for bookeeping". I didn't know but I took the money in. The teacher said, "you're wasting your father's money. You will never pass.
I said, "well, if Dad is good enough to give me the money, I'm good enough to do the exam".
When the results came out, she didn't read my results out until last, and she said, "the biggest surprise in the world - Helen Sourrey's got ninety eight percent".
[HW: Eleni Dedes descriptions of school are evocative of the school experiences of many migrant children, past and present. For an analysis of the experiences of Greek children in Australian schools during the 1970's, see, Eva Isaacs, Greek Children in Sydney. ANU Press. Canberra, 1976.
For a fictionalised account read the stories by Spiro Zavos, Faith of our Fathers, Uni Qld Press. St Lucia. 1982.]
Community participation
One of the ways in which Greek-Australians seek and gain acceptance in their local community is though participation in local events and organisations.
"My father was an agent for the Fruitgrowers' Association. They used to make timber boxes then and they used to tie the boxes with wire. Dad had a storeman set aside especially for that and the farmers used to come and order and collect their stocks from him. They used to have Fruitgrowers' Association meetings once a month I think.
Dad was also in the Masonic Lodge...and he was an alderman for a few years on the council.
[James Sourry's obituary in The Uralla Times, 16 and 23 September, 1943, attests to his position in the Uralla community.]
Dad also supported the football. They had the Sourry Cup, Grade A and Grade B, and they used to ask him to go out and kick the ball off.
Mum was in the Country Womens' Association and Dad would take the women wherever they wanted, or he'd do anything for the school. "Ask Jim Sourry - yes, he'd do it for you."
Identity, and return
When migrants return to their places of birth, it is often with high expectations. But time does not stand still, and the home they remember frequently no longer exists. The return visit can be disappointing and unsettling.
"Mum hadn't been back since she came out as a nine-year-old. So when she was fifty she went back to Kythera....and my mother-in-law she kept saying, I don't want to die out here. I want red soil over me. But she went back twice and she could see a bif difference, she could see she couldn't live there...
My husband went back ten years ago. But, after two weeks, hew got homesick. The children were all at home and the house he used to live in as a child was demolished, and the streets had changed and the trees were gone from the front of his house, different buildings were up, and the people he remembered were all old and ready to die. I think all that upset him".
Janis Wilton. Immigrants in the Bush.
Cafes and Cafe Owners.
Armidale College of Advanced Education.
1989.
81 x A4 pages.
Peter Tsicalas (see, Culture, subsection, Bibliography), desribes this book in the following way:
"...mainly compiled from taped interviews she did with four Greeks on the New England Tablelands in 1983. She’s put together a great story accompanied by many old photos of the Greeks of Armidale, Uralla and Tenterfield, their cafés, and family tree charts. Plus photos of Kythera landscapes and people.
The audio tape includes the voices of Eleni Dedes (nee Sourry) and Nick Mentis".
Janis Wilton's career since 1989
[[picture:"Wilton Janis Associate Professor, UNE.jpg" ID:5800]]
Since 1987 Janis Wilton has pursued an academic career culminating in an appointment as Associate Professor, School of Classics, History and Religion, the University of New England.
She was President of the International Oral History Association:
http://www.ioha.fgv.br
for 2002-2004 - and is now Immediate Past President. Also a Trustee of the Historic Houses Trust of NSW.
She coordinates the local, family and applied history awards at UNE - visit:
http://www.une.edu.au/arts/scch.htm/lfah.html
She has remained vitally interested in the oral history of various ethnic groups. In November 2004, she was involved in editing and promoting, Golden Threads, an oral history book, focused on the experiences of Chinese-Australians.
This project was initiated by the New South Wales Ministry for the Arts Museums Commission.
For numerous other references to Janis Wilton, simply type Janis Wilton into any one of the many research engines for the world wide web.
For an overview history of immigration per se, see, Janis Wilton & Richard Bosworth, Old Worlds and New Australia: The post war migrant experience, Penguin, Ringwood. 1984.
Funding and open copyright for Immigrants in the Bush
The 1989 publication, Immigrants in the Bush - is a spiral bound, self-published work, which is no longer in production.
Janis Wilton's research was sponsored by Multicultural Education Coordinating Committee, NSW. (M.E.C.C.).
This material was "...financially supported through the M.E.C.C., although the views expressed are not necessarily those of the Committee, the various bodies it represents, or the NSW Minister for Education. Copies may be made of these materials without prior reference to M.E.C.C. provided only that:
1. they are used for educational purposes
2. the source is acknowledged".
With this open copyright, which I recommend that all oral historians utilise, I can take the liberty of publishing excerpts here. The data is educational, and intrinsically Kytherian - and a perfect example of what can be revealed by analysis of good oral history.
Janis Wilton has also given us personal and written permission to re-publish excerpts of her work - for which we thank her immensely.
Janis Wilton's Conclusions in Immigrants in the Bush
Many early Greek settlers in Australia worked in cafes and became cafe owners in rural areas. Some later arrivals followed this example. But to stereotype all Greek-Australians as cafe owners is to deny the complexity of the history and experiences of Greeks in Australia.
The statistics show that before 1939 in Australia a majority of Greeks lived in country areas and the majority worked in small businesses, usually cafes. After the Second World War the pattern changed. The majority of Greek immigrants remained in the metropolitan areas and laboured in industry.
Individual oral histories join the statistics in challenging the simplicity of labelling Greek-Australians as cafe owners. The stories of Eleni Dedes, Nick Mentis, Harris and Maroula Pavlou, and Spiro Giovas, reveal the hidden pressures and patterns which led Greeks into small businesses. They highlight the nature of the cafes and the people who worked there: the importance of chain migration, the difficulties and humour of adjusting to different foods and to different working conditions, and the changing nature of the goods sold and the facilities available.
The oral histories also point to the social life which developed around cafes: the participation in local affairs so that Greek-Australians could become part of their new local community. The recollections also constantly return to the shaping influences of family and community, and to the frustrations and pleasures of living between two worlds.
The experiences described by Eleni Dedes, Nick Mentis, Harris and Maroula Pavlou and Spiro Giovas are the stories of individuals. They can be used to reflect on the nature of the Greek experience in Australia. Yet what is needed are more accounts and more oral histories so that details and complexities of the history of Greeks - and other ethnic groups - in Australia can be documented more fully and simple stereotypes rejected.
Nick Mentis
[Janis Wilton weaves the themes of her social history with the 4 threads of the migrants she has interviewed.
What appears here bears no correlation to the way that Immigrants in the Bush. Cafes and Cafe Owners, unfolds.
Here, I have "teased out" the Mentis thread and collected it into one ball.
My interest in Nick Mentis stems from the fact that my mother's mother was a Mentis - Georgia - from Karavas - cousin to Nick.
On my father's side, we also have a "makro-sigenis" through the Tzortzopoulos's - Nicks mother was a Tzortzopoulos - also from Karavas.]
Nick Mentis was born in 1916 in Baltimore, USA. His parents had left Kythera for the United States in 1911. In Baltimore they owned a candy store. In 1929 the family returned to the home village of Karava, Kythera, where Nick Mentis's father opened a coffee shop. For ten years Nick Mentis worked in his father's business, then, in 1939, he migrated to Australia.
"We came back from America and I finished school.
[I went to Greek school (in Kythera) for two years. I started at thirteen years of age when you (usually) start at seven. In two years I had done six classes...and my father wanted me to continue, but I thought I couldn't because I was much older than the other pupils...in the same class.]
Then I helped my father in the coffee shop in Kythera.
[Nick Mentis described his father's kafenion as a long shop with a about a dozen tables and chairs. We served coffee, wine and appetisers. The men would come to play cards.]
We'd get tourists from America and Australia and to me it appeared that the ones that came from Australia all had more money than what the Americans did...[As well] a lot would come home...[from Australia] and their English wasn't real good, and I thought, gee, if they can make money in Australia, I was born in America, surely I could make a living ...I wanted right or wrong to leave. My father wanted me to stay there and look after the business but I said look, even if we make a success of the business, the Greeks would say, oh, it wasn't Nick's ability, it was his father's money that made him succeed. I said, no, I want to go and make my own money. I want to be independent. So I came out to my uncle who had a cafe in Tenterfield."
Nick Mentis went to work for his uncle, Theodore Georgeopoulos (Greek spelling, Tzortzopoulos - Tζωρτζοπουλος), who owned the Paragon Cafe in Tenterfield.
[This was Nick's maternal uncle who had been in Australia for some time and had owned the Niagara Cafe in Crookwell. In 1930 he had returned with his family to Karava, only to return to Australia 6 years later. This time he went to Tenterfield where he bought the Paragon Cafe. In Australia Georgeopoulos was shortened to "Poulos".]
During the Second World War, Nick Mentis was called up to serve in the Second Empployment Company of the Australian Army. When the war ended, he went back to the cafe in Tenterfield.
In 1947 he married a Greek-Australian, Mary Kepreotes, whose parents owned the Strand Cafe in Werris Creek. Eventually the couple became the owners of the Paragon Cafe and they managed the business until 1977 when they leased out the premises. Nick and Mary Mentis, often accompanied by some or all of their five children, had paid several long visits to Kythera. In 1985, Nick and Mary left Tenterfield, and moved to Sydney, to be close to their children, most of whom live in Sydney.
1882: b.Karavas,Kythera
1910: to USA
1911: to Kythera
1912: to USA
1930: to Kythera
1952: d. Karava, Kythera
Georgia Georgeopoulos
1890: b. Karavas,Kythera
1912: to USA
1930: to Kythera
1956: to Australia
1967: to Greece
1967: d. Athens
Constantinos Mentis & Georgia Georgeopoulos, had four children, two of whom died young.
1. Mary:
1912: b. Buffalo, USA
1930: to Kythera
1956: to Australia
1967: to Greece
1933: MARRIED.
Married: Jimmy Coroneo
1900: b. Karava, Kythera
1912: to Australia
1933: to Greece
1955: to Australia
1956: d. Ballina
2. Nick
1916: b. Baltimore, USA
1930: to Kythera
1939: to Australia
1947: MARRIED
Mary Kepreotes.
1922: b. WErris Creek
3. Matoula
1920: b. Baltimore, USA
1921: d. Baltimore, USA
4. Harry
1923: b. Baltimore, USA
1924: d. Baltimore, USA
Paragon Cafe, Tenterfield, 1939-1977
Nick Mentis came to work for his uncle in the Paragon Cafe in 1939.
"My uncle and my aunty were just like my own parents...the pay was very small but I was well-treated. I worked long hours but that was the routine. I mean, there was no such thing as a forty hours a week in our days. Forty eight hours I think it was in those days...but anyone who was working in the Greek shops in those days used to work anything between ninety and a hundred hours, and they would only get - well, when I came out I got two quid (£'s) a week for the first year, and the second year I got three quid a week, and keep, of course.
See when I was working for the uncle we'd open the shop at seven in the morning; so you were on deck at seven. You were supposed to knock off at two, and come back at six, but you'd... never get away at two. If you were lucky you would get away at half past two, but it would be more like three or a bit after, but you had to be back at six...and then, from six to twelve, you were working again. So, I mean, it was long hours. Sunday was the only break. It was compulsory close, ten o'çlock. Sunday was yen o'clock closing, compulsory."
In 1942, Nick Mentis was called to serve in the Second Employment Company. [The Australian Army was not willing to enlist Australians from non-British backgrounds into the regular ranks. But as the Japanese approached in 1942, the army was willing to call people to join a labour corps to work in Australia laying railway lines, shunting trains, carrying supplies and doing other menial tasks. It was called the Second Employment Company.]
When he returned to Tenterfield after the war he went into partnership in the cafe with his cousin. The partnership lasted for a year. Nick Mentis then bought the business. By this time he was married, and he and his wife, Mary, owned and ran the business until they leased the premises out in 1977.
"We changed the cafe a little bit, but not much. We put in an extra fridge. Well I mean your old fridge breaks down and you have to get a new one...it lasted for quite a while. I mean, you don't change the looks every few years. The only thing is now they change them because they put in takeaway food and they change the setup. Some might do the cooking in the shop, let the public see what they are doing, see what they are getting, how it's cooked, how it's prepared, whereas in the old days everything was done in the kitchen.
At first it was all seven days a week, and then, gradually, we made it six days a week. We'd close the shop on Wednesday's. Give the staff a day off, and we'd have a day off. And we also stuck to eight o'clock closing time at night."
Sense of Community
For many Greek-Australians, the family is central to the way they live. The trust and solidarity between family members means that they have a responsibility to support and help each other.
To Greek-Australians, family is not just the immediate family of parents, brothers and sisters. Family extends to grandparents, aunts, uncles, cousins, in-laws and koumbari. It can also extend to members of the local community.
In the Greek villages that so many early immigrants came from, community and family were strongly linked. For the village to function effectively, tasks had to be shared, so every member of the community played a part.
In Australia, Greeks have tended to remain closely linked to family and community. The tradition gained extra strength from the difficulties of being labelled as foreigners "who stick together and don't mix with Australians". It is easier and less damaging to self esteem to seek support from those with similar backgrounnds, and it is easier to remain in a group where you know the rules and feel comfortable.
The community which Greek-Australians keep alive is not just based on Greekness. It has a regional foundation. The island or town of birth has special significance. Chain migration - a Kytherian bringing out a fellow Kytherian - is common in the history of Greek migration, and the regional loyalty extends to life in Australia. Often social functions are held with people who have come from the same part of the Greek-speaking world. When Greeks from the same locality are not available, or when a rural town has no or few people from Greek-speaking backgrounds, some Greek Australians establish networks and contacts outside their town.
"When I was growing up in Baltimore, in the U.S.A., the Greeks were very close because there weren't many of them and they'd get together as often as they could, on namesake days - they don't have birthdays, they celebrate namesake days - there's St. Nick's day, St. John's day, and Saint this and Saint that, and that's the days they would celebrate and they go out and visit each other.
In Tenterfield there are very few Greeks. When I first came, there were three Greek cafes and one Australian cafe, and the Greeks, it happened were all from Kythera. As a matter of fact the one that was the Cameo, he was from the same village as my people.
On 28th October, is a Greek day. This year [1938] I got a phone call inviting me to Brisbane. They are celebrating on 30th October and this friend of mine - he used to own the middle cafe in Tenterfield - he said come up and we'll go to the party."
Australian involvement
Back in those days, when I first came to Australia, we had an inferiority complex, well, I did, because well, I had black hair, black moustache, curly hair...The Australians weren't as broadminded as they are today...if you'd speak in those days, oh, they'd abuse you. They'd try to do something to stir you up."
"I got involved in bowls back in 1951....they asked me to join. I think it was the best thing I ever done but, at the time, if they would have asked me to join the golf club I suppose I would have been a golfer.
I was in the ambulance. I'vé got a ten year certificate for that. And I was in Rotary for quite a while. I was even Secretary there a couple of times. But I thought that Rotary was a bit hard for me. Once a week was too often. My wife was in Quota."
Identity
When people leave one country for another they do no know what to expect. They do not know whether they will ever see parents and close friends again, or indeed whether they will ever return.
"When I said goodbye to my parents in Greece in 1939, I said to myself, I'll see my father but I'll never see my mother again because she was also sick...Anyway, in about 1951/2, I booked to go back. But the Korean War was on and they cancelled the booking. Dad wrote and said don't worry Nick I'm pleased that you are coming because it would cost you a fortune and you wait until the right time. Then, he got a stroke and died."
Memories of one's birthplace and childhood home often become coloured by myths and notalgia. These memories of much loved people and places can make it difficult to feel settled in the adopted country.
"You can't find a better country than Australia. I tell you that, but you always miss the place you were born, places you went as a child, you know, you miss those places.....
We've got our old house there. We could go and live there, I would live in the village. I mean you love to live in the place you were born. We'd love to go and just live in the village with the people we knew - well the ones that are still there anyway...It's a special feeling when you are getting close to the village, it's unbelievable, some special feeling. I mean, I love this house here, and the country, but it's different. We may be Australians now but we'll never be real Australians. The back of our minds is still Greek."
For many migrants whose children have been born in Australia, the decision about where to live after they have stopped working and their children have left home, is a difficult one.
"Even now when I'm on a pension, if I was to go to Kythera with my wife, we could live really well because we've got a home, we've got a little bit of property there to grow things. But, I've got five children. So, what, am I going to go over there to live with my chidren over here? We'll go for holiday, but not to live there."
For all the interviewees, children and their families provide the main reasons shaping where they live and what they do. It is also children and families who offer sources of pride and justification for the migrant experience, and it is often the children and thye children's children who have the time, interest and resources to explore and confront their identities as Greek-Australians.
In a previous entry I submitted a photograph of the bamboo roof on the Tzortzopoulos "patriko spiti" in Karavas.
The use of bamboo, was a traditional method of roofing. Mortar was placed over the bamboo, and then the tiles were set into the mortar.
Special "crops" of bamboo were grown in past centuries to provide this base for roofing.
This photograph shows the more "modern" method. Flooring type timber is placed across the roof. Mortar is still poured over this structure in the traditional way. And the tiles then set into the mortar.
Another of the Tzortzopoulos families who emigrated to the USA had the "parachoukli" "Kourvoulis".
My father Con George (Tzortzo)Poulos informs me that their were two brothers, Panayoti and Dimitri (James). Panayoti remained on Kythera, and James emigrated to the USA. He took on the name James Theodore George(opoulos).
Harris George, youngest of 4 children born to James Theodore George - takes up the story:
"My grandfather, Theodore Peter George, had three wives, my father being the last child of his third wife. My father was born in 1888. My father's name was Dimitri (James) Theodore George.
...my grandfather (who died in 1892 when my father was 4 years old) had three wives. He had one daughter (Eleni) by his first wife, had no children by his second, but his third wife (Maria Fratsikakis) had my father's much older brother (Panayiotis), and his three sisters (Stavroula, Meropi and Anastasia). Panayiotis married the sister of the Faros brothers, James and Gregory (both of whom came to establish homes in Baltimore, Maryland), and they remained childless. Anastasia married Aristides Diakopoulos. Stavroula married a man named Panayiotis Souris, who once was a chef in both Paris and New York. Meropi married George Mavroyioryis. My father's mother died when he was 7, and he was raised by his older brother Panayiotis..."
At least two Tzortzopoulos families from went to the USA; settling in Baltimore.
The parachoukli of one family was "Georgakas".
I believe it was this Tzortzopoulos who provided for funds for the water pipes to be laid in Karavas, who went by the parachoukli "Georgakas".
Touy Houzouris (nee) George informs me that:
"Papou George went to Greece in 1954 with my cousin Tom George and made preliminary arrangements for the water project. The next year, in the summer of 1955, he took his daughter-Georgia George Conomos, daughter-in-law-Crossie George, and 4 grandchildren- Vera “Touy” and Diane Conomos, Tom and Denise George, to Greece for the summer. During that time the balance of the plans were made. We think that the project was completed in 1957. When we were in Karavas in 1996, a picture of Papou was still hanging, in the “city hall” in Karavas, acknowledging the contribution by Papou. We think there may also be a plaque at the faucet, near a tree, in the “platia” in the town.
I am 99% sure of these details. I was there in 1955 and everyone in my family have seen the faucet and the picture many times".
Harris George, author of By George, confirms that:
"...water was supplied to Karava by my uncle Thomas George (Tzortzopoulos, nickname: Georgakas). I verified this through Bebe George, daughter of Minas Charles George (also a Georgakas), brother to Thomas George.
My uncle Tom George was Touy's grandfather..."
James Gavriles, Detroit, Michegan, USA, informs me that another Tzortzopoulos family was that of
"..Emmanuel Tzortopoulos, who had 3 sons and one daughter. They went by the name of Georgeson. The 3 sons all became Doctors of Osteopathy. The daughter married a Kytherian from Baltimore whose last name was George. The sons names were Minas, Peter and Byron. The daughter's name is Gloria. The Mother was a sister to the Galacatos brothers who lived in Detroit.
The other family also went by the last name of Georgeson. They were related to the other family, Emmanuel and Theodore were Brothers. This was Theodore Georgopoulos . They had one son, Minas."
Another Tzortopoulos from Karavas lived on the left hand side of the road as you enter Karavas from Ayia Pelagia - near the old Koroneos olive oil factory.
He was expert at a fishing technique called "trutta".
As notified in a previous entry, and re-iterated in less detail at the conclusion of this entry - in the year 2000, the Greek -Australian Sports Hall of Fame was inaugurated.
Many athletes of the original 166 are obviously of Kytherian origin - Psaltis's, Samios, Zantiotis, Andronicus: but the place of origin in Greece of many others - particularly those born in Australia - has not been indicated in the biographies outlined in the original list. Determining how many Kytherians were inducted in the original list remains a matter for future research. To further complicate matters, some of the athletes may have had a parent, or grandparent of Kytherian origin. (A good example is Stephen Girdis, inducted for sailing prowess, whose mother is Kytherian.)
A Roll of Honour category exists for Greek-Australians who excell in their
a. services to Sport
b. as Coaches
c. in the Media (minimum 30 years service).
Nick Politis has been inducted for his services to sport.
From Pinax, The Greek Australian Sports Hall of Fame, Volume 1, reproduced with the permission of the editor, Steve Georgakis.
Nick Politis
Sports Administrator
Soccer, Rugby League, Olympic Games
In 1976 Politis pioneered new ground in marketing by being the first person in Australia to sponsor a team in any sport - Eastern Suburbs Rugby League District Football Club (Sydney Roosters), receiving sponsorship from Politis' company, City Ford. Soon this concept was adopted by other clubs and spread to other sports.
In 1993, Politis was appointed as Chairman of the Board of Directors of the Eastern Suburbs District Rugby League Club, and also appointed as Chairman of the Board of Directors of the Eastern Suburbs District Rugby League Club.
In 1996, he was appointed to the Board of Directors of the New South Wales Rugby League, and remained on the Board until the 17th May, 2000. In 1997, Politis was appointed to the Board of Directors of the Australian Rugby League.
He was a member of the Board for the duration of the Super League War.
In 1998, he ventured into soccer and was appointed as Chairman of the Board of Directors of the Greek-based Sydney Olympic Soccer Football Club. [A position he has since relinquished.]
In February 2000 Politis was appointed as the Attache to the Greek OLympic Team at the Sydney Olympic Games.
For other Nick Politis entries, see Photography Diaspora, subsection, Working Life.
Use of the internal search engine under Politis will also provide access to a number of other entries.
Background, Greek Australian Sports Hall of Fame
In September 2000, through the initiative of the Millenium Heritage Council, the Church established the Greek Australian Sports Hall of Fame in order to record the sporting achievements attained by Australians of Greek heritage who have distinguished themselves at either a National or International level.
The First Inductees
As a result, 166 sportspeople were inducted into the Sports Hall of Fame, in the presence of the Primate of the Greek Orthodox Church in Australia, His Eminence Archbishop Stylianos, and the Prime Minister of Australia, the Hon. John Howard, during the unforgettable Millenium Ball held on Saturday, 2nd September, 2000, at the Westin Hotel in Sydney.
The evening was a historic milestone that revealed how vast and truly astonishing the contribution to Australian and world sport by citizens of Helllenic descent is, in an amazing variety of disciplines. Sportspeople travelled from all over Australia to attend the memorable event and felt enormous pride and honour at their Induction.
The Commemorative Book
A thouroughly researched book entitled The Greek Australian Sports Hall of Fame - Pinax, Volume I, coordinated by the Millenium Heritage Sports Committee and edited by academic, Dr Steve Georgakis, was also launched on the evening with the most fascinating details about each Inductee's accomplishments.
Pinax is the Greek word for list. It was used in ancient times when referring to the record of the Olympic Games victors whose names were inscribed on a column at Olympia in Greece. This informative book was published with the generous assitance of the New South Wales government through the Office of the Premier, the Hon. Bob Carr. Only a small number of books remain, however, since the interest generated by the concept attracted the attention of Hellenes around the world. It was especially appreciated by athletes and officials during the Sydney 2000 Olympic Games. The Committee is now looking forward to the second edition.
[Dr Steve Georgakis is also the author of Sport and the Australian Greek. A Historical Study of Ethnicity, Gender and Youth, as well as numerous other articles on the subject].
Note: The photograph above is the original photograph in Pinax.
[Nick and Angeliki were older brother and sister to my mother's father - Triunduphilo Koroneos.]
Front row:
Constandinos Kritheri Stabouzos, father of Pat & Grigoritsa, Olga Kritheri, (mother), unknown(?), Thespinoula Farou, my mother's grandfather, Theothosi Belos Koroneos, and my mother's grandmother, Stamatiko Koroneos (nee, Mentis).
My mother recalls that her grandfather was a tall upright man - even quite late in his life - "who always seemed to have everything he wanted...and everything he needed."
To see another photograph with Theothosios, and his son Triundiphilo - plouging - form a similar era go to:
http://www.kythera-family.net/index.php?nav=104-111&did=8002
Stamatiko was pro-pappou Theothosios' second wife. Three children were born to his first wife, John (USA), Zufiria, and Erophili.
As the Koroneos family emigrated to Australia and the USA, members of the same family were designated at least 4 different spellings for "Koroneos".
Crown - name of USA's John Crown. (great-uncle).
Corones - name of my maternal uncle Theo.
Coroneos - name of most of my maternal uncles and aunties.
Koroneos - name of my great uncle Jim (Maroubra).
The steps of Karava where in past years the karavites would grow their crops for themselves and to sell at Potamos markets on sundays. Note the new homes and the houses that have been forgotten. What a pity.
The beautiful Voula Logus (nee, Coroneos, Belo, Karavas ), on her wedding day.
Daughter of Triunduphilo and Georgia Coroneos, Karavas, Kythera.
Gentleman in attendance is the late George Calligeros, of Dubbo, in NSW. And the young lady to the right is Elpitha Calligeros, later Codellis, now deceased, George's sister.
George and Elpitha were born near Fatsathika, a village known as Kourmoulianika and the family parachoukli is Kourmoulis. Their father was a well known priest Pappa Manoli Calligeros (Kourmoulis) and their brother was also a priest, Pappa Hristos in that area.
George had previously married Voula's sister, Eleni - the story of which has been recounted in an entry in Cafes, Shops & Cinema's.
The flower-girl is George and Eleni's daughter, Angela.
The bridesmaid is Stella (Yianna)Kelly, daughter of Paul and Chris Kelly, (of ABC Cafe fame), Gilgandra, NSW.
And the distant page boy on the right is George (Tzortzo) Poulos, son of Con and Angie Poulos, Gilgandra, NSW. Angie is the older sister of Eleni and Voula.
[Gilgandra lies 40 miles north of Dubbo, in the Central West of NSW]
There are numerous other entries about Gilgandra - and the many Kytherians who lived and worked there; 1910-2000, on the kythera-family.net website.
The most typical of Kytherian documents in the 20th century.
A registered letter from Australia, from a son to his mother - almost certainly containing money (why bother registering a conversational letter) - to help sustain the family in Karavas, Kythera.
Posted, 23rd April, 1960.
From: George Levantis, then at, 126 Auburn Street in Goulburn, NSW, where he conducted a fruit shop business for many years.
To: His mother Katina Levantis, in Karavas, Kythera, Greece.
Katina was one of the older daughters of George and Olympia Hlihlis Tzortzopoulos, Karavas, Kythera.
{For entry, and family history details search under Tzortzopoulos.)
Katina, and husband Andoni would migrate to Australia, soon afterwards, and also establish themselves in Goulburn.
Katina was the older sister of my father, Costandinos Tzortzopoulos, Con Poulos, of Gilgandra, NSW.
When I visited the Bingara Theatre, just prior to its official launch - the adminstrator of the Theatre revealed that she too could not manage to find any photographs.
I am certain such photographs exist, and hope that descendants of the above, will eventually post those photographs to kythera-family.
***Postscript, April 1, 2006. Peter Prineas provides the photographs.
The front cover of Peter Prineas's book, Katsehamos and the Great Idea provides us with a photograph of the three founders.
"...When Peter Prineas learned in 2004 that his grandfather, Peter Feros, nicknamed ‘Katsehamos’, had built a picture theatre in the small town of Bingara in the 1930s, he wanted to know more about it. The result is ‘Katsehamos and the Great Idea - a true story of Greeks and Australians in the early twentieth century’, a book that digs deep into the shared history of Greeks and Australians, and the sometimes turbulent relations that existed between them in the period during and after the First World War..."
There are other photographs of the founders in the book Katsehamos and the Great Idea.
A set of photographs of the original founders is now on permanent display at the Roxy Theatre, Bingara, in the hallway, on the stairway, that leads up to the theatre.
It is amazing what can be uncovered if someone makes an initial attempt to record history.
One small historical enquiry can generate a great deal of additional information.
In this case it has generated a very substantial book
Through his Ph.D thesis on Greek cinema ownership in NSW, Kevin Cork hoped that memories of the Greeks and Kytherians could be maintained. He also argued that attempts be made to establish a permanent connection between the founders, and the Greek landmark buildings that they established.
"If we are to remember these Hellenes for their contributions to Australia's social, architectural and technological advancement", he argued, "then it is imperative that there be Greek landmarks which are acknowledged at local and state level - ones that point to the achievements of the Greek-Australian cinema exhibitors who are the subject of this thesis. We cannot allow their histories to be forgotten, not when they provided services that positively affected millions of people, firstly, through their refreshment rooms and, secondly, through their picture theatres."
The photographs of the founders at the Roxy, establishes the Kytherian connection beautifully.
Dimitri (Jim) Castrisios Miliotis known as Jim Miller and his wife, Envangalia (Angela) (nee, Balson) after they were married, settled in Chinchilla, a small town in South-western Queensland.
They had 4 sons, the first two, non-identical twins; George and John, and later, Chris and Bill (Vassilli).
They established, the Miller General Store, which was quite large, selling fruit, smallgoods, newspapers, and operating as a cafe as well. Initially it was begun in a flood plain on the "wrong" side of the railway tracks - and eventually moved to higher ground. Jim placed a high value on honesty, and service. He insisted that the food be fresh. And he was very innovative in his store advertising. "One time he hired a plane to throw pamphlets over the town of Chinchilla. One pamphlet had a lucky number on it, and whoever found and presented that pamphlet was given a free box of fruit." Angela worked in the shop beside her husband, whilst raising the 4 boys.
Commercial competition to the store was provided by another Greek family in Chinchilla, the Melegans.
A number of Kytherian's became employee's of the Miller's - including two of my maternal uncles, Theothosios (Theo) Belo Corones, and his brother, Manolis (Manuel) Coroneos, from Karavas, Kythera. They lived in the quarters behind the shop, and interacted with the young Miller children.
The photograph above was taken at a family picnic, with future doctor and researcher, Chris Miller, perched up on my Uncle Manuel's shoulders. Jim and Angela, who is holding Bill, future solicitor, and Kennedy-Miller executive are in the background, near the familys' FJ Holden.
[For another family photograph at the same picnic, see entry for George Miller, under, People, subsection, High Achievers.]
On rare "breaks" from running businesses, particularly in small country towns, Kytherians liked to get out "in the bush", and "unwind" for a few hours.
Both my uncles spoke highly of Jim, and my Uncle Theo confirmed his "softly spoken style" - a marked contrast to the "boisterous" style of Triunduphilo - Theo's father - and my grandfather.
The Miller family maintained the store in Chinchilla for 11-12 years; at which time they sold it, and moved to Vaucluse in Sydney.
"During WWI, Venizelos completely disagreed with the neutrality forced upon Greece by foreign interests. He started a revolutionary movement, and Kythera declared its independence. The events, although shortlived, are of historical importance and should be mentioned.
The revolutionary movement, initiated and headed by Venizelos as its President, had Panagiotis Daglis and Admiral Paul Koundouriotis amongst its members. The representatives of the Cretan administration, Karapanos, was sent to the island. At a gathering organised at Potamos, the people of Kythera pledged allegiance to the new government of the national Defence, which proclaimed Thessaloniki as its new capital. Kytherian public servants were called upon to pledge allegiance to the new government. Photographs of the King were removed from public places, and replaced with those of Venizelos. A small number of opposing Kytherians were arrested and exiled to Crete.
Foreign pressure brought about by the allies succeeded in getting agreement between the two governments of Athens abd Thessaloniki. Kythera was to be returned to the government of Athens. To maintain the peace and help with the transition of power, a small British garrison wasto arive on 12th February, 1917.
Although the British were welcomed by the people, the idea of a royalist government taking over the island was not well received. The municipal councils were summoned to Potamos on Thursday, 5th March, 1917, at 11:00 am, and Kythera was declared an autonomous state, with Panagiotis Tsitsilias as the Governor.
Potamos was to be the capital of the new independent state, and all public servants were to swear alligiance to its government. With the uncertainty of this new regime, many public servants, clergy, teachers, and others were convinced of an imminent conflict pointing to an explosive situation.
A new meeting was called at Potamos on 23rd March 1917, to re-evaluate their position, and the community leaders decided to ask the government at Thessaloniki to take charge once again of the island's affairs.
The life of the independent state came to an end when on the 3rd April, 1917, thirty-five police officers from Crete arrived, and law and order was restored. King Constantine was forced to leave Greece by the end of May 1917, and Venizelos formed a new government saving the nation from the calamity of a civil war."
From, Peter D Vanges, Kythera. A history of the island of Kythera and its people. Published and distributed by the
Kytherian Association of Australia,
PO Box 203
Sydney South, 2000.
First edition, 1993.
Hugh Gilchrist also comments on The Kythiran Republic in Chapter III of Australians and Greeks Volume II: The Middle Years, pp.44-45. Halstead Press, Sydney. 1997. [See Culture, subsection, Bibliography, for more details on Gilchrist, Vol II.]
"Early in 1917 several elderly Greek-Australians played an unlikely role as repatriated citizens of Kythira in a miniature politico-military drama.
At that stage of the war, Britain's "Military Control Office" on Syros, aided by the British navy, had persuaded all but one of the islands of the Cyclades to declare allegiance to Venizelos's Provisional Government in Salonika. German submarines, however, continued to take a heavy toll of Allied shipping in the waters south of the Peloponnisos; and, in an effort to reduce these losses, Britain's naval command at Souda Bay on Crete sent Lieut. Lawson and 12 marines to seize Kythira and persuade its inhabitants to adhere to the Venizelist cause.
In the meantime, however, King Constantine's Government in Athhens, under Allied pressure, had agreed to observe strict neutrality in the war, on the condition that no more islands should be handed over to the Venizelists. Unaware of this condition, Lieut. Lawson and his little force had peacefully captured Kythira, two days after the agreement.
When the KIng's Government demanded that Britain adhere strictly to the no-more-transfers condition, the British Minister in Athens ordered Britain's intelligence chief on Syros, Capatin Compton Mackenzie, to return Kythira immediately to the royalist minority there. But the island''s Venizelists - an overwhelming majority - implored Mackenzie to block such action, fearing royalist retribution for having rallied to Venizelos after Lawson's coup.
Mackenzie's efforts to have Kythira excepted from the Allies' pledge were unsuccessful; the government in Athens regarded Kythira, in the hands of Venizelists, as a threat to the royalist army in the Peloponnisos. So, to gain time to work for a change in instructions, Mackenzie obtained permission to send another officer to Kythira to assess the situation there.
Lieut. Arthur, the young officer sent on the mission, reported that Venizelists had thrown a royalist over a cliff, injuring him slightly, and were afraid that if Kythira were returned to royalist control they would face a similar fate, or worse. He also reported finding several British subjects - old men who long ago had been gold-miners at Ballarat, and who, while in Australia, had acquired British nationality. Seizing on this, Mackenzie reported that the return of Kythira to the royalists could result in a massacre of its "British subjects"; and, as he hoped, this caused Prime Minister Balfour to pause and seek further advice.
Lieut. Arthur then reported that the Kythirans, if they could not adhere to Venizelos, would prefer the island to revert to being a British protectorate, as in the days of the Ionian Islands Republic. When Mr Balfour rejected this, MAckenzie pointed out Britain's pledge to King Constantine did not preclude Kythira from becoming an independent state. To this suggestion Venizelos raised no objections, provided that Britain administered the island; and Balfour agreed.
The Kythirans, on learning this, celebrated with enthusiasm, drafted a new constitution, declared a "free and independent republic of Cerigo" and held a presidential election. Their first choice, King George V of Great Britain, was rejected by the British Government, as was their subsequent election of Venizelos. In a third election they chose Compton Mackenzie, who prudently declined. Finally they chose a native Kythiran as President; and the latter, on the advice of his newly-formed "Cabinet", outlawed King Constantine and declared war on Germany and her allies.
Kythira remained a "free and independent republic" for another three months, until Constantine's abdication, when it resumed its allegiance to Greece. Its brief independence, however, would not have occurred, had not a few youthful Kythirans joined a gold rush in faraway Victoria long before, and returned bearing documents of political significance: British passports."
"This 13th century church is a fine example of Byzantine architecture with beuatiful proportions. It is located at the now abandoned Byzantine city of Paliohora. Unfortunately, it has been neglected and all the interior decorations destroyed. With a very strong influence of Monemvasian architecture, this church deserves to be preserved as it is unique both in its architecture and history."
From, Peter D Vanges, Kythera. A history of the island of Kythera and its people. Published and distributed by the
Kytherian Association of Australia,
PO Box 203
Sydney South, 2000.
[In the photograph above, the portrait of my grandmother has been superimposed next to the portrait of my grandfather. My grandfather never knew my grandmother - at the age she is portrayed in this photograph. The reason will become obvious if you proceed to read their life stories below. The picture represents the idealised relationship between the two, from my grandmother's perspective.]
Yeoryi Dimitri Tzortzopoulos was born in Karavas in the 1870's. His parachoukli was Hihlis; not to be confused with the soi, Yeoryopoulos, Ayia Pelagia, who share the same nickname. He married Olympia Tzortzopoulos (Pappayogigi(?), a different soi), and they had 12 children.
4 of the children, all girls, either died in childbirth, or died young. Three died during the birth of the first 3-4 surviving children, whilst Georgia, the last born, died as a 4 year old.
Of these 8, five were destined to emigrate to Australia; Katina, Dimitri, Minas, Panayotis, and Costandinos.
In 1896, Yeoryi built the Tzortzopoulo patriko spiti, which lies at the base of the steps that lead up to the murmaro, and the church of Ayios Haralambos, in Karavas. The house was one of the larger houses in Karavas, but, given such a large family, conditions were overcrowded. Three or four children slept to a room.
Yeoryi was a man driven to "better himself.". He maintained large herds of various types of animals. He aquired a large land holding, including a large tract of land in Ayia Pelagia, from which he operated a factory to manufacture tiles. [I wonder whether anyone is in posssession of a photograph of the factory?] He was a good sailor, and a good trader - and frequently sailed from Kythera to Pireaus and back - trading in commodities. He established a successful emporio.
Because of Yeoryi's diverse interest, wife Olympia was forced to work hard. During Yeoryi's frequent absences, she helped to tend the herds, the crops, and the "businesses". By WWI, they had established themselves, and their family, quite well in Karavas.
During WWI, Greece entered a period of political turmoil, which almost culminated in the latter years, in civil war.
Tension was high between monarchists and republicans - those "for Constandinos" - and those against him. In 1916, in Potamos, Yeoryi, a vassilikos - an avowed monarchist; made the fatal mistake of declaring himself "for the king". An altercation ensured. Later, Yeoryi was taken away by authorities, and brutally bashed with a bourthola - a large elastic like stick. He sustained multiple injures. Particularly debilitating were serious injury to his kidneys. Although he survived the attack, he never fully recovered his health. He was weakened, becoming susceptible to all kinds of infection. In 1918, the Spanish flu epidemic struck Kythera, and Yeoryi succumbed to it.
My father, Con(standinos) Yeoryi (Tzortzo)Poulos remembers, as a two year old, being summoned to his bedroom, were he was lying grieviously ill, and his father saying goodbye to him. Yeoryi kissed him. By the next morning he was dead.
Wife Olympia, was left to fend for 9 children, aged from 20, to recently born. (Georgia, the youngest, would die soon after her father.)
In 1922, with money accumulated by Yeoryi, Olympia sent Dimitri, the eldest son to Australia. In 1928, Panayotis, followed, (sponsored by Capitan Minas, an older cousin, they called barba, who later settled in Molong). [See separate entries for Capitan Minas]. Katina and Constandinos emigrated to Australia after WWII. Many of the other children, had, in the intervening period left Kythera, to find work in Athens and Pireaus.
Olympia died at age 80, in 1960, after falling twice down the aspa, slope, to the rear of the family property in Karavas. Like so many other Kytherian mothers (see separate entries for Peter Venardos, and Dimitri Miller for example), Olympia did not see the 5 children who had emigrated to Australia again; including my father Con(standinos). Dimitri died in a tragic car accident in 1936.
Circumstances of Dimitri's death, and his wedding photograph
The others were too busy establishing themselves in a "new" country to return to visit.
Olympia's life story typifies the hardships of numerous Kytherian women - hard work, death of spouse, deaths in childbirth (often both mother and child, ), estrangement from children at a very young age, breakup of the family. (Imagine "shipping" 11, 12, ..14 year old chidren off to a distant country - knowing that you may never see them again.)
Yeoryi Dimitri Tzortzopoulos was born in Karavas in c. 1869. His parachoukli was Hlihlis; not to be confused with the soi, Yeoryopoulos, Ayia Pelagia, who share the same nickname. He married Olympia Tzortzopoulos (Pappayogigi(?), (1874-1958), a different soi), and they had 12 children.
4 of the children, all girls, either died in childbirth, or died young. Three died during the birth of the first 3-4 surviving children, whilst Georgia, the last born, died as a 4 year old.
Of these 8, five were destined to emigrate to Australia; Katina, Dimitri, Minas, Panayotis, and Costandinos.
In 1896, Yeoryi built the Tzortzopoulo patriko spiti, which lies at the base of the steps that lead up to the murmaro, and the church of Ayios Haralambos, in Karavas. The house was one of the larger houses in Karavas, but, given such a large family, conditions were overcrowded. Three or four children slept to a room.
Yeoryi was a man driven to "better himself". He maintained large herds of various types of animals. He aquired a large land holding, including a large tract of land in Ayia Pelagia, from which he operated a factory to manufacture tiles. [I wonder whether anyone is in posssession of a photograph of the factory?] He was a good sailor, and a good trader - and frequently sailed from Kythera to Pireaus and back - trading in commodities. He established a successful emporio.
Because of Yeoryi's diverse interest, wife Olympia was forced to work hard. During Yeoryi's frequent absences, she helped to tend the herds, the crops, and the "businesses". By WWI, they had established themselves, and their family, quite well in Karavas.
During WWI, Greece entered a period of political turmoil, which almost culminated in the latter years, in civil war. [See entry, Seal of the autonomous state of Kythera, under History, subsection, Documents, for a brief background history.] Tension was high between monarchists and republicans - those "for Constandinos" - and those against him. In 1916, in Potamos, Yeoryi, a vassilikos - an avowed monarchist; made the fatal mistake of declaring himself "for the king". An altercation ensured. Later, Yeoryi was taken away by authorities, and brutally bashed with a bourthola - a large elastic like stick. He sustained multiple injures. Particularly debilitating were serious injury to his kidneys. Although he survived the attack, he never fully recovered his health. He was weakened, becoming susceptible to all kinds of infection. In 1918, the Spanish flu epidemic struck Kythera, and Yeoryi succumbed to it.
My father, Con(standinos) Yeoryi (Tzortzo)Poulos remembers, as a two year old, being summoned to his bedroom, were he was lying grieviously ill, and his father saying goodbye to him. Yeoryi kissed him. By the next morning he was dead.
Wife Olympia, was left to fend for 9 children, aged from 20, to recently born. (Georgia, the youngest, would die soon after her father.)
In 1922, with money accumulated by Yeoryi, Olympia sent Dimitri, the eldest son to Australia. In 1928, Minas and Panayotis, followed, (sponsored by Capitan Minas, an older cousin, they called barba, who later settled in Molong). [See separate entries for Capitan Minas]. Katina and Costandinos emigrated to Australia after the war. Many of the other children, had, in the intervening period left Kythera, to find work in Athens and Pireaus.
Olympia died at age 84, in 1958, after falling twice down the aspa, slope, to the rear of the family property in Karavas. Like so many other Kytherian mothers (see separate entries for Peter Venardos, and Dimitri Miller for example), Olympia did not see the 5 children who had emigrated to Australia again; including my father Con(standinos). Dimitri died in a tragic car accident in 1936. The others were too busy establishing themselves in a "new" country to return to visit.
Olympia's life story typifies the hardships of numerous Kytherian women - hard work, death of spouse, deaths in childbirth (often both mother and child, ), estrangement from children at a very young age, breakup of the family. (Imagine "shipping" 11, 12, ..14 year old chidren off to a distant country - knowing that you may never see them again.)
Katina married Anastasios Levantis, and they had 4 children:
Helen, Tony, George, and Platon (Paul).
Marouli married Andoni Larios, and they had 1 child:
Sophia.
Dimitrios married Athena ...., and they had 4 children:
George, Con, Harry, and Olympia.
Minas married Froso Tzortzopoulos, and they had 5 children:
Olympia, Maria (deceased at 13 months), George, Stamatina (Metti), and Theodora (Dora).
Haralambos married Panayiota Vanges, and they had 4 children:
George, Vangelis, Stephanos and Eleni.
Theothoros married Maria Krithary, and they had 2 children:
1 stillborn, and Olympia (deceased).
Panayotis married Argero Aloizos, and they had 6 children:
1 stillborn, Olympia, Ourania, Georgia, George, and Peter.
Costandinos married Evangalia Coroneos, and they had 5 children:
George, Olympia (deceased), Peter, Phillip, and Theothoros (Eric).
The Patriko skolio, was originally an Agricultural College, designed to teach Karavitithes and Kytherians generally, agricultural science.
The thiapontos was George Politis. [See other entries for full history.]
It was named after the benefactor who provided the funds for its contruction - Patrikios.
It is an iconic building in Karavas's history, and has undergone a number of transformations, and usage changes in the decades after it was built.
I figure it would be good to chronicle those changes. Here is how it looked in the late 1960's.
Do other kythera-family users have photographs of the skoli in other era's?
In 1968, it was was obviously in very fine condition.
The person in the photograph is Theothori Tzortzopoulos, one of a number of children born to George Dimitri Tzortzopoulos, and Olympia (nee, Tzortzopoulos) in Karavas, Kythera. (He was one of my father's older brothers.)
He is seen here, inspecting olives on a very thriving olive tree at the front of the skolio..
He married the "famous" Mummi - midwife, and lived in the Tzortzopoulo patriko spiti - at the base of the steps leading up to the marmaro, and Church of Ayios Haralambos, in Karavas.
Theothori (Ri-Ri) Tzortzopoulos, one of a number of children born to George Dimitri Tzortzopoulos, and Olympia (nee, Tzortzopoulos) in Karavas, Kythera.
In birth order, these children were, Katina, Marouli, Dimitri, Minas, Haralambos, Theothoros, Panayotis, and Costas.
5 of the children left the island, and/or Greece, emigrating to Australia, Theothori, along with Marouli, and Haralambos, remained.
He married the "famous" Mummi - midwife - Maria Krithari - and lived in the Tzortzopoulo patriko spiti - at the base of the steps leading up to the marmaro, and Church of Ayios Haralambos, in Karavas.
Behind him is the Patriko skolio, [the Agricultural School, named after its original patron, (see other entries at kythera-family)] which as of 1968, was obviously in very fine condition.
He is inspecting olives on a very thriving olive tree at the front of the skolio.
During the 20th emigration wave into Australia, Non-British nationals wishing to emigrate into Australia, had to provide a monetary guarantee, (sponsorship), and to obtain what today would be called an entry visa.
The Greek term used for this certificate was prosklisi.
My yia-yia, Olympia Tzortzopoulos had to borrow funds from a local Kytherian, to send her eldest son, Dimitri, to Australia.
Once established, in 1928, Dimitri then provided both the funds and the prosklisi for his younger brothers, Minas and Panayoti to emigrate to Australia.
This pattern of sponsored family emigration was followed by many other Kytherian families.
It would be interesting to post copies these emigration visas to the kythera-family web-site.
I WAS FORTUNATE ENOUGH TO MARRY A GIRL WHOES PARENTS YANNIAS FAROS/ MAROULY TZOUPOULOS CAME FROM KYTHERA 80 YEARS AGO. WE HAVE BEEN MARRIED FOR OVER 40 YEARS AND HAVE 3 CHILDREN AND 10 GRANDCHILDREN ALL OF WHOM ARE PROUD OF THEIR HERITAGE CONGRATULATIONS THIS IS A GREAT WEB SITE.
Kytherian, (Karavas) - Mr George Politis, of Ipswich, Queensland, who won £100,000 in a Brisbane lottery, is photographed here with his wife, (Aryiro, (nee) Venardos), their son Nick, 17, and their daughter Maria.
[Nick Politis was born in the town of Karavas, Kythera, in what was then the Agricultural School. His father George was the agricultural teacher at the School. Nick attended school in Karavas. The Politis family emigrated to Australia when Nick was still a young boy.
The family settled in Brisbane.
Nick has since become one of Australia's more successful and wealthy businessmen, Soccer Owner's and Adminstrator's, and Rugby League Admistrator's.
This article outlines his prowess in the latter capacity.]
How Roosters laid a golden egg
Sydney Morning Herald, October 2, 2004, page 63.
Once ridiculed as the transit lounge of rugby league, the Roosters have now been upgraded to first class. Brad Walter reports.
For suspended Sydney Roosters lock Luke Ricketson, missing the grand final against the Bulldogs tomorrow is even more devastating because he knows what it was like to have played for the club before its latest golden era.
Ricketson, whose 279 first-grade appearances since 1991 are the most by any player in the Roosters' 97-year history, is the only on-field link to the period when the club was nicknamed the "transit lounge".
While the Roosters - playing their fourth premiership decider in the past five years - have now qualified for the finals series every year since 1996, the previous decade was one in which they did not feature at all.
"In 1992 we just missed out [on the play-offs] by one point and in 1995 Norths got in ahead of us on for-and-against, but it was a long time since the club had been successful," Ricketson said.
"I remember we used to go to functions and they'd always play the 1975 grand final and talk about Jack Gibson and Arthur Beetson."
Until the premiership success of 2002, the Roosters did not have any other silverware to put in their trophy cabinet and during that time no less than 10 coaches came and went, including Beetson - who had three stints in charge.
The turnover of players was even more dramatic, with many big names such as Bob Fulton, John Harvey, Noel Cleal, Paul Vautin, Joe Lyon, Martin Offiah and Gary Freeman accepting big money to play for the club, but few stayed for long.
"They used to call it the transit lounge because there was a player at every other club that had played for the Roosters," said former Test prop Paul Dunn, who played for the Roosters in 1985-86 and again in 1996. "It was a good place to play but it wasn't really a professional place. The second time I was there, that was the direction they were heading. I suppose they got fair dinkum about their football."
Most believe, however, that THE GROUNDWORK FOR THE TRANSFORMATION OF THE CLUB COINCIDED WITH ROOSTERS SUPREMO NICK POLITIS TAKING CONTROL OF THE FOOTBALL CLUB AFTER THE 1992 departure of Easts Leagues Club secretary-manager Ron Jones.
Hand-picking his own team of directors, which now includes James Packer, Channel Nine boss David Gyngell and Mark Bouris of Wizard Home Loans, the Roosters have not had to hold board elections for more than 10 years, as there have been no disgruntled members to challenge them.
"There's no doubt that the current success of the club is the result of 15 years of hard work by Nick," said former ARL general manager John Quayle, a member of the Roosters' 1975 grand-final-winning team. "If you go back to the mid-1980s when the league was looking very closely at its struggling clubs, Easts were one of those ... so to turn things around the way they have is a tribute to Nick and his board. The changes he introduced brought stability and a professionalism ... which is now the benchmark of how a football club should be administered and coached."
Former teammate Russell Fairfax, who now works for Fox Sports after a brief stint coaching the Roosters in 1989 and 1990, agrees. "Back when it was affectionately known as the transit lounge the club was run basically by the leagues club and it wasn't a football-orientated management team," Fairfax said.
"Perhaps the buying [of players] could have been better handled and they wouldn't have got that tag but it wasn't administered by people that knew how to handle sport. They got professional people in to run the club; before it was basically run by one man, Ron Jones."
Beetson, whose second stint as coach preceded Fairfax's reign, set up the development and recruitment structure that has ultimately led to the Roosters getting all three teams to the grand final tomorrow after filling in in an interim capacity when Mark Murray was sacked in 1994.
But it was undoubtedly the poaching of Phil Gould from Penrith the following season that set the club on course for the success it has achieved in the past nine seasons.
Coinciding with the outbreak of the Super League war, Gould - as NSW Origin coach - was able to give the Roosters a profile they had not previously enjoyed, and when the Panthers became the last club to defect from the ARL, Brad Fittler and Matt Sing followed him to Bondi.
"I think that was the reasoning behind getting Gus, to attract good players," said trainer Ron Palmer, who joined the club as a member of Beetson's coaching staff in 1987.
Yet under the direction of Beetson, the Roosters' recruitment has been more selective - with the focus on developing talent rather than buying big-name stars. "They've probably got one of the best recruiting systems in the game and the quality of the coaches they have had over the past 10 years has obviously had a lot to do with it," Dunn said. "Ricky Stuart has added his own touches but I think he has also reaped the benefits of what was done the preceding six or seven years under Phil Gould and Graham Murray."
Away from the field, the Roosters have exerted greater influence through Politis's position on the NRL partnership committee and Gould's involvement in the media with Channel Nine and Fairfax newspapers.
Incidents such as Politis's attack on the judiciary system in the wake of Ricketson's suspension have led to criticism of the club as being self-centred and not interested in the overall wellbeing of the game.
But Quayle said the Roosters' image as the "new Manly" was due largely to jealousy of their success.
"I think it's the same as has happened in the past to the Canterburys, the Parramattas, the Brisbanes and, of course, the Manlys," Quayle said. "Being envied by other clubs only comes with success and the Roosters are going through a golden era at the moment to rival the ones they had in the 1930s and the mid-1970s.
"But golden eras don't last forever ... you've only got to go back 10 or 15 years to realise that."
Just ask Ricketson.
[Luke Ricketson was suspended for 3 weeks for striking an opponent in the Preliminary Final against the North Queensland Cowboys.]
Extended family of Professor Harry Poulos in attendance at the Testimonial Dinner.
On Saturday 8th May, at The Hellenic Club Restaurant, 5th Floor, 251-253 Elizabeth Street, Sydney, the Kytherian Ladies Auxiliary organised a Testimonial Dinner for Emeritus Professor Harry Poulos.
The evening was a sellout, with 150 Kytherians, Greek-Australians and Australians, packing out the restaurant.
The Testimonial Dinner triggered a media frenzy.
Ο ΕΛΛΗΝΙKΟΣ KΗΡΥKAΣ - The Greek Herald -began the frenzy on Tuesday 11th May, 2004, page 6, with an article entitled:
Kυθήριακή AδελΦότητα Aυστραλίας.
Συγκινητικές στιγμές στο δείπνο προς τιμήν του Επίτιμου Kαθηγητή ΗAΡΥ ΠΟΥΛΟΥ.
Ο Kόσμος, joined in on Wednesday 12 May, 2004,page 13, in the Ειδήσεις section, publishing a lengthy article in Greek on the Testimonial.
The title was:
ΗAΡΥ ΠΟΥΛΟΣ: Ενας μεγάλος Ελληνοαυστραλος
επιστήμονας τιμήθηκε σε δείπνο των Kυθήριων.
Both these articles, written in Greek, are destined to appear in the Greek section of kythera-family.net.
The following article, appeared in
Ο Kόσμος, News In English (section), on Tuesday 11 May 2004, on pages 23 & 24.
TESTIMONIAL DINNER FOR PROFESSOR H. POULOS.
A Testimonial Dinner was held at the Hellenic Club on Saturday 8th May in honour of Emeritus Professor Harry Poulos. The dinner was very successful and lots of guests travelled long distances to attend the night - including Theo Poulos, Professor Poulos' brother, and Nick and Theodora Politis, and Lexi Poteri.
John Comino was the Master of Ceremonies for the evening. Saturday night's Dinner was proudly hosted by the Kytherian Ladies Auxillary for the Kytherian Association of Australia.
Among the special guests were:
* Wife of the Consul-General of Greece, Mrs. Polixeni Raptakis.
* President of the Kytherian Association of Australia, Dr Victor Kepreotes and his wife Kathy.
* President of the Kytherian Ladies Auxiliary, Mrs Catherine Economos, and her husband, Dr John Economos.
* Professor John Carter, from the University of Sydney, and his wife, Heather.
* Past Presidents of the Kytherian Association, Mr Peter Comino, John Prineas, Peter Aroney.
The Kytherian Association of Australia is one of the most established Greek community organisations in Australia. The Association plays a key role in the development of the Greek Australian community and culture.
Saturday nights dinner was a tribute to another great Greek Australian - who stands out in the Greek comunity and the greater Australian community as a leader, as a man with passion, commitment, intelligence and integrity. All qualities worth celebrating. In a snapshot - Professor Harry Poulos is an internationally acclaimed civil engineer and academic.
After studying at the University of Sydney, it was only a short time later that he joined the Department of Civil Engineering, and was then appointed as a Professor.
Professor Poulos is well published [see other entry - this section, for a comprehensive list of piblications], and has worked here and internationally on a range of challenging projects.
Professor Poulos is now a Senior Principal of Coffey Geosciences, and has been well awarded by his peers throughout his career, culminating in 1993, when he was made a Member of the Order of Australia, and most recently, in 2003, Professor Poulos was awarded a Centenary Medal from the Federal Government.
John Cominos, after referring briefly to Professor Harry Poulos, introduced CAtherine Economos, President of the Kytherian Ladies Auxilary, who spoke on behalf of the Kytherian Association of Australia.
Catherine gave a brief outline of Professor Poulos's family history:
"In Shakespeare’s Henry IV, Falstaff asserts that “the better part of valour is discretion”. Perhaps, if Shakespeare were writing today, he would pen a similar verse about Emeritus Professor Poulos. For he would go a long way before he would find a better example of a man who has discretely gone about his work, achieving world class excellence, while seeking little fan fare.
For whenever you meet someone who knows Professor Poulos, the one comment they universally make, is that he is such an unassuming man, a man of great discretion.
It is this very quality of discretion that makes it doubly important for us as the Kytherian Association of Australia to conduct an evening such as this.
For it is important to acknowledge that within the extended Kytherian family, there are people achieving wonderful things and it is our role as an Association to convey these achievements to the wider community. But perhaps what makes this evening even more special, is the fact that these personal traits of Professor Poulos, show that he is a man driven not by personal gain, but simply by the idea of achieving excellence.
Professor Poulos, we feel fortunate as an Association to have a man of your calibre borne out of our community.
When it was suggested to the Committee that we hold a Testimonial dinner for Professor Poulos, the idea was unanimously embraced, as most of us had heard of the Professor and his outstanding achievements, but few of us had been fortunate enough to meet him.
So I set upon the task of tracking Professor Poulos down. With each phone call, I discovered he was in a different corner of the globe and soon realised just how much in demand he really is.
Professor Poulos was born in 1940 in Katoomba, the second son of George Poulos, and Eleni Zantiotis originally from the village of Karavas, Kythera.
George Poulos, like so many of his generation, joined the wave of migration and became part of the Kytherian diaspora. He arrived in Australia in 1926, leaving behind his wife Eleni and young son Theo.
In Australia, George joined his brother and two cousins who owned the Niagara Café in Katoomba. Some 13 years passed before the family was reunited. In 1939, after negotiating Australia’s immigration restrictions and surviving the depression of the ‘30’s, Eleni and by then 14 year-old son Theo, arrived in Australia. Harry was born the following year.
Reunited, George and Eleni set about creating a family home for their sons. George, a well-liked, gentle man, worked in various Katoomba establishments and Eleni, a talented woman, filled their home with handicrafts she created with flair, and meticulously tended her beautiful garden. Eleni will turn 100 this year and we know how very proud she will be feeling tonight.
It is also worth noting that Eleni’s mother, Professor Poulos’ grandmother, who joined the family in Katoomba, Stamatina Zantiotis, was also a lady of extraordinary ability, who was able to recite passages from any part of the bible.
Professor Poulos spent many hours of his youth kicking a ball around the backyard and avidly reading whatever children’s books came to hand. In fact, I’ve had stories recounted to me by cousins of Harry who, as children, scurried to hide their favourite books when they heard Harry was coming over, for fear they’d be borrowed, and not returned. This was the beginning of a lifetime of book collecting. His love of reading continues to this day, filling the many hours spent travelling the globe in his work as a consultant for Coffey Partners International.
In Katoomba, Harry learned to play the saxophone and violin, but it was the guitar that was to prove his forte. He joined a musical group and played regularly. At school he grasped concepts easily, but when challenges presented themselves, he had a unique way of dealing with them. He would lock himself in his room and play his guitar. When he emerged, the problem was solved.
Though never pressured by his parents, Harry duxed Katoomba High in 1956. After finishing school, he considered undertaking a pharmacy degree. But to do so, he first needed to obtain an apprenticeship. Luckily, he was unable to find a pharmacy with a position to fill. A simple comment pointed him in a direction that would change the practice of engineering and construction globally. “You’re good at maths - why don’t you do engineering” a teacher fortuitously remarked.
At 16, Harry Poulos moved to Sydney as the houseguest of his uncle and aunt, Angelo and Stella Zantey and entered Sydney University. He completed his undergraduate degree within four years achieving 1st class honours and followed straight on with his PHD.
Angelo and Stella marvelled at his ability to cope with a noisy household and streams of visitors. Harry studied in his room, classical music in the background, sometimes with two toddler cousins on his knee, if they promised to be quiet. Come midnight, he was known to shut himself in the bathroom so as not to disturb anyone, and play his guitar.
On departing the Zantey household, he presented his prize possession, his guitar, to his young cousin Harry, as a gesture of his deep appreciation for their warmth and support.
It was during his university years that Harry met Maria Langley, a Grafton girl, like himself of Kytherian decent and only sweet 16 at the time. At 19 she moved to Sydney where they met again. Maria invited Harry to her 21st birthday party. Unable to attend, he sent a gift, a pearl on a necklace, with a characteristically simple note, “A pearl for a pearl of a girl”.
Soon after he invited Maria on their first date – attending the very first Beatles concert in Australia, accompanied, of course, by Maria’s younger sister, Theodora.
Two years later he married his pearl of a girl at St George Church, Rose Bay. Over the ensuing ten years, Harry and Maria had four children, George, Elena, James and Peter. These were busy years, with Harry moving quickly up the university ranks, being appointed as a lecturer in the Department of Civil Engineering in his first year of their marriage, quickly rising to the position of Head of the School of Civil and Mining Engineering, researching, writing and delivering ground breaking papers.
But he managed to live a balanced family life by adhering to the maxim “never bring work home on weekends.” He read to the children at night, played cricket at the Bexley Club and Sydney Uni Veterans, collected cats (at one stage I’m told the Poulos household consisted of Mum, Dad, four kids and seven cats), and coaching the boys’ soccer team. An avid sports fan, one of his proudest achievements was coaching son James’s Under 16 Roselea team to the State Championships in 1987, boldly swooping the cup from a professionally-coached team.
Today, Professor Poulos’ family has grown to include seven beautiful grandchildren, with whom he will share many new sporting adventures.
Throughout his academic life, Professor Poulos could be relied upon to deliver brilliantly, without drama. His interests in books which started from a young age continues. His home is filled with books ranging from archaeology, history, art, sociology, philosophy and photography, and he is still adding to his collection.
As a Doctorate student, when asked what he did for a living, he’d answer, “I tinker with machines”. As Emeritus Professor, with a string of outstanding achievements, within Australia and abroad, he remains as approachable, affable and as discrete as ever. In the words of his son James, “I don’t think that there’s person who has met Dad who has not liked him. He is the classic gentleman, polite and dignified.”
Professor Poulos, it has been a pleasure compiling this brief outline of your life. By all accounts it is a wonderful and honourable life.
On behalf of the Kytherian Association of Australia, I would like to say how deeply proud we are that you are a part of our extended Kytherian family.
Thank you.
After the beautiful speech delivered by Catherine Economos, John Comino called on Professor John Carter to share his insights into Profesor Poulos.
Afterwards, John Comino welcomed to the stage the Guest of Honour, the man himself Emeritus Professor Harry Poulos. He thanked him for humbly sharing his life with them that night and before moving on to some presentations, mentioned: "Thank you Professor Poulos. You are truly a credit to our community and through your life and your life's work you have set a great example for the rest of us and for the younger generation to follow. Although progress reports on the Athens Olympic facilities beg to differ - you could say that the Greeks are no strangers to engineering.
Professor Poulos is exception. With a career full of highlights, I am sure the future holds continued success and happiness and on behalf of everyone here tonight we wish you all the best for the years ahead."
Presentations were made by Catherine Economos to Professor Carter and Professor Poulos.
John Comino concluded:
"On behalf of everyone here tonight, I would like to thank the Ladies Auxiliary for all their hard work in making tonight a success. An event like this does not happen over night. I make special mention of the Executive Committee: Catherine Economos, Kyranne Thomas, Aphrodite Samios, Koula Mallos, Paula Giaouris, Helen Kanaris, Matina Samios, Kathy Samios, and all the other members who have helped organise tonight: Effie Cassamaty, Helen Comino, Rene Condoleon, KAtie Gerakiteys, Vicki Conomos, Lula Kass, Coula Macarounis, Mary Notaras, Koula Cassimatis, Marina Notaras, Anne Prineas, Rini Sophios, Chrissa Vlandis.
I would like to present Catherine with a small gift of thanks for all her efforts this evening."
After the presentations, formalities for the evening were brought to a close, but the evening was far from over.
Guests remained and enjoyed the hospitality of the Kytherian Association.
Making an aquaintance with old memories. Deanna (Psaros) McCarthy- on the right, checking out transport memories of her 1957 visit near Karavas in October 2003
This memorable photo was taken at Karavas, October 2003. Would some famous/infamous or otherwise Karaviti, identify the statue that is visible in the foreground?
One of my fields of interest and expertise is in the area of non-religious iconology and iconography - vexillology, (flags) heraldry, and logo-types.
Superior iconography displays the following characteristics:
i) it's impact transcends the immediate impact of the "mark" or "sign" chosen to represent it.
ii) it is simple in its design. (Uncluttered - not "noisy".)
iii) It distills a complex concept/product/institution/corporation/message into a singular unifying symbol.
iv) it communicates the core values that it represents clearly, and unambiguously.
A very superior logo(type) that complys with these requisites is that chosen by my cousin Harry Tzortzopoulos to denote the Kytherian organic produce that he manufactures and distributes.
Harry explains his "logo" in the following way:
"Astarti was the name of the Goddess of love of ancient Phoenician times, and later Kythera came to worship this Goddess as Astarti-Aphrodite. We chose the ancient symbol of the fruit of the olive tree taken from Linear B script to identify with astarti and both name and symbol are the official registered trademarks of our company and the Tzortzopoulos Estate."
In order to meet the increasing demand for a discerning consumer market seeking wholesome, natural food products free of chemical fertilizers, herbicides and pesticides, we have undertaken to produce and promote local Kytherian products (in addition to our astarti organic olive oil) which strictly meet these specific requirements.
Our products are ideal for businesses needing elegantly packaged quality brand goods such as retail gourmet shops, delicatessens, wine & liquor stores, tourist shops, hotels etc. We invite you to try our range of high quality goods of limited production which have already made astarti a success. Astarti organic olive oil is available in:
40 ml.(miniature), 250 ml (exclusive) & 750 ml (standard) bottles, 3 & 5 litre tins (family)
or in order to view the current product line, please use the Products link.
Today, our Kytherian based company, Astarti, proudly presents DESPINA's products.
[[picture:"Despina Logo.jpg" ID:2879]]
DESPINA products includes a variety of homemade produce, as follows:
Olives with Herbs & Garlic (in 350gr jars).
Two (2) kinds of pickles (Tomato, Zucchini - in 350gr jars).
Thirteen (13) different kinds of marmalade (orange, mandarin,
grapefruit, bitter orange, orange & lemon, orange & grapefruit, lemon, fig, plum, damask, apricot, peach, nectarine - in 450gr jars).
All products are made of natural ingredients, no preservatives or artificial colours are used. All fruits and vegetables are grown in DESPINA's own gardens and fields. These products are ideal for gourmet shops, gift baskets and special occasions. Your customers will love them, as all our visitors here in Kythera do, and ask for them all the time.
[[picture:"Despina homemade.jpg" ID:2880]]
DESPINA products have been created by an Australian and German born couple, Cherile and Dieter Wolf, who have been living on Kythera for almost two decades now. The name DESPINA is derived from the local church of Virgin Mary, also called DESPINA in the Greek Orthodox religion which is adjacent to their home.
The knowledge the couple has acquired in local farming practices and processes over the years has not been without trial and error. Exponents of organic farming for years, the couple continue to produce local homemade products for their discerning customers. Cherile has managed to combine her Australian methods and knowledge of pickling and preserving using the excellent fruits of the land to create homemade jams, marmalades, pickles and has succeeded in making DESPINA's products a household name throughout Kythera's widespread community.
Astarti - ORGANIC EXTRA VIRGIN OLIVE OIL & MEDITERRANEAN FOODS FROM THE ISLAND OF KYTHERA
ORGANIC EXTRA VIRGIN OLIVE OIL & MEDITERRANEAN FOODS FROM THE ISLAND OF KYTHERA
[[picture:"Asarti Olive Oil Harry Tzortzopoulos.jpg" ID:2875]]
Astarti organic olive oil is a product renown for its purity, quality and taste which is produced by dry cultivation, certified free of any use of chemicals (pesticides or fertilizers). The oil is successfully extracted by crushing the fruit in low temperatures (cold pressed) in order to avoid the scorching of the olive oil which would mean its biochemical end and subsequent loss of nutritional value.
Astarti olive oil is produced and bottled under the care of the Tzortzopoulos family, [parachoukli "Hlihlis" - Harry is the son of Vangelli, and grandson of Haralambos] on the sunny Mediterranean island of Kythera. The family’s olive trees grow in the northern region of Kythera. The olive groves, of the renown “Koroneiki” variety, are dry cultivated and have been incorporated into the organic farming programme in accordance with the E.C. 2092/91 regulation for organic farming and as such, cultivation and products are certified by “DIO” (Certification & Inspection Organisation of Organic Products).
Astarti was the name of the Goddess of love of ancient Phoenician times and later Kythera came to worship this Goddess as Astarti-Aphrodite. We chose the ancient symbol of the fruit of the olive tree taken from Linear B script to identify with astarti and both name and symbol are the official registered trademarks of our company and the Tzortzopoulos Estate.
Sydney Morning Herald. Monday, May 31, 2004. page 3.
The opening of Bingara's Roxy Theatre in the Depression years must have seemed a symbol of a great future for the small town in north-western NSW. In fact, it was a folly - a glorious one, but one nevertheless doomed to failure.
Now the Roxy has reopened, and the theatre is again the hope of the town.
Alex Cross, [a local of the town], was 14 when the Roxy opened. "All during my school days we used to come here of an evening."
Admission was sixpence, and the treat was a Big Penny ice-cream. Westerns and Popeye cartoons were the staple fare.
"There wasn't much love stories in those days." So did he bring girlfriends to the Roxy? "I wasn't a lover", he said, adding that he came with his sisters.
But the Roxy struggled, battling for patronage against the REgent Cinema down the road, which had better access to Hollywood movies, and closed in 1958.
THe last Jaffa rolled down the aisle as television was coming to Australia. The Roxy's art deco beauty was largely hidden behind a cafe.
In 1999 the council bought it, with the help of a $100,000 grant from the NSW Government. The interior remained remarkably intact. But is still required $300,000 of the council's money and grants from the federal and NSW governments to restore the ornate plasterwork and original paint finishes and to build a new backstage area.
It's one of a number of country cinema's reopening, thanks to government funding and a new business model which relies on government restoration grants, council ownerships and support and volunteer workers.
The Roxy is now the home of the North West Theatre company and regional theatre performance course.
John Wearne was mayor when the council bought the building.
"A community our size can go in two different directions," he said.
"Thet can lie down and die and be negative and complain....or they can be progressive, look forward and play to their strengths."
"We have done all that. We examined tourism as a way out for us and I'd say when a small community like Bingara stops having a project like the Roxy, it's the beginning of the end."
Bob Carr [Premier of the State of New South Wales] came to Bingara at the weekend, the first premier the town has seen in a generation, to officially open the Roxy and see a showcase of regional talent.
He also announced another grant, this one to replace the roof and provide insulation.
Professor Harry, and Maria (nee, Langley) Poulos's extended family.
Standing (from left): Victoria (Tori) Poulos, James Poulos, Maria Poulos, George Poulos.
Seated (from left): Elena Barnes, Martin Barnes, Harry Poulos, Maria Poulos, Peter Poulos, Alyssa Poulos.
Councillor Comino, Woolhara Council, with Professor Harry Poulos
On Saturday 8th May, at The Hellenic Club Restaurant, 5th Floor, 251-253 Elizabeth Street, Sydney, the Kytherian Ladies Auxiliary organised a Testimonial Dinner for Emeritus Professor Harry Poulos.
The evening was a sellout, with 150 Kytherians, Greek-Australians and Australians, packing out the restaurant.
Councillor Comino was the Master of Ceremonies for the occassion, amazing us all with his command of the Greek language.
Family of Professor Harry Poulos
Standing (from left): Victoria (Tori) Poulos, James Poulos, Maria Poulos, George Poulos.
Seated (from left): Elena Barnes, Martin Barnes, Harry Poulos, Maria Poulos, Peter Poulos, Alyssa Poulos.
Olive-ization of Australia - Swan Valley, Western Australia
One of the most interesting phenomeonon that I have witnessed in the last 15 years in Australia is the growth and proliferation of the olive (tree) industry.
For a substantial list of which persons and Companies grow olives in Australia, visit the Australian Olive Association Limited website at,
I am intrigued by an entry in the guest book from Dr Emmanuel J Cominos, from the Gold Coast Australia. "Both my wife and I are of Kytherian extraction. My wife's name is MARIA. Her maiden name is CAREEDY, from the village of MYLOPOTAMOS. MY MOTHER came from the village of POTAMOS. Her maiden name was MARIA PSALTIS.... My wife and children and myself have embarked on a new enterprise in Queensland Australia. we have established THE COMINOS OLIVE GROVES at Stonehenge Road Millmerran. We visited Kythera in 1999, and visited our Olive Groves at "STA SILAKA" near POTAMOS. This inspired us to carry on the family tradition here in Australia."
I would encourage Emmanuel to provide us with photographs, and to expand on the background story to the Cominos Olive Groves in Millmerran.
How many other Kytherian Australians are involved in the cultivation of olives?
Numerous areas in Australia have been planted with olive trees.
The Sun-Herald, Sydney, Australia, recently published an article on the proliferation of the olive industry in Western Australia:
The good oil on the west.
Swan Valley.
An area famous for its fine wines has a new liquid gold, Chris Herde writes.
If grapes are the produce which have made the Swan Valley the tourist attraction it is today, then olives may well be what lures the next generation.
With a perfect Mediterranean climate, olive groves are springing up around the valley just outside Perth, producing what bthe ancient Greek poet Homer lauded as "liquid gold".
While the Swan Valley can't trace its relationship with the olive back as far as the Greeks, there's still a history. It was Spanish monks travelling along the Swan River more than 150 years ago to their monastry at New Norcia, 130 kilometres north of Perth, who were responsible for the first olive trees.
According to legend they brought olives with them and spat out the pips ensuring that what later were known as mission olives greeted the first settlers in the Swan Valley.
Italians and Croations who settled in the area in the 1920's, also established olive groves.
But it has been over the past 10 years, as olive production kicked off in earnest, that the region has become known for its extra virgin olive oil.
Thousands of trees have been planted with the emphasis on the high-quality oil. Hand-in-hand with olive oil production are shops dealing in olive oil products and Mediterranean restaurants.
On a trip to the Swan Valley we visited one of these places: Merrich Estate Olive Farm.
Owners, Shirley and Saki Richardson promise visitors olives, extra virgin olive oils, foods drenched in olive oil, and thorough education on one of the world's oldest cash crops.
The pair arrived from South Africa seven years ago, are are genuine extra virgin olive oil zealots.
"We have extra virgin olive oil with eveything - over our oatmeal, over scrambled egg, over salad, over vegetables", Shirley said. "It is such a healthy product."
A former pilot, Saki also presented the weather on television, while Shirley had her own TV show in South Africa.
They came to Australia for their children and a new life, and fell in love with the Swan Valley. "We both talked about that when we retired one day, we might buy a smallholding in South Africa, but nowadays you do that, the possibility of you becoming another statistic is huge," she said.
"So when the children emigrated to Australia it was time for us to go and we started looking for a smallholding here."
They found the farm, and while Saki still flew out of Perth for Southy African Airlines, Shirley developed the property, planting 600 olive trees.
Over the years, the once rundown property has been redeveloped, including the original 80-year-old homestead, which they now call the Thyme and Again bed and breakfast.
Yhey have a shop selling everything from table olives to award-winning extra virgin olive oils, a small bar, and conference room.
[[picture:"Shirley Richardson speaking about olives at Merrich Estate Olive Farm.jpg" ID:2622]]
Shirley Richardson speaking about olives at Merrich Estate Olive Farm.
The farm exports its extra virgin olive oil around the world.
But the highlight is the Mediterranean Kitchen where olives and extra virgin olive oils rule.
Chef Christian Montagne has created a restaurant based on a blend of Moroccan, Turkish, Egyptian, French and Italian cuisine - all with a dash of liquid gold.
Highlights include strawberries marinated in oil, Moroccan lamb and green figs sliced in half and drizzled in oil, marinated in ginger. Of course, there are also the wonderful Swan Valley wines.
Shirley said in the past few years another seven olive groves have been planted in the Swan Valley, proving the surging popularity of the fruit."
"Vines are the biggest crop, but olives are now definitely starting to come into their own," she said.
And in the Swan Valley - the home of extra virgin olive oil - it really is a case that all oils ain't oils.
[In 2003, The Western Australian Gold Plate Award for Mediterranean Casual Dining was won by - Merrich Estate's Mediterranian Kitchen – Swan Valley.]
For further information visit
www.swanvalleywa.com
And,
www.swanvalley.info/images/LISTINGS.PDF
Lamb cutlets with spinach skordalia
This variation of skordalia has an earthy flavour, thanks to the walnuts and spinach. Serve with char-grilled eggplant or zucchini and warmed pita bread.
12 lamb cutlets, French-trimmed if desired
1 tbsp olive oil
1 tbsp lemon juice
1 garlic clove, crushed
1½ tsp dried oregano
salt and finally ground black pepper
Spinach skordalia
½ cup (55g) walnut halves
2½ tbsp water
½ cup (35g) breadcrumbs, made from crustless, day old white bread
1 cup coarsely chopped English spinach leaves
2 garlic cloves, crushed
1½ tsp lemon juice
2 tbsp olive oil
Preheat oven to 180C. Combine cutlets, olive oil, lemon juice, garlic and oregano in a wide shallow dish. Rub cutlets with marinade, cover and set aside.
To make the skordalia, spread the walnuts on a baking tray, and bake for 8 minutes or until golden and aromatic. Pour the water over the breadcrumbs in a bowl and set aside to soak. Bring a saucepan of water to the boil, add the spinach, stir and drain immediately. Rinse under cold water until cool. Squeeze out any excess water with your hands. Process spinach, soaked breadcrumbs, walnuts, garlic, lemon juice and salt and pepper in a food processor until smooth. With the motor running, gradually add the olive oil in a thin, steady stream until incorporated. Taste and adjust seasoning with extra lemon juice, salt and pepper. Cover and set aside.
Heat a char-grill pan or barbecue on high heat. Drain the lamb cutlets from the marinade, season with salt and pepper, and cook for 1½-2 minutes each side, or until charred but still a lttle pink inside. Serve with the spinach skordalia.
Serves 4
Layered cheese and oregano filo
The Greeks are famous for their "mezethes" or little snacks. This savoury pastry makes a tempting appetiser that's a perfect accompaniment to a glass of red wine (or a shot of ouzo, if you're game.)
80g Greek-style fetta, finally crumbled
80g haloumi, coarsely grated
¼ cup (20g) finely grated parmesan
1 small red onion, thinly sliced
1½ tsp dried oregano
Freshly ground black pepper
30g butter, melted
1 tbsp olive oil
6 sheets filo pastry
1 tbsp fresh oregano leaves
Preheat oven to 200C. Line a baking tray with non-stick paper.
Combine the cheeses, onion, dried oregano and pepper. In a separate dish, combine the butter and oil. Lay the filo flat on a bench top and cover with a clean, dry tea towel, then a damp tea towel.
Take a sheet of filo and brush all over with the butter mixture, fold in half and place on the lined tray. Sprinkle with about a sixth of the cheese mixture. Repeat layering with the remaining filo, butter mixture and cheese mixture, finishing with the cheese mixture.
Bake for 10 minutes, then sprinkle with fresh oregano and cook for a further 8-10 minutes or until the filo is golden and crisp. Cut into portions and serve immediately.
Serves 8 as an appetiser or part of a mezze selection.
Yogurt cake with honey syrup
When serving cake as a dessert, add a dollop of thick cream, or sweetened Greek-style yoghurt on the side.
2/3 cup (160ml) water
1/3 cup (75g) sugar
1/3 cup (80ml) honey
1 cinna mon stick
2 lemons, rind removed in thick strips with a peeler
Preheat oven to 180C. Grease a 22cm (base measurement) springform pan, and line the base with non-stick baking paper. Beat the butter, sugar and lemon rind with electric beaters until pale and creamy. Add the eggs one at a time, beating well after each addition. Fold in the yoghurt alternately with the flour in 2 separate batches until just combined.
Spoon the mixture into the pan and smooth the surface with the back of a spoon. Bake for 50 minutes, or unti cooked when tested with a skewer.
Meanwhile, to make the syrup, combine ingredients in a medium saucepan and stir over medium heat until sugar is dissolved. Simmer for 10 minutes.
Remove cake from oven. Pour over hot syrup, arrange rind on top and set aside for 10 minutes.
Remove cake from pan and transfer to a wire rack.
Serve warm or ta room temperature.
Serves 8-10
Olive Oil - the meaning of extra virgin olive oil
Extra virgin olive oil is the cold-pressed result of the first pressing of the olives, and contains only 1% acid.
Another common saying is "Ti trehi?" - What's running?
Used in the context of "what's happening with you?", or, "what's happening in your life?" or, "there seems to be a lot of excitement at the Potamos pazarri today, what's happening, (....that is so exciting)?
In the modern vernacular for English speakers in Australia, USA, Canada, England, Ireland etc - the equivalent would be "what's going down?"
....The stephana are one of the most important symbols of the marriage. They remind the newlyweds that they are now united in their own kingdom with the blessing of God, and they have a chance to build their own home and family together. The crowns deserve to be properly preserved. Place the crowns in the home ikonostasi or in a special case called a stephanothiki....
From, A Guide to Greek Traditions and Customs in America. Second Edition. by Marilyn Rouvelas. 2002.
411 pages, hardbound, notes, illustrations, and bibliography.
ISBN #09638051-1-8 US$30 retail.
May 2002
For information contact:
Nea Attiki Press, P. O. Box 34008, Bethesda, MD 20827.
(phone); 301-469-4733
(fax)301-610 9524
info@greektraditions.org
www.greektraditions.org.
In Australia, the book is available from
Peters of Kensington,
57 Anzac Parade
Kensington Sydney
Australia.
FORTY-DAY MEMORIAL SERVICE AFTER DEATH
(pages 144-5)
[[picture:"Mourning 40 days.gif" ID:2604]]
....It is traditional for the family to sit in the front row of the church before the icon of Christ during the service. The family provides a wheat dish called kollyva, a symbolic custom based on [Biblical scripture]:
Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. John: 12:24
The Christian message of everlasting life and hope is symbolically represented by the white mound of kollyva on a tray bearing a cross and the deceased's initials in Greek. The tray rests on a small table with candles in front of the church ikonostasion during the memorial service. After church the family shares the kollyva with the rest of the congregation.... [Recipe provided on page 149]
From, A Guide to Greek Traditions and Customs in America. Second Edition. by Marilyn Rouvelas. 2002.
411 pages, hardbound, notes, illustrations, and bibliography.
ISBN #09638051-1-8 US$30 retail.
May 2002
For information contact:
Nea Attiki Press, P. O. Box 34008, Bethesda, MD 20827.
(phone); 301-469-4733
(fax)301-610 9524
info@greektraditions.org
www.greektraditions.org.
In Australia, the book is available from
Peters of Kensington,
57 Anzac Parade
Kensington Sydney
Australia.
. . . According to Richard Clogg in The Greek Diaspora in the Twentieth Century, the countries with the largest Greek Diaspora population, in descending order, are:
United States of America,
Australia,
the republics of the former Soviet Union,
Canada,
South Africa,
Germany,
Argentina, and,
Brazil.
From, A Guide to Greek Traditions and Customs in America. Second Edition. by Marilyn Rouvelas. 2002.
411 pages, hardbound, notes, illustrations, and bibliography.
ISBN #09638051-1-8 US$30 retail.
May 2002
For information contact:
Nea Attiki Press, P. O. Box 34008, Bethesda, MD 20827.
(phone); 301-469-4733
(fax)301-610 9524
info@greektraditions.org
www.greektraditions.org.
In Australia, the book is available from
Peters of Kensington,
57 Anzac Parade
Kensington Sydney
Australia.
Theo Poulos (Tzortzopoulos) - Katoomba, NSW, Australia.
Photo taken at the Professor Harry Poulos Testimonial Dinner, Hellenic Club, Sydney, on the 8th May, 2004.
Theo and Harry are cousins.
See entries under, People - High Achievers, Photography Diaspora - Working Life, and History - General History for some other references about the Poulos family, Katoomba.
Please find attached a photo of me “in-action”. This was taken in July last year in Kuala Lumpur, at the site of piling works for the “Smart Tunnel” (a joint flood control and transport tunnel) that is being constructed there. I am second from the left, in the company of three Malaysian engineers working on the project.
Professor Harry Poulos, delivering his "Epistle of Civil Engineering to the Kytherians", Testimonial Dinner, 8th May, 2004, Hellenic Club, Sydney.
Most of the audience, including myself, did not realise how exciting and dynamic "civil engineering" could be.
Read a copy of this speech, in another entry, in this section.
Professor Harry Poulos
The University of Sydney
College of Sciences and Technology
Faculty of Engineering
Department of Civil Engineering
NSW 2006 Australia.
PROFESSOR HARRY G. POULOS - LIST OF PUBLICATIONS
(a) Books
(1) Poulos, H.G. and Davis, E.H., (1974) "Elastic Solutions for Soil and Rock Mechanics". John Wiley and Sons, New York.
(2) Poulos, H.G. and Davis, E.H., (1980) "Pile Foundation Analysis and Design". John Wiley and Sons, New York.
Note: I have also prepared the SI version of the standard text "Soil Mechanics" by T.W. Lambe and R.V. Whitman, John Wiley and Sons, New York, 1979.
(b) Chapters in Books
(1) Morgan, J.R. and Poulos, H.G. (1968) "Settlement and Stability of Deep Foundations". Ch. 9 in `Soil Mechanics Selected Topics', Ed. I.K. Lee, pp. 528-609, Butterworths.
(2) Poulos, H.G. (1974) "Some Recent Developments in the Theoretical Analysis of Pile Behaviour". Ch. 7 in `Soil Mechanics - New Horizons', Ed. I.K. Lee, Butterworths.
(3) Poulos, H.G. (1977) "Settlement of Pile Foundations". Ch. 10 in `Numerical Methods in Geotechnical Engineering', Ed. C.S. Desai and J.T. Christian, McGraw-Hill, New York.
(4) Poulos, H.G. (1979) "Foundation Settlement Analysis Using Elastic Theory". In `The Profession of a Civil Engineer', Ed. D. Campbell-Allen and E.H. Davis, pp. 119-146, Sydney University Press.
(5) Duncan, J.M. and Poulos, H.G. (1981) "Modern Techniques for Analysis of Engineering Problems in Soft Clay". In `Soft Clay Engineering', Ed. E.W. Brand and P. Brenner, Elsevier.
(6) Poulos, H.G. (1987) "Piles and Piling", Ch. 52 of Ground Engineer's Reference Book, Ed. F.G. Bell, Butterworths, London.
Poulos, H.G. (1991) "Foundation Settlement Analysis". De Mello Volume, Editora Edgard Blucher Ltda, Sao Paulo, Brazil, pp. 379- 387.
Poulos, H.G. & Small, J.C. (2000). “Development of design charts for concrete pavements and industrial ground slabs”. Chapter 2, Design Applications of Raft Foundations, Ed. J.A. Hemsley, Thomas Telford, 39-70.
Poulos, H.G. (2000). “Practical design procedures for piled raft foundations”. “Chapter 15, Design Applications of Raft Foundations, Ed. J.A. Hemsley, Thomas Telford, 425-467.
Poulos, H.G. (2001). “Spannungen und setzungen im bodem”. Grundbau-Taschenbuch, Ed. U. Smoltzyk, Ernst und Sohn, Berlin.
Poulos, H.G. (2001). “Pile foundations”. Ch. 10 of Geotechnical and Geoenvironmental Engineering Handbook, Ed. R.K. Rowe, Kluwer Academic Press, Boston, pp. 261-304.
Poulos, H.G. (2002). “Calculation of stresses and settlements”. Chapter 1.6 of Geotechnical Engineering Handbook, Volume 1, Fundamentals, Ed. U. Smoltczyk, Ernst & Sohn, Berlin, pp. 259-312.
Small, J.C. and Poulos, H.G. (2003). “Structural integrity issues associated with soils and rock in civil engineering industries”. Ch. 1.11, Comprehensive Structural Integrity, Ed. Karihaloo et al, Elsevier, Amsterdam, pp. 217-239.
(c) Sole Papers
1967
(1) Poulos, H.G. (1967) "Stresses and Displacements in an Elastic Layer Underlain by a Rough Rigid Base". Geotechnique, 17:378- 410.
(2) Poulos, H.G. (1967) "The Use of the Sector Method for Calculating Stresses and Displacements in an Elastic Mass". Proc. 5th Australia-New Zealand Conference on Soil Mechanics, Auckland, pp. 198-204.
1968
(3) Poulos, H.G. (1968) "Analysis of the Settlement of Pile Groups". Geotechnique, 18:449-471.
(4) Poulos, H.G. (1968) "The Behaviour of a Rigid Circular Plate Resting on a Finite Elastic Layer". Civil Eng. Trans. of Inst. of Engrs. Aust., Vol. CE 10, pp. 213-219.
(5) Poulos, H.G. (1968) "The Influence of a Rigid Pile Cap on the Settlement Behaviour of an Axially-Loaded Pile". Civil Eng. Trans. of Inst. of Engrs. Aust., Vol. CE 10, 206-208.
1969
(6) Poulos, H.G. (1969) "The Settlement of Under-Reamed and Step-Taper Piles". Civil Eng. Trans. of Inst. Of Engrs. Aust., Vol. CE 11, 83-87.
1971
(7) Poulos, H.G. (1971) "The Behaviour of Laterally-Loaded Piles: 1. Single Piles". Jnl. Soil Mechs. and Fndns. Div. Amer. Soc. Civil Engrs. Vol. 97, No. SM5, 711-731.
(8) Poulos, H.G. (1971) "The Behaviour of Laterally-Loaded Piles: 11. Pile Groups". Jnl. Soil Mech. and Fndns. Div. Amer. Soc. Civil Engrs. Vol. 97, No. SM5, 733-751.
1972
Poulos, H.G. (1972) "The Behaviour of Laterally-Loaded Piles: 111. Socketed Piles". Jnl. Soil Mech. and Fndns., Div. Amer. Soc. Civil Engrs., Vol. 98, No. SM4, pp. 341-360.
(10) Poulos, H.G. (1972) "Load-Settlement Prediction for Piles and Piers". Jnl. Soil Mech. and Fndns. Div. Amer. Soc. Civil Engrs., Vol. 98, No. SM9, pp. 879-897.
(11) Poulos, H.G. (1972) "Difficulties in Prediction of Horizontal Deformations of Foundations". Jnl. Soil Mech. and Fndns. Div. Amer. Soc. Civil Engrs., Vol. 98, No. SM8, pp. 843-848.
(12) Poulos, H.G. (1972) "Settlement Analysis of Two Buildings on End-Bearing Piles". Proc. 3rd South-East Asian Conf. on Soil Eng., Hong Kong, pp. 129-134.
(13) Poulos, H.G. (1972) "Observed and Predicted Behaviour of Two Embankments on Clay". Geotechnical Eng., Vol. 3, No. 1, pp. 1-20.
(14) Poulos, H.G. (1972) "A Theoretical Approach to the Design of Caissons and Piers". Proc. 3rd South-East Asian Conf., on Soil Eng., Hong Kong, pp. 381-385.
1973
(15) Poulos, H.G. (1973) "Analysis of Piles in Soil Undergoing Lateral Movement". Jnl. Soil Mechs. and Fndns. Divn. Amer. Soc. Civil Engrs., Vol. 99, No. SM5, pp. 391-406.
(16) Poulos, H.G. (1973) "Load-Deflection Prediction for Laterally-Loaded Piles". Aust. Geomechs. Jnl., Vol. G3, No. 1, pp. 1-8.
1974
(17) Poulos, H.G. (1974) "Analysis of Longitudinal Behaviour of Buried Pipes". ASCE Speciality Conf. on Analysis and Design in Geot. Engineering, Austin, Texas, Vol. 1, pp. 199-223.
(18) Poulos, H.G. (1974) "Analysis of Pile Groups Subjected to Vertical and Horizontal Loads". Aust. Geomechanics Jnl., Vol. G4, No. 1, pp. 26-32.
1975
(19) Poulos, H.G. (1975) "Settlement Analysis of Structural Foundation Systems". Proc. 4th St.-East Asian Conf. Soil Eng., Kuala Lumpur.
(21) Poulos, H.G. (1975) "Torsional Response of Piles". Jnl. Geot. Divn., ASCE, Vol. 101, No. GT10, pp. 1019-1035.
(22) Poulos, H.G. (1975) "Settlement of Isolated Foundations". Symposium on Recent Developments in Analysis of Soil Behaviour and their Application to Geotechnical Structures, University of NSW, pp. 181-212.
1976
(23) Poulos, H.G. (1976) "Behaviour of Laterally Loaded Piles near a Cut or Slope". Aust. Geomechs. Jnl., Vol. G6, No. 1, pp. 1-12.
1977
(24) Poulos, H.G. (1977) "Pile Groups and Pile Settlement". The Design of Piled Foundation. Extension Course. Aust. Geomechs. Soc., Vic. Group, Instn. Engrs. Aust., pp. 37-49.
(25) Poulos, H.G. (1977) "Estimation of Pile Group Settlement", Ground Engg., March, pp. 40-50.
1978
(26) Poulos, H.G. (1978) "Normalised Deformation Parameters for Kaolin". ASTM, Geot. Testing Journal, Vol. 1, No. 2, June, pp. 102-106.
1979
(27) Poulos, H.G. (1979) "Settlement of Single Piles in Non-homogeneous Soil". Jnl. Geot. Eng. Divn., ASCE, Vol. 105, No. GT5, pp. 627-641.
(28) Poulos, H.G. (1979) "Development of an Analysis for Cyclic Axial Loading of Piles". Proc. 3rd Int. Conf. Num. Methods in Geomechs., Aachen, Vol. 4.
(29) Poulos, H.G. (1979) "An Approach for the Analysis of Offshore Pile Groups". Proc. Conf. Num. Methods in Offshore Piling, Instn. Civ. Engrs., London.
(35) Poulos, H.G. (1982) "Developments in the Analysis of Static and Cyclic Lateral Response of Piles". 4th Int. Conf. Num. Methods in Geomechanics, Edmonton.
(36) Poulos, H.G. (1982) "Influence of Cyclic Loading on Axial Pile Response". 2nd Int. Conf. Num. Meths. in Offshore Piling, Austin, pp. 419-440.
(38) Poulos, H.G. (1983) "Cyclic Axial Pile Response - Alternative Analyses". ASCE Spec. Conf. on Geot. Practice in Offshore Eng., Austin, pp. 403-421.
(39) Poulos, H.G. (1983) "Pile Foundations Subjected to Vertical Loading". Geot. Aspects of Coastal and Offshore Structures, Ed. Yudhbir and A.S. Balasubramaniam, A.A. Balkema, Rotterdam, pp. 61-78.
(40) Poulos, H.G. (1983) "Pile Foundations Subjected to Lateral Loading". Geot. Aspects of Coastal and Offshore Structures, Ed. Yudhbir and A.S. Balasubramaniam, A.A. Balkema, Rotterdam, pp. 79-93.
(41) Poulos, H.G. (1983) "Prediction of Performance of AIT Test Embankment". Geotech. Eng, Vol. 14, No. 2, pp. 147-163.
(42) Poulos, H.G. (1983) "Parametric Solutions for Strip Footings on Swelling and Shrinking Soils". Proc. 5th Int. Conf. on Expansive Soils, Adelaide, pp. 149-153.
1984
(43) Poulos, H.G. (1984) "Cyclic Degradation of Pile Performance in Calcareous Soils". Analysis and Design of Pile Foundations, ASCE, pp. 99-118.
1985
(44) Poulos, H.G. (1985) "Foundation Problems in Marine Calcareous Sands". Proc. Int. Symp. on Ocean Space Utilization, Tokyo, pp. 485-495.
(45) Poulos, H.G. (1985) "Ultimate Lateral Pile Capacity in Two-Layer Soil". Geotech. Eng, Vol. 16, No. 1, pp. 25-37.
1986
(46) Poulos, H.G. (1986) "Some Recent Developments in Pile Design and Determining of Pile Parameters". Keynote Lecture, Proc. Symp. on Piled Foundations for Engineering Structures, Auckland, pp. 1-17.
(47) Poulos, H.G. (1986) "Engineering Properties of Bass Strait Sediments". Recent Sediments in Eastern Australia-Marine Through Terrestrial, Ed. E. Frankel, J.B. Keene and A.E. Waltho. Pub. Geol. Soc. Aus. NSW Dirn. No. 2, pp. 77-85.
1987
(48) Poulos, H.G. (1987) "Analysis of Residual Stress Effects in Piles". Jnl. Geot. Eng., ASCE, Vol. 113, No. 3, pp. 216-229.
1988
(49) Poulos, H.G. (1988) "Contemporary Approaches to Pile Design". Keynote Lecture, First Hellenic Conf. on Geotechnical Eng., Athens, Vol. 1, pp. 1-18.
(50) Poulos, H.G. (1988) "From Theory to Practice in Pile Design". 2nd E.H. Davis Memorial Lecture, C.E. Trans. I.E. Aust., Vol. CE30, No. 3, pp. 107-137.
(51) Poulos, H.G. (1988) "Modified Calculation of Pile-Group Interaction". Jnl. Geot. Eng., ASCE, Vol. 114, No. 6, pp. 697-706.
(53) Poulos, H.G. (1988) "Evaluation of Grouted Pile Friction from Grouted Section Tests", Eng. for Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 2, pp. 627-637.
1989
(54) Poulos, H.G. (1989) "The Mechanics of Calcareous Sediments". John Jaeger Memorial Lecture. Aust. Geomechanics, Special Edition, pp. 8-41.
(55) Poulos, H.G. (1989) "Prediction of Axial Behaviour of Piles". Predicted and Observed Axial Behaviour of Piles, Ed. R. J. Finno, ASCE Geot. Spec. Pub. No. 23, pp. 83-95.
(56) Poulos, H.G. (1989) "Cyclic Axial Loading Analysis of Piles in Sand". Jnl. Geot. Eng. ASCE, Vol. 115, No. 6, pp. 836-852.
(57) Poulos, H.G. (1989) "Pile Behaviour - Theory and Application". 29th Rankine Lecture. Geotechnique, Vol. 39, No. 3, pp. 365-415.
1990
(58) Poulos, H.G. (1990) "Design of Piles for Negative Friction". Piletalk International '90, Jakarta, pp. 123-129.
1991
(59) Poulos, H.G. (1991) "Analysis of Piled Strip Foundations". Computer Methods and Advances in Geomechanics, Ed., G. Beer, J. R. Booker, and J. P. Carter, A A Balkema, Vol. 1, pp. 183-191.
(60) Poulos, H.G. (1991) "Pile Group Design by Conventional and Limit State Approaches". Aust. Geomechs., No. 20, pp. 54-70.
(61) Poulos, H.G. (1991) "Foundation Economy via Pile-Raft Systems". Keynote Paper Piletalk 91, Kuala Lumpur, pp. 97-106.
(62) Poulos, H.G. (1991) "Relationship Between Local Soil Conditions and Structural Damage in the 1989 Newcastle Earthquake". Aust. Civil Eng. Trans., I. E. Aust., Vol. CE33, No. 3, pp. 181-199.
1992
(63) Poulos, H.G. (1992) "Class A Predictions of Pile Behaviour". Proc. 6th Aust.-N.Z. Conf. Geomechs., Christchurch, Vol. 1, pp. 185-189.
(64) Poulos, H.G. (1992) "Pile Foundation Settlement Prediction - Hand and Computer Methods". Int. Conf. on New Tech. for Foundn. Eng. Hanoi, Vietnam, Vol. 1, pp. 287-316.
(65) Poulos, H.G. (1992) "Interaction Between Piles and Expansive Soil". Proc. 9th Asian Reg. Conf. Soil Mechs. Foundn. Eng. Bangkok, Vol. 2, pp. 325-329.
1993
(66) Poulos, H.G. (1993) "An Approach to Seismic Microzonation for Environmental Planning and Management". Envir. Management, Geo-Water and Eng. Aspects, Ed. Chowdhury and Sivakumar, Balkema, Rotterdam, pp. 49-62.
(67) Poulos, H.G. (1993) "Piled Rafts in Swelling or Consolidating Soils". Jnl. Geot. Eng. ASCE, Vol 119, No. 2, pp. 374-380.
(68) Poulos, H.G. (1993) "Thoughts on the Future of Geomechanics Research in Australia". Aust. Geomechs. No. 23 (March), pp. 9-10.
(69) Poulos, H.G. (1993) "Effect of Earthquakes on Settlement and Axial Pile Response in Clays". Aust. Civ. Eng. Trans. I.E. Aust. Vol. CE35, No. 1, pp. 43-48.
(70) Poulos, H.G. (1993) "Settlement of Bored Pile Groups". Deep Foundations on Bored and Auger Piles, Ed. Van Impe, Balkema, Rotterdam, pp. 103-117.
(71) Poulos, H.G. (1993) "Patterns and Practices in Future Geotechnical Engineering Education". Proc. 13th ICSMFE, New Delhi, Vol. 5, pp.245-253.
(72) Poulos, H.G. (1993) "An Approximate Numerical Analysis of Pile-Raft Interaction". Int. Jnl. Num. Anal. Methods in Geomechs., Vol. 18, pp. 73-92.
(73) Poulos, H.G. (1993) "Alternative Design Strategies for Piled Raft Foundations". Keynote paper, 3rd Int. Conf. on Deep Foundn. Practice, Singapore, pp. 239-244.
(74) Poulos, H.G. (1993) “Design of Underpinning Piles to Reduce Settlement”. Vert. and Horzl. Deformns. of Foundns. and Embankments, Geotech. Spec. Pub. No. 40, ASCE, New York, Vol. 2, pp. 1000-1010.
(75) Poulos, H.G. (1993) "Settlement Prediction for Driven Piles and Pile Groups". Vert. and Horizl. Deformns. of Foundns, and Embankments, Geotech. Spec. Publ. No. 40, ASCE, New York, Vol. 2, pp 1629-1649.
(76) Poulos, H.G. (1993) "Class A Prediction of Shallow Footings Settlements". Pred. and Msd. Behaviour of Five Spread Footings on Sand. Geotech. Spec. Pub. No. 41, ASCE, New York, pp. 133-136.
(77) Poulos, H.G. (1993) "Design of Piles Subjected to Lateral Soil Movements". Keynote Lecture, Proc. 5th Indonesian Geotechnical Conference, Jakarta, pp. 1-32.
(78) Poulos, H.G. (1993) "Analysis and Design of Piles Through Embankments". Proc. Int. Conf. on Des. and Constrn. of Deep Foundations, Orlando, Florida, Vol. 3, pp 1403-1421.
(79) Poulos, H.G. (1993) "Effect of Pile Driving on Adjacent Piles in Clay". Can. Geot. Jnl., Vol. 31, No. 6, pp. 856-867.
1994
(80) Poulos, H.G. (1994) "Patterns and Practices in Future Geotechnical Engineering Education". Proc. 13th ICSMFE, New Delhi, Vol. 5, 245-253.
(82) Poulos, H.G. (1994) "Alternative Design Strategies for Piled Raft Foundations". Keynote paper, 3rd Int. Conf. on Deep Foundn. Practice, Singapore, 239-244.
(83) Poulos, H. G. (1994) "Design of Underpinning Piles to Reduce Settlements". Vert. and Horizl. Deformns. of Foundns. and Embankments, Geotech. Spec. Pub. No. 40, ASCE, New York, Vol. 2, 1000-1010.
(84) Poulos, H.G. (1994) "Settlement Prediction for Driven Piles and Pile Groups". Vert. and Horizl. Deformns. of Foundns. and Embankments, Geotech. Spec. Publ. No. 40, ASCE, New York, Vol. 2, 1629-1649.
(85) Poulos, H.G. (1994) "Class A Prediction of Shallow Footing Settlements". Pred. and Obs. Behaviour of Fire Spread Footings on Sand. Geotech. Spec. Pub. No. 44, ASCE, New York, 133-136.
(86) Poulos, H.G. (1994) "Design of Piles Subjected to Lateral Soil Movements". Keynote Lecture, Proc. 5th Indonesian Geotechnical Conference, Jakarta, 1-32.
(87) Poulos, H.G. (1994). "Analysis and Design of Piles Through Embankments". Proc. Int. Conf. On Des. and Constrn. Of Deep Foundations, Orlando, Florida, Vol. 3, 1403-1421.
(88) Poulos, H.G. (1994). "Effect of Pile Driving on Adjacent Piles in Clay". Can. Geot. Jnl., Vol. 31, No. 6, 856-867.
1995
(89) Poulos, H.G. (1995). "Design of Reinforcing Piles to Increase Slope Stability". Canadian Geot. Jnl., vol. 32, No. 5, 808-818.
1996
(90) Poulos, H.G. (1996). "A Comparison of Some Methods for the Design of Piles Through Embankments". Special Lecture. Proc. 12th S.E. Asian Geot. Conf., Kuala Lumpur, (IEM), Vol. 2, 157-167.
(91) Poulos, H.G. (1996). "Professional Issues - General Report". Proc. 7th Aust. New Zealand Conf. on Geomechs., Adelaide, 939-942.
(92) Poulos, H.G. (1996). "The Warren Centre Underground Space Project". Keynote Lecture, Proc. 9th Aust. Tunnelling Conf. I.E. Aust., Sydney, 317-327.
1997
(93) Poulos, H.G. (1997). "Failure of a Building Supported on Piles". Proc. Int. Conf. On Foundation Failures, Singapore, I.E.S., 53-66 (Invited lecture).
(94) Poulos, H.G. (1997). "Piles Subjected to Negative Friction: A Procedure for Design". Geot. Eng., Vol. 28, No. 1, 23-44.
(95) Poulos, H.G. (1997). "Behaviour of Pile Groups with Defective Piles". Proc. 14th Int. Conf. Soil Mechs. Foundn. Eng., Hamburg, Balkema, Rotterdam, Vol. 2, 871-876.
1998
(96) Poulos, H.G. (1998). "The Design of Piles with Particular Reference to the Australian Piling Code". Symp. on Recent Developments in Piling In-Situ, Sydney, AGS, 1-21. Re-published in Australian Geomechanics, Dec. 1999, 25-39.
(97) Poulos, H.G. (1998). "A Method for Analyzing Piled Embankments". Proc. 13th S.E. Asian Geot. Conf., Taipei, 1: 551-556.
1999
Poulos, H.G. (1999. ”Common Procedures for Foundation Settlement Analysis – Are They Adequate?” Keynote Lecture, Proc. 8th Aust. – New Zealand Conf. Geomechanics, Hobart, 1: 1-25.
Poulos, H.G. (1999). “Some Aspects of the Design of Piled Raft Foundations”. Anal. Design and Constrn. and testing of Deep Founds., Ed. J.M. Roesset, ASCE Geot. Spec. Pub. No. 88, 96-114.
Poulos, H.G. (1999). “Pile Defects – Influence on Foundation Performance”. Keynote Lecture, Proc. 4th Int. Conf. on Deep Founds., Singapore, CI Premier, 57-69.
Poulos, H.G. (1999). “The Effects of Ground Movements on Pile Foundations”. Darmstadt geotechnics, @; (4): 237-254.
Poulos, H.G. (1999). “Approximate Computer Analysis of Pile Groups Subjected to Loads and Ground Movements. “ Int. Jnl. Num. Anal. Methods in Geomechs., 23: 1021-1041.
Poulos, H.G. (1999). “The Design of Piles With Particular Reference to the Australian Piling Code”. Aust. Geomechanics, 34(4): 25-39.
2000
Poulos, H.G. (2000). Some Aspects of Pile Skin Friction in Calcareous Sediments”. Engineering for Calcareous Sediemnts, Ed. Al-Shafei, Balkema, Rotterdam, 2: 457-471.
Poulos, H.G. (2000). “Pile Load Test Methods – Applications and Limitations”. Libro Homenage a Jose Antonio Jiminez Salas, geotecnica en al ano 2000. Soc. Espanola de Mecanica del Suelo e Ingeeria Geotecnica, Madrid, 101-109.
Poulos, H.G. (2000). “The Pile-Enhanced Raft – An Economical Foundation System”. Keynote lecture, Proc. 11th Brazilian Congress on Soil Mechs., Brasilia, 4: 27-43.
Poulos, H.G. (2000). “Pile-Raft Interaction – Alternative Methods of Analysis”. Devels. in Theoretical Geomechs., Ed. D.W. Smith & J.P. Carter, Balkema, Rotterdam, 445-463.
Poulos, H.G. (2001). “Geotechnical Education for 2000 and Beyond”. Keynote Lecture, Proc. 11th Asian Regional Conf. Soil Mechs. Geot. Eng., Seoul, Hong et al, Eds., Swets and Zeitlinger, 2: 579-590.
2002
Poulos, H.G. (2002). “Simplified Design Procedure for Piled Raft Foundations”. Deep Foundations 2002, Ed. M.W. O’Neill and F.C. Townsend, ASCE Spec. Geot. Pub. 116, 1:441-458.
Poulos, H.G. (2002). “Experiences with Soil Structure Interaction in the Far East”. Keynote Lecture, Proc. 2nd Int. Conf. Soil-Struct. Interaction in Civil Eng., Zurich, 1:39-65.
2003
Poulos, H.G. (2003). “The Significance of Ground Characterization for Foundation Deformation Prediction”. Chin Fung Kee Lecture, Geotechnical Engineering, Ed. K.K. Ho and K.S. Li, Balkema Rotterdam, 3: 125-145.
Poulos, H.G. (2003). “Deep Foundations – Can Further Research Assist Practice?” Theme Lecture, Deep Foundations on Bored and Auger Piles, Van Impe (Ed.), Millpress, Rotterdam, 45-55.
Poulos, H.G. (2003). “Analysis of Soil Extraction for Correcting Uneven Settlement of Pile Foundations”. Proc. 12th Asian Reg. Conbf. SMGE, Singapore, Ed. C.F. Leung et al, World Scientific, New Jersey,1: 653-656.
Poulos, H.G. (2003). “Pile Performance Prediction for the Emirates Project, Dubai”. Proc. Soil and Rock America 2003, Ed. Culligan, Einstein and Whittle, Verlag Gluckhauf GMBH, Essen, 3:1885-1894.
2004
Poulos, H.G. (2004). “An Approach for Assessing Geotechnical Reduction Factors for Pile Design”. Proc. 9th Australia-New Zealand Conf. on Geomechanics, Auckland, 1: 109-115.
(d) Joint Papers
1963
(1) Davis, E.H. and Poulos, H.G. (1963) "Triaxial Testing and Three-Dimensional Settlement Analysis". Proc. 4th Australia-New Zealand Conf. Soil Mechs. and Fnd. Eng. p. 233.
1965
(2) Davis, E.H. and Poulos, H.G. (1965) "Analysis Of Settlement Under Three-Dimensional Conditions". Symposium Of Soft Ground Engineering, Brisbane.
1967
(3) Davis, E.H. and Poulos, H.G. (1967) "Laboratory Investigations Of The Effects Of Sampling". Civil Engineering Trans. Of Inst. Of Engrs. Aust., Vol. CE9, No. 1, p. 88.
1968
(4) Davis, E.H. and Poulos, H.G. (1968) "The Use Of Elastic Theory For Settlement Prediction Under Three-Dimensional Conditions". Geotechnique, 18:67-91.
(5) Poulos, H.G. and Davis, E.H. (1968) "The Settlement Behaviour Of Single Axially-Loaded Incompressible Piles and Piers". Geotechnique, 18:351-371.
1969
(6) Mattes, N.S. and Poulos, H.G. (1969) "Settlement Of A Single Compressible Pile". Jnl. Soil Mechs. and Fndns. Div. Amer. Soc. Civil Engrs, Vol. 95, No. SM1, Pp. 189-207.
(7) Poulos, H.G. and Mattes, N.S. (1969) "The Behaviour Of Axially-Loaded End-Bearing Piles". Geotechnique, 19:285-300.
(8) Poulos, H.G. and Mattes, N.S. (1969) "The Analysis Of Downdrag In End-Bearing Piles Due To Negative Friction". Proc. 7th Int. Conf. Soil Mechs. Fndn. Eng., Vol. 2., pp. 203-209.
(9) Davis, E.H. and Poulos, H.G. (1969) "A Summary Of Some Recent Solutions For The Theoretical Behaviour Of Piles". 7th Int. Conf. Soil Mechs and Fndn. Engineering, Specially Session No. 8.
(10) Smiles, D.F. and Poulos, H.G. (1969) "The One-Dimensional Consolidation Of Columns Of Soil Of Finite Length". Aust. Jnl. Soil Research, 7, pp. 285-291.
1971
(11) Poulos, H.G. and Mattes, N.S. (1971) "Settlement and Load Distribution Analysis Of Pile Groups. Aust. Geomechanics Journal, Vol. G1, No. 1, pp. 18-28.
(12) Poulos, H.G. and Mattes, N.S. (1971) "Displacements In A Soil Mass Due To Pile Groups". Aust. Geomechanics Journal, Vol. G1, No. 1, pp. 29-35.
(13) D'Appolonia, D.J., Lambe, T.W. and Poulos, H.G. (1971) "Evaluation Of Pore Pressures Beneath An Embankment". Jnl. Soil Mechs. and Fndns. Div. Amer. Soc. Civil Engrs. Vol. 97, No. SM6, pp. 881-897.
(14) Mattes, N.S. and Poulos, H.G. (1971) "Model Tests On Piles In Clay". Proc. 1st Australia-New Zealand Geomechanics Conf., Melbourne, p. 254-259.
(15) Poulos, H.G. and Madhav, M.R. (1971) "Analysis Of The Movement Of Battered Piles". Proc. 1st Australia-New Zealand Geomechanics Conf., Melbourne, pp. 268-275.
(16) D'Appolonia, D.J., Poulos, H.G. and C.C. Ladd. (1971) "Initial Settlement Of Structures On Clay". Jnl. Soil Mech. and Fndns. Div. Amer. Soc. Civil Engrs. Vol. 97, No. SM10.
1972
(17) Poulos, H.G. and C.M. Gerrard. (1972) "Use Of Computers In Geomechanics". 1st Nat. Conf. On Use Of Computers In Civil Engineering, Brisbane, pp. 237-289.
(18) Poulos, H.G., Booker, J.R. and Ring, G.J. (1972) "Simplified Calculation Of Embankment Deformations", Soils and Foundations. Vol. 12, No. 4, pp. 1-17.
(19) Poulos, H.G. and Davis, E.H. (1972) "Laboratory Determination On In-Situ Horizontal Stress In Soil Masses". Geotechnique, Mar., Vol. 22, No. 1, pp. 177-182.
(20) Davis, E.H. And Poulos, H.G. (1972) "Rate Of Settlement Under Three Dimensional Conditions", Geotechnique, March, Vol. 22, No. 1, pp. 95-114.
(21) Poulos, H.G. and Davis, E.H. (1972) "The Development Of Negative Friction With Time In End-Bearing Piles". Australian Geomechanics Journal, Vol. G2, No. 1, pp. 11-20.
(22) Davis, E.H. and Poulos, H.G. (1972) "The Analysis Of Pile-Raft Systems", Australian Geomechanics Jnl., Vol. G2, No. 1, pp. 21-27.
1973
(23) Poulos, H.G. and Davis, E.H. (1973) "Theory Of Piles In Swelling and Shrinking Soils". Proc. 8th Int. Conf. Soil Mech. and Found. Eng. Moscow, Vol. 2.2, pp. 169-176.
1974
(24) Poulos, H.G. and Mattes, N.S. (1974) "Settlement Of Pile Groups Bearing On Stiffer Strata". Jnl. Geot. Eng. Div. ASCE, Vol. 100, Np. GT2, pp. 185-190.
(25) Poulos, H.G. and Ahlston, A.T. (1974) "A Study Of The Deformation Parameters Of Kaolin". Proc. 1st Aust. Conf. On Eng. Materials University Of NSW, Sydney, pp. 371-384.
(26) Booker, J.R. and Poulos, H.G. (1974) "Analysis Of Embankment Deformations Due To Water Loading". Geotechnical Engineering, Vol. 5, No. 1, pp. 73-87.
1975
(27) Poulos, H.G. and Mattes, N.S. (1975) "A Theoretical Examination Of Errors In Measured Settlement Of Test Piles". 2nd Australian-New Zealand Conf. On Geomechanics, Brisbane, pp. 174-178.
(28) Carter, J.P., Poulos, H.G. and Booker, J.R. (1975) "Effect Of Seepage On Embankment Deformations Due To Water Loading". 2nd Australian-New Zealand Conf. On Geomechanics, Brisbane, pp. 159-163.
(29) Poulos, H.G. and Davis, E.H. (1975) "Prediction Of Downdrag Forces In End-Bearing Piles". Jnl. Geot. Div. ASCE Vol. 101, No. GT2, p. 189.
(30) Brown, P.T., Poulos, H.G. and Wiesner, T.J. (1975) "Piled Raft Foundation Design". Proce. Symp. On Raft Foundations, CSIRO, Perth, WA, pp. 13-21.
(31) Balaam, N.P., Poulos, H.G. and Booker, J.R. (1975) "Finite Element Analysis Of The Effects Of Installation On Pile-Load Settlement" Geotechnical Eng. Vol. 6, No. 1, pp. 33-48.
(32) Davis, E.H. and Poulos, H.G. (1975) "Predicted and Measured Behaviour Of An Embankment On Boston Blue Clay". Aust. Geomechs. Jnl. Vol. G5, No. 1, pp. 1-9.
(33) De Ambrosis, L.P. and Poulos, H.G. (1975) "Use Of A Phenomenological Model To Analyse Soil Creep". Geotechnical Engineering, Vol. 6, No. 2, pp. 95-118.
1976
(34) Poulos, H.G., De Ambrosis, L.P. and Davis, E.H. (1976) "Method Of Calculating Long-Term Creep Settlement". Jnl. Geot. Divn., ASCE, Vol. 102, No. GT7, pp. 787-804.
(35) Booker, J.R. and Poulos, H.G. (1976) "Analysis Of Creep Settlement Of Foundations". Jnl. Geot. Eng. Divn., ASCE, Vol. 102, No. GT1, pp. 1-14.
(36) Booker, J.R. and Poulos, H.G. (1976) "Finite Element Analysis Of Piles In Viscoelastic Soil". 2nd Int. Conf. On Num. Methods In Geomechanics, pp. 425-437.
(37) Balaam, N.P., Poulos, H.G. and Booker, J.R. (1976) "Analysis Of Granular Pile Behaviour Using Finite Elements". International Conference On Finite Element Methods In Engineering, Adelaide, pp. 29.1-29.13.
1977
(38) Ladd, C.C., Foott, R., Ishihara, K. Schlosser, F. and Poulos, H.G. (1977) "Stress-Deformation and Strength Characteristics". State Of The Art Report, 9th Int. Conf. Soil Mech. and Foundn. Eng., Tokyo, Vol. 2, pp. 421-494.
(39) Balaam, N.P., Poulos, H.G. and Brown, P.T. (1977) "Settlement Analysis Of Soft Clays Reinforced With Granular Piles". Proc. 5th SE Asian Conf. Soil Eng., Bangkok, pp. 81-92.
1978
(40) Balaam, N.P. and Poulos, H.G. (1978) "Methods Of Analysis Of Single Stone Columns", Symp. On Soil Reinf. and Stab. Techniques, NSW Inst. Tech., Sydney, pp. 497-512.
(41) Brown, B.S. and Poulos, H.G. (1978) "Finite Element Analysis Of Reinforced Earth Embankments". Symp. On Soil Reinf. and Stab. Techniques, NSW Inst. Tech., Sydney, pp. 233-252.
1979
(42) Rowe, R.K. and Poulos, H.G. (1979) "A Method For Predicting The Effect Of Piles On Slope Behaviour". Proc. 3rd Int. Conf. Num. Methods In Geomechs., Aachen, Vol. 3, pp. 1073-1085.
(43) Poulos, H.G. and Adler, M.A. (1979) "Lateral Response Of Piles Of Non-Uniform Section". Proc. 6th Asian Reg. Conf. Soil Mechs. Fndn. Eng., Singapore, Pp. 327-331.
1980
(44) Davis, E.H. and Poulos, H.G. (1980) "The Relief Of Negative Skin Friction On Piles By Electro-Osmosis". 3rd Australia-New Zealand Conf. Geomechs., Wellington.
1981
(45) Brown, B.S. and Poulos, H.G. (1981) "Analysis Of Foundations On Reinforced Soil". Proc. 10th Int. Conf. Soil Mech. Fndn. Eng., Stockholm, Vol. 3, pp. 595-598.
1982
(46) Swane, I.C. and Poulos, H.G. (1982) "A Theoretical Study Of The Cyclic Shakedown Of Laterally Loaded Piles". Proc. 4th Int. Conf. Num. Methods In Geomechanics, Edmonton.
(47) Randolph, M.F. and Poulos, H.G. (1982) "Estimating The Flexibility Of Offshore Pile Groups". 2nd Int. Conf. Num. Meths. In Offshore Piling, Austin, Texas.
(48) Poulos, H.G., Uesugi, M. and Young, G.S. (1982) "Strength and Deformation Properties Of Bass Strait Carbonate Sands". Geot. Eng. Vol. 13, No. 2, pp. 189-211.
(49) Carter, J.P., Booker, J.R. and Poulos, H.G. (1982) "Finite Element Analysis Of The Creep Behaviour Of Laterally Loaded Piles". 4th Int. Conf. In Aust. On Finite Element Methods, Melbourne, pp. 99-103.
1983
(50) Poulos, H.G. and M.F. Randolph. (1983) "A Study Of Two Methods For Pile Group Analysis". Jnl. Geot. Eng. Divn., ASCE, Vol. 109, No. GT3.
(51) Balaam, N.P. and Poulos, H.G. (1983) "The Behaviour Of Foundations Supported By Clay Stabilised By Stone Columns". Proc. 8th Eur. Conf. Soil Mechs. Foundn. Eng, Helsinki.
1984
(52) Redman, P.G. and Poulos, H.G. (1984) "Study Of Two Field Cases Involving Undrained Creep". Geot. Eng. Jnl., ASCE, Vol. 110, No. 9, pp. 1307-1321.
(53) Poulos, H.G., Chua, E.W. and Hull, T.S. (1984) "Settlement Of Model Footings On Calcareous Sand". Geot. Eng., Vol. 15, No. 1, pp. 21-35.
(54) Poulos, H.G., Hull, T.S. and Chua, E.W. (1984) "Foundation Behaviour In Calcareous Sands". Proc. 9th Aust. Conf. On Mechs Of Structs and Materials, Sydney, pp. 28-32.
1985
(55) Swane, I.C. and Poulos, H.G. (1985) "Shakedown Analysis Of A Laterally Loaded Pile Tested In Stiff Clay". Civ. Eng. Trans. I.E. Aust., Vol. CE27, No. 3, pp. 275-280.
(56) Selby, A.R. and Poulos, H.G. (1985) "Lateral Load Tests On Model Pile Groups". Civ. Eng. Trans. I.E. Aust., Vol. CE27, No. 3, pp. 281-285.
(57) Brown, B.S. and Poulos, H.G. (1985) "Analysis Of Full-Scale Experimental Reinforced Embankments". Civ. Eng. Trans. I.E. Aust., Vol. CE27, No. 3, pp. 269-274.
(58) Poulos, H.G. and Chan, E.W. (1985) "Bearing Capacity Of Foundations On Calcareous Sand". Proc. 11th Int. Conf. Soil Mechs. Foundn. Eng, San Francisco, pp. 1619-1622.
1986
(59) Poulos, H.G. and Hewitt, C.M. (1986) "Axial Interaction Between Dissimilar Piles In A Group". Proc. 3rd Int. Conf. Num. Methods In Offshore Piling, Nantes.
(60) Poulos, H.G. and Hewitt, C.M. (1986) "Behaviour Of Pile Groups Containing Piles Of Unequal Length". Geotech. Eng, Vol. 17, No. 1, pp. 109-114.
(61) Pressley, J.S. and Poulos, H.G. (1986) "Finite Element Analysis Of Mechanisms Of Pile Group Behaviour". Inst. Jnl. For Num. and Anal. Methods In Geomechanics, Vol 10, pp. 213-221.
(62) Poulos, H.G. and Brown, P.T. (1986) "Problems In Determination Of Design Parameters From In-Situ Tests". Keynote Lecture, Symp. On Interpretation Of Field Testing For Design Parameters, Adelaide.
(63) Poulos, H.G. and Chan, K.F. (1986) "Laboratory Study Of Pile Friction In Calcareous Sand". Geotech. Eng. Vol. 17, No 2.
(64) Yuan, M. and Poulos, H.G. (1986) "Effect Of Loading Rate On Pile Skin Friction In Sands". Australian Geomechanics News, No. 11, pp. 19-23.
1987
(65) Booker, J.R., Carter, J.P., Small, J.C., Brown, P.T. and Poulos, H.G. (1987) "Some Recent Applications Of Numerical Methods To Geotechnical Analysis". Proc. 5th Int. Conf. In Aust. On Finite Element Methods, Melbourne, p. 123-132.
1988
(66) Allman, M.A. and Poulos, H.G. (1988) "Stress-Strain Behaviour Of An Artificially Cemented Calcareous Soil". Eng. For Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 1, pp. 51-60.
(67) Hull, T.S., Poulos, H.G. and Alehossein, H. (1988) "The Static Behaviour Of Various Calcareous Sediments". Eng. For Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 1, pp. 87-96.
(68) Kaggwa, W.S., Poulos, H.G. and Carter, J.P. (1988) "Response Of Carbonate Sediments Under Cyclic Triaxial Conditions". Eng. For Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 1, pp. 97-108.
(69) Poulos, H.G. and Chan, K.F. (1988) "Tests On Model Instrumented Piles In Calcareous Soil". Eng. For Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 1, pp. 245-254.
(70) Poulos, H.G. and Lee, C.Y. (1988) "Model Tests On Grouted Piles In Calcareous Sediment". Eng. For Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 1, pp. 255-260.
(71) Allman, M.A., Poulos, H.G., Carter, J.P. and Yeung, S.K. (1988) "Model Footing Tests On Artificially Cemented Calcareous Soil". Proc. 5th Aust-New Zeal. Conf. On Geomechs., Sydney, pp. 268-272.
(72) Hewitt, C.M. and Poulos, H.G. (1988) "Cyclic Axial Response Of Model Pile Groups In Clay". Proc. 5th Aust-New Zeal. Conf. On Geomechs., Sydney, pp. 521-525.
(73) Lee, C.Y. and Poulos, H.G. (1988) "Predicted And Measured Performance Of Piles In Calcareous Soils". Proc. 5th Aust.- New Zeal. Conf. On Geomechs, Sydney, pp. 533-536.
(74) Lee, C.Y. and Poulos, H.G. (1988) "Influence Of Excess Pore Pressures On Axial Offshore Pile Response". Geot. Eng., Vol. 19, No. 1, pp. 73-93.
(75) Roper, H. and Poulos, H.G. (1988) "Glass-Mat Reinforced Epoxy Backings For Building Stone Strengthening". Eng. Geol. Of Ancient Works, Monuments And Historical Sites, A.A. Balkema, Rotterdam, Vol. 2, pp. 907-909.
(76) Lee, C.Y. and Poulos, H.G. (1988) "Jacked Model Pile Shafts In Offshore Calcareous Soils". Marine Geotechnology, Vol. 7, No. 4, pp. 247-274.
(77) Poulos, H.G., Randolph, M.F. and Semple, R.M. (1988) "Evaluation Of Pile Friction From Conductor Tests". Eng. For Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 3, pp. 599-605.
(78) Randolph, M.F., Poulos, H.G. and Jewell, R.J. (1988) "Evaluation Of Pile Lateral Performance". Eng. For Calc. Sediments, A.A. Balkema, Rotterdam, Vol. 2, pp. 639-745.
(79) Lee, C.Y. and Poulos, H.G. (1988) "Effective Stress Dependence Of Pile Shaft Capacity In Calcareous Sand". Jnl. Geot. Eng., ASCE, Vol. 114, No. 10, pp. 1189-1193.
(80) Allman, M.A., Lee, C.Y. and Poulos, H.G. (1988) "Behaviour Of Model Grouted Piles In Cemented And Uncemented Calcareous Soils". Proc. BOSS 88 Conference, Trondheim, pp. 379-391.
1989
(81) Booker, J.R., Carter, J.P., Small, J.C., Brown, P.T., and Poulos, H.G. (1989) "Some Recent Applications Of Numerical Methods To Geotechnical Analysis". Computers And Structures, Vol. 31, No. 1, pp. 81-92.
(82) Lee, C.Y., Allman, M.A. and Poulos, H.G. (1989) "Static Behaviour Of Piles In Cemented Calcareous Sands". Foundation Engineering: Current Principles And Practices, Ed. F.H. Kulhawy, ASCE, New York, No. 1, pp. 485-499.
(83) Poulos, H.G. and Hull, T.S. (1989) "The Role Of Analytical Geomechanics In Foundation Engineering". Foundation Engineering: Current Principles And Practices, Ed. F.H. Kulhawy, ASCE, New York, Vol. 2, pp. 1578-1606.
(84) Kuwabara, F. and Poulos, H.G. (1989) "Downdrag Forces In Group Of Piles". Jnl. Geot. Eng., ASCE, Vol. 115, No. 6, pp. 806-818.
(85) Poulos, H.G. and Lee, C.Y. (1989) "Behaviour Of Grouted Piles In Offshore Calcareous Sand". Proc. 12th ICSMFE, Rio De Janeiro, Vol. 2, pp. 955-958.
(86) Wong, K.C., Poulos, H.G. and Thorne, C.P. (1989) "Expert Systems In Geotechnical Engineering". Proc. Aust. Conf. On Expert Systems In Eng., Arch, And Construction, Sydney, pp. 63-79.
(87) Wong, K.C., Poulos, H.G. and Thorne, C.P. (1989) "Site Classification By Expert Systems". Computers And Geotechnics, Vol. 8, pp. 133-156.
1990
(88) Poulos, H.G., Lee, C.Y. and Small, J.C. (1990) "Predictions For An Embankment Built To Failure On Malaysian Marine Clay". Proc. Int. Symp On Trial Embankments On Malaysian Marine Clays, Kuala Lumpur, Vol. 2, pp. 1.22-1.31.
(89) Lee, C.Y. and Poulos, H.G. (1990) "Axial Response Analysis Of Piles In Vertically And Horizontally Non-Homogeneous Soils". Computers And Geotechnics, Vol. 9, No. 3, pp. 133-148.
(90) Lee, C.Y. and Poulos, H.G. (1990) "Behaviour Of Offshore Piles Subjected To Storm Loading". Geot. Eng., Vol. 21, pp. 193-210.
(91) Rahman, M.S., Poulos, H.G. and Hwang C-W. (1990) "On Sea Floor Instability: Mechanics And Analysis". Reviews In Aquatic Sciences, Vol. 3, Issue 1, pp. 81-93.
(92) Poulos, H.G. and Sim, K.B. (1990)"Engineered Piles To Improved Cyclic Load Capacity". Marine Geotechnology, Vol. 9, pp. 131-140.
(93) Chin, J.T., Chow, Y.K. and Poulos, H.G. (1990). "Numerical Analysis Of Axially Loaded Vertical Piles And Pile Groups". Computers And Geotechnics, Vol. 9, No. 4, pp. 273-290.
1991
(94) Lee, C.Y., Poulos, H.G. and Hull, T.S. (1991). "Effect Of Seafloor Instability On Offshore Pile Foundations". Can. Geot. Jnl., Vol. 28, No. 5, pp. 729-737.
(95) Chin, J.T. and Poulos, H.G. (1991). "Axially Loaded Vertical Piles And Pile Groups In Layered Soil". Int. Jnl. Num. Anal. Methods In Geomechs., Vol. 15, pp. 497-511.
(96) Wong, K.C., Poulos, H.G. and Thorne, C.P. (1991). "Development Of Expert Systems For Pile Foundation Design". Aust. Civ. Eng. Trans., I. E. Aust., Vol. CE33, No. 2, pp. 119-127.
(97) Pells, P.J.N., Poulos, H.G. and Best, R.J. (1991). "Rock Reinforcement Design For A Shallow Large Span Cavern". Proc. 7th Int. Congress On Rock Mechanics, Aachen, Vol. 2, pp. 1193-1198.
(98) Lee, C.Y. and Poulos, H.G. (1991). "Tests On Model Instrumented Grouted Piles In Offshore Calcareous Soil". Jnl. Geotech. Eng., ASCE, Vol. 117, No. 11, pp. 1738-1753.
(99) Poulos, H.G., Lee, C.Y. and Small, J.C. (1991). "Predicted And Observed Behaviour Of A Test Embankment On Malaysian Soft Clay". Aust. Geomechs., No. 20, pp. 7-23.
(100) Chin J.T. and Poulos H.G. (1991). "A "T-Z" Approach For Cyclic Axial Loading Analysis Of Single Piles". Computers And Geotechnics, Vol. 12, pp. 289-320.
(101) Challa, P.K. and Poulos, H.G. (1991). "Behaviour Of Single Pile In Expansive Soil". Geotech. Eng. Vol. 22, No. 2, pp. 189-216.
1992
(102) Hull, T.S., Lee, C.Y. and Poulos, H.G. (1992). "Behaviour Of Fixed And Free Head Piles In A Laterally Sliding Soil". Proc. 6th Aust.-N.Z. Conf. Geomechs, Christchurch, Vol. 1, pp. 151-156.
(103) Poulos, H.G. and Al-Douri, R.H. (1992). "Influence Of Soil Density On Pile Skin Friction In Calcareous Sediments". Proc. 6th Aust.-N.Z. Conf. Geomech., Christchurch, Vol. 1, pp. 375-380.
(104) Nielsen, A.F., Lord, D.B. and Poulos, H.G. (1992). "Dune Stability Considerations For Building Foundations". Aust. Civ. Eng. Trans. Instn. Engrs. Aust., Vol. CE34, No. 2, pp. 167-174.
(105) Al-Douri, R.H. And Poulos, H.G. (1992). "Static And Cyclic Direct Shear Tests On Carbonate Sands". Geot. Testing Jnl., Astm, Vol. 15, No. 2, Pp. 138-157.
(106) Lee, C.Y. and Poulos, H.G. (1992). "Static And Cyclic Load Tests On Model Grouted Piles". Geotech. Eng. Vol. 23, No. 1, pp. 5-27.
(107) Chin, J.T. and Poulos H.G. (1992). "Cyclic Axial Pile Loading Analyses: A Comparative Study". Computers And Geotechnics, Vol. 13, No. 3, pp. 137-158.
(108) Airey, D.W., Al-Douri, R.H. and Poulos, H.G. (1992). Estimation Of Pile Friction Degradation From Shearbox Tests". Geot. Testing Jnl., Astm, Vol. 15, No. 4, pp. 388-392.
1993
(109) Poulos, H.G. Johnston, I.W. and Mostyn, G.R. (1993). "Priority Areas In Australian Geomechanics Research". Aust. Geomechs., No. 23, pp. 14-17.
(110) Harrison, H.B. and Poulos H.G. (1993). "Jack William Roderick 1913-1990". Historical Records Of Aust. Science, Aust. Acad. Of Science, Vol. 9, No. 3, pp. 270-277.
(111) Lee, C.Y. and Poulos, H.G. (1993). "Cyclic Analysis Of Axially Loaded Piles In Calcareous Soils". Can. Geotech. Jnl., Vol. 30, No. 1, pp. 82-95.
(112) Chen, L. and Poulos, H.G. (1993). "Analysis Of Pile-Soil Interaction Under Lateral Loading Using Infinite And Finite Elements". Computers And Geotechnics, Vol. 15, No. 4, pp. 189-220.
(113) Pells, P.J.N., Best, R.J. and Poulos, H.G. (1993). "Design Of Roof Support Of The Sydney Opera House Underground Parking Station". Proc. 8th Aust. Tunnelling Conf. Sydney, pp. 213-218.
(114) Al-Douri, R.H., Hull, T.S. and Poulos, H.G. (1993). "Influence Of Test Chamber Boundary Conditions On Sand Bed Response". Geot. Testing Jnl., Vol. 16, No. 4, pp. 550-562.
1994
(115) Al-Douri, R.H. and Poulos, H.G. (1994). "Cyclic Behaviour Of Pile Groups In Calcareous Sediments". Soils And Foundations, Vol. 34, No. 2, pp. 49-59.
(116) Makarchian, M. and Poulos, H.G. (1994). "Numerical Study Of Underpinning By Piles For Settlement Control Of Strip Foundations". Vert. And Horizl. Deformns. Of Foundns. And Embankments, Geotech. Spec. Pub. No. 40, Asce, New York, Vol. 1, pp. 303-313.
(117) Makarchian, M. and Poulos, H.G. (1994). "A Comparison Of Underpinning By Piles And Foundation Enlargement". Computer Methods And Advances In Geomechs., Siriwardane & Zaman (Eds), Balkema, Rotterdam, Pp. 2355-2360.
(118) Chen, L. And Poulos, H.G. (1994). "A Method Of Pile-Soil Interaction Analysis For Piles Subjected To Lateral Soil Movement". Computer Methods And Advances In Geomechs, Siriwardane & Zaman (Eds)., Balkema, Rotterdam, pp. 2311-2316.
(119) Makarchian, M. and Poulos, H.G. (1994). "Underpinning By Piles: A Numerical Study". Proc. 13th ICSMFE, New Delhi, Vol. 4, pp. 1467-1470.
(120) Al-Douri, R.H. and Poulos, H.G. (1994). "Interaction Between Jacked Piles In Calcareous Sediments". Proc. 13th Icsmfe, New Delhi, Vol. 4, pp. 1669-1672.
(121) Pell, R.J.N., Best, R.J. and Poulos, H.G. (1994). "Design Of Roof Support Of The Sydney Opera House Underground Parking Station". Tunnelling & Underground Space Technology, Vol. 9, No. 2, pp. 201-207.
(122) Al-Douri, R.H. and Poulos, H.G. (1994). "Behaviour Of Pile Groups In Calcareous Sand". Geotech. Eng. Vol. 25, No. 2, pp 3-19.
1995
(123) Al-Douri, R.H. and Poulos, H.G. (1995). "Predicted And Observed Cyclic Performance Of Piles In Calcareous Sand". Jnl. Geot. Eng., ASCE, Vol. 121, No. 1, pp 1-16.
(124) Poulos, H.G. and Small, J.C. (1995). "Development Of New Design Charts For Concrete Industrial Slabs". Proc. Concrete 95 Toward Better Concrete Structures, Brisbane, Vol. 2, Pp. 615-624.
(125) Poulos, H.G. And White, W. (1995). "Earthquake Response Of Typical Soil Deposits In The Newcastle Area". Proc. Conf. On Eng. Geology Of The Newcastle-Gosford Region, Newcastle, pp. 393-404.
(126) Lee, C.Y., Hull, T.S. and Poulos, H.G. (1995). "Simplified Pile-Slope Stability Analysis". Computers And Geotechnics, Vol. 17, No. 1, pp. 1-16.
(127) Al-Douri, R.H. and Poulos, H.,G. (1995). "Predicted and Observed Cyclic Performance Of Piles In Calcareous Sand". Jnl. Geot. Eng., ASCE, Vol. 121, No. 1, 1-16.
(128) Seedsman, R., Poulos, H.G. and Best, R. (1995). "Application Of Pile Theory To Ground Support Design". Proc. Underground Operators Conf. Kalgoorlie, 3-8.
(129) Love, D.N., Bierbaum, S.J., Poulos, H.G. and Greenhalgh, S.A. (1995). "Seismic Risk Analysis and Microzonation Of Adelaide". Proc. Pacific Conf. On Earthquake Eng. Melbourne, Vol. 2, 59-67.
(130) Tabucanon, J.T., Airey, D.W. and Poulos, H.G. (1995). "Pile Skin Friction In Sands From Constant Normal Stiffness Tests". Geot. Testing Jnl., ASTM, Vol. 18, No. 3, 350-364.
(131) Poulos, H.G., Chen, L.T. and Hull, T.S. (1995). "Model Tests On Single Piles Subjected To Lateral Soil Movement". Soils and Foundations, Vol. 35, No. 4, 85-92.
1996
(132) Makarchian, M. and Poulos, H.G. (1996). "A Theoretical Study Of Underpinning Of Rigid Circular Foundations By Piles". Proc. 6th Int. Conf. Pilings and Deep Foundations, Bombay, 1.16.1-1.16.6.
(133) Chin, J.T. and Poulos, H.G. (1996). "Cyclic Model Pile Tests In Calcareous Sand". 12th S.E. Asian Geot. Conf., Kuala Lumpur (IEM), Vol. 1, 447-452.
(134) Poulos, H.G., Love, D.N. and Grounds, R.W. (1996). "Seismic Zonation Of The Adelaide Area". Proc. 7th Aust. New Zealand Conf. On Geomech., Adelaide, 331-342.
(135) Chen, L.T. and Poulos, H.G. (1996). "Some Aspects Of Pile Response Near An Excavation". Proc. 7th Aust. New Zealand Conf. On Geomech., Adelaide, 604-609.
(136) Tabesh, A and Poulos, H.G. (1996). "Response Of Piles To Typical Earthquakes". Proc. 7th Aust. New Zealand Conf. On Geomech., Adelaide, 349-354.
(137) Poulos, H.G. (1996). "Measured and Predicted Settlements Of Shallow Foundations On Sand". Proc. 7th Aust. New Zealand Conf. On Geomech., Adelaide, 686-692.
(138) Sinha, J. and Poulos, H.G. (1996). "Behaviour Of Stiffened Raft Foundations". Proc. 7th Aust. New Zealand Conf. On Geomech., Adelaide, 704-709.
(139) Chin, J.T. and Poulos, H.G. (1996). "Tests On Model Jacked Piles In Calcareous Sand". Geot. Testing Jnl., ASTM, Vol. 19, No. 2, 164-180.
(140) Makarchian, M. and Poulos, H.G. (1996). "Simplified Method For Design Of Underpinning Piles". Jnl. Geot. Eng., ASCE, Vol. 122, No. 9, 745-751.
(141) Poulos, H.G. and Chen, L.T. (1996). "Pile Response Due To Unsupported Excavation-Induced Lateral Soil Movement". Can. Geotech. Jnl., Vol. 33, 670-677.
(142) Poulos, H.G. and Tabesh, A. (1996). "Seismic Response Of Pile Foundations - Some Important Factors". Paper No. 2085, 11th World Conf. On Earthquake Eng., Acapulco.
1997
(143) Poulos, H.G. and Chen, L.T. (1997). "Pile Response Due To Excavation - Induced Lateral Soil Movement". Jnl. Geot. & Geoenvir. Eng., ASCE, Vol. 123, No. 2, 94-99.
(144) Chen, L.T., Poulos, H.G. and Hull, T.S. (1997). "Model Tests On Pile Groups Subjected To Lateral Soil Movement". Soils and Foundns., Vol. 37, No.1, 1-12.
(145) Makarchian, M. and Poulos, H.G. (1997). "Model Footing Tests On Clay". Proc. 4th Int. Conf. On Civil Eng., Sharif Univ. Of Technology, Iran, Vol. 2, 278-287.
(146) Poulos, H.G., Small, J.C., Ta, L.D., Sinha, J. and L. Chen (1997). "Comparison Of Some Methods For Analysis Of Piled Rafts". Proc. 14th Int. Conf. Soil Mechs. Foundn. Eng. Hamburg, Balkema, Rotterdam, Vol. 2, 1119-1124.
(147) Sinha, J. and Poulos, H.G. (1997). "Piled Raft Foundation Systems In Swelling and Shrinking Soils". Proc. 14th Int. Conf. Soil Mechs, Foundn. Eng., Hamburg, Balkema, Rotterdam, Vol. 2, 1141-1144.
(148) Makarchian, M. and Poulos, H.G. (1997). "An Experimental Study Of Foundation Upgrading By Piles". Proc. 14th Int. Conf. Soil Mechs. Foundn. Eng., Hamburg, Balkema, Rotterdam, Vol. 2, 835-838.
(149) Chen, L.T. and Poulos, H.G. (1997). "Piles Subjected To Lateral Soil Movements". Jnl. Geot. and Geoenvir. Eng., ASCE, Vol. 123, 802-811.
(150) Gupta, V., Poulos, H.G. and Reid, S.G. (1998). "Micro-Zonation Of Delhi: An Urgent Need". Proc. 2nd Int. Conf. On Envir. Mgmt., Wollongong, Elseviour, Amsterdam, Vol. 2, 1055-1063.
(151) Chen, L.T. and Poulos, H.G. (1997). "Effects Of Tunnelling On Piled Foundations". Proc. Int. Conf. On Computer Meths. and Advances In Geomechanics, Wuhan, Yuan, Balkema, Rotterdam, Vol. 3, 2183-2188.
1998
(152) Loganthan, N. and Poulos, H.G. (1998). "Analytical Prediction For Tunnelling - Induced Ground Movements In Clays". Jnl. Geot. & Geoenvir. Eng., ASCE, Vol. 124, 9, 846-856.
1999
Poulos, H.G. and Bandyopadhyay, S. (1999). “Effect of Static Interaction on Vertical Vibration of Pile”. Jnl. Geotech. and Geoenvir. Eng., ASCE, 125(2): 155-157.
Chen, L.T., Poulos, H.G. and Loganathan, N. (1999). “Pile Responses Caused by Tunnelling”. Jnl. Geotech. and Geoenvir. Eng., ASCE, 125(3): 207-215.
Sinha, J. and Poulos, H.G. (1999). “Piled Raft Systems and Free Standing Pile Groups in Expansive Soils”. Proc. 8th Aust. – New Zealand Conf. Geomechs., Hobart, 1: 207-212.
Chen, L.T. and Poulos, H.G. (1999). Design Charts for Analysis of Piles Subjected to Lateral sSoil Movements”. Proc. 8th Aust. – New Zealand Conf. Geomechs., Hobart, 1: 367-373.
Reyno, A.J., Hull, T.S. and Poulos, H.G. (1999). “Effect of Pile Jacking on Adjacent Piles in Sand”. Proc. 8th Aust. – New Zealand Conf. Geomechs., Hobart, 1: 437-443.
Tabesh, A. and Poulos, H.G. (1999). “Kinematic Versus Static Interaction of Pile and Soil”. Proc. 8th Aust. – New Zealand Conf. Geomechs., Hobert, 1: 445-450.
Loganathan, N. and Poulos, H.G. (1999). “Tunnelling Induced Ground Deformations and Their Effects on Adjacent Piles”. Proc. 10th Aust. Tunnelling Conf., Melbourne, Aus. IMM, 241-250.
Mayne, P.W. and Poulos, H.G. (1999). “Approximate Displacement Influence Factors for Elastic Shallow Founadtions”. Jnl. Geot. and Geoenvir. Eng., ASCE, 125(6): 453-460.
Tabesh, A. and Poulos, H.G. (1999). “The Effect of Soil Yielding on Internal Pile response”. Earthquake Geot. Eng., Ed. Pedro S. Seco e Pinto, Balkema, Rotterdam, 1: 327-333.
Gupta, V., Poulos, H.G. and Reid, S.G. (1999). “Engineering Geology of Delhi: an Overview”. Indian Geot. Jnl., 29 (3): 262-274.
2000
Loganathan, N., Poulos, H.G. and Stewart, D.P. (2000). “Centrifuge Model Testing of Tunnelling-Induced Ground and Pile Deformations”. Geotechnique, 50 (3): 283-294.
Xu, K.J. and Poulos, H.G. (2000). “General Elastic Analysis of Piles and Pile Groups”. Int. Jnl. Num. Anal. Methods in Geomechs., 24: 1109-1138.
Xu, K.J. and Poulos, H.G. (2000). “Measured and Predicted Axial Response of Piles with Diameter Discontinuities”. Geot. Eng., 31(3): 171-191.
Sales, M.M., Cunha, R.P., Farias, M.M., Small, J.C. and Poulos, H.G. (2000). “Comparisons of Some Programs Analysing Classical Piled Raft Problems”. Geotech. Year 2000, Devels. in Geotech. Eng., AIT, Bangkok, 1: 317-326.
Cunha, R.P., Small, J.C. and Poulos, H.G. (2000). “Class C Analysis for a Piled Raft Case History in Gothenburg, Sweden”. Geotech. Year 2000, Devels. in Geotech. Eng., AIT, Bangkok, 1: 271-280
Xu, K.J. and Poulos, H.G. (2000). “Theoretical Study of Pile Behaviour Induced by a Soil Cut”. GeoEng 2000, CD Proceedings, Melbourne.
Chen, L.T., Poulos, H.G. and Loganathan., N. (2000). “Approximate Design Charts for Piles Adjacent to Tunnelling Operations”. GeoEng 2000, CD Proceedings, Melbourne.
Gupta, V., Poulos, H.G. and Reid, S.G. (2000). “Seismic Microzonation of Delhi”. GeoEng 2000, Melbourne, CD Volume.
Tabesh, A. and Poulos, H.G. (2000). “A Simple Method for the Seismic Analysis of Piles and its Comparison with the Results of Centrifuge Tests”. Proc. 12th World Conf. On Earthquake Eng., Auckland, New Zealand, Paper 1203.
2001
Wong, S.C. and Poulos, H.G. (2001). “Analysis of Piled Pavement System”. Comp. Methods and Advances in Geomechs., Ed. Desai et al, Balkema, Rotterdam, 3: 1395-1400.
Tabesh, A. and Poulos, H.G. (2001). “The Effects of Soil Yielding on Seismic Response of Single Piles”. Soils and Foundations, 41(3): 1-16.
Xu, K. and Poulos, H.G. (2001). “3-D Elastic Analysis of Vertical Piles Subjected to Passive Loadings”. Computers and Geotechnics, 28: 349-375.
Xu, K. and Poulos, H.G. (2001). A General Load-Settlement Analysis of Pile Groups”. Proc. 5th Int. Conf. On Deep Foundn. Practice inc. Piletalk, Singapore, 403-410.
Wong, S.C. and Poulos, H.G. (2001). Performance of Various Piled Embankment Systems”. Proc. 5th Int. Conf. On Deep Foundn. Practice inc. Piletalk, Singapore, 395-401.
Cunha, R., Poulos, H.G. and Small, J.C. (2001). “Investigation of Design Alternatives for a Piled Raft Case History”. Jnl. Geot. Geoenv. Eng., ASCE, 127(8): 635-641.
Liyanapathirana, S. and Poulos, H.G. (2001). “Assessment of Soil Liquefaction During Earthquakes”. Proc. 15th Int. Conf. Soil Mechs. Geot. Eng., Istanbul, Balkema, 1: 195-198.
Cunha, R., Pereira, J.H.F., Soares, J.M., Mota, N.M.B. and Poulos, H.G. (2001). “Backanalyses of Field Loading Tests on Deep Foundations in a Tropical Clay”. Proc. 15th Int. Conf. Soil Mechs. Geot. Eng., Istanbul, Balkema, 2: 869-872.
Xu, K.J. and Poulos, H.G. (2001). “Behaviour of a Pile Group Containing Defective Piles”. Proc. 15th Int. Conf. Soil Mechs. Geot. Eng., Istanbul, Balkema, 2: 1039-1042.
Tabesh, A. and Poulos, H.G. (2001). “Pseudostatic Approach for Seismic Analysis of Single Piles”. Jnl. Geot. Geoenv. Eng.,m ASCE, 127(9): 757-785.
Xu, K.J. and Poulos, H.G. (2001). “Interaction Analysis of Intact and Defective Piles”. Computer Methods and Advances in Geomechs., Ed. Desai et al, Balkema, Rotterdam, 2: 1507-1510.
Nguyen, V.D., Small, J.C. and Poulos, H.G. (2001). “The Effects of Groundwater Pumping on Piled Foundations”. Computational Mechanics: New Frontiers for the New Millennium, Ed. S. Valliappan and N. Khalili, 433-438.
Loganathan, N., Poulos, H.G. and Xu, K.J. (2001). “Ground and Pile-Group Responses due to Tunnelling”. Soils and Foundations, 41(1): 57-67.
2002
Loganathan, N. and Poulos, H.G. (2002). “Centrifuge Modelling: Tunnelling-Induced Ground Movements and Pile Behaviour”. Proc. 28th World Tunnel Congress, Sydney, Paper FP.03, CD Volume.
Poulos, H.G., Carter, J.C. and Small, J.C. (2002). “Foundations and Retaining Structures – Research and Practice”. Theme Lecture, Proc. 15th Int. Conf. Soil Mechs. Geot. Eng., Istanbul, Balkema, 4:2527-2606.
Liyanapathirana, S. and Poulos, H.G. (2002). “Numerical Simulation od Soil Liquefaction due to Earthquake Loading”. Soil Dynamics and Earthquake Engineering, 22: 511-523.
Liyanapathirana, S. and Poulos, H.G. (2002). “A Numerical Model for Dynamic Soil Liquefaction Analysis”. Soil Dynamics and Earthquake Engineering, 22: 1007-1015.
Carter, J.P., Poulos, H.G. and Tanner, R.I. (2002). “John Robert Booker 1942-1998”. Historical Records of Aust. Science, Vol. 14, 2: 143-168.
2003
Poulos, H.G., Badelow, F. and Powell, G.E. (2003). “A Theoretical Study of Constructive Application of Excavation for Foundation Correction”. Proc. Int. Conf. On Response of Buildings to Excavation-Induced Ground Movements, London, CIRIA Spec. Pub. 199, Ed. F.M. Jardine, 469-484.
Liyanapathirana, S. and Poulos, H.G. (2003). “A Pseudostatic Approach for Seismic Analysis of Piles in Liquefying Soil”. Proc. 2003Pacific Conf. Earthquake Eng., Auckland, Paper No. 021, CD Volume.
Liyanapathirana, S. and Poulos, H.G. (2003). “”Seismic Lateral Response of Piles in Liquefying Soil”. Proc. 2003Pacific Conf. Earthquake Eng., Auckland, Paper No. 022, CD Volume.
Jaksa, M.B., Kaggwa, W.S., Fenton, G.A. and Poulos, H.G. (2003). “A Framework for Quantifying the Reliability of Geotechnical Investigations”. Applicn. Of Statistics and Probability in Civil Eng., Der Klreghian, Medanet and Pestana (Eds.), Millpress, Rotterdam, 1285-1291.
Wong, S.C. and Poulos, H.G. (2003). “Smoother Transition of Approach Embankments Supported on Piles”. Preoc. 12th Asian Reg. Conf. SMGE, Singapore, Ed. C.F. Leung et al, World Scientific, New Jersey, 1: 661-664.
Wong, S.C. and Poulos, H.G. (2003). “Numerical Analysis of Piled Pavement Responses”. Geot. Eng., JNl. SE Asian Geot. Society, 34(3): 149-160.
2004
Poulos, H.G. and Deng, W. (2004). “An Investigation on Tunnelling-Induced Reduction of Pile Geotechnical Capacity”. Proc. 9th Australia-New Zealand Conf. on Geomechs., Auckland, 1: 116-122.
Goldsworthy, J.S., Jaksa, M.B., Fenton, G.A., Kaggwa, W.S., Griffiths, D.V., Poulos, H.G. and Kuo, Y.L. (2004). “Influence of Site Investigations on the Design of Pad Footings”. Proc. 9th Australia-New Zealand Conf. on Geomechs., Auckland, 1: 282-288.
The Archdiocese of the Greek Orthodox Church of Australia awarded Hugh Gilchrist the Gold Cross of St Andrew.
June 2003:
The Australian Hellenic Council conferred the prestigious Niki Award on Hugh Gilchrist, in recognition of his significant contribution to Greek Australian relations.
26th January, 2005:
ORDER OF AUSTRALIA
Medal (OAM) in the General Division.
Mr Hugh GILCHRIST,
Telopea Park,
Kingston ACT 2604
"For service to the community, particularly as a historian of Australian-Greek relations and through support for the work of the Australian Archaeological Institute at Athens".
December 29th, 2005:
The Plenary of the Academy of Athens awarded Ambassador Hugh Gilchrist with the Silver medal, in recognition of his outstanding achievement in the publication of a three-volume work entitled Australians and Greeks.
Hugh Ghilchrist and his Australian school - Cranbrook School, Victoria Road, Bellevue Hill, Sydney, NSW, Australia.
As Hugh confesses in an interview conducted with him by Christos Fifis, published in Antipodes, No 43-44, pp.51-60
Melbourne 1998; and reproduced at kythera-island.net in General History category under the title - Hugh Gilchrist - the premier Greek-Australian historian of the 20th century - an hagiography - Motivation for undertaking the Greeks and Australians project.
"My first encounter with Hellenism was my accidental entry into the Ancient Greek class at Cranbrook School in Sydney in 1928 (I had mistaken it for the Geography class, but was persuaded to stay – for five years)".
What a "happy" accident for Greek-Australian, and particularly, Kytherian Australians!
73 years later:
Old Cranbrookian Magazine June 2001, Volume 39, No. 2.
Visit of Hugh Gilchrist
[Hugh Gilchrist was born in Sydney on 8 August 1916].
Hugh GILCHRIST (1932) visited the School on
February 7, 2001 for a tour and met the Headmaster OC Jeremy Madin, staff and students.
Hugh is our senior diplomat having served at the highest level in Africa, Greece, Germany and in Asia.
Hugh served in the AMF and the AIF and from
1983–1987 was consultant on secret archives from the Department of Foreign Affairs.
He is the author of Australian and Greeks—a three volume magnum opus and was also on the Literature Board of the Australia Council. He currently supports the debating prize at Cranbrook.
Hugh was very interested in the new facilities at Cranbrook especially the boarding houses with their computers, table tennis, pool, TV and CDs.
”The same mastery and luminous prose are abundantly evident in this second volume”
Canberra Historical Journal Sep 1998
“This second volume of a monumental work … a significant and highly readable account of aspects of the historical relationship between Australia and Greece" ... …
"The comment and diary extracts make a riveting read, and Gilchrist's writing makes this history personal and highly accessible"
John Bryant, The Canberra Times
May 23 1998
“One of the great delights of this work lies in the its illustrative material.. which the author has used with great skill to bring to the historical record to spirited life". ...
Canberra Historical Journal
September 1998
“a man who has worked… to create a monumental work of three volumes which will be treasured not only by historians but by the community at large, both in Australia and Greece"
O Kosmos
May 22 1998
“The younger generations of our community will not only delight in finding the names and achievements of their grandparents, great grandparents or other relatives who settled here several decades ago; they will also be assured that the contents of this invaluable reference book will enlighten them about Australia's ties with Greece and Greece's relationship with Australia for close to two centuries".
Another word, commonly used by Kytherian-Australian's in the 1980's was "brizzes" - or "powerpoint" to describe Asians generally.
Their father's, uncles, cousins - and often themselves - having suffered racial slurs and ethnic vilification - "dago's" and "wogs" - did not deter this group from passing on the vilifying practise to Asian-Australians.
[Your author also pleads guilty to this charge.]
The term never failed to amuse the Kytherians of this generation - particularly when encountered for the first time.
Two Asians together were referred to as "diplassia brizzes" - "double powerpoints."
"Brizzes" - "powerpoints" - Kytherian-Australians own little racial/ethnic slur.
The fact that Theo Poulos Real Estate is celebrating forty three years in business, only tells half the story about the influence the Poulos family has had on shaping Katoomba.
[[picture:"Theo Poulos Real Estate.jpg" ID:2536]]
Theo Poulos Real Estate on that prominent corner in Katoomba.
1: John and George Poulos
The name Poulos was stamped on some of Katoomba's famous cafes, restaurants and guesthouses as far back as the 1920's. Theo Poulos, founder of Theo Poulos Real Estate in 1960, is the nephew of John and George Poulos, brothers to Theo's father.
John and George arrived in Australia from Karavas, Kythera, Greece and settled in Katoomba in the 1920's. They opened the Paris Cafe (now the site of the ANZ Bank)[[picture:"ANZ - site of the Paris Cafe.jpg" ID:2537]]
and John later ran the Redlands Guesthouse in Waratah Street, later establishing the Blue Lagoon Cake Shop, which was part of the School of Arts complex on the site where Katoomba Library is today. He later ran the La Plaza Restaurant at Echo Point (now the Pavilion). He finally opened the first specialist pie shop in Katoomba Street.
Then there were Jim and Peter Poulos, cousins of John and George who settled in Katoomba in 1916. Both owned the splendid Federation building that housed the once famous Hampden Villa Guesthouse from 1946 to 1960, which stood on the corner of Katoomba and Waratah Streets,. now a building site and also the building presently occupied by Greenwell and Thomas Pharmacy and the Medical Centre. They also owned the famous Niagara Cafe which was sold when Peter retired.
Theo was born in Cairo, Egypt in 1919. In 1905 his father had migrated to Egypt from Kythera, a southern Greek Island and there married Helen, who was born in Constantinople (Instanbul) of Greek parentage. In January 1952 Theo arrived in Katoomba and wife Lilian with children Christine and Peter arrived the following September to a new house and a well established extended family. But Theo was not one to work in any of the family businesses, even though he gained experience in Cairo at his father's famous 'The Cecil' bar and restaurant.
4: Theo and Lilian Poulos
Theo had joined the Greek army, Middle East in February 1941 and was demobilised as a commissioned officer 2nd Field Co. Royal Engineers 2nd Greek Brigade in Athens in January 1945. However, the political climate in Egypt at the time gave little encouragement to immigrants and led to the departure of many Greek families and a further widening of the diaspora.
Theo's parents, Peter and Helen, also came to Katoomba in November of 1952 and purchased their own home. Sadly, Peter died one year later aged 68 and Helen died in 1973 aged 93.
5: Theo and Lilian Poulos
Fiercely independent, Theo, who had never worked for an employer and unwilling to work for his relatives bought a cake shop. Wearing a beret in the bakehouse, he spent four years working 14 hour days perfecting the art of baking and becoming known as the French pastrycook. Having missed being outdoors, he next bought a milk run and a street vending business. Accompanied by Lilian, they hitched their small wheeled cart to the milk delivery van and sold chocolates, ice cream and soft drinks at Echo Point.
6: Theo and Lilian Poulos
By now Theo and Lilian, who had three children (Christine, Peter and Tony) believed there must be a better way to make a living, so leaving the long hours behind, Theo bought a small billiard table run, with tables set in almost every hotel in Bathurst. The proceeds of this business helped Theo to achieve his Real Estate Licence in 1960. This decision was made to both challenge his skills and satisfy his ambition to serve a steadily growing multicultural community.
Theo Poulos Real Estate was first established in the old School of Arts building (on the present library site), before moving to its present location at the top of Katoomba Street, later in the same year. Theo had also opened a St. George Building Society agency within his Real Estate office, one of his customers being Bryan Hardy, the present day sales manager. Bryan bought a block of land and obtained his home loan through Theo 30 years ago and built soon afterwards. This was also the beginning of his dream to create a wonderland garden, which has been a drawcard for many years on the famous Leura gardens itinerary.
7: Theo and Lilian Poulos
[[picture:"DCP_3122.JPG" ID:2600]]
Theo Poulos. Photo taken at the Professor Harry Poulos Testimonial Dinner, 8th May, 2004. See futher information about this event at Photography Diaspora - Working Life.
During his 25 years as Principal, Theo became recognised as a straight shooter not only in selling and managing properties, but also in his political and social beliefs. He is to this day an advocate for championing the benefits of multiculturalism and contributing to living in a fair and just society. Every opportunity he gets, such as addressing Rotary several years ago, Theo speaks of his experiences of being a migrant. He tells of his relatives, after being here 30 years were afraid of speaking Greek in public. He says being multi-lingual was regarded as a gift where he came from, and was disillusioned when he realised that at the time of the early 1950's Australians were born in a society that demanded they conform to the Anglo-Saxon culture. The Government's policy at the time was that of assimilation. Many second and third generation Greek Australians felt a sense of dislocation, belonging neither to Australia or Greece.
8: Theo and Lilian Poulos
Theo and Lilian have made an enormous contribution to the colourful and rich history of Katoomba as well as performing their civil duties. Theo was appointed as a Court interpreter for Greek and French and in 1980 he was appointed as a Committee member of the Technical and Further Education College. In that same year Theo was patron of the Freedom from Hunger Campaign, NSW Committee and was also made Life Member of the Royal Blind Society. He was elected Area Coordinator of the Local Neighbourhood Watch.
Now in their 80's, Theo and Lilian continue to be active members of the Mountains spending time with their family and many friends as well as Theo being a member of Probus for almost 15 years and Lilian a talented and diverse artist in porcelain dolls, painting canvas and china and working tapestry. Both have found international travel is now too exhausting and have opted for short trips within Australia and continually bestow the virtues of living in the Blue Mountains to any unsuspecting travellers and visitors.
9: Peter and Marie-Claude Poulos
[[picture:"Cairo.jpg" ID:2540]]
Peter was born in Cairo, Egypt and was four years old when he arrived in Katoomba. As soon as Peter was enrolled at Katoomba Primary School he realised that he was different, firstly being called an aboriginal because he was darker and later in the mid 50's becoming a wog and a dago. These traumatic torments could have broken his spirit but Peter soon realised that if he gave as good as he got these remarks soon became terms of endearment. Just as the English immigrants were most offended when they were addressed with 'how ya going you old bastard" and "bloody POME...." etc.
In 1965 on completion of his Leaving Certificate, Peter joined a civil engineering consulting firm which specialised in soil surveying and road design, as a trainee. In 1970, he joined another civil engineering consulting firm which had the job of designing and supervising the construction of the Highlands Highway in New Guinea.
During this contract he was seconded to Mt Isa to be on the team to supervise the construction of a second dam for Mt Isa Mines at Julius Creek. It was on one of his breaks in Mt Isa where Peter met his wife Marie-Claude, who had just immigrated to Australia from France. They married two years later in Australia and returned to New Guinea.
10: Peter and Marie-Claude Poulos
Soon after their return to Australia Peter thought he should meet his in-laws and went to France, then as in the story of "Roots" he went back to his birthplace in Cairo and then to the Greek Island of Kythera to meet the family.
His journey ended in 1976 in Katoomba where he always wanted to be and joined his father in the real estate business. In 1979 their daughter Danielle was born and in 1982 Christiane was born.
In 1984 Peter, Marie-Claude and Eva Paar bought the business when Theo retired. Eva retired in 1991 so Peter and Marie-Claude took over in their own right.
That the business has grown from three staff to nine under Peter's leadership is testament to his natural ability of adapting to varied and different situations.
11: Peter and Marie-Claude Poulos
His staff think so too. There is a common thread running through their various stories of working with Peter. Like his father, he is a straight shooter. Five years ago when Bryan Hardy first met Peter, he said he knew immediately that Theo Poulos Real Estate was the right agency for him. Not only because of their considerable reputation, but also because he liked their fairness in staff rewards by way of a shared bonus scheme. In fact, all staff agreed with Bryan in saying that this scheme fosters a team spirit, enabling clients to discuss their needs with all staff, meaning rostered days off have minimal impact on staff/client relationships.
From,
http://www.katoomba-nsw.com/PoulosFam.html
For futher references to the Poulos Family of Katoomba, use the search engine on this site (top left hand corner) - under Poulos..Katoomba.
Hugh Gilchrist. Ambassador to Greece. Presenting his credentials.
hagio-graphy,
from Grk. - hagios (saint) - graphy - writing.
BIOGRAPHY
Hugh Gilchrist was born in Sydney on 8 August 1916. He was educated at Edgecliffe Preparatory School, Sicup Place School Kent, and Cranbrook School. He received his tertiary education at Sydney University.
World War II saw him serving with the Australian Military Forces (1941-1943) and the Australian Imperial Forces (1943-1945), reaching the rank of Captain.
He first joined the Department of External Affairs in 1945 and held a number of overseas postings with that Department, namely London and Berlin (1947-1948), Paris (1949-1950), Djakarta (1950-1952), and South Africa (1955-1959). He represented Australia as High Commissioner to Tanganyika (1962-1964) and Tanzania (1964-1966) and as Ambassador to Greece (1968-1972) and Spain (1976-1980).
He has been a delegate to the United Nations General Assembly (1963) and a Member of the United Nations Special Committee on the Balkans (1949-1950).
In Australia he has held the offices of Assistant Secretary of the Information and Cultural Relations Branch, Department of External Affairs (1966-1968) and of the Legal and Treaties Branch, Foreign Affairs (1972-1974) as well as First Assistant Secretary of the Consular and Legal Division of Foreign Affairs (1974-1976).
After retiring in 1981 he became a member of the Literature Board of the Australia Council until 1984. His publications include "Australia's First Greeks" in the Canberra Historical Journal, 1977.
Sources
Commonwealth Government Directories, 1981-1984
Notable Australians, 1978, p 458
Who's Who in Australia, 1977, pp 428-429
References
ACT Electoral Roll, 1953, p 79
ACT Electoral Roll, 1954, p 82
ACT Electoral Roll, 1955(1), p 87
ACT Electoral Roll, 1961(1), p 151
ACT Electoral Roll, 1963, p 187
ACT Electoral Roll, 1964, p 206
ACT Electoral Roll, 1965, p 226
ACT Electoral Roll, 1967, p 275
Commonwealth Gazette, No 266, 18 Dec 1941, p 2841
Commonwealth Gazette, No 117, 27 Jun 1946, p 1824
Commonwealth Gazette, No 23, 6 Feb 1947, p 318
Commonwealth Gazette, No 23, 5 Apr 1951, p 863
Commonwealth Gazette, No 75, 4 Oct 1951
For a brief overview of the Life and Achievements of Professor Harry Poulos, please refer to the People section - subsection - High Achievers - of kythera-family.net.
For impact of the Poulos [Tzortzopoulos] families in the evolution of Katoomba, NSW - see entry under History - General History - Poulos -Tzortzopoulos.
On Saturday 8th May, at The Hellenic Club Restaurant, 5th Floor, 251-253 Elizabeth Street, Sydney, the Kytherian Ladies Auxiliary organised a Testimonial Dinner for Emeritus Professor Harry Poulos.
The evening was a sellout, with 150 Kytherians, Greek-Australians and Australians, packing out the restaurant.
Challis Professor John Carter, BE PhD MASCE FIEAust CPEng, Director for the Centre for Geothechnical Research was invited to introduce Profesor Harry Poulos to the audience.
Professor John Carter
The University of Sydney
College of Sciences and Technology
Faculty of Engineering
Department of Civil Engineering
NSW 2006 Australia.
The two Professors have been close associates over many years.
What follows is the speech that Professor Carter gave to introduce Harry Poulos.
It is important because it provides insights into the extraordinary character of Harry Poulos. Insights to which we would otherwise not be privy.
It also provides added details about the working life of Professor Harry Poulos.
We thank Professor Carter very much for permission to re-print his speech.
Harry George Poulos, AM, FAA, FTSE
Ladies and Gentlemen, it is a great pleasure and a privilege for me to have this opportunity to say a few words about someone who was my former teacher, and I’m proud to say is now my friend, my mentor and my esteemed colleague. I am so grateful to the Kytherian Ladies’ Auxiliary for making the opportunity available to me this evening to talk to you on this happy occasion about Harry Poulos, for he is someone I regard, and I know many others in my line of work regard, as a truly great Australian. Men and women of learning, particularly in science and engineering, receive all too little recognition in this sports mad country of ours, so it is particularly gratifying that I can tell you just a little about someone from your community who really is a national and world leader in his chosen field of endeavour. I am very happy to provide some background for you about Harry’s brilliant academic career, and his many professional and other achievements.
We have just heard how Harry was born in Australia, but of course of Greek descent, and justifiably he is very proud of that. I don’t know if it was the Greek parentage and rich cultural heritage or just simply the ambience of Katoomba where he grew up, or perhaps a combination of both, but the outcome of Harry’s upbringing has been a person of great dignity, civility and calm self-assuredness. These are qualities Harry has carried with him without faltering, throughout his life. He brings a calmness to all he undertakes and in all his dealings with people. He is quite simply the quintessential gentleman.
It was interesting that Catherine Economos chose to begin her description of Harry’s family background with a Shakespearean allusion. I would like to extend that metaphor if I may and suggest that Harry is quite like Shakespeare himself. For Shakespeare not only wrote wonderful scripts, but we are told he often acted out his part in some of them. Well, so too it is with Harry Poulos. Not only has he written the technical scripts for many other engineers to use and to follow in their day-to-day practice, but he has also been an active practitioner of what he has preached. He has had a spectacular professional career as both an academic of the highest calibre by all world standards, and as a consultant, who has been much sought after in the profession for his high level of technical expertise, his integrity and always his eminent good sense.
Looking back on his stellar career we can see a long string of marvellous achievements and great career milestones, some of which I shall mention. But before I do it is also interesting to observe that the calm unruffled demeanour Harry developed early on, has probably provided the ideal basis for all the marvellous achievements of his life so far.
I shall talk about Harry’s life as both an academic and a practitioner of engineering. I can’t possibly cover all his achievements; we’d be here a long time even if I just simply tried to list them. Instead, I’ll try to give you a flavour of the man and his achievements by highlighting a few of them.
Harry has had a very close association with the University of Sydney for a period of more than 40 years. It was always important to him, and it was certainly important to the University. It was at the University he did much of his groundbreaking research in geotechnical engineering and where he forged his international reputation. He first entered the University as a student in 1957, graduating with a 1st class honours degree in Civil Engineering in 1961. He undertook Ph.D. studies, commencing in 1961, under the supervision of our late colleague Professor Ted Davis, and was awarded a Ph.D. degree in 1965 for his study of the “Settlement of Clay Soils”. He was also awarded a higher Doctorate in 1976 for his “Collected Papers” in the field of soil mechanics and foundation engineering. It is worth noting that his was only the second higher doctorate in Engineering at that time, the first having been awarded to J.J.C. Bradfield, the famous engineer and builder of the Sydney harbour bridge, Sydney’s underground rail system and other notable Australian landmarks.
In the period from April 1964 until January 1965, Harry gained his early professional experience, working as a consulting engineer with the firm MacDonald, Wagner and Priddle. He returned to join the academic staff of the Department of Civil Engineering at the University of Sydney in January 1965. He has held the full-time positions of Lecturer, Senior Lecturer, Reader, Professor, Head of the School of Civil and Mining Engineering, Director of the Post-Graduate Civil Engineering Foundation, and founding Director of the Centre for Geotechnical Research over the 25-year period from 1965 until the late 1980s. Since July 1988, he has worked as a consultant with Coffey Partners International, which later became Coffey Geosciences. At same time he also maintained a fractional professorial appointment with the University of Sydney, an association I personally have valued very much. Many in academia and the engineering profession know Harry as a tireless worker. His efforts and his energies are legendary. As if the combined life of a consultant and teacher and researcher were not enough, in this period Harry also held the post of Director of the Civil Engineering Foundation from 1995 until the end of 2000, and he served as a member of the Board of the Warren Centre for Advanced Engineering at the University of Sydney from 1990 until the present time. If you want a job done well, give it to a busy man.
Harry has also been a Senior Fulbright Scholar and worked as an academic at MIT, the University of Western Ontario, Virginia Polytechnic and State University and the University of Rhode Island. He was appointed as an Adjunct Professor at the Hong Kong University of Science and Technology. He has been in great demand as a lecturer and indeed he has received numerous invitations to deliver lectures throughout the world. He has always obliged by delivering those lectures with his characteristic enthusiasm and charm at various institutions of higher learning in the USA, England, Germany, France, Canada, Thailand, Singapore, India, Malaysia, Vietnam, Greece, South Africa and Hong Kong.
His personal contributions to teaching, research and design in geotechnical engineering are simply enormous. He is the author of three books, at least ten chapters in books that I’m aware of and more than 300 technical papers on Geotechnical engineering, with a large number dealing with his favourite subject of pile foundations. Quantitatively, his output is quite remarkable, much more than most good academics achieve in a lifetime. But the quality is also there, and in abundance. Harry is acknowledged internationally as one of the leading practitioners in the design of pile foundations. His practical expertise has always been founded on solid theory. Much of that theory he invented. He is the author of the definitive textbook on pile foundations. You can be sure that anyone designing and installing piles anywhere in the world today would be singing from the Poulos songbook.
Harry’s personal contributions to teaching, research and engineering practice have greatly enhanced both his own reputation and the reputation of the University of Sydney as a centre of excellence for scholarship and research in the field of geotechnics. His many fine contributions have been recognised formally by the award of Member of the Order of Australia (1993), his election as a Fellow of the Australian Academy of Science (1988), his Fellowship of the Australian Academy of Technological Sciences and Engineering (1996), his Honorary Fellowship of the Institution of Engineers Australia (1999), the award of the Warren Prize (1972) and Warren Medal (1985) of the Institution of Engineers, Australia, and the State-of-the-Art Award by the American Society of Civil Engineers (1995), to list only a few. He has also been invited to present highly prestigious lectures such as the E.H. Davis Memorial Lecture (1987) and the John Jaeger Memorial Award (1988) to the Australian Geomechanics Society. He was invited to present the Rankine Lecture to the British Geotechnical Society in 1989 and the Terzaghi Lecture to the American Society of Civil Engineers, this year, in 2004. I should point out that taken together, if not separately, these last two awards, from the British and the Americans, are effectively the Nobel Prize in our discipline of geotechnical engineering. Of course, Nobel Prizes are not awarded in Engineering, so these are the highest, most prestigious awards that anyone can achieve in our field.
Harry has also been recogised by receiving invitations to deliver the Schiffman Lecture at Cornell University in 1996, the Ardaman Lecture at the University of Florida in 1997, the inaugural Athenian Geotechnical Lecture in Greece in 2000, the 8th Spencer Buchanan Lecture at Texas A&M University in 2000, the Chin Fung Kee Memorial Lecture to the South East Asian Geotechnical Society in 2001, as well the 5th Sowers Lecture at the Georgia Institute of Technology in 2002.
I think from that incomplete list of the awards and prizes he has received you should get the idea that Harry really is regarded as a world leader in his chosen field of Engineering. As I said, he built his reputation as an academic and then thoroughly cemented it later as a practitioner.
Harry’s service to the engineering profession has also reflected most favourably upon himself and the University of Sydney. He has long been a contributor to the activities of the Australian Geomechanics Society (AGS). He was a long-term member of the National Committee of AGS and its Chairman from 1982 to 1985. From 1989-1994, he was Australasian Vice-President of the International Society of Soil Mechanics and Foundation Engineering. He is currently a specially appointed member of the Board of this International Society. He has also been a member of the editorial boards of at least 6 leading learned engineering journals.
During the period of his full-time employment with the University, Harry was heavily involved in the consulting activities of the Department, with major projects including investigations for foundations for offshore oil and gas platforms in Bass Strait and on the North-West Shelf. He has advised many other organizations involved in piling projects and problems throughout the world, particularly since his time with Coffeys. The list of his projects and achievements is large and impressive. Suffice to say that it is well known in the profession that if an Australian structure is founded on piles, it is likely that Professor Harry Poulos has had some involvement, if not directly, then probably indirectly through the large number of engineers he has taught and influenced.
Since the late 80s, when he started to devote the greater share of his professional efforts to consulting he has been asked to work on some really wonderful projects, some of them landmarks in their own right. Again, I don’t have time or space to list them all, but I shall mention just a few. Perhaps Harry will tell us more about some of them when he speaks.
His projects span the globe. From Australia to Indonesia, to Hong Kong, Singapore, Taiwan, Malaysia, the Middle East, Greece and even in the North Sea. They include the design of foundations for tall buildings, offshore oil platforms, major bridges and power stations. If you travel down the Hume highway over the bridge on the Mittagong by-pass, think of Harry, for he designed the piles that support that bridge. As you park your car in the Sydney Opera House Car Park, think of Harry. He worked together with a team from his firm Coffey Partners to devise a very clever way of ensuring that the thin sandstone roof of that car park would stay in place safely for the life of that structure. His team came up with a really innovative solution to that particular problem. If you are ever in Dubai, and you visit the Emirate Towers, a major and impressive man-made landmark in that part of the world, you might think of Harry also. He devised the foundation system that supports those structures in some quite problematic ground conditions. And if you are ever in that part of the world staying in the Chicago Beach Tower Hotel in Dubai, think of Harry for similar reasons.
One project of his that I should single out for special mention is one that he is currently engaged on with other professional colleagues. The project involves the construction of a major highway, in northern Greece. What is most interesting about the project is that the highway has to cross a major landslide. Harry is providing advice on how to stabilise the hillside so that the highway remains safe. I think there is a lovely symmetry here. The Greeks, first “exported” Harry to us, as it were, here in Australia, and now he repays the favour by exporting his Australian technology and expertise back to Greece. There is much that is satisfying in such arrangements between the old and the new worlds.
Just last year, the body that represents all professional engineers in Australia, Engineers Australia, chose Harry to be its Civil Engineer of the Year for 2003. This award was fitting recognition of a lifetime devoted to his chosen profession, to improving it through teaching, research and innovation in engineering design. Harry has always led by example, and the profession is very proud of what he has managed to do to improve the level of geotechnical engineering both in Australia and elsewhere in the world.
I hope I have managed to give you some idea of the measure of the man, at least as an engineer. I must say I also hold him the highest regard as a person. As we have heard, he is a very modest man, somewhat self-effacing, but he has always been willing to lend advice and a helping hand to friends and colleagues, both young and old. There are many that have benefited from his wisdom over the years, myself included.
I have emphasised Harry’s many contributions to our society. I did try hard to think of his foibles, but really there none that are obvious and few that come readily to mind. He exercises such great self-control. I suppose one of his passions, perhaps a weakness, is for collecting books and recorded music. We have heard about his collection already. If you have the privilege of browsing through Harry’s personal library, you will find some rather obscure titles. For example, he is the only person I know with his own copy of a book entitled “The Grasses of Wyoming”. Perhaps he might like to tell us why?
Harry Poulos is one of the greatest civil engineers this country has produced, and I am confident that history will accord him that honour. He has simply been an inspiration to many, and has taught us as much by example as by formal instruction.
I want to finish now by thanking two people. The first is Harry’s wife Maria, for her love and support of him. I don’t have to tell you Maria that you are married to a remarkable person, but the whole engineering community values what you have done to support Harry while he produced so much that has been of lasting benefit to the engineering profession.
And finally, I would like to thank Catherine Economos for inviting me to this marvellous occasion and for allowing me to speak about someone I so admire. It has been an enormous pleasure for me. Thank you all for your attention.
A sad fact of life is that many houses and mansions on the island are crumbling as a result of the past exodus of Kytherians from the island. This scene from Karavas is repeated in most areas of the island with deserted houses nestled between occupied residences.
Lita is the daughter of John Poulos (Tzortzopoulos) - parachoukli - Sihanouli - now residing in Karavas, Kythera.
John was instrumental in renovating (recently) the old Agricultural College building in Karavas, where members of Australian Paliochora-Kythera Archaeological Survey reside, when involved on "digs".
Education Officers:
Lita Diacopoulos, second from left, amongst fellow Education Officers at the Nicholson Museum Sydney University:
Michael Turner
Guadalupe Cincunegui
Craig Barker
[[picture:"Lita Diacopoulos - Amongst fellow Education Officers at the Nicholson Museum Sydney University.jpg" ID:2434]]
The Nicholson Museum
A14
University of Sydney
NSW 2006
Tel +61-2-9351 2812
Fax +61-2-9351 4889
mailto:dan.potts@archaeology.usyd.edu.au
Opening Hours
10.00 AM-4.30 PM Monday to Friday.
Closed on public holidays.
Admission is free.
The Nicholson Museum is located at the southern entrance of the Main Quadrangle, on the Camperdown campus.
To obtain map, click on,
http://www.usyd.edu.au/nicholson/map.html
For Staff Registry, Nicholson Museum, go to:
http://www.usyd.edu.au/nicholson/staff.html
The Nicholson Museum at the University of Sydney contains a diverse collection of material from Egypt, the Near East, Greece, Italy and northern Europe. It is Australia’s largest public collection of artefacts from the ancient world.
The Nicholson Museum School Education Program (SEP) is available to groups of school students from Years 1-12 and offers a particularly strong program designed to
complement the newly introduced NSW Ancient History Syllabus.
See, http://www.usyd.edu.au/nicholson/pdf/school_education03.pdf
The program emphasises the analytical and interpretative processes of archaeological investigation, demonstrating the ways students can use archaeological evidence in theirstudy of ancient societies.
The program caters to a wide range of HSC options and provides students with an overview of Egyptian, Near Eastern, Greek, Roman and Celtic cultures according to their requirements. It places a great emphasis on class group discussions and hope to engage students via reference to objects that relate to particular issues in the past.
It also provide detailed analysis and discussion of topics such as artistic development, funerary customs, religious practices, the role of women in ancient societies and daily life in these cultures.
An important component of the program is the hands-on session where students handle genuine museum objects to gain an understanding of how archaeological evidence can be used to illuminate an ancient society. Topics covered by the program include interpreting a hypothetical archaeological excavation with authentic artefacts, an illustrated talk covering work on a dig, and presenting reports on museum objects.
Archaeological methods and techniques can be examined, as can questions about the ethics of archaeology, the collection and display of artefacts, and studies of how a museum operates. The program is taught by qualified archaeologists with extensive fieldwork and research experience, who assist students in developing their skills of analysis, interpretation and understanding of ancient cultures.
The following article appeared in the Dubbo Liberal Newspaper in October, 2003.
[Dubbo is situated in the geographic centre of the state of New South Wales.
Dubbo ia one of the fastest growing inland cities in Australia.
The increasing importance of Dubbo is reflected in its population growth over the past 30 years from 12,000 in 1954 to its current estimate of 38,000. The City has a strong reputation for its successful and innovative approach to the development of its economy.
As its many residents and visitors will testify, Dubbo is one of the State's most vibrant and progressive regional centres.
See,
http://www.dubbo.nsw.gov.au/
www.dubbo.nsw.gov.au/
www.dubbotourism.com.au/ ]
[Note: The above photograph is not the one that appeared in the original article.]
Helen Proud of her Heritage.
When Helen Calligeros came to Australia she may have been poor in terms of possessions, but she was rich in hoipe and determination to succeed.
Rachel Whitely reports.
An afternoon in the garden reminiscing with Helen Cakkigeros could almost make you believe you were sitting on the island of Kythera, in Greece, which she was born.
And while she is very proud of her Greek heritage she loves Australia.
Helen Calligeros arrived in Dubbo 50 years ago this year, and celebrated her 50th wedding anniversary on October 5; her husband George having passed away 15 years ago.
Arriving in the country in 1948 as a 15-year-old, her 14-year old brother Nick in tow, she brought with her many stories of the beautiful island where she was born, the people, the culture and, of course, the food.
"I was born on Kythera Island in Greece in 1933, as one of seven children," Helen reminisced. [In birth order, their anglicised names were Theo, Toula, Angie, Helen, Nick, Manuel, and Voula. Theo, Toula, Nick and Manuel are deceased.(G.C.P.) ]
Helen remembers World War II, and the invasion by Germans and Italians of her island. She recalls the hardships experienced, although she was young at the time.
In 1946, Helen's mother [Georgia (nee, Mentis)] died from complications during the birth of her eighth child, leaving her father to raise the brood.
"We came to Australia, sponsored by my uncle (Nick), who owned a cake shop in Blacktown," Helen said. "We came because we were poor, and my uncle could see a future for us in Australia."
"We arrived in Blacktown in the night time, about seven or eight. The next morning my uncle said to us 'go behind the counter and say yes please?'
The people would come in and we would say 'yes please', and they would point to what they would want."
The family remained in Blacktown for four years, and after three months, had learned the cake business.
"In 1952, I came to Dubbo for a Greek wedding," Helen said. THe wedding was between a local girl Audrey Dumbrell and John Calligeros, no relation to Helen, but also from Kythera Island. (However, another John Calligeros, also in Dubbo, was George's brother.)
"It was at that wedding that I met my husband George, who was a bootmaker here in Dubbo," Helen said.
The young couple were married three months later on the long weekend in October in the Church of England, by a Greek Orthodox priest, brought up from Sydney.
George had first worked at the California Cafe, now the site of Carrington Firearms in Talbragar Street, which was owned by George's brother-in-law, John Comino.
"We had the boot shop for six or seven years before we sold it and bought Fred Cunningham's fruit shop, also in Talbragar Street, in 1958," Helen said.
This was the time before supermarkets, and the pair worked very long hours.
"Dad would get up at 6am, and work until 9pm, seven days a week. The only day they had off was Christmas Day," explained Angela Calligeros, Helen's oldest child.
"They worked very hard like all the migrants had to in those days."
During this time their two chiuldren were born, Angela, and son Micheal, who both still live in Dubbo. [In 2004, Micheal moved to Canberra.]
Micheal..and wife Tracey (nee, Neeve - heritage English), have three teenage boys, who simply love their Yiayia (Greek for Grandma), while Angela, who is a legal secretary with Nelson, Keane and Hemingway, lives with her mother.
On June 6, 1961, Helen became a naturalised citizen, after being advised to do so in the lead-up to a visit to Greece.
"They suggested we be naturalised before returning to Greece for our trip, to avoid problems in returning to Australia," Helen said.
George died 15 years ago, and although Helen has toyed with the idea of leaving Dubbo, she is now adamant that this country - and city - is her home.
"I love my cooking, gardening, watching tennis,..I love to play bingo..and I love Australia," Helen said.
Helen's older sister, Envangalia - Angela or Angie; mentioned in the course of the article, is my mother.
Parachoukalia arise to help differentiate people within a town or island from one another.
In a town like Karavas, for example, there may have been 6-7 George Tzortopoulos's living in the village at one time. A system had to be devised to determine who exactly was being refered to. Hence George Tzortzopoulos "tou Hihli", or "o Kapetanios" etc. (See other entries for Tzortzopoulos.)
My first grandmother - Georgia - was a Mentis. The Mentis's came from Laffonisi - and there were very few of them on the island of Kythera - and in Karavas.
No need for differentiation here.
The result was that the Mentis's were never given a parachoukli - and were always referred to only as "O Mentis" - of "I Mentitha."
The site includes transcripts of lengthy interviews with 5 Kytherians.
Another feature of the site is access to sound recordings of the interviews. In May, 2004, I noted that this facility had "broken down". In fact the site gave the impression that it had not been maintained for some time. Only 1 of the 5 Kytherian entries at this time was accessible.
The names provided are psuedonyms (Grk - "pseftika onima" - "false-names").
I very, very, strongly suspected that "Mr and Mrs Londos" are my maternal great-uncle and great-aunt, and their son, my second cousin.
My great-uncle, Peter Katsoolis, and great-aunt, Chrisanthi Katsoolis, are now deceased. My second-cousin, George Katsoolis is alive and well. I have gained permission from cousin George to reveal the "real" identities of "Mr and Mrs Londos".
In 1978, great-uncle Peter and great-Aunt Chrisanthi were living in Rainbow Street, Kingsford.
Incidentally they were "great" - not only by genetic designation - but by "nature" as well.
I include a copy of the transcript here - because I believe that ALL Kytherians, should be encouraged to record this "free-flowing" type of Oral History, and that those Histories should be posted onto the site at kythera-family.net.
Take a tape-recorder, and ask members of your Kytherian family the simple information-eliciting questions, such as those that have been asked in this interview.
The wealth of Kytherian information that can be revealed by a simply structured Oral History interview is quite amazing!
Typical Oral History
George Londos (!?!?!), 1978
Your name?
My name is George Londos. I was born in the island of Kythera in the village of Potamos on the 15th July, 1896. At the age of fourteen when I left primary school I was called at the place where my uncle was a newcomer from Australia and he asked me to write a letter to his friends back in Australia.
When I wrote the letter, he said what are you going to do with my career and I said my father thinks that I have to go higher in Education and to find out whether I'll be suitable for any profession in Greece. And he replied, don't do such a silly thing, you go to Australia, whatever you do in Greece you'll never be able to earn a decent living, he said, you go to Australia and within a few years you'll be on top!
I said to him, how do you mean "on top"?
he said you'll be learning the language in a short time, and then you'll be able to start working for someone at a very nice wage, at the time the wages that he told me was half a sovereign a week and for five years you'll be working for wages and after five years if you're a good economist you'll be able to start a business of your own.
This is what he told you?
Well I said to myself I better tell me father about it and if he can send me to Australia I'll get to Australia. My father got the idea it was great and he tried to get me out of Greece during the time of the Balkan's War 1912 and 1915, well I got away from Greece into Egypt. In Egypt for a few months and then I tried to get a berth for Australia, but no possible opportunity simply because a lot of immigrants from England were going to Australia, full ship, no vacancies, and some travel agent told me if you go to Toulon you'll get a berth there before they fill up the berths. So I managed to get to Toulon and my father gave me the money and immediately I booked.
What happened, you left Egypt and went back to you father?
No, my father sent me the money and I went to Toulon and there I got a berth on the orient liner ORAMA for Sydney. The fare was 9 1/2 pound English, which I had and paid half fare. I landed in Sydney on 17th July, 1913. Looking for a job it was impossible, things were tough in Sydney, simply because it was Winter and there no activities and I couldn't speak English.
Now how did you get....? (question cut off by answer)
When I landed in Sydney I asked to find where a school mate of mine was working and I eventually found out where he was and I asked him if he could get me a job anywhere, and he said no it was impossible. He said things are very tough in Sydney at the present time. Winter time, no movements, no activities.
Well I said my Uncle that was in Greece told me that I can get a good job for half a sovereign a week, I said where's my Uncle, so he found out where he was and I went to (answer cut off by question)
Now this friend of yours, which restaurant did he work at? Who owned it?
Kovraris in King Street, the restaurant was at the basement in King Street, run by Mr. Kouraris from Ithaca. From then on I found out where my Uncle had his shop and I communicated with him and he told me to go and wait for him immediately if I could get to the train. So I found another Kytherian who was entertaining every migrant that was coming off the ship and he gave me a shelter for two or three nights and he gave me one of his employees to take me to the train so I could go to LOCKHART in the Riverina, N.S.W. At the time, I couldn't speak English but an employee of another Greek took me to the railway station, he got my fare which I paid back to him after working, and he told some of the passengers in the carriage, this young boy is going to Lockhart, would you be good enough when he reaches the station to tell him to get out, there'll be someone else waiting to take him to the shop. So I landed in Lockhart.
Excuse me! How long did you stay in Sydney between landing and getting on the train?
I must have been in Sydney about two weeks.
Now how did you meet the Greeks when you got off the ship? How did you get all these contacts - your friend in the restaurant?
The average Greek at the time in Sydney when they heard a boat arrived from Europe, they'd go the boat to find who's arrived. They knew we couldn't speak English, they knew we were destitute but they were only too pleased to meet us and give us shelter. One of these was Nicholas Aroni who had a restaurant in Circular Quay, Sydney and he was only too pleased to accept any migrant especially boys that they were coming in without any knowledge of anything and he'd put them up at his premises, give them shelter such as meals, bed and try his best to find work, and one of these migrants was me and when I got a job at Lockhart when I found out my uncle was over there. I landed din Lockhart and I stopped in that shop for four and a half years.
What sort of a shop was it?
Restaurant, I learnt the language after two years, good enough to take charge of the restaurant, as soon as I knew that I could run a restaurant and I saved 'round about 110 pounds, I looked around to find my own business which I did. Eventually I found a business for sale near the Richmond River in N.S.W. near Lismore for 200 pounds, well I already had 100 and I paid half and loaned the balance, and I stopped there for around two years and I made enough money to sell it and buy a bigger business.
Were you by yourself there in that town?
I was by myself.
In Lockhart, how many Greeks were there and what period are you talking about ?
There were two Greek shops and two families, one family was about four personnel and in the other only two personnel in 1914, 15,16 and 17. I left in 1917.
Were these families Kytherians?
The family I worked with was a Kytherian naturally, but the other fellow was from Limnos, he was a bachelor but I think he eventually go married and became a family man and that is all I know about him. When I left my first business which I sold at a profit I looked for a bigger business which I found not far away and I bought the second business, at the mouth of the Richmond River at a place called Ballina.
Were you married at this stage, not yet?
I was a single man all the way. And when I found out that I could do better in a much larger area I sold that business again and I got a profit and I got a bigger place.
How long were you in Ballina?
I was in Ballina for about seven months.
And the first shop, how long?
Eighteen months. The second was seven months and then I got enough capital out of the two businesses to acquire the third business between Newcastle and Sydney and the name of the township it was Wyong. At Wyong, I found out that I could buy the freehold so I had enough money to buy the freehold.
I'm sorry, but what does that mean?
The property of the business premises and that saves you a lot because you save rent and when you save the rent for ten years, well, the property belongs to you.
In all these towns, were there other Kytherians you met?
In the third town, I was the only Kytherian. No other Greeks.
What about the other two towns. Were there Kytherians?
There were Kytherians.
How many?
In the first place I was the only Kytherian. In the second place there was another family of Kytherians and when I left there was only just the one family of Kytherians.
No other Greeks? And in Wyong, what year was that?
1920.
When you first bought that premises and how long were you there?
And I was there for forty years and then I sold out and I retired in Sydney where I'm living now.
You were there for forty years. How was it, was it tough?
There were tough years. Hard years for young people and they had to work hard, from 6 o'clock or 7 o'clock in the morning 'till 9? At night. The restaurant had to be open for people to come in and eat. Therefore the work was hard and the money was little because there wasn't much money circulating in those days. It was a poor existence, hard work and perseverance and economy. Well you saved money. Then you'd utilize it in investing in a business, real estate or in shares.
How were you treated in the town?
Well in a town where you give service to the public and be honest you get a lot of people who sympathize with you and patronize you and that's why the success comes in with the businessman. You got to be honest in your business and you got to be clean and you got to be attentive at all times so the people can depend on you for anything they want. But you do have those people especially in those years not lately. They didn't like the Greeks or Italians or anyone from the Mediterranean. I think the reason is because a lot of them came out in advanced age, couldn't speak the language very well. They were really not quite civilized amongst the Anglo-Saxons. The Anglo-Saxons were people who occupy northern parts of Europe. They got different ideas and ways amongst themselves. Whereas the Mediterranean people got different ways and naturally the Anglo-Saxons didn't like the ways that the Mediterranean's had. Some of them, they couldn't speak very well, or some of them they were what I call ignorant of a lot of things, the law of the country or the way the people must behave amongst themselves or they wouldn't be social enough simply because of lack of language or knowledge and some people they were hating us they were not friendly enough. But many a times they were very glad to get service from the Greeks, where the Australian compatriots they wouldn't care about it. That's why the Greeks were successful, they were giving service, they were prepared to go over the capacity to satisfy their customers. And of course you have to be honest businessman to succeed and that's why the Greeks do succeed in business, they do have good intentions - honesty of purpose. Of course, there are those who are not civilized 'cause there are quite a lot that they still have from the Turkish occupation of Greece, bad manners and that's what killed the best of the Greeks, the bad manners of a few. Fortunately, there are only a few.
Did you socialise with the Australians in the town?
Yes they do, with my forty years in Wyong as a business man I was twice President of the Chamber of Commerce of the district, President of the Parents and Citizens Association, within politics I was the Treasurer for one of the political parties.
Which political party?
Liberal, and naturally I had some prestige. When I sold out and retired in Sydney, three or four prominent people asked me why I wouldn't stay in the town and put up as a member of the council of the local shire municipality, I refused definitely. I didn't like to be in limelight, a person who's on civil semi-government always is in the limelight, you'll never get everyone to like you, you'll always get someone who does things against you especially when you're a Greek, you've got to stay behind and let them do.
In your forty years in Wyong were there other Greek families that arrived?
I was the only family there!
You were the only Greek person there? You weren't married then?
I was married in the meantime!
When did you get married?
I got married in 1933.
Is your wife from Kythera?
My wife is from Kythera, yes.
How did that take place, was that by Proxy?
Not at all, I met here in the social party in Wyong.
Were there other Greek families?
They were passing three families such as Kytherians visiting.
Who were they visiting if there weren't other Greeks?
Well there were three or four families that really close to our township from Gosford, from Newcastle and Sydney, all those people coming through the main highway where my business was there and naturally, they'll come in contact. But not by Proxy!
How long did you know your wife before you married her?
Well I knew her for about six months.
And did you have any children?
Yes, I got one son who is a Pharmacist and he's married and he's got three children, and he's prosperous.
Was your son born in Wyong?
Yes.
And he went to high school in Wyong?
And he got married to a young Greek girl born in Sydney, he lives in Sydney.
Was she Kytherian?
No, she came from the island of Paras in Greece, very nice family.
Was she educated in Sydney, finished high school or university?
Unfortunately she never had to go to university because she got married early, she met my son in Sydney while my son was a student at the university.
Oh, he went to university?
Yes, he met her while he was a student at Sydney University and, at that time, it was a small Greek gathering such as student and they used to have a body. I think it was called the Olympic Club at Sydney University and naturally my son was President of the Club and he met his wife there at a social gathering.
At that time were you all living in Sydney?
At that time when my son got married we were living in Sydney.
At what time did you leave Wyong, what year?
1959.
Was that when your son started university?
No, he was at university before that, he finished university in 1959.
Did he come to Sydney by himself?
Oh yes, he was boarding in Sydney and attending university studies as well.
Why did you decide to move to Sydney?
Well I sold the business in 1958 and in '59 I went to Sydney and lived in Kingsford.
Why did you come to live in Sydney, what was the reason?
For social reasons, up at Wyong, I was the only Greek family there, no associates with any other Greeks and I had forty years of life in business and I thought it was time for me to have an easier life for the rest of my life. At that time my son was studying at university and when he finished his studies and got married and then he went for a honeymoon around the world and when he came back he started his own business and that's where he is now.
As a pharmacist?
As a pharmacist, yes.
Does he live close to you?
He doesn't live exactly close to us, 'cause his home is a bit out of the way on the North shore.
What suburb does he live in?
St. Ives.
And how often does your son see you?
I see him practically every fortnight, according tot the time that we are in need of one another.
Would you say there's close family contact?
Very close.
In Wyong, there was no Greek churches?Nothing?
No, no Greek social life in any context, you never get into any social life unless it is a big enough city. If it's a town there'd be two or three families at least but that wouldn't be what I call a good social life. Everyone would be caring for their own businesses, but if it's a big city such as Newcastle or Goulburn or Albury or Dubbo where there is hundreds more than one family naturally they get little gathering now and again for dancing. They have a Church and a visiting priest. The Greek life in Australia in the early days was a very hard life 'cause they were isolated, there were no communication with other Greeks, there would be just one Greek family in that town and that town would be just big enough to support a Greek family in business and a family would only be three or four persons, it wouldn't be any more.
How large were the towns then?
They would be around three or four thousand population. When it comes to another five or six thousand well there would be another Greek shop, there would be three more families there. In some places where populations were there were six or seven thousand or eight or ten or fifteen thousand there'll be about a dozen or more Greek shops and that means more population of the Greek type.
Were your supplies for the shop got from a Greek here?
What do you mean?
Maybe coffee, stock, food and stuff for the shop?
You mean the grocery line?
No, the majority of the Greek shops in any country town they wouldn't be anything like you have in Sydney. There'll be a plain restaurant or a plain milk bar or fruit stand or a little mixed business in an isolated position that there'll be very little to expect from it. Where as in the city, you'll find corner shops run by Greeks in any suburb there flourishing they have a good business, if it's a corner shop you can bet your life it's a good business.
Was your son influenced in Greek ways, was he encouraged to speak Greek while he was at home?
While my son was a student of the English school an hour a week would be taught the Greek language to read and write by me and fortunately my son speaks good Greek.
Did he only speak Greek at home?
Yes, speaks Greek fluently, although he's not very advanced in writing at least he's got the Greek language that he can understand in his own profession, the Greek customers.
Where does he have his shop?
He's got his pharmacy at Western suburbs which is called Summer Hill.
And did you help him establish him?
Well naturally when the boy left university he doesn't have the capital to start his own business. That's well understood, as father of the boy naturally I had the means to give him a start in life, I placed him in business with my own capital and that capital whether it would be eventually his or mine or not, that belongs to him. Whether it was mine before it would be his in the long run. And he is well established, he got married and he has a family and living as far as I know quite a happy life.
When was he born?
He was born on 24th October 1934.
Did your wife help in the shop a lot?
Oh yes.
What year did you get married?
In 1933 I got married. My wife helped me a lot in business.
From the very start?
From the very start.
What part of Kythera is she from?
I came from Portamos and my wife came from a little next village, really not a town, a romantic place called Karavas.
And when did she come to Australia?
She landed in Australia in May 1928.
How old was she then?
She was seventeen or eighteen.
Why did she come to Australia?
Because she had two brothers in business in Queensland.
What part?
Stanthorpe, Queensland where her brothers had a flourishing business and she worked for a few years until I married her.
They financed her trip to Australia?
Yes, the brothers.
Did you know what ship she came on?
She came on the Vilda Tatrus. French name for message of sea transport company.
How was your wife's social life, did she feel that she?
She had a good social life in that little town when we were there.
Was she part of any ladies' club or group?
No, she was just an ordinary wife! She never took any part in any social activities, not like me.
You were the one that was part-
I was active in the town and the Chamber of Commerce and the Parents and Citizens Association.
You were very well accepted it seems? Even though you were Greek?
I was accepted because I had a business and I could be of help.
Did she also feel she'd like to move to Sydney for social reasons as well?
Well, I didn't like me leaving because I was well known, I had a good name, I had to get away because after forty years in the one business and age was creeping up and I had to relax my health. And I wouldn't advise anyone to stay behind a counter in business just because he's making money, money, it's not everything, it's only just a way to get what you want in life and if you do get what you want in life, you don't want anymore because the more you look for the more you want and then you finish and doctors get everything.
And how long have you lived in Sydney now?
Nearly nineteen years.
In Sydney, have you been involved in the Kytherian or Greek community?
Yes, we are members of the Kytherian brotherhood, we are attending functions, we go to churches. We are relaxing after forty years hard work.
Are there lots of Kytherians in this area?
Yes, quite a lot.
What area would they mainly live would you say?
They live in the Western suburbs, a few live in the northern suburbs. Others Eastern, South East, they are scattered about in the Metropolitan area. Quite a lot of them, about fifteen thousand.
And the year you came to Sydney, what year was that?
1959.
Was the Kytherian organisation-
Yes the Kytherian organisation in Australia started in 1923.
And who organised it, do you know?
It was organised by few Greeks that were in business in Sydney then.
In Sydney. But not the country?
No. They were Sydneyites organised the Kytherian Association in Burwood and naturally the rest of the Kytherians were scattered around the country side, they became members and others came down to Sydney for functions and weddings, baptisms and dances and a lot of them settled in Sydney, quite a lot of them were university students, others professionals already, doctors, dentists, architects, and we've got quite a lot of them, Kytherians.
What do you think the chief function was behind the organisation?
Was it for social reasons that it was formed, was it to have contact with other Greeks?
Well you have social reunions as we call them you know that a person was fifteen thousand miles away, somewhere in Brisbane, or long distances in New South Wales, three hundred miles, five hundred miles they liked to come to Sydney to have a social reunion. Well we have our own building, the Kytherian brotherhood house as they call it. It's in Redfern, really we don't call it Redfern, it's the neighborhood of the Central Railway station where all the buses and trains meet, we've got a lovely building, five stories high.
What street is it on?
Regent Street and they have social functions and dances, so they live in a happy life, majority of them, I don't think there is anyone who's miserable in Australia. Someone may be miserable but he must be lazy or couldn't care less.
Have you gone back to Greece?
Yes, I had visit to Greece in 1972.
How long did you stay?
We stayed for three months.
Where did you go, Kythera?
I traveled right throughout. First of all we went to London, then to the European states and then we spent two months in Greece proper travelling top to bottom and all the islands.
Did you stay with any Greek families in that period?
Well we have a place in the isle off Kythera where we stayed naturally.
Your own place, and how did you find Kythera after how many years?
Well after sixty years, well I left Greece with mixed feelings, I loved Greece, it's a beautiful county, got all make life pleasant but simply we were brought up differently to the Anglo-Saxon community in Australia or America or if it's in South Africa. Once you are ten years away from your fatherland, well you can't be contented being there.
How was Kythera, what sort of changes did you see?
I see nothing but ruins, nothing to make your life pleasant for long. Simply because the place was neglected, the island was 12,000 or 13,000 people and during my visit I only find out 3,500 people on it and everything else in ruin.
Was there any young people or were these old people?
There were very few young people, mostly old people but it's a lovely island, they've got beautiful one men's home, very modern, one of the best in Greece and they got a first class hospital, they've got main roads all tarred, they've got electric lights. They have water and lovely shops but not enough people. During the winter there's nobody there, it's cold and miserable, summertime is nice, everywhere in Greece it's lovely.
How did you find the Greek families when you were there? Any different from the ones here?
Well, naturally they are different!
How are they different?
They were completely different!
In what way? If I didn't know you were trying to explain to me, how would you describe them?
The difference between a Greek family here and a Greek family there?
The families in Greece although they were tight, even close families naturally they were close. As far as I can remember there were no families only old people.
In Kythera, what about in Athens?
In Athens, I didn't know anyone in Athens, they were all strangers to me. Staying at the hotel, they don't care about children and families as long as you pay their way, that's all they want unless of course you live in Athens a long time then you're got people who you know who you are. Naturally when you got to visit a Greek family in Athens or anywhere else they welcome you. Give you all the attention. The Greek family always welcomed strange families, we are Greeks, we are strangers, they call me a stranger because I went to theatre. With my wife, I got first class ticket, front row and the usherette come along, shows us seats and sit there, and she put her hand out, what is it, only she said you're strangers, just like that! Naturally we were. Although we were Greeks and we knew a bit, we were strangers simply because we never knew to give a tip. When she put her hand out, I should have known she wanted a tip, well I should have known that and because I didn't put anything on her palm, we were strangers in Greece of course. They are strangers, otherwise we were very pleased and everything we never had any people there we call this and that, no, I found very civil and honest, I must admit it, and even though we were strangers.
Do you find the Greek family in Australia has changed?
Yes.
Over 80 years?
There's quite a lot of changes went through the Greek family in past.
What would you say they are?
They are really the majority of them. Few of them don't stick to the strict Greek ways, they are Australianized.
In what ways? How has it changed?
In the ways of going out without asking, insisting to adopt the Australian ways of life.
Which is? How would you define it?
Well by going around about different houses and meeting different Greek people.
Going out a lot you mean?
Yeah, I can see that within 10 or 13 years the Greek family will be Australianized.
Totally?
Yes.
What are the changes, how have you seen, what exactly have you seen since you first arrived?
Well in a lot of homes there is no respect for the parents by the children and that's bad.
You were saying there's no respect.
No respect, I wouldn't say generally there is i8solated cases where there is no respect from the children, they wouldn't listen to them, and it looks like within 15 or 20 years will be just generally a new generation will follow. Third generation especially there won't be any Greek left at all because I know, observing different homes, different ways, different people I visualize within 15 or 20 years, third generation which will be grown up they will be away from the Greek way of life.
Which is, how would you see the Greek way of life?
In some parts it's a good way of life.
How would you describe it if someone didn't know what it was?
It is honesty, respect, it's healthy, another thing which is most important.
In what way do you mean?
Say a brother and a sister in a Greek home, they meet another brother and sister, a friend from the other ways, Australian way of life, they meet up, they absorb the Australian way of life from the brother or sister and they go from there to there instead of going home early, they get home in the early hours of the morning, instead of going to a nice place to properly and civilly, they get drunk. That's no good for health in the long run. The health deteriorates and naturally you don't expect a healthy community.
Do you thin Kytherians should only marry Kytherians?
Not necessarily.
Has that occurred?
No, I wouldn't support the idea. I like the Kytherians to be very careful and marry not only Kytherians but others as well.
Australians?
The have to be very careful to meet Australians because often one in a thousand will be a failure. I don't think it would be a wise move. The third generation will marry Australian, naturally that will be definitely, and that's not Greek, Greeks are finished then, but even now at the present time, there's a lot of, I wouldn't insist a Kytherian to marry a Kytherian just 'cause he's Kytherian. Because I like mixed blood.
How do you think the Kytherian community feels? Do you thing it's mixed blood? It's another Greek you think that's mixed blood?
Yes! Well it's mixed blood.
It's still mixed blood?
Yes, it's still mixed blood, my son married a girl, her parents were from POROS, well, the offspring which will be much smarter in brains and ability. While if it's close related sometimes or close neighbors it does make a difference. Personally, of course there are other who say you got to marry Kytherians or you got to marry from Cyprus or you got to marry from Kalynos. Well I don't agree with that.
How does the Kytherian community think do you think on that issue?
The old folks do not think that's right, I'm one of the old folks, but I'm different.
Do not think what's right, sorry?
I don't think that it's impossible that the Kytherians to marry Kytherians.
But who thinks it is?
The older generation, some of the old people, my age, I'm different, I'm 82 years of age. But I'm still different. But others think oh, no you should marry Kytherians.
How do you think your son would think on this issue?
My son was free to marry, but I must insist he had to marry a Greek girl.
Did you insist on that?
Oh yes, my son was during his university career, naturally as a young man he had a young lady friend and she was from England, what she was studying I don't know, she was English girl and as it happened I found out that she wanted him to marry her immediately, while he was a student, well I said I'm sorry I wouldn't allow my son to get married at that age and she was insisting on that when I found out by fluke.
How did you find that out?
Well I got a letter.
From a friend not from your son?
No, no, I got a letter from somewhere and they told me and said your son is after a girl from England and she's contemplating marriage. I told my son is that true and he said I don't know, no he said. Whether it's true or not I said, it's finished. Nothing doing. I said you're still a student, you have no mind of your own, and the little girl has no mind of her own.
How old was your son at this stage?
19, I think.
What year, second year university?
I think he was in second year. Anyway that killed it. I said just forget her, tell her off or I'll tell her off! I said.
So what happened?
They parted and in the meantime they mixed up with the Olympic Club. All the Greek girls.
When did that organisation start?
The Olympic Club, they had a vaudiville party, they performed it three times in one of those Sydney Theatres and I still got the program with everything that was written and said about it.
Would it be alright if I have a look at it?
Well if I have it handy anywhere. I don't know where it is. I haven't asked any of the people I've interviewed. But I got it somewhere.
I wouldn't mind having a look. If that would be possible?
The Olympic Club where he met this young lady, all Greeks, and a particular play, under the headline soap ads?, and it was to be played all in Greek, a very nice play it was, they performed it three times I think and naturally I kept the program and when he met this young lady, his present wife, we found out that they were a Greek family, they went together for about six or twelve months and then they got married, that the way I believe not necessarily 'cause I'm from Kalynos I should marry a girl from Kalynos.
Why don't you believe in like Greeks marrying Australians?
Because there is not a successful marriage yet as far as I know.
Have you seen lots of it?
Oh yes! Quite a lot in my career.
Kytherians marrying Australians?
Kytherian boys marrying Australian girls.
Or Kytherian girls marrying Australian boys in Sydney?
In Sydney and country towns, yes, quite a lot simply 'cause the Australian way of life doesn't agree with the Greek way of life.
Why, what did you see?
Simply 'cause the Australian way doesn't agree with the Greek way of life.
Why do you think that?
I don't know, seems to be that there is more freedom in the Australian way of life and the Greeks are very strict.
Why do you think the marriages have been unsuccessful? In what areas do you think?
Well mostly in the city area.
No, I mean in what areas of the marriage would it not be a success, how?
You mean the age. Both, the age of the people. I don't believe he should marry a girl before the age of 25, and a boy before 30. That' s a successful marriage 'cause both know their own mind. They know what they're going to meet and how they're going to finish. But the way things are going now (in Greek) seven out of ten marriages are failures!
Now why did the Greek and Australian marriages you had seen didn't succeed?
Because the Greek doesn't suit the Australian girl's way.
In what way?
In education, in manners and the girl wants her freedom, she wants that and she wants this. With the Greek, he either hasn't got the means or the way his parents were living, as an example I had a brother-in-law and he married my sister, she died, he had business in another country town, and he married an Australian girl, she was his servant, she knew it.
She was working in the shop?
Yes, got married, they got three children, now, brother-in-law died, she completely ignored everything that is Greek.
Like what?
For the children, an ASSOCIATION they are strangers, while he was alive after that it was completed. It's a shame because they are really not social enough.
Where are they living?
They live in a country town far away. And sometimes the Australian girl is meeting or visiting a Greek family in their home, she doesn't like hearing Greek spoken, she prefers everything should be Australian. Well, some people they can't very well express themselves in Australian, they have to speak Greek to make themselves understood. Oh, she gets annoyed at that! So they have a big row at home with the husband, well it's not a pleasant thing, is not civilized, it complete strangers, they should marry third generation yes, not first or second. It will be a failure whatever it is, and if it's not a failure altogether, it's an unpleasant life, right throughout, quite a lot of them have made a mistake and they're very sorry now. But it is the young and foolish they just go and get married. They don't think what's coming behind, once they get married well you got to put up with all the consequences whatever it is. And naturally the consequences nowadays from what I can see throughout the community are not pleasant.
Did you follow the Greek papers in Sydney?
When you were here, did you read Greek papers?
Oh yes.
What were you concerned about, what aspects?
The newspapers! Well the Greek newspapers in Sydney they go one way they pick up exactly what is written in the newspapers of the Australian press and as far as I can see because I'm well read in Greek I haven't seen a decent editor yet, reading articles in Greek newspapers in Sydney written by semi-educated editors, they had good editors when they first started it in 1926.
Who started it?
A Greek... eh... a Kytherian named George Marcellas started the Hellenic Herald, he came from Kythera, he had some money and was looking for an editor, and the editor arrived from SMIRONA, a very well educated person. When I was up at Wyong in my business I received the first issue of the Hellenic Herald, Greek paper, it was a few big pages, I read it, and whoever did it was a very clever man. So we came down to Sydney and I visit the office and I wanted to know who the editor was. I knew the Kytherian who started it Mr. Marcellas but I never knew who was the editor. So I asked him who is the editor and he said SILISOM. I said very clever, he said do you think so, and I said very clever. That paper will prosper and it did prosper, it's the best, well not the best, but it is the largest circulated paper outside Greece, but it went down because the editors went underground and died. And they never had enough money to engage better and so it was the Sydney Hellenic Herald.
The paper is still owned by Kytherians?
Now, no, the Sydney Hellenic Herald, it went to hands and the editors are not worth anything.
Are they Kytherians?
No.
One of the editors, isn't he, another Greek paper?
The National Tribune, that the VIMA that is Kytherian.
Do you know who owns that?
Yes, Mr. Peter ARONI that VIMA paper was called, Australia, when I first came to Australia in 1913, I said no newspapers in Sydney but next year 1914 it came out. It started in 1913 but I never knew until 1914 and then I became a subscriber, but it didn't last long because the man who was a very clever man too, a good editor, he was drinking too much, and drinking and gambling sent him broke. And Mr. Marinakia from Sydney bought it out, and he changed the name from Australia to VIMA now the VIMA wasn't very strong or well circulated because they never had good editors and they never have now. Although Mr. Peter Aroni, the Kytherian who owns it, for quite a number of years now, he can't get good editors and a good editor won't come to Australia because he's getting good money in Greece, and they can't afford to pay very much money, I don't think they can afford very much. But anyway, it's a credit for the Greeks to have a few newspapers going round and get the news direct from Greece now.
Are you a member of any Australian Associations?
No.
Do you write to Greece, to anyone in Greece?
Well I'm a good judge of newspaper reading both English and Greek and I can't see any Greek newspaper clever writing and to get a newspaper in English which I read I suppose for the last 55 years. Sydney Morning Herald.
Is that the only paper you read?
That's the only paper I read.
Do you read any magazines or anything else?
Magazines I got, sometimes the wife buys the Women's Weekly (yay) although it is not wonderful, it's mostly advertising, it's the best you can get for the money, as far as the Greek newspapers and magazines, they're not very much. I like the good editorship, I can always tell a good editorship.
You're not part of any Australian organisations?
No.
After you left the country town, very few contacts with Australians here at all?
They asked me to be in a lot of things but I do not 'cause I can't attend sometimes functions, my health is not the very best lately, 'cause I said I'm 82 years of age.
You don't look it at all, I wouldn't have guessed it!
I have a doctor who asked me to be very careful what I do and simply I can't very well call to many functions at all, especially night time, I'm very careful how to pass my last quarter of life, still happy.
You seem to have led a very full life Mr. Londos, incredible, you have been so informative. Did you find any prejudice in Sydney against Greeks?
Oh yes.
Was there any difference coming from the country town to Sydney to live?
Yes, in the country town you're well known, you're respected, you are one of them especially when you live long enough with them. And they assist you in any shape and form, they'll give you any information you want, they'll take notice from you if you are very successful business man. But in a city, nobody knows you, nobody cares bout your next door neighbors unless they're good Greeks 'cause some of them are bad Greeks, they shouldn't care less, but the Australian people, as far as I know, they don't know you, they don't like to know you.
Do you still feel like-
Like a stranger. Then again you've got the Greek community. That's the only what I call satisfaction you get 'cause you got the Greek community and you go out and go down to the shopping center and you find lots of Greeks there and converse with them you hear some news, but the Australian way they don't care.
But you don't have a shop, you don't have much contact with them?
No.
Maybe if you joined a bowling club and joined clubs you would?
I never did like any such as bowling club although quite a lot of Greeks they are.
Really, in Sydney, Kytherians?
Oh yes, in Sydney, Kytherians, in fact I read the local newspaper that they circulate that in a game of bowls, seven were the Kytherians that were the most successful bowlers, seven! They told me their names.
Who told you this? Your wife, are you a member of any AHEPA or Greek organisation?
No (husband says). You're not.
Do you go to the Castellorizan Club?
Oh yes, sometimes we go there. (Wife) We've been to the Castellorizan Club a few times.
So your social life was with the Kytherians' organisation more?
Well, I do recognize the rest of them as well I'm a man of quiet disposition.
You've done so much in your life. You've told me so much about your life, but you've led a very active life. Did you fell lonely living in a country town, how did you feel?
(Aside to Mrs. Londos) Why are you nervous?
(Mrs. Londos) I'm not used to talking, you know.
Did you feel lonely 'cause you didn't have any relatives there?
(Mrs. Londos) No, I felt lonely and depressed when I first came out here. I went to my brothers, but not in Wyong.
Not in Wyong! Even though there weren't any Greeks?
(Mrs. Londos) No, no.
Did you socialise a lot with the Australian women?
Yes, well... eh...
In what way did you?
I didn't go to parties or meetings or anything like that very much. You see we worked in the shop, we had about six girls working for me, that's how we passed most of the time.
It's a lot of your life. But now it's totally with Greeks here - your contact within the 14 years you've been in Sydney.
Your social life has been mostly with Greek women?
(Mrs. Londos) Oh yes, from dances from Filoptohos (Church charity organisation). (Husband) Every Church has Filoptohos.
(Husband asks question) Do you believe in Filoptohos?
(Mrs. Londos) Do I believe in Filoptohos in Australia? Ah! Do I believe in Greek charity organisations? Yes, I think any money that can be raised to help people its great.
(Husband asks question) Do you think the Greeks are suffering in Australia?
Simply because there were no industries here, Australia was dependent on primary industries. When we first landed in this country, the population was 4 1/2 million.
What year?
(Mrs. Londos) In 1932. Just imagine, we had restaurants most of the Greeks, we had to go to the table and take the order from the person, take it in the kitchen, ask the cook to cook it, set the table and the knives and forks, sugar basin and everything, all silver, and then when the meat was ready, we had to go back to the kitchen and take it out to the customer and when the customer finished, you had to clean up the table, take them all in the kitchen, they didn't have very good conveniences in the old days like they have now. You see now they got take away food all on the counter, we used to so long in and out just for one customer.
Just to serve people?
And only for 20 cents, 2 shillings.
Was it a milk bar, was it hamburgers?
They call it "Refreshment Rooms".
Were you the only one in the town?
Yes.
The only one in the town!
According to the size of the town, if the town was big enough. (Mrs. Londos) Oh there were a couple of other little shops.
Refreshment shops too?
Yes, but they were insufficient, there was not as much activity in those as there were the Greek shop, the Greek shop had the number one activity.
So you definitely think it was harder for you in those days?
It was hard, yes where business was a little lovelier, we had hands, waitresses, but a lot of places couldn't afford to put a waitress on, especially if you had a wife and child. Then we had a lady helping in the kitchen with one thing and another, but not waitress, eventually when the business grew up and the town became more populated we had a better business, we had a couple of waitresses.
The Castellorizans came around the same period?
The Castellorizans, the first Kytherians who landed in Australia was 1854. Mr. Krythery from Karava, Kythera, and then there were the Comino Brothers, Mr. Arthur Comino arrived first, I think he was a deserter from a ship, and then they brought out his brother, and then the cousin and then the nephew and the likes of that. So one big family Comino landed in Sydney within a few years. They spread, some of them went as far as Cairns in Queensland, others stayed in Sydney, the biggest Kytherian name in the last century, the Cominos. And then there were Aronis.
This is the person you first met, Peter Aroni? Is he connected to the Doctors now, the Aronis?
Yes, all one big family.
He owns the paper now, the Aronis?
Yes, he owns the paper, well I learnt a lot of English from Mr. Peter Aronis' father.
Who was he?
The man who printed the Vema, his father he was in the shop I used to work for in Lockart.
Your uncle's shop!
My uncle's shop.
He was in there, he was working there.
He was working there and I took a lot of lessons from him in English.
What happened to him?
He went off and bought his own shops too?
He went to Greece to Kythera, and I was left in charge of the shop then, I could speak English then and manage the little restaurant and he went to Greece to Kythera and got married and Peter was the son, and two girls, one of the girls is in a Kensington cake shop, and the other is Mrs. Mary Samios, Bellevue Hill, Spiros Samios' wife, she did have some home function.
Theothosios Souris, had the parachoukli - "o Layos" - "the hare". He married Kanella Vernardos.
A photo of Theo can be viewed in the Photography Diaspora - Cafes, Shops and Cinemas section. Alternatively search "Souris" with the internal Search engine.
George Souris advises me that his nickname derived from ".....his propensity as a kid to chase hares/rabbits".
Theo and Kanella had four children; in age order - Peter (Tweed Heads), Anastasia (Epping), George, and Stavros (Newcastle).
George, a Member of the NSW Parliament, is featured in our "High Achievers" section.
I was born in Gilgandra, in 1952, and left after completing my schooling in 1969.
From about the end of WWII, until mid-1975 - Gilgandra, population, 2,900 - was a very Kytherian town.
5 families - the Pentes, Sklavos, Kelly (Koumokellie), Psaltis (Protopsaltis), and Poulos (Tzortzopoulos) - lived in close proximity to each other - culturally, residentially, and commercially.
In the main, Kytherians embraced Kytherians - Gilgandra embraced Kytherians - and Kytherians embraced Gilgandra.
Gilgandrians have a very warm regard for Kytherians. On a recent visit to Gilgandra with my 88 year old father, Con Poulos; retired local plumber, Kevin Walton, on seeing "Con...nnië", rushed over and grabbed him, and kissed him on both cheeks. (I doubt whether Kevin treats his own wife with such affection.) This, despite the fact that they had not seen each other for 33 years.
I was not surprised therefore, when I ventured into the recently opened Cooee Heritage Centre in Gilgandra, to find a glass showcase, on an entire wall, devoted to displays derived from mostly Kytherian Cafes and Shops.
The photograph above is one of the displays of food utensils from the Monterey Cafe, Miller Street, Gilgandra.
The Monterey was owned by George Protopsaltis (Potamos) & Alexandra Protopsaltis (nee Feros) (from Mitata). Both are now deceased.
Before I was born, and when I was young, The Monterey had a large working kitchen - and sold meals at all hours. (Hence the utensils).
Later George and Alexandra opted for "quality of lifë" options - scaling back the restaurant and re-inventing the Monterey as a milk bar and snack shop.
I remember them both with deep affection.
If they were alive, I think both would be very proud of the Cooee Heritage Centre, and the Centre's tribute to them.
About the Cooee Heritage Centre
The Coo-ee Heritage Centre, Gilgandra's Cultural Heritage Centre, was constructed in 2001 and aims to harmoniously represent the cultures and lifestyles, past and present, of the people of the Gilgandra district in a setting conducive to providing education and entertainment.
The Centre demonstrates local major events of regional, state and national significance. Exhibitions include the Cooee March Collection, the Australian Collection and a plotted history of Gilgandra. The Centre is located on the banks of the Castlereagh River with the Gilgandra Visitor Centre.
The architectural design reflects Reconciliation with the Koori Gallery at one end, the European History Gallery at the other with a neutral exhibition space in the centre. The Centre features rammed earth walls and floors, corrugated iron and water tanks. It brings the two cultures together in a peaceful and artistic manner providing a truly enjoyable experience for all visitors.
The middle exhibition space features travelling exhibitions, local artists displays and themed presentations about Gilgandra district, so no two visits to the Centre should ever be the same.
The Gilgandra Visitor Centre is also located within the building. Another aspect of the complex is the Rural Museum, just 200 metres from the Visitor and Coo-ee Heritage Centre. The Rural Museum offers a peep into yesteryear with its vast collection of agricultural artifacts, historical buildings and fascinating stories. Just look for the huge windmill out the front on the Newell Highway. The Rural Museum is open weekends and school holidays between 10am and 4pm with admission being Adults $4 and children $2.
You may also wish to take a stroll into town along the 'Windmill Walk'. A beautiful avenue of trees and local windmills that meanders along the banks of the Castlereagh River towards the centre of town. There are picnic facilities right along the walk with cafes and service stations on the other side of the road offering a variety of snacks and meals.
The Centre is open to the public 7 days a week from 9am to 5pm. Admission is currently free while the displays are being finalised. Bus and school groups are welcome and are encouraged to make a booking at the Gilgandra Visitor Centre on (02) 68472045 or Email us. Local volunteer tour guides are also available.
The massive Inverell Motor Museum, which housed the Museum and Galleries Foundation of NSW {see separate entry for details of the Foundation} -"Milkshakes, Sundaes and Cafe Culture" display in 2004. [See other entries in this category - "Cafes and Shops" - by Inverell businessman, and honorary Kytherian Peter Makarthis.]
A PDF format educational kit, about this display is avalaible to download at
This is a very important and useful educational kit - and particularly relevant to all Kytherians.
The Museum is located on a large acreage on the outskirts of the town.
Originally built to house a snack food factory - the venture collapsed, prompting the Local Council to buy the building, and dedicate it as a Museum. This has proved a bonus to the cultural and civic "life" of Inverell.
Situated in North-Western New South Wales, the population of Inverell is c. 10,000, but it draws on a shopping/commercial population of about 30,000 people from neighbouring towns.
[Son of Theothosios Souris, (parachoukli - "o Layos" - "the hare"), and Kanella Vernardos. Theo and Kanella had four children; in age order - Peter (Tweed Heads), Anastasia (Epping), George, and Stavros (Newcastle). Information provided by Peter Vernardos, aged 82, 2004, Gunnedah, NSW.]
[Both parents where born in the town of Karavas in Greece. Karavas, of course, is the highest achieving town of all on Kythera. This bias on my behalf is not influenced by the fact that all my ancestors for the past 250 years, were born and bred in Karavas. George C Poulos.]
Educated at The Armidale School and University of New England.
Qualified Public Accountant, Company Auditor and Taxation Consultant.
Formerly partner in the accounting practice of Hudson, Souris and Co. at Singleton.
Elected Member for Upper Hunter in New South Wales Parliament, March, 1988 for the National Party. Past Vice-Chairman of New South Wales Public Accounts Committee.
Former appointee to Council of University of Newcastle as New South Wales Parliament’s representative.
Formerly a Shire Councillor of Singleton Shire Council for seven years and its Deputy President for four years.
A University Sports Blue in Rugby, has represented the Gordon Club, New South Wales Country, Australian Universities and the Australian Colts rugby teams.
Past member of Sydney University Regiment.
Past Chairman of National Party Branch and Electorate Council and New South Wales Central Councillor. Member of Rotary and past President of various community organizations including Pre-School Committee and Red Shield Appeal.
Appointed as Minister for Sport, Recreation and Racing and Minister Assisting the Premier in June 1991.
Appointed Minister for Finance and Assistant Treasurer and Minister for Ethnic Affairs in July 1992.
Appointed Minister for Land and Water Conservation in May 1993.
Elected Deputy Leader of the National Party May 1993.
Elected Leader of the National Party 14 January 1999.
Appointed Shadow Minister for Public Works & Roads following March 25th 1995 State Election.
Appointed Shadow Treasurer, Shadow Minister for Rural Affairs and Services and Shadow Minister for Gaming in April, 2002.
Currently Shadow Minister for State Development and Shadow Minister for Gaming & Racing following March 22nd 2003 State Election.
Married to Vassy (Vassiliki) and has a family of two sons.
Exe ta pothia sou zesta
Ti kefali sou kria
To stomaki sou athyano
Yiatro ne exies xria
Keep you feet warm
Your head cold
Your stomach empty
You will never need a doctor
Many Kytherian sayings were based on a powerful belief in preventative medicine.
The three "prescriptions" above WILL keep you in good health.
Not allowing chills to occur by exposure to cold, keeping the brain well-ventilated, and not over-eating - are all designed to ensure that we will "ecatostisi" - live to be a hundred.
I have posted this entry in "Saying and Proverbs", but have duplicated it in Home Remedies - because many Kytherian Home remedies are prescriptions for preventitive medicine.
Dont forget -
Keep you feet warm
Your head cold
Your stomach empty
You will never need a doctor.
Exe ta pothia sou zesta
Ti kefali sou kria
To stomaki sou athyano
Yiatro ne exies xria
Keep you feet warm
Your head cold
Your stomach empty
You will never need a doctor
Many Kytherian sayings were based on a powerful belief in preventative medicine.
The three "prescriptions" above WILL keep you in good health.
Not allowing chills to occur by exposure to cold, keeping the brain well-ventilated, and not over-eating - are all designed to ensure that we will "ecatostisi" - live to be a hundred.
I will be duplicating this entry in Home Remedies - because many Kytherian Home remedies are prescriptions for preventitive medicine.
Dont forget -
Keep you feet warm
Your head cold
Your stomach empty
You will never need a doctor.
Cafe Niagara, ground floor, looking back to Main Street, from the Bar. Note the impeccable restoration work of the Art Deco interior. All parts of the Cafe Niagara have been maintained to this very high standard.
Maya Rio-Pigeonneau's
Kytherian History Lesson
The text that follows is a school assignment undertaken by Maya Rio-Pigeonneau, a (then) 15 year old French-Australian girl, of Katoomba, NSW, Australia.
Her mother, a delighful Frenchwoman, with a very strong accent, currently (2004)-manages the Cafe Niagara.
The current owners are Neil Aveydissian, and Phillip Marler.
I would like to thank them all for giving permission to publish the text, and to take photographs of Cafe Niagara.
The original assignment included an extensive photographic record which has not been utilised in the "posting" of this entry.
Adolescent errors of prosaic style and syntax have not been edited out.
Cafe Niagara
Maya Rio-Pigeonneau
Cafe Niagara, that place we've all walked past and looked at, with it's delicious gourmet burgers and great 1930's style, it has become one of the most loved restaurants in Katoomba; but how did it all start you may ask?
Well back in 1925, just before the great depression started, James Poulos [Dimitri Panayoti Tzortzopoulos - Karavas], a businessman from Greece opened a small shop consisting of two storeys.
The first storey a small shop, serving up delicious sundaes, candies and sodas. The second storey was a larger kitchen connecting to a big ballroom and three bedrooms, the premises also has a garden, which backs on to the Carrington. [A very large and famous Hotel, in Australia. Cafe Niagara faces North, and the Carrington faces East.]
In 1929, the Niagara was to undergo some drastic changes, such as moving out the building, to the back of the garden to give more space for a toilet block, installed for customers, an extra kitchen downstairs to bake cakes in, an office upstairs and upgrading the ballroom to a more modern style.
All these changes meant that the already crammed in family of four had to downsize to only two bedrooms.
If you look at the hardships of running the Niagara, not much has changed. The waitresses still have to run up and down those very steep stairs, but they are quite lucky, when you hear what Jame's waiters and waitresses had to endure. James employed what he called a 'dumb waiter', whose objective was to run up and down the stairs all day and sometimes night, to get the food.
Now the Niagara has upgraded to computers to communicate orders with the chefs upstairs, but back then, they had a speaking tube, so while you were eating you would hear these bellows of chefs not comprehending the waiter/waitresses order.
Peter, James's son, once remarked about the great depression, 'We were quite fortunate during the depression years, as we had plenty to eat, and because of the coal fire stove, we had plenty of heat in winter!'
The Niagara hit a peak in the 1940's 'boom time', with business flowing quite smoothly.
They were opened from early morning to late night, seven days a week.
But this all changed in 1942, when the family awoke to the smell of smoke. The chimney boiler, which supplied hot water, had become red hot during the night, and set fire to the floor between the storeys. The fire brigade put out the fire, but they left a lot of water damage, which meant that James had to replace some of the ceiling and floor, this also meant that cafe Niagara was out of business for some time.
Soon after they re-opened, their son, George, died of Meningitis.
Both parents were devastated and decided it was time for them to take some time out. They leased out the building for some time, until they sold it to new owners, Neil and Phillip.
The upbeat new owners bought a new energy to the restaurant, and a new sense of moderness. Soon after starting at the Niagara, the new owners employed a show involving a drag queen. This was a hit, and after 3 years of ownership, the fabulous Miss Pastie De Klyne, is still going strong. They've even had impersonators of Elvis Presley, MArilyn Monroe, Elizabeth Taylor, and Rod Stuart.
All these factors plus much more make cafe Niagara one of the most enjoyable cafe's in Katoomba.
I chose this site because I believe Niagara has one of the most amazing histories and a story that needed to be told.
Some may say that I only chose this site because my mum is the Manager, but this is not true at all.
When I walk into the Niagara I feel like I have time warped back to the 1930's and I can actually picture a couple sitting in the booth with a beautiful colourful sundae sitting in front of them.
I believe the Niagara should be preserved for future generations so they can acknowledge its background, and the way people used to live in the 20's and 30's.
Not many people today know the story of the Niagra. I just hope my assignment opens your eyes to how important the Niagara is, and next time you walk past, you don't just look at it as just another cafe, but you acknowledge the hardship of how it got there.
Bibliography:
Books
Old Leura, and Katoomba. The Rotary Club of Katoomba. [Publishers.]
Oral
Neil Aveydissian
Phillip Marler
Other Sources
Peter Poulos, Letter.
Pictures
Old Leura, and Katoomba. The Rotary Club of Katoomba. [Publishers.]
The Roxy Theatre, the magnificent art deco Cinema at Bingara, in north western New South Wales, Australia, was established by three Kytherians.
Peter John Feros, Katsehamos, (Mitata)
George Ernest (Proto)Psaltis, Katsavias, (Frilingianika), and
Emanuel Theodoropoulos Aronis, known as Emmanuel Aroney, (Aroniadika)
The three of them together were known as Peters and Co. Peters and Co signs are still displayed on the shop fronts of numerous former Kytherian cafes throughout NSW.
The Roxy Theatre opened on Saturday evening 28 March, 1936.
At great expense, this magnificent Art Deco Theatre, has been restored to its former pristine elegance.
When you exit the South facing door, from within the theatre, you enter a landscaped recreation area.
The design of the pavers is very clever.
It is in the form of a film-reel - celebrating the establishment of the theatre in the year 1936 - and the name of the theatre - Roxy.
This photgraph depicts the right-hand-side of the walkway - 1936.
The magnificent art deco Cinema at Bingara in north western New South Wales was established by three Kytherians.
Peter John Feros, Katsehamos, (Mitata)
George Ernest (Proto)Psaltis, Katsavias, (Frilingianika), and
Emanuel Theodoropoulos Aronis, known as Emmanuel Aroney, (Aroniadika)
The three of them together were known as Peters and Co. Peters and Co signs are still displayed on the shop fronts of numerous former Kytherian cafes throughout NSW.
The Roxy Theatre opened on Saturday evening 28 March, 1936.
At great expense, this magnificent Art Deco Theatre, has been restored to its former pristine elegance.
This photograph depicts one of the many Art Deco panels of the theatre, looking upwards from floor-level.
The Roxy Theatre, the magnificent art deco Cinema at Bingara, in north western New South Wales, Australia, was established by three Kytherians.
Peter John Feros, Katsehamos, (Mitata)
George Ernest (Proto)Psaltis, Katsavias, (Frilingianika), and
Emanuel Theodoropoulos Aronis, known as Emmanuel Aroney, (Aroniadika)
The three of them together were known as Peters and Co. Peters and Co signs are still displayed on the shop fronts of numerous former Kytherian cafes throughout NSW.
The Roxy Theatre opened on Saturday evening 28 March, 1936.
At great expense, this magnificent Art Deco Theatre, has been restored to its former pristine elegance.
On the left hand side of the frontage, one of the original, huge, movie projection cameras, is permanently housed/on display.
The Roxy Theatre, the magnificent art deco Cinema at Bingara, in north western New South Wales, Australia, was established by three Kytherians.
Peter John Feros, Katsehamos, (Mitata)
George Ernest (Proto)Psaltis, Katsavias, (Frilingianika), and
Emanuel Theodoropoulos Aronis, known as Emmanuel Aroney, (Aroniadika)
The three of them together were known as Peters and Co. Peters and Co signs are still displayed on the shop fronts of numerous former Kytherian cafes throughout NSW.
The Roxy Theatre opened on Saturday evening 28 March, 1936.
At great expense, this magnificent Art Deco Theatre, has been restored to its former pristine elegance.
This picture of the interior, looking West to the temporary screen (a huge rear-projection monitor, using digital technology) - cannot convey the beauty of this civic space.
Only a visit to the Roxy could ever do that. You just "have to be there" - You just "have to go there."
GRAND OPENING
Cinema: Community Cinema Forum at the restored Roxy
On the weekend of 28-30 May 2004, the newly restored Roxy Theatre in Bingara (150 kms north of Tamworth) will be officially opened for film screenings, live theatre and a range of other community activities, after several years of refurbishment and redevelopment. The theatre will be officially opened at a ceremony on Saturday 29, followed by a showcase of live theatre from around the region.
As part of this special weekend of celebrations, the FTO is coordinating a mini-Regional Cinema forum, in the spirit of their highly successful Flicks in the Sticks workshop series. The forum, running from 3.00pm on Friday 28 May, will include presentations from representatives of four very different community cinema projects in the North West region - Gunnedah, Narrabri, Tenterfield and Nundle.
The event will conclude with drinks and a BBQ dinner for participants and a special community screening of the multi-award winning Australian film, Lantana.
The classic art deco Roxy has been restored to its former glory by the local Council, the Friends of the Roxy, Bingara Arts Council and the North West Theatre group, with assistance from the NSW Ministry for the Arts and Commonwealth government funding. Its re-opening as a cinema, as well as a venue for live theatre, forms part of an ongoing program in NSW to improve access to cinema and film for regional and rural communities. The Roxy is one of many cinemas around NSW that has been restored and reopened as a community cultural facility.
Representatives of regional cinema projects, film societies and community screenings from around NSW are encouraged to attend the afternoon forum and evening screening, to find out more about the NSW regional cinema revival and meet others involved in this movement. To obtain further information or a program for the event (RSVPs are encouraged for planning and catering purposes), please contact Brendan Smith, Regional Cinema Officer at the FTO on 1300 556 386 (toll free) or 02 9264 6400 or via email
Instructor: Professor Timothy E. Gregory, 365 Dulles Hall, telephone 292-1949 (office), 292-2674 (to leave a message), 291-4015 (home). E-mail: gregory.4@osu.edu. Office hours: Monday and Wednesday 11:00-12:00, Wednesday 3:00-4:00, and by appointment at other times (best scheduled through e-mail: gregory.4@osu.edu).
Class Web Site: http://isthmia.ohio-state.edu/teg/hist80801
Description: This course is a two-quarter seminar, whose primary goal is the promotion of student research. It will focus geographically on a diachronic study of the island of Kythera, which lies midway between the eastern and the western Mediterranean. It was occupied or heavily influenced by Minoans, Mycenaeans, Spartans, Athenians, Macedonians, Romans, Byzantines, Arabs, Venetians, Ottomans, and British. The course encourages students to focus on any time period, from prehistory to the present and to devise a research project making use of archaeological, literary, or documentary sources.
The first quarter will provide a diachronic examination of the history of Kythera and examine the evidence and research projects appropriate for student research. Each week we will read selected primary and secondary sources and each student will be expected to select a specific problem and prepare an abstract for research that will be carried out next quarter.
One general focus of research is to investigate how “Island History/Island Archaeology” (neseology,” the study of islands as islands) is an appropriate framework for research on Kythera. For some suggested topics, see the appendix at the end of the syllabus.
Prerequisites: The course is open only to graduate students. Students in fields other than ancient are welcome to take part, and special care will be taken to tailor reading assignments to works that will help in preparation for general examinations.
Special Features: An attempt will be made to integrate a regular series of “brown-bag” presentations into the seminar. Thus, it may be that some meetings will be scheduled outside the regular class meeting time. In addition, some readings will certainly be added to the list below, as time goes by.
Several members of the seminar are not resident in Columbus and they will be following the seminar through the Internet. All assignments, and many of the course resources, are available on the class website.
Required Readings: There are no books to purchase for this course. Most books and articles will be on reserve in the Reserve Room of the Main Library, although some readings may be available online or through photocopying.
Weekly Schedule:
September 30 Introduction: Overview of the history and significance of Kythera and an examination of possible research
Introduction to the Geography and History of Kythera, from APKAS SUAMS volume, section 2†
Koksma, Tale
October 7 Island History/Archaeology
Broodbank, Island Archaeologies*
Rainbird, Islands (and accompanying discussion)
Cherry, Davis, Mantzourani, Keos, 3-12
Horden and Purcell, Corrupting Sea, 1-170; 224-40
Shaw, Challenging Braudel
October 14 Kythera in Antiquity
Ancient Texts on Kythera†
Waterhouse and Hope Simpson
Coldstream and Huxley*
Sakellarakis, Minoan Influence
Broodbank, Preliminary Report*
October 21 Kythera in the Middle Ages
Life of Osios Theodoros of Kythera
Herrin, Byzantine Kythera
Paliochora I & II
Chatzidakis and Bitha, Toichografies*
Tsougarakis, Crete, 19-90
October 28 Kythera in the Early Modern Period
Leontsinis, The Island of Kythera
Maltezou, Historical Geography
Kythera Census Records*
November 4 Kythera in Modern Times
November 11 Student Reports on Projected Research
November 18 Student Reports on Projected Research
November 25 Student Reports on Projected Research
December 2 Student Reports on Projected Research
† means that this reading is available on the class website
* means that you need not read every page of this book/article, but that you should understand what the work covers and know the author’s thesis/point of view.
Student Reports: During the first few weeks of the seminar (no later than November 4), students should select a basic research topic (on the history of Kythera from prehistory to the present). In the last few weeks of the course, students will make an oral presentation to the seminar, outlining this research project, the sources and bibliography available, and the approach planned for the research. In the week before the presentation, students should suggest some basic reading for other members of the seminar; these readings should be made available, ideally through the class website. The oral presentation should take no more than 30 minutes and drafts, etc., should be published on the course website.
Bibliographic References
Broodbank, Island Archaeology C. Broodbank, An Island Archaeology of the Early Cyclades. Cambridge, 2000. DF221.C93B762000
Broodbank, Preliminary Report C. Broodbank, Kythera Survey: Preliminary Report on the 1998 Season. BSA 94 (1999) 191-214.
Chatzidakis and Bitha, Toichografies M. Chatzidakis and I. Bitha, Ευρετήριο Βυζαντινών Τοιχογραφίων Ελλάδος 1. Κύθηρα. Athens 1997.
Cherry, Davis, Mantzourani, Keos J.F. Cherry, J.L. Davis, and E. Mantzourani, Landscape Archaeology as Long-Term History. Northern Keos in the Cucladic Islands from Earliest Settlement until Modern Times. Monumenta Archaeologica 16. Los Angeles: Institute of Archaeology University of California, Los Angeles 1991.
Coldstream and Huxley, Kythera J.N. Coldstream and G.L. Huxley, Kythera: Excavations and Studies conducted by the University of Pennsylvania Museum and the British School at Athens. London 1972. DF221.K5K961973
Herrin, Byzantine Kythera J. Herrin, Byzantine Kythera, in Coldstream and Huxley, Kythera, 41-51.
Horden and Purcell, Corrupting Sea Perigrene Hordon and Nicholas Purcell, The Corrupting Sea. A Study of Mediterranean History. Oxford 2000.
Koksma, Tale George Koksma, A Tale of Paliochoa, Castro Valley, CA 2000.
Leontsinis, The Island of Kythera G.N. Leontsinis, The Island of Kythera: A social history (1700-1863). Athens 1987.
Life of Osios Theodoros N. Oikonomidis, Ο βίος του Αγίου Θεοδώρου Κυθήρων, Proceedings of the Third Panionian Congress. Argostoli, 1967, 264-91
Maltezou, Historical Geography Ch. Maltezou, A Contribution to the Historical Geography of the Island of Kythira during the Venetian Occupation, in Charanis Studies. Essays in Honor of Peter Charanis, A. E. Laiou-Thomadakis (ed.), New Brunswick, 1980, 161-75.
Paliochora I G.E. Ince, Th. Koukoulis, David Smyth, Paliochora: Survey of a Byzantine City on the Island of Kythera. Preliminary Report, BSA 82 (1987) 95-106. LF32459B8
Paliochora II G.E. Ince, Th. Koukoulis, A.N. Ballantyne, D. Smyth, Paliochora: Survey of a Byzantine City on the Island of Kythera. Second Report, BSA 84 (1989) 407-16 .
Rainbird, Islands Paul Rainbird, Islands out of time: towards a critique of island archaeology, Journal of Mediterranean Archaeology 11(1999). DE1J68
Sakellarakis, Minoan Influence I. Sakellarakis, Minoan Religious Influence in the Aegean: the Case of Kythera, BSA 91 (1996) 81-99.
Shaw, Challenging Braudel Brent Shaw, Challenging Braudel: a new vision of the Mediterranean, JRA 14 (2001) 419-453
Tsougarakis Crete Dimitris Tsougarakis, Byzantine Crete from the 5th Century to the Venetian Conquest. Athens: St. D. Basilopoulos 1988 (ISBN 960-7100-04-2)
Waterhouse and Hope Simpson Waterhouse, Helen, and R. Hope Simpson, “Prehistoric Laconia: Part II,” in ABSA 56 (1961), 148-160.
Appendix
Some Suggested Research Topics
Please note that these are just some suggestions to help you get going on selecting a topic. This list is not—in any way—to be exhaustive and you are strongly encouraged to come up with topics of your own. Virtually all the topics listed are too broad and will have to be broken down into more manageable parts. In addition, many of these topics require expertise and/or background in some research techniques (languages, archival experience, etc.) and you should be sure to select a topic that is within your experience and abilities. The topics here are arranged primarily in categories determined by period, but you are encouraged to develop topics that cross over these boundaries. Research on some of these topics may be considered for publication in the work of the Australian Paliochora-Kythera Archaeological Survey.
Island Histories
Kythera as a case study for island history: is this a good theoretical model?
Island history and island biology: is there a connection?
Winds, currents, and sea-lanes and their impact on Kytherian settlement and
History
The relationship between piracy and settlement across time in Kythera
Religion and Image
Kytherian Aphrodite: origins and cult
The idea of Kytherian Aphrodite (Ourania Aphrodite) as a symbol for “spiritual”
love
Cult of the Virgin (especially Myrtidiotissa) in Kythera
Cult of the Virgin as “continuity” with Aphrodite Ourania in Kythera
Helen of Troy and Paris in Kythera
Images of Kythera in ancient (or medieval or modern) literature
The ideal of Kythera as utopia
Kythera in modern Greek mass media
Prehistory
The earliest human occupants of Kythera (Early Helladic period)
Minoan settlement in northern Kythera
Evidence for prehistoric settlement in the area north of Karavas in Kythera
Evidence of Mycenaean activity in northern Kythera
Classical Period
Spartan interests and influences on Kythera
The role of Kythera in the Peloponnesian War
The role of Kythera in the Hellenistic period
Kythera under Roman rule
Kythera in Late Antiquity
Medieval Period
Osios Theodoros: his role and importance
Church architecture in medieval Kythera
Kythera in the naval program of Byzantium
The dating of Byzantine frescoes on Kythera: a reevaluation
Historical prosopography of medieval Kythera (cf. Tsougarakis, Crete, Appendix
II)
Venetian Period (1537-1797)
Venetian administration of Kythera
Venice, the Venieri, and the Byzantine nobility
Venetian administrators
Economic conditions in Kythera during the Venetian period
Venetian fortification in Kythera (principles and practicalities)
Religious life in Kythera under the Venetians
Catholics and Orthodox in Venetian Kythera
A prosopography of notable people in Kytherian society in the Venetian period
Onomastics of Venetian Kythera
The history of an individual village in northern Kythera during the Venetian
period
Transitional Period (Ottomans, Russian, French: 1787-1798)
French plans for social and political institutions in “free” Kythera
The Russo-Turkish occupation of Kythera
British Period (1798-1864)
British military planning for Kythera in the 19th century
British economic policy for Kythera
British public works in Kythera (roads, bridges, schools)
Construction of the Kythera lighthouse
Reports of individual British governors of Kythera
Trade in and out of Kythera during the British period
Education in Kythera in the 19th century
Patterns and themes in Kytherian writing in the 19th century
Kytherian participation in/attitudes toward the Greek War of Independence
The lives of British soldiers/administrators and their families in Kythera
Kythera in the accounts of western travelers
Modern Period (after 1864)
Kythera/Kytherians in the First World War
Kythera/Kytherians in the Second World War
Kytherian politics in the framework of the developing Greek nation
Attempts at industrialization in Kythera
The building of harbors
Migration from Kythera to America (or Australia or elsewhere)
Migration from Kythera to a particular place in America or Australia
The impact of “reverse” migration on Kythera
The impact of entrance into the European Union on Kythera
Permission to utilise material from both Ohio State, and Sydney University, very kindly given by Professor Timothy E. Gregory.
The oldest written reference to Kythera are the verses of Heliad K 261-270 where the Kytherian fighter Amfidamas from Skandeia is mentioned, and O 429-440 where there is word about Lykofron.
Sydney Morning Herald - Icon Magazine, Jan 24-25, page 3.
Kythera
www.kythera-family.net
An "interactive heritage museum" for the Greek island of Kythera. The site documents the stories of those living there and invites emigrants to contribute.
The following short article appeared in the Kytheraiki Ithea, July 2003, p. 12, and was written by prominent Kytherian-Australian solicitor, intellectual, Kytherian cultural advocate, past-President and current Committee man, of the Kytherian Association of Australia, George Vardas.
The Institute of Kytheraismos
[[picture:"Kytheriasmos.jpg" ID:2413]]
"Kythera is at the southernmost tip of the Peleponnese, south-west of cape Malea. And yet belongs administratively to Attica! The land-administrative paradox happens to be grafted to another: Kythera, as land topography, as architecture, and also as culture, belongs to the Cycladic islands. However, it is the sixth of the Ionian isles (the seventh is the even more distant Antikythera). So Kythera belongs to the IOnian isles, belongs to the Aegean islands, belongs to Attica - could it perhaps belong to the Peloponnese? Kythera belongs wherever you place it by making a decision or an official declaration. Kythera belongs to everywhere, except to itself. Just like Greece, Kythera is a "utopia".
The above words were written by a reviewer of the film "Voyage to Kythera", one of the works of Greece's most famous film director, Theo Angelopoulos. We know that we belong to Kythera, but how do we ensure that generations to come will continue to make the journey, both physically and spiritually, to this remote island?
The well-known Kytherian academic and publisher, Elias Marsellos, has come up with an exciting concept to enable people of Kytherian descent and friends of Kythera from all over the world to connect: the Institute of Kytheraismos.
Speaking at a function hosted by the Kytherian Association of Australia (KAA) at the Hellenic Club in Sydney on 7 December, 2002, Elias explained his ideas. Kythera is at once our home, an idea, and a way of thinking. The myth is Kythera; the reality is Cerigo. According to Elias, "Kytheraismos" connects two different worlds: the real world of Kythera of yesterday and today, and the allegorical fantastic world of the Kythera of our dreams. Both should be able to connect.
In the past Kytherians have seen themselves in a kind of triangular context: the island, Athens-Pireaus, and the Kytherians abroad. Elias Marsellos believes that this outlook is now dated and ignores the possibilities of Kytherian integration.
The Institute would be a confederation of Kytherian Associations drawn from Kythera, Athens and Piraeus, New York, California, Sydney, Brisbane and Canberra. It would enable the associations to work together in a spirit of co-operation to build a new kind of community amongst Kytherians and philo-Kytherians around the world. In that way it can promote ties between International Kytherian groups, develop communications, and provide informatio in areas of mutual interest.
Beyond that, the Institute can serve as a focal point for staging conferences, symposia, student exchange programs, intensive Greek language courses, with particular attention to the young Kytherians of the diaspora.
Elias envisages that a major conference is to be held every two years, aletrnating between Kythera, and elsewhere. A preliminary conference, held in September 2003, would be followed up with the first major conference to be held in Kythera in September 2004.
The Kytherian Association of Australia welcomes this bold and enlightened initiative. Through the Internet, the world is truly a global village and the proposed Institute will offer opportunities to Kytherians and philo-Kytherians to embrace and perpetuate the spirit of belonging to Kythera.
Elias Marsellos, and his son, Andonis, who accompanied him to Australia in 2003, have set up a web-site at
http://www.kytheraismos.gr
For more information about the Kytheriasmos Institute, please visit this web-site.
The parachoukli for Dimitri Tzortzopoulos - village of origin, Karavas - who may have been the same Dimitri Tzortzopoulos of Roxy Cafe, Katoomba fame - was "Tsimboukas".
I am unaware how the nickname originated.
Again, perhaps descendants who know of/still use the parachoukli "Tsimboukas" can enlighten us as to its origin.
Another word - commonly used/heard in the last century amongst Kytherians, but increasingly less used - was the word -"djorwos".
The word means playing generally - children playing, playing sports... etc.
For Kytherians "na pezi djorwo" is most often used to decribe the activity of - being amongst (mostly) male friends and playing cards.
This attraction of Kytherians for "djorwo" has not even begun to be discussed at kythera-island.net at this stage (early 2004).
And yet I am sure that every Kytherian has witnessed card games - with very high stakes - played by our grandfathers, fathers and...ourselves - where words like "limit...no kitty!" - were introduced to our vocabulary - and very large sums of money passed from one side of a table to the other - depending on how a certain card happened to fall.
For every 10 "solid" and "stable" Kytherians - there was always one compulsive gambler - who couldn't resist "djorwos."
But even the solid and stable would participate in the "big game." Without the slightest qualm or compunction.
[[picture:"Small Head Portrait on Obverse of Late George V Soveriegns.jpg" ID:3715]]
Small Head Portrait on Obverse of Late George V soveriegns. In numismatics - obverse means the "front" of the coin.
Being a Yeoryi - one of my favourite sayings was "Opou Yeoryis Mulama" - "Where there is a George - there is gold".
Although other names could be interchanged for Yeoryi - it seemed almost invariably to be used in association with that name.
Why this was so - I was always unsure - although I guessed that it might relate to the rise of the Greek kings - George and Constantine after Greek Independence.
In June 2004, George Lyris, formerly of Akrata, Egialia, Peleponnese, Greece:
[AKRATA (Municipality) belongs to EGIALIA (Province)
EGIALIA (Province) belongs to ACHAIA (Prefecture)
ACHAIA (Prefecture) belongs to WEST GREECE (Region)
WEST GREECE (Region) belongs to GREECE (Country)];
and now living in Bexley, Sydney, Australia, solved the mystery of the origin of the saying for me.
"Opou Yeoryis Mulama" - comes from the old British gold sovereign, that enjoyed a wide circulation in Greece in the 19th and early 20th century.
One one side of sovereign was King George of England, and on the other Saint George.
So on which ever side of the gold coin you looked - you always perceived a George.
On a gold coin....always Georges, became,
in reverse:
were there is a George....gold.
I am still searching to find my "El Dorado" - but because of this Greek/Kytherian saying - I am ever hopeful.
"Opou Yeoryis Mulama"
- "Where there is a George - there is gold".
[[picture:"Reverse 1911 George V sovereign.jpg" ID:3714]]
Reverse 1911 George V sovereign. In numismatics - reverse means the "back" of the coin.
In another entry under Sayings and Proverbs I chronicled the use of the word "bludgitha" as a hellenised Australian word for lay-about or lazy person. (Australian - "bludger".)
The "real" Kytherian word (you wont find it in a Greek dictionary) for such a person is "sourtoufer-tes" - with the accent, phonetically, on the "fer" - which is why I have divided the word as I have.
Used in Kythera, it also carried the connotation of a person who - despite doing nothing - always made out that he was much greater than he was. Hence - a talker - who achieved little.
The word was commonly used on Kythera - in the early part of the 20th century - but is not often used in Australia today.
You have to be an 80+ years of age Kytherian, to know what it means.
Which highlights the need for all Kytherians to collect and catalogue their history and heritage before it is lost for
ever. Lets not be "sourtoufer-tes" about our heritage!!
When the French and Turks became friends again it became important to get the marbles out of the country as quickly as possible. Louis Francois Sebastien Fauvel had been released from prison and was on his way back to Athens and would surely be unhappy when he saw what the British had done to the Parthenon and the looting of all the city's treasures, he being a collector and one of the few people who understood their value, not to mention the fact that he had coveted the statues himself and been refused. Lord Elgin tried to buy a big ship but was unsuccessful and even though he was able to hire several smaller ones the crates were piling up faster then they could export them. To add to his problems his own ship, the HMS Mentor with seventeen cases on board, including some of the finest sections from the Parthenon freize, sank in a storm at the entrance to the harbor of Kythera. With fifty cases still in Piraeus it seemed like half of Elgins treasure would have to be left behind. Then on Christmas Eve in 1802 the HMS Braakel ran aground outside Pireaus. When Phillip Hunt appeared with a small army of Greeks and Albanians and rescued the ship, the Captain in gratitude agreed to take 44 cases back to England.
By 1803 Lord Elgin had had enough of the east and received permission to return to England. On the way home he stopped in France, arriving in early May. On the 18th war was declared and all British males of military age were arrested as prisoners of war, Lord Elgin among them. By the time he returned to England in 1806 his wife had left him for another man. In the meantime after two years of diving the last crate of marbles from the HMS Mentor were finally brought ashore and sitting on the beach in Kythera. There were another 40 cases of marbles collected by Lusieri waiting on the docks in Piraeus. There were crates of marbles in various British ports and in the backyards of his friends who were clamoring for him to come and pick them up. On top of everything else he was broke. His divorce trial became the most lurid scandal of the the season and he could not get the British government to re-imburse him for the expenses of buying, bribing and bringing the marbles to England. His life was in a worse mess than when he left England and to top it off he was ridiculed and humiliated by Lord Byron in his attack on Lord Elgin in "Childe Harold's Pilgrimage" as well as other famous works:
Cold is the heart, fair Greece! that looks on thee,
Nor feels as lovers o'er the dust they lov'd ;
Dull is the eye that will not weep to see
Thy walls defac'd, thy mouldering shrines remov'd
By British hands, which it had best behov'd
To guard those relics ne'er to be restor'd.
Curst be the hour when from their isle they rov'd,
And once again thy hopeless bosom gor'd,
And snatch'd thy shrinking Gods to northern climes abhorr'd.
Lord Elgin had planned to come home victoriously with his marbles expecting to continue his fast track to the upper crust of British society with perhaps an ambassadorship to Russia or something else prestigious. There were no offers. Maybe it was the deterioration of his face that made it impossible for him to be posted in any high profile position despite his talents. Meanwhile with no money to set up his own museum the marbles sat in a shed in his yard. But they attracted a steady stream of artists and culturally-minded people and were the talk of the nation.
In the words of Canova, the leading sculpture of the day:
Oh, that I had but to begin again, to unlearn all that I had learned. I now at last see what ought to form the real school of sculpture. I am persuaded that all artists and amateurs must gratefully acknowledge their high obligation to Your Lordship for having brought these memorable and stupendous sculptures into our neighborhood.
The English painter Benjamin Robert Haydon saw the marbles then excitedly brought his friend the painter Henry Fuseli to see them. He recounts Fuseli's reaction
'At last we came to Park Lane. Never shall I forget his uncompromising enthusiasm. He strode about saying, "De Greeks were godes! de Greeks were godes!"
Haydon commended Elgin for bringing them to England.
Then there was Richard Payne Knight who for ten years went around telling people the marbles were second rate and not even Greek but of the Roman period (he was wrong). Lo and behold he ends up on the comittee to decide whether or not the British museum should buy them, saying he would only offer 15 to 20,000 pounds. Yet he tries to get Parliament to pass an act that would forbid Elgin from selling them abroad. Nonetheless when artists saw the Parthenon marbles and compared them to the Roman copies, the superior craftsmanship was recognized and Knight's arguments began to lose steam.
The marbles were finally sold to the British government after a long debate in the house of commons over whether a British Ambassador was justified in using his position to acquire antiquities. Elgin wanted roughly 75,000 pounds for his expenses. In the end they paid Lord Elgin 35,000 pounds and placed them in the British Museum. The legality of the sale was in question then and it is still in question now. The firman was never produced and perhaps never existed. The British claim to the marbles rest on this firman and without it they simply bought stolen property from Lord Elgin regardless of how noble anyone's intentions were.
Lord Elgin felt seriously misunderstood and he tried to defend his rescuing of the marbles to a British public that wanted to know why they should spend their tax money to buy the collection for the new British Museum and a government which was torn between calling him a savior or a thief:
"Every traveler coming added to the general defacement of the statuary in his reach: there are now in London pieces broken off within our day. And the Turks have been continually defacing the heads...It was upon these suggestions and with these feelings, that I proceeded to remove as much of the sculpture as I conveniently could; it was no part of my original plan to bring away anything but my models."
Elgin was right. As more travelers came to Greece people were knocking noses off statues to bring home as souvenirs. Even Byron who ridiculed Elgin could not restrain himself from carving his name in several columns and monuments like a ghetto teen with a can of spraypaint. But a few years later when the Greeks revolted against the Turks they began the restoration of the Parthenon and Elgin's act of 'historic preservation' began to look more like thievery.
Thank you to Matt Barret, for permission to reprint Parthenon Marbles sections from his master web-site at
http://www.greecetravel.com/
This is also a very valuable site for traveller's/tourists to Greece.
When the French and Turks became friends again it became important to get the marbles out of the country as quickly as possible. Louis Francois Sebastien Fauvel had been released from prison and was on his way back to Athens and would surely be unhappy when he saw what the British had done to the Parthenon and the looting of all the city's treasures, he being a collector and one of the few people who understood their value, not to mention the fact that he had coveted the statues himself and been refused. Lord Elgin tried to buy a big ship but was unsuccessful and even though he was able to hire several smaller ones the crates were piling up faster then they could export them. To add to his problems his own ship, the HMS Mentor with seventeen cases on board, including some of the finest sections from the Parthenon freize, sank in a storm at the entrance to the harbor of Kythera. With fifty cases still in Piraeus it seemed like half of Elgins treasure would have to be left behind. Then on Christmas Eve in 1802 the HMS Braakel ran aground outside Pireaus. When Phillip Hunt appeared with a small army of Greeks and Albanians and rescued the ship, the Captain in gratitude agreed to take 44 cases back to England.
By 1803 Lord Elgin had had enough of the east and received permission to return to England. On the way home he stopped in France, arriving in early May. On the 18th war was declared and all British males of military age were arrested as prisoners of war, Lord Elgin among them. By the time he returned to England in 1806 his wife had left him for another man. In the meantime after two years of diving the last crate of marbles from the HMS Mentor were finally brought ashore and sitting on the beach in Kythera. There were another 40 cases of marbles collected by Lusieri waiting on the docks in Piraeus. There were crates of marbles in various British ports and in the backyards of his friends who were clamoring for him to come and pick them up. On top of everything else he was broke. His divorce trial became the most lurid scandal of the the season and he could not get the British government to re-imburse him for the expenses of buying, bribing and bringing the marbles to England. His life was in a worse mess than when he left England and to top it off he was ridiculed and humiliated by Lord Byron in his attack on Lord Elgin in "Childe Harold's Pilgrimage" as well as other famous works:
Cold is the heart, fair Greece! that looks on thee,
Nor feels as lovers o'er the dust they lov'd ;
Dull is the eye that will not weep to see
Thy walls defac'd, thy mouldering shrines remov'd
By British hands, which it had best behov'd
To guard those relics ne'er to be restor'd.
Curst be the hour when from their isle they rov'd,
And once again thy hopeless bosom gor'd,
And snatch'd thy shrinking Gods to northern climes abhorr'd.
Lord Elgin had planned to come home victoriously with his marbles expecting to continue his fast track to the upper crust of British society with perhaps an ambassadorship to Russia or something else prestigious. There were no offers. Maybe it was the deterioration of his face that made it impossible for him to be posted in any high profile position despite his talents. Meanwhile with no money to set up his own museum the marbles sat in a shed in his yard. But they attracted a steady stream of artists and culturally-minded people and were the talk of the nation.
In the words of Canova, the leading sculpture of the day:
Oh, that I had but to begin again, to unlearn all that I had learned. I now at last see what ought to form the real school of sculpture. I am persuaded that all artists and amateurs must gratefully acknowledge their high obligation to Your Lordship for having brought these memorable and stupendous sculptures into our neighborhood.
The English painter Benjamin Robert Haydon saw the marbles then excitedly brought his friend the painter Henry Fuseli to see them. He recounts Fuseli's reaction
'At last we came to Park Lane. Never shall I forget his uncompromising enthusiasm. He strode about saying, "De Greeks were godes! de Greeks were godes!"
Haydon commended Elgin for bringing them to England.
Then there was Richard Payne Knight who for ten years went around telling people the marbles were second rate and not even Greek but of the Roman period (he was wrong). Lo and behold he ends up on the comittee to decide whether or not the British museum should buy them, saying he would only offer 15 to 20,000 pounds. Yet he tries to get Parliament to pass an act that would forbid Elgin from selling them abroad. Nonetheless when artists saw the Parthenon marbles and compared them to the Roman copies, the superior craftsmanship was recognized and Knight's arguments began to lose steam.
The marbles were finally sold to the British government after a long debate in the house of commons over whether a British Ambassador was justified in using his position to acquire antiquities. Elgin wanted roughly 75,000 pounds for his expenses. In the end they paid Lord Elgin 35,000 pounds and placed them in the British Museum. The legality of the sale was in question then and it is still in question now. The firman was never produced and perhaps never existed. The British claim to the marbles rest on this firman and without it they simply bought stolen property from Lord Elgin regardless of how noble anyone's intentions were.
Lord Elgin felt seriously misunderstood and he tried to defend his rescuing of the marbles to a British public that wanted to know why they should spend their tax money to buy the collection for the new British Museum and a government which was torn between calling him a savior or a thief:
"Every traveler coming added to the general defacement of the statuary in his reach: there are now in London pieces broken off within our day. And the Turks have been continually defacing the heads...It was upon these suggestions and with these feelings, that I proceeded to remove as much of the sculpture as I conveniently could; it was no part of my original plan to bring away anything but my models."
Elgin was right. As more travelers came to Greece people were knocking noses off statues to bring home as souvenirs. Even Byron who ridiculed Elgin could not restrain himself from carving his name in several columns and monuments like a ghetto teen with a can of spraypaint. But a few years later when the Greeks revolted against the Turks they began the restoration of the Parthenon and Elgin's act of 'historic preservation' began to look more like thievery.
[[picture:"Lord Elgin - sketch.jpg" ID:2416]]
Elgin as a young man
At the end of the eighteenth century Louis Francois Sebastien Fauvel was sent by the French Ambassador to Athens to collect antiquities and send them back to France. This he was able to do by bribing the local Ottoman authorities and he amassed an impressive collection. He requested again and again to take parts of the Parthenon but he was always refused by the Turkish government. When Turkey went to war with France, like other Frenchmen he was put into prison and his collection locked away.
In August of 1800 Lord Elgin's crew led by Reverend Philip Hunt and the Italian Giovani Batista Lusieri, a professional landscape painter in charge of the whole project, arrived to draw, mold and measure. However, because the Acropolis was a military installation they could not get permission from the military governor to go up there. They spent that time drawing and measuring the other monuments in Athens. Finally after 6 months they were able to bribe the governor and were permitted to begin the work but just as they were about to do the moldings of the Parthenon sculptures they were denied entrance and forbidden to set foot on the Acropolis because of rumors of a French invasion. Since the Acropolis was the fortress that was supposedly protecting the city not even bribes could help. What they needed was a special firman, an official letter from the Sultan in Constantinople that would give them permission to continue their work.
On June 17th 1801 the French surrendered Cairo. On July 6th the Ottoman government, enamored with the British for defeating the French, supposedly gave Lord Elgin his firman, giving his crew the right to enter the Acropolis without hindrance or bribes and to erect scaffolding, draw, make molds, remove obstructions, excavate and to take away anything of interest. (There was nothing about removing sculptures or damaging buildings). The Firman was delivered to the Viavode of Athens and the British hired Greek laborers to help them collect the pieces of marble laying around the Acropolis. But collecting inscriptions and pieces of broken statues was not enough and soon with the permission of the Viavode, Lord Elgin's men and the Greek workers were taking down the metopes from the Parthenon, bringing them to the British Consulate where drawings were made. They were then taken down to Piraeus and put on a ship. Why the Viovode allowed Lord Elgin to go beyond what was allowed in the firman is not really understood. Maybe he was just eager to please. But most likely once Lord Elgin realized how easily bribe-able the Ottoman authorities were he decided that there was no need to limit his artists to molding and sketching when they could just take it all back to England, and from that point on they removed everything from the Parthenon that was removable. Their reasoning was that had they not then someone else would have and in bringing these pieces back to England they were protecting history as well as vitalizing the arts at home. The Greeks and the Turks were all eager to help and to sell the ancient fragments that were built into their houses and walls. While the local Greeks did not have a clear idea of what the marbles were or their connection with the glorious past they did have the belief that they were endowed with spirit or Arabim. The workers claimed they could hear the groaning of these arabim imprisoned within the cases as they were being loaded on to the ships.
[[picture:"Parthenon before Elgin.jpg" ID:2431]]
Parthenon before Elgin.
There were few objections though some visitors looked on in horror and practically wept at what they were witnessing, but work continued with Hunt and Lusieri encouraged by Lord Elgin from Constantinople. They even planned to dismantle the entire Erechthion and take it back to England so people could see for themselves the beautiful Porch of the Maidens but the British navy did not have a big enough boat available at the moment so they had to be satisfied with removing one of the Caryatids which they replaced with a brick pillar. They also considered taking the monument to Lysicrates but it was property of the Capuchin Monastery. In the meantime Elgin sent Phillip Hunt around the mainland looking for more pieces to bring back to England. They were only interested in pieces from the 5th century, the peak of the classical period and many works from other periods were not taken or drawings even made.
The important thing to realize is that the frieze and the metopes of the Parthenon were built to stay up forever. There was no way to take them down without destroying the building and much of the magnificent cornice work and marble masonry was smashed into smithereens.
During all this time Lord Elgin had not even been to Athens or seen any of the pieces that were being taken down, packed and shipped to England. When he did finally come to Athens in the spring of 1802 he was excited about the work and urged his men to continue to remove everything of value and that he would find more money to support their noble efforts. By summer they had taken everything they wanted from the Acropolis and Lord Elgin and his wife traveled around Greece finding new places to dig and collect artifacts. When he sailed back to Constantinople he left enough cash and gifts with his agents to bribe every Turkish official in Athens, which was necessary since there were many pieces scattered around that would add to his treasure.
[[picture:"Parthenon after Elgin.jpg" ID:2432]]
Parthenon after Elgin
Thank you to Matt Barret, for permission to reprint Parthenon Marbles sections from his master web-site at
http://www.greecetravel.com/
This is also a very valuable site for traveller's/tourists to Greece.
The Parthenon or the Temple of Athena was built between 447 and 438 BC in the Doric style under the leadership of Pericles. The acropolis had been the site of an older temple and other monuments which had been destroyed by the Persians when the people of Athens evacuated the city. When the Persians were defeated columns from the older buildings were used in the construction of the Acropolis walls as a reminder of what Athens had suffered.
The Parthenon was designed by the architects Ictinos and Callicrates, built of local marble from Mount Pendeli and build by a large number of sculpturers, masons, painters and other craftsmen.
The columns of the Parthenon supported a marble beam to which were attached the metopes, high relief sculptures of different subjects on each side. The eastern side of the building was a battle between the Olympian Gods and the giants. On the west are the Greeks battling the Amazons. On the north the scenes seem to be from the fall of Troy. On the south are battles between men and the centaurs.
The triangle sections of the building were the pediments and contained about 50 large statues which were carved and then hoisted up. According to Pausanias, the east pediment showed the birth of Athena, the west showed the contest between Athena and Poseidon over who would rule Athens and Attika.
The statues were originally painted, but by the time western Europeans had arrived the paint was long gone and for many years they believed that this was their normal state. In fact the idea of the Greeks having painted their statues seemed almost like sacrilege to the Europeans.
The Parthenon frieze by Phideas went around the whole building was also carved in relief and is believed to show the sacrifice of the daughters of Erechtheus, one of the founding myths of Athens and the subject of a lost play by Euripides.
The main feature of the Parthenon was the giant statue of Athena which was inside and has since disappeared. There were several other buildings on the Acropolis. The propylaea was the entranceway. To the right was the small temple of Athena Nike and to the left was the Erechthion and the famous porch of the maidens.
The Parthenon and the other buildings of the Acropolis remained intact through the Roman conquests, when Athens was considered the cultural capital for the whole empire. The emperor Augustus built a small temple in front of the Parthenon and the Emperor Hadrian financed a building program said to be as ambitious as that of Pericles.
When the Emperor Constantine declared Christianity as the official religion of the empire in the fourth century Athens was considered pagan and in 529 the philosophy schools were closed, putting an end to the traditions of classical Athens.
When Alaric the Goth invaded the empire he spared Athens the plundering and devastation that other cities in his path had experienced. According to the legend, he took the sun flashing on the bronze shield of the statue of Athena as a sign from God.
In the 6th Century the Parthenon was converted to a Christian church and the east pediment torn down and many of its sculptures defaced. When the crusaders who destroyed Constantinople occupied Athens they began a period of western rule and the Parthenon became the Roman Catholic Church of Notre Dame. Finally during the Turkish occupation it was converted into a mosque and a minaret was built on the top. Except for the statue of Athena, the statues of the east pediment and the treasures and statues in the interior, the building was still completely intact.
That changed on September 26 1687 when the Parthenon, which was being used by the Turks as a gunpowder magazine after the previous facility, the Propelea had been destroyed when struck by lightning, was hit by a cannon from the Venetians who were laying siege to the Acropolis. The whole building exploded, the roof blown off, sections of columns blown down and many of the sculptures were destroyed.
When the Turks surrendered, the Venetian general Morosini decided to take back to Venice the surviving sculptures from the west pediment but in the effort the cables broke and they all shattered. He left on the Acropolis the ruins of the Parthenon with piles of marble from the statues and the building which were taken and used as building material or ground into lime.
After the Venetians left more of the Parthenon was torn town to be used as building materials and even the lead core which held the columns together was extracted, melted down and used for bullets.
By the eighteenth century travelers from western Europe were buying sculpture which increased their value enough so they would not be used for lime. The Turks were happy to sell pieces of ancient buildings and statues though they could not understand why anyone would want them. These pieces made their way back to Europe. Most have disappeared but some of turned up in museums, private collections and in people's gardens.
Thank you to Matt Barrett, for permission to reprint Parthenon Marbles sections from his master web-site at
http://www.greecetravel.com/
This is also a very valuable site for traveller's/tourists to Greece.
As English Lords go, Thomas Bruce, the Seventh Earl of Elgin was in bad shape in 1798. His health was poor, he was a bachelor and he was broke. He was however well educated and had risen through the ranks of the military to become a lieutenant-colonel at the age of twenty-nine and had raised and commanded his own regiment, the Elgin Highland Fencibles and had established a respectable diplomatic reputation acting as special envoy in Vienna and Brussels as well as Minister Plenipotentiary to the Court of Prussia. When he discovered that the British government was planning to send an ambassador to the Ottoman Empire in Constantinople he asked for the job and got it. The warm weather would perhaps cure his ailments and it would certainly be interesting work. He then courted and married Mary Nisbet of Earlton, a wealthy heiress and suddenly things were looking up for Lord Elgin.
It was known that the best models for Classical architecture were in Athens and not in Rome and Elgin's plan was to visit the ancient Greek capital with a few artists who would sketch and do paintings of the monuments, statues and buildings, make molds and bring these back to England. This was a time when educated people believed that Ancient Greek Art and Architecture was the highest expression of civilization and by bringing these sketches and copies back to England they could be used as a model for inspiration to the British architects and artists. It was also believed that by gazing upon great works of art a person could become somewhat enlightened by being infected by the spirit of the piece and of the artist. Lord Elgin's goal was to inject Britain with what was left of the culture of the ancient Greeks and raise the standards of his society. Clearly his purpose was a noble one and he would have been unhappy had he known that he would be regarded in the future as the perpetrator of one of the biggest heists in history. But he may have also had an ulterior motive. He was building a rather large country house and his architect Thomas Harrison, encouraged him to bring back drawings and plaster casts of surviving objects of the classical period to assist him with the design.
Lord Elgin arrived in Constantinople with instructions to watch over British interest, promote trade, look for new deals, get the Turks to open the Black Sea to British trade, and kick the French out of Egypt and the Eastern Mediterranean, which were all part of the Ottoman empire. When Admiral Lord Nelson destroyed the French fleet in the Battle of the Nile, Turkey declared war on France and suddenly the British had a new friend and ally. When Elgin finally arrived with his new bride and entourage of artists, musicians and servants he was treated royally. The toughest parts of his job had also been taken care of. Napoleon and his French Army in Egypt were trapped and as good as defeated and the Black Sea had been opened to British trade. For the next several years he performed the role of Ambassador with vigor and was quite popular. Hours were long, however and the climate did not make him better and in fact made him worse. He contracted a severe skin disease which ate up his face and caused his nose to fall off and he had syphilis, asthma and rheumatism. Still he did not lose sight of what he perceived was his primary mission, the sketching and the making of molds of the great works of sculpture and architecture that had been left over from the golden age of ancient Athens and in August of 1800 his artists arrived in Athens, met with the Ottoman authorities and prepared for their work.
The population of Athens at the time was about 10,000 people, half of whom were Greeks, a quarter were Turkish Muslims, most of whom spoke Greek and no Turkish and the rest of the inhabitants were Albanians, Jews, Africans and some Western Europeans, known as 'Franks'. The town of Athens was clustered around the Acropolis, surrounded by a wall which took about 45 minutes to walk around. The Acropolis itself was fortified and the soldiers who were poorly paid actually lived in badly built shacks that fell down during heavy rains. It was ruled by two Ottoman officials, the Viovode, or governor and the Disdar who was the military governor. The Archbishop of Athens had a palace larger than the Viovode and was in charge of the education, welfare and rights of the Christians. The different communities got along relatively well and there had been a lively trade in ancient statues and antiquities for the last one hundred years or so.
Thank you to Matt Barret, for permission to reprint Parthenon Marbles sections from his master web-site at
http://www.greecetravel.com/
This is also a very valuable site for traveller's/tourists to Greece.
The debate over the Parthenon Marbles has been going on for two centuries and seems to be coming to a head. The statues and reliefs that Lord Elgin had come to draw and make molds from and ended up taking back to England have been in the British Museum almost that long. They may be headed home to the new Acropolis Museum in Athens. This is their story.
Elgin Marbles
(el´gin) (KEY) , ancient sculptures taken from Athens to England in 1806 by Thomas Bruce, 7th earl of Elgin; other fragments exist in numerous European museums. The Parthenon frieze by Phidias, a caryatid, and a column from the Erechtheum were sold to the British government in 1816 and are now on view in the British Museum, in a gallery donated by Lord Duveen.
Since then, the Greek government has demanded the return of the marbles. Although British claims are based on Elgin’s purchase of the sculptures, Greece has contested this, and its position has many supporters.
See T. Vrettos, The Elgin Affair (1997).
The Columbia Encyclopedia, Sixth Edition. 2001.
Thank you to Matt Barrett, for permission to reprint Parthenon Marbles sections from his master web-site at
http://www.greecetravel.com/
This is also a very valuable site for traveller's/tourists to Greece.
Muvri Ksenitia - is a phrase that has more recently been bought to the attention of Hellenes world-wide by Harry Feros.
Harry's father, Nikolaos, arrived from Kythera in 1921. [From the name Feros - my guess is that he was born and raised in Mitata.]
Born in Toowoomba, Queensland, in 1946, Harry first journeyed to the island of his father's birth in 1986. He initially spent four months, and 'felt a sense of belonging'. He has since purchased a traditional house in Karavas, and is busy with its reconstruction. Harry spends periods of time in both Greece and Australia.
A picture of Harry, fixing the underside of the roof of his house in Karavas, can be seen on page 25 of Images of Home. Muvri Ksenitia; by Effy Alexakis & Leonard Janiszewski; Hale and Iremonger P/L, 1995.
"In terms of people identifying with Australia I think one of the classic expressions is muvri ksenitia - which is sort of like a black situation of a night time which is everywhere else in the world except Greece. So to see it in those terms, was that having left Greece, they were in this black night and it was a matter of time till they came back to Greece again. The term mavri ksenitia you often hear in songs.....the American songs and the Australian songs of the migrants, that one day they'll get out of this black foreign place and come back to Greece".
I am not convinced that the sense of muvri ksenitia is as universal a feeling amongst Greeks and Kytherians as is implied in Images of Home. My father, and many of his family, friends and associates, tend to consider Australia, in particular, as the "uvli tis paradisios" - the Garden of Eden.
My guess is that, amongst Kytherians - the sense of muvri ksenitia is the psychological experience of the minority - rather than the majority.
When I was a little boy, one of the practices that my father used, and was particularly good at administering -was "verduzzes".
This practise was both alarming and exciting for a little Kytherian-Greek boy.
First of all the patient/victim would be told to remove his/her shirt, and to lie face down a table/couch.
Then he would assemble 7-8 strong cups togther - and keep them close to hands.
In a Greek=Australian milk-bar of the mid-20th century - there would be plenty of cups of that type available - they were used to serve the freshly-squeezed orange juice, or to drink the milk-shakes from.
He would wrap a long thin rag around the end of a large fork or spoon handle, and make sure it was attached there.
He would then dip it in some kind of spirit - normally methylated spirits - and light a match to it. In Chinese medicine, this is called the "fire twinkling" method.
The flame would be thrust into the cup to remove the oxygen, and then as quickly as possible would be placed on the patients back. This was most often done with 6-7 cups simultaneously.
The skin/muscle on the back would be drawn up into the cup - often to the top of the cup - and then - after a little while - would be removed. The whole process would then be repeated for as long as my father thought it was necessary.
It was quite dramatic to see a fair portion of a persons back "sucked into" a set of glasses.
The practise is common throughout Russia, China, the Middle East, and Greece.
In Chinese medicine "the cupping method functions to warm and dredge the meridians, to circulate qi and activate blood, to dispel cold-damp, and to diminish swellings and pains. Clinically, the cupping method is often used to treat the obturation syndrome caused by wind-damp, such as pain in the low back, shoulders and legs, gastrointestinal disorders, such as cough and asthma."
Kytherians too believed that both wind-damp and cold-damp had deleterious effects on human health.
At times, my father has administered veduzzes "on" me - to great effect. I would often be "cured" of my ailment - the next day.
If I was particularly "krio-menos" - he would also rub a liberal dose of methylated spirits into my back - which was fairly hard to take - as it seemed to be breathed directly into the lungs.
"Cupping is a safe, non-invasive, and inexpensive technique. It is used by practitioners of Chinese medicine to treat colds, lung infections, and problems in the internal organs. It is also used to treat muscle and joint pain and spasms, particularly in the back. Cupping therapy is thought to stimulate blood circulation."
Most Australians will recognize Aerogard as the registered brandname for a fly and mosquito repellant that is applied to the skin.
It can be purchased in the form of a spray-on or a roll-on.
My maternal Uncle - Theothosios Triunduphilos Koroneos - Theo Corones - son of Triunduphilos, ("Hero-Belos") and grandson of Theothosios ("Belos") - of Karavas - used to mix a small amount of methylated spirits with olive oil - and apply it liberally to the skin.
The mixture kept flies and mosquitoes away for a lengthy period of time.
The olive oil component - also served as a tanning agent - far more effective than all recognised brands on the market - at a fraction of the cost.
Another common saying was "vassi alati" - "is he/she adding salt?"
Used in the context of "is he/she telling lies?" - or "is he/she embellishing that recollection/story/incident so much that it is now so exaggerated - it is untrue?"
If the story etc was true - the response might be
"Ohi - le-i ta alithia" - No he/she is not adding salt - he/she, is telling the truth."
Kytherians, as diaspora Greeks, have entered very enthusiastically and passionately into debates such as the return of the Parthenon Marbles by the British Museum to the Hellenic Republic.
We should be encouraged to enter into all such debates - including another that has raged for centuries - are we Ellines - (Hellenes)- or Greeks.
In the January/February 2004 issue of Odyssey, Tania Kollias, reported on Chritos Alexopoulos's campaign to change the name Greece to Hellas.
Campaigning for a change in the country's name.
Along with the Parthenon Marbles, the man who put Hellenic Republic on Greek passports would like to see another major restoration in time for the Olympic Games this summer: the name Hellas instead of Greece.
Christos Alexopoulos, a Harvard-educated economist, has been campaigning to have his country known by its ancient name, and for Greeks within the borders and throughout the Diaspora, referred to as Hellenes, ever since experiencing, while living in the US, what he calls a "dichotomy" between the Greeks'image of themselves and how foreigners viewed them.
Alexopoulos sees the Olympic Games as an unprecedented opportunity to aquaint the world with the illustrious names that reflect the native people's image of themselves and firmly anchor the cultural continuity from antiquity to the present.
"Ï'm not trying to promote any theory that the ancient Greeks were a pure race or that the Modern Greeks are 100%descendants in terms of blood", he says, "but I support the case of continuity in terms of culture, history and language."
Alexopoulos, 54, believes that while the words have Greek roots, Greece and Greek are foreign-imposed identities that have negative connotations, pointing out that in some dictionaries Greek also means 'an avaricious thief.'
He believes that the name of the nation should officially be changed to one that is already familiar to foreigners through words like philhellene and Hellenic.
"I'm not totally negative about Greece and Greek - they're synonyms for Hellenic and Hellene", Alexopoulos concedes. "But...each people, each nation, has its own right to determine its own identity and its own name. This is self determination."
Alexopoulos thinks that a series of small steps can make a big difference. Germany for instance is known internally and officially as Deutschland, and the letter "D" appears on cars, and "de" is the dot-com designation. Yet the Hellenic Republic's cars have "G" and use "gr" on the Internet. "I'm asking my compatriots why they should be such xenophiles and accept the name others give to us."
Alexopoulos also points out that there is already a haphazard use of the words Greece and Hellas, from embassy stationery and company names like Hellenic Post, to finding information on the web. "Let's put some order in our name," he says. "We're in a digital civilization, and to be exact is very important....And if we have to choose, let's choose the right one."
Like multinational company names that remain the same, regardless of the countries they set up in, Alexopoulos believes that Hellas should be officially adopted and safeguraded before a private firm or anyone else ('Macedonia-fashion') decides to "copyright" it.
"Nobody can stop them from doing that", he says, "because Hellas is not officially registered with international organizations."
Alexopoulos is pleased with some progress that he has made: an Hellas society was set up by the Foundation of Hellenic Culture
(see, www.foundationhellenicculture.com) in 1996, passports now read Hellenic Republic ("thanks to my efforts, I think") and his meeting with President Costis Stephanopoulos and Athens Olympic Committee President Gianna Angelopolou have been favourable, though not clinching. His fervent hope now is that "the state will make an official decision that Hellas is our official name, and that's how we're going to appear everywhere."
As for how tourists would take to Greece's "new" name, Alexopoulos thinks they'd soon get used to it. "I'm not of the opinion that I should use the name that's well-known abroad just because some officials or customs officers don't know what the Hellenic Republic is, or that for marketing purposes I should satify them. No. This is a great chance for them to know what I already know."
Oddysey Magazine. No. 63. Jan/Feb edition. p. 24.
See, http://www.odyssey.gr
Subscriptions too:
Odyssey Magazine,
P.O. Box 3000, Denville,
NJ 07834-9346
USA.
Line drawing by the brilliant artist Lindsey ("Katharos") Cretha, sketched on his first visit to Karavas as a young man.
Lindsey now lives in Berry, South Of Sydney, in NSW, and is the Director of his own Design Company.
Nothing gives me more pleasure than pouring over Lindsey's art work - which should be introduced to a much wider audience - particularly Kytherian-Greek audience - than it has managed to reach to date.
Looking up from the valley to what most Karavites regard as the key "icon of the built environment" in Karavas, the magnificent Church of Ayios Haralambos.
This picture was taken in the 1970's, when most of the "sculess" - terraces of Karavas were still intact,
A great deal of time and effort was taken by Karavites to build these "sculless". Without them, the soil would have eroded away - and nothing would have grown there - including the olive trees.
In 1923, Theodore Crithary, son of "Papa Vangelli" Crithary - longtime priest and schoolmaster of Karavas
(for photograph see Vintage Portraits/ People: Father Evangelos Crithary the priest of Karavas and his wife Stamatia (nee Panaretos)- posted by Alexandra Ermolaeff)
well-known Kytherian businessman, and member of the NSW Greek community, tried, without success, to bring together, the disunited Greeks of Sydney.
In response to this event, the Greek-Australian poet, Nicholas Kolios, wrote the following poem, in the Ethniki Salpinx, 8th August, 1923, p.3.
Mr T. Crithary Solved the Puzzle.
Wherever there are four Greeks, there are five ways of doing things,
and whoever unites the Greeks deserves a monument.
It’s easier to blend wine with vinegar
or to see a pear growing on an orange-tree.
[…….]
Many threads make ropes to pull a ship with,
twigs together are rigid, though seperately they bend.
Only unity will bring us progress.
Does not one hand always wash the other?
(A very apt poem which emphasises the power of/need for Hellenic unity.)
There are 5 Greek-Kytherian sayings heaped together in this one poem.
The latter - "ena heri pleni to allo" -"one hand washes the other" - I heard used many times growing up as a young Kytherian Australian - to emphasise the power/need of/for co-operation.
It gives the lie to the Zen koan about the "sound of one hand clapping."
It has been commented upon that given the revolutionary and technologically advanced nature of this mechanism, it is given far too little prominence in the Museum.
[[picture:"Greek Museum Antikythera.jpg" ID:2031]]
For a broader introduction to the Antikyhera mechanism - see the entry in this section entitled simply - Antikythera mechanism 1.
One of the most dynamic geological features of Kythera generally, and particularly the village of Karavas, is the large number of natural springs.
The three springs in central Karavas - at Keramari, Amir Ali, and Portakalia, run perpetually.
Under Modern Landscapes, Peter Trifyllis, has provided kythera-island.net with a photograph of running spring water at the spring at Amir Ali.
Under Vintage Portraits/People - Panagiota Morfi, has provided us with a picture of the spring at Mitata - in this case a picture from a past era.
The water from those springs is exceptionally beautiful to drink. As my parents have been fond of telling me throughout my lifetime - "then vluffi" - it doesn't matter how much you drink, the water never makes you "feel full."
It is important to try to understand how these springs may have come into existence.
Kevin Sparkman of FloridaSprings Organisation has kindly given us permission to utilise his explanation as to how the abundant springs in Florida, USA have evolved. Many of the evolutionary principles outlined on the FloridaSprings website
www.FloridaSprings.org
will pertain to the evolution of the many springs on Kythera, and in Karavas.
Water Cycles Around
The journey of water begins in the sky, where the state's abundant rainfall recharges the Floridan aquifer, our underground water source. Read below to learn about the water cycle and how it contributes to spring formation.
Rainfall
Rainfall is a function of various atmospheric and physical factors, and the most important of these are gravity and humidity. As the tiny water droplets within a cloud merge together into larger, heavier drops, they eventually overwhelm the relative level of atmospheric humidity that keeps them airborne. Relative humidity is a measurement of the amount of water the air can hold at a given temperature. Scientists have recently determined that once these drops reach a diameter of twenty millimeters, rain will begin to fall. Every day, over 150 billion gallons of rain falls in Florida, more than any other state in the nation except Louisiana.
Evaporation and Condensation
Water's journey through the water cycle begins with a process called evaporation whereby water stored in surface bodies of water like lakes, rivers and the ocean is converted into water vapor by the heat of the sun. Convection then draws this warmer, wetter air upwards where it comes into contact with cooler, high atmospheric air and eventually condenses back into tiny water droplets. Collectively, these tiny droplets are called clouds.
Transpiration
In addition to evaporation, a significant percentage of the water is released into the atmosphere by trees and plants in a process called transpiration. In order to facilitate photosynthesis, plants absorb water from the soil through their roots, a process that can also clean water by filtering out nutrients and pollution. They then transpire this water back into the atmosphere through their leaves and stems. About 70 percent of all rainfall returns to the atmosphere in the form of evaporation and transpiration.
Runoff
Rainfall that is not absorbed directly into the soil, through the roots and leaves of plants, or accumulated into existing bodies of water such as lakes or rivers is called surface, or stormwater runoff. In areas where the underlying geologic formation is impervious to water, as in the case of clay, runoff is a natural process, directing water in sheet flow, into lakes, rivers, wetlands, and the ocean. In Florida, where loose sandy soils and porous limestone bedrock are common, rainfall that reaches the surface of the earth usually soaks directly into the ground.
Percolation
Rainfall seeps underground through a process called percolation, whereby water travels downwards through the tiny spaces between rocks and soil particles, and within the "Swiss cheese" structure of the limestone. The water eventually saturates the underlying limestone in much the same way water fills the tiny holes of a sponge. It is this process of percolation that allows Florida's abundant rainfall to replenish the immense volumes of water flowing from the springs.
Rain Falls Again
Though the first step of water's journey to the springs begins in the sky, the water cycle itself is a never-ending process, and no single step is more important than any other. Evaporation, transpiration, condensation, rainfall, run-off, and percolation all play a critical part in ensuring that water is consistently available for both natural processes and human use.
From Aquifer to Spring
The source of our drinking water and the crystal clear water in springs is the Floridan Aquifer, nature's underground water storage system. Read below to learn about our underground water cooler.
Recharge Basin
Water begins its journey underground to the aquifer by a process known as recharge whereby rainfall seeps underground to infiltrate the limestone below. The overall land surface area where water seeps underground and contributes rainwater to a specific spring is called a spring's recharge basin. North-central Florida, where spring upwellings are most abundant, contains hundreds of recharge basins. Given their complex three-dimensional structure, recharge basins are determined through extensive scientific studies of local subsurface geology and groundwater flow.
Percolation
Percolation is the physical process by which rainwater falling within a given recharge basin slowly travels underground through the tiny spaces between rocks and soil particles. Florida's unconsolidated, sandy soils as well as the porous nature of the limestone aquifer itself provide the ideal conditions for unrestricted percolation. Yet, depending on the type of soil and the depth of the limestone aquifer, some areas allow water to percolate water underground faster than others, resulting in different recharge rates. Areas of high recharge occur in only 15 percent of the state, mostly in the sandy highlands of west and west-central Florida.
Speleogenesis
Speleogenesis is a big word that describes the formation of caves. In Florida, speleogenesis occurs underground through a simple chemical reaction. As rainwater falls through the atmosphere and percolates through the soil, it combines with carbon dioxide in the air and decaying vegetation to form a mild carbonic acid that slowly dissolves the limestone enlarging small cracks and pores. Over thousands of years, these small pores and cracks expand to become underground caves and caverns. Collectively, these interconnected caves are the pipes through which groundwater flows within the aquifer to the springs.
Groundwater Flow
Gravity is the major force in groundwater movement in the aquifer. Under natural conditions, groundwater moves "downhill" until it reaches the land surface at a spring or through a seep in a riverbed, lake or wetland. The speed with which water flows through the aquifer is also dependent upon the porosity and permeability of the limestone. In other words, water flows more quickly if the spaces or holes in the limestone are larger and if these spaces are closely connected to allow water to flow through.
Sinkholes
Sinkholes are depressions in the land caused by dissolution of the limestone near the surface or the collapse of an underground cave. Once these "windows" to the aquifer are open, they may provide direct access to the conduits through which water flows from the recharge basin to the springs themselves. As a result, they are one of the most common points of entry for cave divers seeking to explore and study the underground aquifer.
Spring Formation
Springs form where groundwater is forced up and onto the surface through openings in the ground. This is caused by the differences in the slope or "hydraulic gradient" in the aquifer. As rain falls and percolates underground, it exerts pressure on the water already in the aquifer, forcing some to the surface through natural openings. The highest concentration of springs in Florida lies in the north-central part of the state where the aquifer is closest to the surface. Springs are classified or categorized based on the amount water discharge. The largest springs like Wakulla and Silver Springs are classified as "magnitude 1" springs which means they each discharges more than 65 million gallons of water a day - the equivalent of about 1.3 million bathtubs full!
Spring Flow
The volume of water flowing from a spring is dependent upon a variety of factors: the water pressure in the aquifer beneath it, the number of caves leading to the spring vent or opening, and the size of the vent itself. Florida's springs are the largest by volume in the world, giving birth to and supporting entire river eco-systems like the Suwannee and the Santa Fe. Collectively, Florida's springs discharge over 19 billion gallons of freshwater each day.
The Journey of Water
Getting to the Source of Springs
which has been replicated as Text Only in this entry,
can be viewed as an interactive display at
www.FloridaSprings.org
The interactive presentation requires Macromedia's Flash 5 player or newer for your web browser. If you do not have the Flash player, you can click on the entry at the FloridaSprings website to download it.
I think one of the most visually dynamic expressions I heard, growing up in a Kytherian household was - "to cut off a persons air supply".
"Na kopsis tin aera tou."
This meant/means literally to cut off a persons air supply. To put a person down. To reduce them to impotence. In the modern English idiom we might say to "be jarred."
To deprive a person of "psychological oxygen" - is a far more powerful symbol - than any analogous expressions in English.
To act "cocky" like a rooster - is expressed in Greek as
"na mus kunis to kokira."
- which means literally to strut around like a prize rooster in a hen house.
It was usually used in this context -
"mi mus kanis to kokira" - which meant - you are currently acting arrogantly/as if you are "full of youself. Stop doing that. It is a very dangerous self-delussion. Even the prize rooster can end up on the dinner table."
Odysseus derives from Kythera's island neighbour in the eptanissia - Ithica.
Odysseus journey kept him from his wife and family.
He is considered "cursed" - destined to constantly wander the earth.
In Book Nine of Homer's Odyssey, entitled New Coasts and Poseidon's Son in Robert Fitzgerald's translation, Panther (paperback), 1971 - between an adventure with the Kikones, who kill many of Odysseus's men, and arriving at the land of the Lotus Eaters, Odysseus passes the island of Kythera.
Lines 66-85, Book Nine, read...
"Now Zeus the lord of cloud roused in the north
a storm against the ships, and driving veils
of squall moved down like night on land and sea.
The bows went plunging at the gust; sails
cracked and lashed out strips in the big wind.
We saw death in that fury, dropped the yards,
unshipped the oars, and pulled for the nearest lee:
then two long days and nights we lay offshore
worn out and sick at heart, tasting our grief,
until a third Dawn came with ringlets shining.
Then we put up our masts, hauled sail, and rested,
letting the steersman and the breeze take over.
I might have made it safely home, that time,
but as I came round Malea the current
took me out to sea, and from the North
a fresh gale drove me on, past Kythera.
Nine days I drifted on the teeming sea
before dangerous high winds. Upon the tenth
we came to the coastline of the Lotos Eaters,
who live upon that flower......."
In their Mapping of the Earth Section - sub-section The Navigations of Odysseus, the devisor's of Metrum Organisation, (http://www.metrum.org/mapping/navigations.htm, have positioned the island of Kythera and its northern lighthouse geophysically, in relationship to the events at the beginning of Book Nine of Homer's Odyssey.
"The journey of Odysseus begins at Malea (the present Cape Malea) at the extreme southeast of the Peloponnese. This point was used as a basic reference point for the geography of Greece in classical times.
The Odyssey contains an interpolated passage, the episode of the Kokones, which has the purpose of linking the navigation from Malea with Troy, because according to the general problem of geography it is proper to start from Malea, but according to the total economy of the poem Odysseus’ navigation has to start from Troy.
Bérard proved by numerical data that the episode of the Kokones is a later addition, but was not able to explain why it was added. This episode gives the difference of longitude between Troy and Malea. It makes the peregrination of Odysseus begin with the longitude of Troy. Troy was on the physical trade route that corresponds to meridian 29°50’N, being its most western point.
Meridian 29°50’E goes from Egypt to the mouth of the Danube, but the physical route that goes from Egypt to the mouth of the Danube has to pass through Troy, with a displacement to the west. Eratosthenes and Hipparchos understood that Troy was on the meridian of Alexandria.
We are told that Odysseus navigated two days and two nights from Troy and at the dawn of the third day (IX 74-76) was turning Malea (36°27’N, 23°12’E) to approach the channel between the coast of the Peloponnese and the island of Kythera. The lighthouse that at present leads ships through the channel is at the north end of the island, at 36°22’N, 22°57’E.
There are exactly 3° of longitude from Troy (39°57’N, 26°12’E) to Malea.1 This means that the poet uses a calculation of a day of navigation equal to 1_°. of latitude. After putting up their sails and turning past Malea for what proves to be half a day, a tempest breaks out that carries Odysseus for nine days and nine nights and on the tenth day leaves him in the land of the Lotophagoi (IX 82-84). There is substantial agreement on the identification of the Lotophagoi, those who instead of eating bread eat “a flower” called lotos (IX 84): it is that part of Tunisia called by the Arabs Djerid, “Land of Dates.” But, being more specific, we must search for a point which is about 14°45’ west of Malea: Odysseus had reached meridian 8°24’E at Lake Tritonis or Chott el Djerid. The poet relates that three of the companions of Odysseus on eating the dates, “those honeylike fruits,” lost their memory. Bérard points out that here there is an association between the fruit lotos and the name of the infernal river, Lethe, the river of forgetfulness. But what Bérard did not know is that the river Lethe is referred to because meridian 8°24’E is at the western edge of the world."
Metrum Organisation is endevouring to map the world - and to find the parameters of the world as it was known at the time of Homer. They comment, elsewhere on their website, that although Malea is often taken as the centre of this known world - the true geographic centre is Kythera - and more exactly northern Kythera.
The Kytherian lighthouse referred to is most probably the lighthouse at Ayios Nikolias - above Plattia Ammos.
Scorpions are one of the few venemous creatures on the island of Kythera.
My mother Evangalia, (Angie) Poulos (nee Coroneos) told me that her mother Georgia (nee Mentes) used to ask her children to bring any scorpions that they found to her.
She would crush the scorpions up with a mortar and pestel - mix the "scorpion goo" with milk - and ask her children to drink the mixture.
She claimed that this would afford her children a great deal of protection - in the event that they were bitten by a scorpion. The impact of the symptoms of the bite would be greatly reduced if they had taken their scorpion and milk mixture.
My grandmother had learnt this "vaccination" technique from her mother - and it seemed as if the practice my have been passed down for generations, if not centuries, and millenia.
Did the Kytherians invent the technique of vaccination centuries before Lister?
The technique of oral vaccination centuries before Western medical science?
My mother, Evangalia - Angie Poulos (nee Coroneos) used many Kytherian remedies throughout our childhood.
Some were simple, but miraculous in their effect.
I recall sustaining a very large swelling/bruise - about 3 cm's high - on my leg after another one of my fathers frequent car crashes.
My mother simply cut up some slices of onion - and strapped them onto the bruise for about half an hour.
By that time the swelling had completely subsided - and the bruising was very much improved. The effect seemed miraculous to me at the time.
I have used the "onion cure" on a number of occasions throughout my life.
One evening, I fell from a first floor balcony onto a large stone - injuring my back. I strapped half centimetre strips of onion onto my back - and slept with them overnight. When I awoke in the morning the swelling and bruising had disappeared.
Ön another occasion my right hand was afflicted by Repetitive Strain Injury. My wrist "creaked" when moved. The pain was intense.
Again, I strapped onions onto my wrist and kept them there for about 12 hours.
One day later the "creaking" had disappeared, and the pain was very much diminished.
By the second day my injury - which my doctor had asserted - "would almost certainly require surgery" - was completely cured.
I have passed on this "cure" to a number of my Australian freinds and associates - and all those who have used it have found it equally as effective.
Which all reminds me of the Kellog's Corn Flakes ad jingle in Australia - "sometimes the simple things in life - are often the best."
Someone mentioned to me recently that there is a significant proportion of a particular acid in onions - which is used in anti-inflamatory drugs.
Do any of the kythera-island web-users know what this acid might be?
Another common saying was "we will achieve (this) and (then) we will dance".
"Tha to kanoume ke tha horepsoume."
Used in the context of someone questioning a person(s)/group(s) ability to achieve a particularly difficult task - "Do you really think we can actually achieve this?"
Used as a motivating tool - the answer would be
"Tha to kanoume ke tha horepsoume."
Many cyclical (difficult) achievements - such as the end of the wheat or wine harvest were celebrated by a large community dance. These glendi are still in existence today - instance the Mitata Wine Festival, and the Portakalia Festival in Karavas.
Another old saying is/was "..(we) have enough food to feed 11 (people)".
"Ehoume arketa na taisoume ta endeka!"
Used in the context "Will you have anough food to feed everybody when they arrive?"
"(Yes). We have enough to feed 11 (people)."
I am usure of the significance of the number 11. Perhaps another kythera-family web user can enlighten us as to why "11"?
It might derive from the fact that given the small size of Kytherian houses - 11 people would have constituted a very large number to entertain at one sitting?
One of my favourite sayings is -
"Sun uvyo sta thio litharia" - "like an egg between two millstones".
This was used in the context
"How are you today"?
"I am not feeling too well!"
(In Australia we might say "I feel a bit crook!" - or a "bit off-colour.")
Greek being such a visual language paints the picture so much better - I feel like an egg would feel - if it were caught between two millstones!"
My father James (Dimitrios) and his younger brother Peter owned the "Niagara" cafe in Katoomba, NSW, during the heyday of the Blue Mountains. Our nickname is Katharos (the clean one!). Even though this appears self explanatory, someone out there could know something more.
A second Tzortzopoulos family with the nickname Sihanouli is that of Mr George Tzortzopoulos, who settled in the Blue Mountains district of Sydney.
George married Elenie Zantiotis, and she is still alive (March 2004) - aged 99. (Na mus ekatostisi!)
They had two children. The eldest, Theo, lives in Wentworth Falls in NSW.
The youngest, Profesor Harry, features in the High Achievers section of this web site.
The father of John Poulos of Bondi, worked for many years in a cafe in Orange, NSW.
His family nickname was "Katsovitha" -"screw".
One version as to how the parachoukli derived was that an ancestor was constantly changing his life-plans and direction - and hence ended up achieving very little in life.
(Parachoukla are often very blunt and brutal - "Puraksina".)
The analogy was to the way a screw works - it can move in and out - to the left and to the right - and does not necessarily settle into one position - where it remains constantly.
Again, it would be interesting if one of his descendants could reveal to us the derivation of this nickname.
The family nick-name of John Poulos, more recently of Karavas, and of Jim Poulos of Sydney is Sihanouli.
The derivation of this nickname which was related to me during my last visit to Kythera was that a male ancestor used to sneak out of the family home to court a a certain female - who had taken his fancy.
He used to sneak in an out of the house - siya siya - ie very quietly - so as not to alert his parents.
Hence the name sihanouli.
It would be interesting if one of his descendants could verify the veracity of this story.
The nickname of the Tzortopoulos family - descendants of Minas and Panayoti Tzortzopoulos was/is "Kapetanios".
Minas who lived in Molong, NSW, was held in great respect. When he was not being called "Burr-ba", he was known as "Kapetan-Mina."
Minas and Panayoti are depicted in a Photograph from the Australian Hellenic Historical Society Collection, (AHHS Collection), in Hugh Gilchist's, Australians and Greeks, Vol 1, on page 210.
Descendants, such as Mr Steve and Anna Poulos - Sydney, Australia, their children, and grandchildren - still employ the nickname.
It would be interesting to know the derivation of this nickname.
My Grandfather - Yeoryios Dimitrios Tzortzopoulos` - George James Poulos - was born in Karavas Kythera in the 1860's. His nickname was "Hlihlis".
It is a commonly held family myth amongst his descendants - which includes those with family names such as Tzortopoulos, Poulos, Levantis, Peters, Dermatis & Coroneos...to name only a few - that either he or an ancestor had a speech impediment - and because he could not enunciate words properly - was taunted with the nickname - hlihlis.
It is also a commonly held belief that all Tzortopouli derive from a common ancestor who migrated from the town of Karavas in Cyprus - and established the town of Karavas on Kythera.
Each "clan" of Tzortopouli have their own nickname, however - some of which I am aware of, and will reveal in separate entries.
My Grandfather - Yeoryios Dimitrios Tzortzopoulos` - George James Poulos - was born in Karavas Kythera in the 1860's. His nickname was "Hlihlis".
It is a commonly held family myth amongst his descendants - which includes those with family names such as Tzortopoulos, Poulos, Levantis, Peters, Dermatis & Coroneos...to name only a few - that either he or an ancestor had a speech impediment - and because he could not enunciate words properly - was taunted with the nickname - hlihlis.
It is also a commonly held belief that all Tzortopouli derive from a common ancestor who migrated from the town of Karavas in Cyprus - and established the town of Karavas on Kythera.
Each "clan" of Tzortopouli have their own nickname, however - some of which I am aware of, and will reveal in separate entries.
My great-grandfather, on my maternal side -Theothosios Coroneos - was also called Belos - the beautiful.
Most of the Belos Coroneii, such as those in Australia of Optometry, Internet Assocation, and Travel Agency fame derive from Potamos. Theothosios was born and bred in Karavas.
I am strongly of the belief however, that when the Family Tree Section of kythera-family.net becomes operational - it will reveal that, say, 3 generations prior - a familial connection exists between the Belos's of Karavas and the Belos's of Potamos.
My grandfather, Triunduphilos Coroneos, during his life-time a long-serving mayor of Karavas - because he owned pigs - was given the unfortunate nickname - "hero-belo" - "pig-beautiful".
Juxtaposing as it does two diametrically opposed concepts - this is a good example of the wicked sense of humour that went into the devising of Kytherian nicknames.
Because the convention is that nick-names pass along the paternal line - I have been spared the ignominy of inheriting the nick name - "hero belo".
"Melosofaou" - or "honey-eater" - is also the nickname of the family of Mr James Coroneos, esteemed educator and publisher, past President of the Kytherian Asociation of Australia, and current President of the Karavitiko Symposium, of NSW Australia.
James's father was born in Karavas, Kythera. After emigrating to Australia - for many years he operated the Busy Bee Cafe in Gunning in NSW.
"Katina" Coroneos family from Karavas.
Katina Coroneos married Efstrathios Glytsos in Australia. ...shop in Kygolge NSW for many years ...had a son, Con & daughter Sylvia & I'm Con's son. A cousin of mine last year was in Kythera searching for our Grandmother's (Katina Coroneos) house & eventually found it only by being told to quote the Nickname.
I`m sure a common yet worthwhile story.
As yet I'm unable to get a old-time story on the "Melosofaou"
My grandfather and grandmother are Dimitrios and Yarifalia Kritharis from Karavas. They had 4 children Voula, Anthie, Nick and Maria. My great Uncle was Haralambos Kritharis and he came to Australia and lived in Brisbane Australia. My Uncle Nick also lived in Brisbane Australia, he died 5 years ago. My Aunty Anthie married Tasos Zacharopoulos and had one child John they live in Sydney Australia. My Aunty Voula lives in Greece with her family. My mother Maria Kritharis from came to Australia and at the time was living with my Nouna Anthie Notaras when she met my father George Hadsis (from Samos) and married. They had 3 children John, Effie and Rose. John Hadsis lives in Perth with his family, I live in Sydney with my family and my sister lives in Canberra with her family and my father and mother.
Sophie Poulos (Tzortzopoulos) was born in Gladstone, QLD, Australia to a Kytherian father and an Australian mother.
In 1978 her father Nikolas Tzortzopoulos took his family to live on Kythera. They lived in the scholi (the former agricultural school) in Karavas. Sophie was 14 years old at the time. This is what she remembers about the early days of living on the island.
(This story is transcribed from an audio interview with Alex Ermolaeff recorded in 2000)
[[picture:"sophieboat.jpg" ID:931]]
Actually, if you think about it, its like going through time my life. Going to Greece was like going back in time - especially on an island. It was so primitive in a way, but it was beautiful. Everything was natural. Scary ‘cos you didn’t speak the language. Culture was different. I mean you didn’t have a phone in your house. If you wanted to make a phone call you had to go up to the local shop. If you wanted to check if your mail came you had to go up these hills.
We didn’t have a washing machine (this was when we first went), and they had the old type of basins made out of stone. We would rub them - our clothes, we would take our clothes and rub them and clean them there because we didn’t have anywhere else to clean our clothes. So, we actually went back in time to do things that people were doing two hundred years ago maybe.
[[picture:"washingbasins.jpg" ID:932]] The plystra (washing basins) in Amir Ali, Karavas where Sophie and her family did their washing when they first went to live on Kythera.
It was really hard… it took me two years to learn the language! And I had nobody else my age to associate with. I only had old people around that I couldn’t even communicate with. They would say hello. They were very polite and loving people, but they weren’t my age. So I didn’t have much to do, apart from when I was helping Dad, you know, (doing) heavy labour. I worked like a man. I’ve built houses on Kythera, I’ve dug walls, I’ve dug ditches,...... I’ve dug graves.
So, even though I loved doing those things - I loved getting out and doing that type of work, I was becoming really depressed because I wasn’t getting any more knowledge from outside and I was getting lonely. I was starving for knowledge. And I use to say to my mum – when she’d say “What’s wrong with you Sophie?” - I would say “I don’t know? But I feel really depressed and sad”
I use to love the rainy days in winter. I would get all warmed up and take my raincoat and go and explore - because everyone would be inside their houses. And I could go and explore those old places without anybody saying “What are you doing here?!” Me and Lucky (her younger brother) went once and we found this letter and Lucky read it. It said “My Dear Parents….” - it was from Australia and the son was saying how hard he was working to send them money. It was really emotional that these parents were so much in poverty that they had to send their children away. Trying to make a better life for them.
When summer would come the island would fill up with all these new interesting people and you would see fashion. Which was “Wow! I want a pair of those!” or “I want to do my hair like that!”. So I was getting something from outside. You would go swimming. Meet new friends, people from all over the world.
Summertime was my best time. I loved the sea - The Mediterranean Sea. I would go from say nine o’clock in the morning to say two o’clock in the afternoon just diving catching fish and octopus. And I use to walk out of with all these things from the sea and people would be amazed. It was great! We’d sit there and make a fire and we’d cook the stuff that I had caught and have a feast.
They used to...no they still do actually, still when I go back they call me the ‘Queen of the Octopus’. That is how I am known on Kythera.
Sophie Poulos lives in Sydney, Australia with her two sons Emmanuel and Nikolas.
Sophie Poulos (Tzortzopoulos) was born in Gladstone, QLD, Australia to a Kytherian father and an Australian mother. In 1978 her father Nikolas Tzortzopoulos took his family to live on Kythera. They lived in the scholi (the former agricultural school) in Karavas. Sophie was 14 years old at the time.
My name is Alex Crethar. My father was Nicholas Crethar (He changed his name from Kritharis). He had a brother who migrated to America his name was Haralambos. For the purposes of family history. I would appreciate if you could let me know if there is any relationship there.
My father was born in the late 1800's and migrated to Australia around 1918. He served in the Greek Military. If this is your family line - any information you can give me would be greatly appreciated.
Everytime i visit Kythera i am overcome with a strong emotion of belonging.
This same emotion is present when i visit this website.Great effort to all involved in establishing and maintaining this fascinating and mystic record of our history.
This is really a job well done, the website is a way for one like my self, to feel at home and keep in touch with Kythera, Greece and her children, I feel often nostalgic in this part of the world (Denmark) as I have no family, apart from my husband and 2 daughters, and there are not many Greeks living here and if so than I have not met any. What I really want to say is, thank you and keep up the good work.
Xakousti Cordatos (nee Vangi) of Diakopoulianka with her first son Emmanuel - sitting at the back of the Cordatos Bros Cafe in Hillston, NSW, Australia circa 1937.
Theodoros and Eirini Tzortzopoulos married in Sydney, Australia around 1920.
Theodoros Tzortzopoulos of Karavas, Kythera, migrated to Australia around 1919
Eirini (nee Marcellos) of Fratsia, Kythera was born in the late 1890's. She migrated to Australia around 1910 and worked as a domestic for her uncle in Sydney.
After marrying they settled in Surry Hills, Sydney, then returned to live on Kythera between 1930-1938. They later settled in Crookwell, NSW, Australia, where they ran a milk bar. They had four children: Nikolas, Stamatia, Stavros and Menelaos Tzortopoulos.
Studio portrait of the beautiful Eirini Tzortzopoulos (19 years of age) taken on George Street, in Sydney sometime before WWI.
Eirini was born on Kythera in the late 1890's. Her family came from the village Fratsia. She migrated to Australia circa 1910 and worked as a domestic for her uncle in Sydney. She married Theodoros Tzortzopoulos (from Karavas) in Sydney circa 1920. Initially they settled in Surry Hills, Sydney, NSW, then in Crookwell, NSW, where they ran a milk bar. They had four children: Nikolas, Stamatia, Stavros, Menelaos Tzortopoulos. Eirini died in 1967.
Click here to listen to the song once (streamed .mp3).
Click here if you would like to download the song to your computer to listen to it more than once.
The record cover from a recording of the song Portokalia Tou Karava, sung by Dimitri Kapsokefalos.
Menelaos Tzortzopoulos pictured here standing behind the counter of the Deluxe Milk Bar, Balo Street, Moree, NSW, Australia. Menelaos was the proprietor of this milk bar from 1951 to 1972.
Menelaos was born in Crookwell, NSW, Australia in 1927. The Tzortzopoulos family was originally from the village Karavas, Kythera. During his childhood Menelaos and his family returned to the island for seven years (from 1930 to 1938).
Stamatia (Matty) Notaras (nee Tzortzopoulos) pictured here in Greek national dress.
This studio photograph was taken in Greece circa 1937, when Stamatia and her family returned to Kythera for seven years. The Tzortzopoulos family was originally from the village Karavas, Kythera.
Theodoros Tzortzopoulos (left) and friend standing in city street, maybe in Sydney, NSW, Australia.
Theodoros was born in Karavas, Kythera. He migrated to Australia around 1919. Initially he settled in Sydney, NSW, and later settled in Crookwell, NSW, where he ran a milk bar business.
This photograph was taken during a picnic excursion on Kythera around 1932. Pictured here are a number of Australian Kytherians; (front left) Peter Crithary originally from Karavas, (boy with hat front right) Menelaos Tzortzopoulos who was born in Crookwell, NSW, Australia in 1927 and (standing directly behind him) his mother Eirine Tzortzopoulos (nee Marsellos of Fratsia). The Tzortzopoulos family were originally from Karavas, but migrated to Australia, and then returned to the island between 1930-1938.
A fascinating website already.My father Evangelos (Angelo)Diacopoulos migrated to Australia in 1914 and married Marigoula Aroney in 1938 and they spent their working lives in Gosford before moving to Sydney but of course as most kytherians, always regarded Cerigo as their spiritual home.Some of that has rubbed off on their offspring.May the site continue to grow!
From the first Photographic Encounters of Kythera: installation view of the exhibition "Historical Photographs from Kythera", held in the Patrikios School, Karavas, in October 2002. Photograph by John Stathatos.
Professor Harry George Poulos was born in 1940 in Katoomba, Australia, the second son of George Poulos (Tzortzopoulos) and Elene (nee Zantiotis), originally of Karavas, Kythera. His father George had come to Australia from Kythera in the early 1930’s, and Elene and elder son Theodore arrived in Australia some years later, in 1939.
Harry went to school in Katoomba and went on to be dux of the school in 1956. He entered Sydney University in 1957 to do a civil engineering degree, and graduated in 1961 with 1st class honours. Commencing research for a PhD degree at Sydney University in 1961, he was awarded the degree in 1965.
In 1964 he married Maria Langley, 2nd daughter of James and Angela Langley (originally Anastasopoulos), who had moved from Grafton to Sydney in 1962. James was originally from Aroniathika and Angela (nee Varipatis) was from Kapsali.
[[picture:"DCP_3117.JPG" ID:2580]] The woman behind the man.
For glowing references to Maria, see transcripts of numerous speeches given at the Harry Poulos Testimonial Dinner: in Photography Diaspora - subsection, Working Life.
Harry and Maria have 4 children, who now are married or engaged, and 6 grandchildren.
[[picture:"Harry Poulos Family-2002.jpg" ID:2654]]
The man and his family.
Standing (from left): Victoria (Tori) Poulos, James Poulos, Maria Poulos, George Poulos.
Seated (from left): Elena Barnes, Martin Barnes, Harry Poulos, Maria Poulos, Peter Poulos, Alyssa Poulos.
He commenced his professional career as an engineer with the consulting firm of McDonald Wagner and Priddle in 1964, the following year was appointed a Lecturer in the Department of Civil Engineering in January 1965 and rose there to the position of Head of School of Civil and Mining Engineering which he held until 2001. He started as Director of Advanced Technology at Coffey Partners International in Sydney in 1988, was appointed Chairman in 1991 and is presently the Senior Principal there.
Harry retired from Sydney University in 2001, but is an Emeritus Professor there and still retains a close association. He continues to practice as a consulting engineer with the firm of Coffey Geosciences, in their Sydney office, where he is a Senior Principal. He is also an Adjunct Professor in the Department of Civil Engineering at the Hong Kong University of Science and Technology.
He is an avid reader and book collector, with special interests in North American sociology, modern history, philosophy, and archaeology. He is also a sports fan, having played cricket for many years. He represented the Blue Mountains in his earlier career, and then played for some years with Bexley Cricket Club and then with the Sydney University Veterans. He also coached soccer when his sons were playing. One of his proudest achievements in this area was to have coached his Under 16 Roselea side to the State Championship in 1987.
RESEARCH
Professor Poulos’ research has concentrated on the analysis of the settlement and deformation of foundations and earth-supported structures. Primarily, interest has been in analysing the settlement and rate of settlement of shallow foundations and in developing methods of predicting the load-deformation behaviour of pile foundations. This work has been extended to include the deformation of embankments and earth dams, the evaluation of various methods of improving the performance of foundation on soft clays, and the behaviour of offshore foundations.
One of the foremost objectives in this work has been to present the results of research in a form which is readily usable by practising foundation engineers. This has been achieved by presenting, wherever possible, parametric solutions for the various problems considered or, in cases where the number of variables is too great, developing user-oriented computer programs.
A summary of recent research topics is given below:
(a) theoretical analysis of the effects of cyclic axial and lateral loading on pile foundation,
(b) laboratory model tests to examine the response of piles to cyclic loading and to compare with the theoretical analyses,
(c) correlations between measured and predicted behaviour of full-scale pile foundations,
(d) behaviour of foundations on calcareous soils.
(e) stabilisation of slopes with piles.
(f) design of remedial foundation systems.
(g) influence of construction-induced ground movements on piles.
(h) seismic response of piles.
(i) behaviour of pile groups containing defective piles.
(j) pile-supported pavements and embankments.
(k) foundation correction for buildings undergoing uneven settlement.
[[picture:"Professor Harry Poulos - Action Man.jpg" ID:2558]] Action Man. This was taken in July, 2003, in Kuala Lumpur, at the site of piling works for the “Smart Tunnel” (a joint flood control and transport tunnel) that is being constructed there. Harry Poulos is second from the left, in the company of three Malaysian engineers working on the project.
Research Group: Centre for Geotechnical Research
http://www.civil.su.oz.au/cgr/index.php
ACADEMIC QUALIFICATIONS
1 BE (Hons I), April 1961, University of Sydney
2 PhD, April 1965, University of Sydney
3 DScEng, April 1976, University of Sydney
PRIZES AND AWARDS
1 Australian-American Education Foundation Award (Fulbright Scholarship (Senior)), 1969-70
2 Warren Prize, Institution of Engineers, Australia, (shared) 1972
3 J. James R. Croes Medal, American Society of Civil Engineers (shared) 1973
4 W.H. Warren Medal, Institution of Engineers, Australia, (shared) 1985.
5 E.H. Davis Memorial Lecturer, Australian Geomechanics Society, 1987.
6 John Jaeger Memorial Award, Australian Geomechanics Society, 1988.
7 Fellow, Australian Academy of Science, 1988
8 Fellow, Australian Academy of Technological Sciences and Engineering, 1996
9 Honorary Fellow, Institution of Engineers Australia, 1999
10 29th Rankine Lecturer, Institution of Civil Engineers, London, 1989.
11 Member of the Order of Australia (General Division) (AM), 1993.
12 State-of-the Art Award, American Society of Civil Engineers, 1995.
13 Schiffmann Lecturer, Cornell University, 1996.
14 Ardaman Lecturer, University of Florida, 1997.
15 8th Buchanan Lecturer, Texas A&M University, 2000.
16 Chin Fung Kee Memorial Lecturer, South East Asian Geotechnical Society, 2001.
17 British Geotechnical Association Prize, 2001
18 Geotechnical Research Medal, British Geotechnical Society, 2001
19 5th Sowers Lecturer, Georgia Institute of Technology, 2002
20 9th Casagrande Lecturer, Boston Society of Civil Engineers, 2002
21 2nd Jennings Memorial Lecturer, South African Geotechnical Society, 2002
22 Special Service Award, American Society for Testing Materials, 2003
MEMBERSHIP OF PROFESSIONAL ASSOCIATIONS
1 Fellow, American Society of Civil Engineers.
2 Honorary Fellow, Institution of Engineers, Australia.
3 Member, Association of Consulting Engineers, Australia.
4 Member, American Society for Testing Materials.
5 Australian Geomechanics Society (Chairman, 1982-84).
6 Australasian Vice-President, International Society for Soil Mechanics and Foundation Engineering, 1989 - 1993.
7 Member, Australian Earthquake Engineering Society.
8 Member, International Association for Computer Methods and Advances in Geomechanics.
9 Member, International Society for Rock Mechanics.
10 Member, International Association of Engineering Geology.
