Tasos Livaditis/translated by Manolis Aligizakis

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ΕΚΛΕΚΤΙΚΕΣ ΣΥΓΓΕΝΕΙΕΣ

 

Η φτωχή Ραχήλ, ωχρή, με ανίατα όνειρα, θεραπευόταν τώρα

ανάμεσα στα μαύρα δέντρα, όπως ένα τυφλός που με το φλάουτο

κάνει ν’ανθίζει το σκοτάδι ή όπως τα παιδικά παιγνίδια που μια

μέρα εξαφανίζονται σα να τα πήρε μαζί του το παιδί — καθώς

πέθαινε, περίλυπο, μέσα στον άντρα.

 

 

 

SELECTED RELATIONS

 

Poor Rachel, pale, with incurable dreams, now healing herself

among the black trees like the blind man who with his flute makes

the darkness bloom or like the childhood games that one day

suddenly vanish as though a child took them along — as it was dying

sorrowfully into adulthood.

 

 

TASOS LIVADITIS-SELECTED POEMS, translated by Manolis Aligizakis, Libros Libertad, Vancouver, 2014

www.libroslibertad.com

www.manolisaligizakis.com

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Tasos Livaditis-Selected Poems, Translated by Manolis Aligizakis

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ΣΟΥΡΟΥΠΟ

 

Αν έχασα τη ζωή μου είναι γιατί πάντα είχα μιαν άλλη

ηλικία απ’ την αληθινή και τώρα πια τα `χω μπερδέψει — δεν

ξέρω αν βρίσκομαι στο τέλος ή στην αρχή, αν πρέπει να φύγω

ή να ξαναγυρίσω και ποιο δρόμο να πάρω και πού να πάω —

εξάλλου σκοτείνιασε

και τα σκυλιά γαβγίζουν, σταματώντας τους περαστικούς

στα σύνορα του ανείπωτου.

 

 

 

TWILIGHT

 

If I wasted my life it was because I had a different age

from the correct one and now I’m confused — I don’t know

whether I’m at the end or the beginning, whether I have

to leave or return, which path to follow and where to go?—

after all it has become dark

and the dogs bark stopping the passersby at the borders

of the unsaid.

 

 

TASOS LIVADITIS—SELECTED POEMS, translated by Manolis Aligizakis, Libros Libertad, Vancouver, 2014

 

www.libroslibertad.com

www.manolisaligizakis.com

 

NEOHELLENIC POETRY–AN ANTHOLOGΥ

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ΤΟ ΚΑΘΑΡΟΤΕΡΟ ΠΡΑΓΜΑ ΤΗΣ ΔΗΜΙΟΥΡΓΙΑΣ

Δεν ξέρω, μα δεν έμεινε καθόλου σκοτάδι.
Ο ήλιος χύθηκε μέσα μου απὸ χίλιες πληγές.
Και τούτη τη λευκότητα που σε περιβάλλω
δε θα τη βρεις ούτε στις Άλπεις, γιατὶ αυτὸς ο αγέρας
στριφογυρνά ως εκεί ψηλὰ και το χιόνι λερώνεται.
Και στο λευκὸ τριαντάφυλλο βρίσκεις μια ιδέα σκόνης.
Το τέλειο θαύμα θα το βρείς μοναχά μές στον άνθρωπο:
λευκὲς εκτάσεις που ακτινοβολούν αληθινὰ
στο σύμπαν και υπερέχουν. Το πιο καθαρὸ
πράγμα λοιπὸν της δημιουργίας δεν είναι το λυκόφως,
ούτε ο ουρανὸς που καθρεφτίζεται μες στο ποτάμι,
ούτε ο ήλιος πάνω στης μηλιάς τ᾿ άνθη. Είναι η αγάπη.

 

THE PUREST THING OF CREATION

 

I don’t know why, but darkness has vanished.

The sun entered my body from a thousand wounds

and this whiteness with which I cover you

you won’t find in the Alps, since this wind

swirls towards that height and dirties the snow.

 

Even on the whitest rose you’ll find some dust.

 

You will find the perfect miracle only in man

white extensions that truly shine

in the cosmos and they exceed. Then the cleanest

thing of creation isn’t the twilight

nor the sky’s reflection in the river

nor the sun on the almond tree flower. It is LOVE

 

 

Nικηφόρου Βρεττάκου, NEOHELLENIC POETRY-AN ANTHOLOGY, Μετάφραση Μανώλη Αλυγιζάκη, Libros Libertad, 2017

Kiki Dimoula//Κική Δημουλά

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ΜΕΛΑΓΧΟΛΙΑ

Στον ουρανό ακροβατεί μεγάλη σκοτεινιά.
Κι έτσι καθώς με πήρε το παράθυρο αγκαλιά
με το ένα χέρι
στο δωμάτιο μέσα σέρνω
του δρόμου την απίστευτη ερημιά
με το άλλο παίρνω
μια χούφτα συννεφιά
και στην ψυχή μου σπέρνω.
MELANCHOLY

A great darkness skates on thin ice upon the sky.
Thus as the window hugged me
with one hand
I pull inside the room
the unbelievable loneliness of the street
with the other hand
I grab a handful of darkness
and throw it onto my soul

~ΕΡΕΒΟΣ-EREBUS, by KIKI DIMOULA, ΙΚΑΡΟΣ, 1956, // translated by Manolis Aligizakis

MANOLIS ANAGNOSTAKIS-ΜΑΝΩΛΗς ΑΝΑΓΝΩΣΤΑΚΗ

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I SPEAK

I speak of the last trumpeting of the defeated soldiers.
of the last rags from our festive garments
of our children who sell cigarettes to the passers-by.
I speak of the flowers that wilted on the graves and
rain rots them
of the houses gaping with no windows like toothless
skulls
of girls begging and showing the scars of their breasts.
I speak of the shoeless mothers who crawl among the ruins
of the conflagrated cities the corpses piled in
the streets
the pimps poets who during the night shiver by the front
steps.
I speak of the endless nights when the light is dimmed
at dawn
of the loaded trucks and the footsteps on the wet
cobblestones.
I speak of the prison yard and of the tear of the moribund.

But I speak more of the fishermen
who abandoned their nets and followed His steps
and when He got tired they didn’t rest
and when He betrayed them they didn’t reject Him
and when He was glorified they turned their eyes the other way
and their comrades spat at them and crucified them.
Though they, serene, took the road that had no end
and their glance didn’t ever darken nor bowed down
standing up and lonely amid the horrible loneliness of the crowd.

ΜΙΛΩ
Μιλώ για τα τελευταία σαλπίσματα των νικημένων στρατιωτών.
Για τα τελευταία κουρέλια από τα γιορτινά μας φορέματα.
Για τα παιδιά μας που πουλάν τσιγάρα στους διαβάτες.
Μιλώ για τα λουλούδια που μαραθήκανε στους τάφους
και τα σαπίζει η βροχή.
Για τα σπίτια που χάσκουνε δίχως παράθυρα σαν κρανία
ξεδοντιασμένα.
Για τα κορίτσια που ζητιανεύουνε δείχνοντας στα στήθια
τις πληγές τους.
Μιλώ για τις ξυπόλητες μάνες που σέρνονται στα χαλάσματα.
Για τις φλεγόμενες πόλεις τα σωριασμένα κουφάρια στους
δρόμους.
Τους μαστροπούς ποιητές που τρέμουνε τις νύχτες στα
κατώφλια.
Μιλώ για τις ατέλειωτες νύχτες όταν το φως λιγοστεύει τα
ξημερώματα.
Για τα φορτωμένα καμιόνια και τους βηματισμούς στις υγρές
πλάκες.
Για τα προαύλια των φυλακών και για το δάκρυ
των μελλοθανάτων.

Μα πιο πολύ μιλώ για τους ψαράδες.
Π’ αφήσανε τα δίχτυα τους και πήρανε τα βήματά Του.
Κι όταν Αυτός κουράστηκε αυτοί δεν ξαποστάσαν.
Κι όταν Αυτός τους πρόδωσε αυτοί δεν αρνηθήκαν.
Κι όταν Αυτός δοξάστηκε αυτοί στρέψαν τα μάτια.
Κι οι σύντροφοί τούς φτύνανε και τους σταυρώναν.
Κι αυτοί, γαλήνιοι, το δρόμο παίρνουνε π’ άκρη δεν έχει.
Χωρίς το βλέμμα τους να σκοτεινιάσει ή να λυγίσει.
Όρθιοι και μόνοι μες στη φοβερή ερημία του πλήθους.
~Μανώλη Αναγνωστάκη/Manolis Anagnostakis—μετάφραση Μανώλη Αλυγιζάκη/translated by Manolis Aligizakis

UBERMENSCH — ΥΠΕΡΑΝΘΡΩΠΟΣ

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FUNERAL

We buried him, yesterday afternoon, in the freshly dug soil,
a small twig that he was, the poet with his thin gray beard.
His only sin: so much he loved the birds that didn’t come
to his funeral.
The sun went down behind the army barracks where the future
dead slept and the lone hawk, lover of songs, sat on the oak
branch; women lamented for the day’s yellow rapture and after
approving everything the hawk flew away, as if to define
distance. Wind blew over the surface of the lake searching
for the traitor who had run to the opposite shore where
judgement was passed and the ancient cross remained with
no corpse.
Everyone felt joyous, wine and finger food had to do with it
the hawk returned without news and the beggar extended
his hand and softly begged:
“two bits, man, God bless your soul, two bits.’

ΚΗΔΕΙΑ

Χθες το απόγευμα, τον θάψαμε στο φρεσκοσκαμμένο χώμα,
λες να `τανε βλαστάρι ενός δεντρού, το ποιητή με τ’ αραιό
γκρίζο γενάκι. Μόνη του αμαρτία που αγαπούσε πολύ
τα πουλιά κι αυτά ξέχασαν στην κηδεία του να έρθουν.
Ο ήλιος έδυσε πίσω απ’ το στρατόπεδο με τους νεκρούς
της αύριον και το γεράκι, μονιάς της λαγκαδιάς, καθόταν
στης οξιάς κλαδί. Γυναίκες κλάψαν για το κίτρινο συναίσθημα
της μέρας και το γεράκι αφού όλα τα επιδοκίμασε, πέταξε
μακρυά τις αποστάσεις για να καθορίσει, ο αγέρας φύσηξε
πάνω απ’ τη λίμνη, λες κι έψαχνε για τον προδότη που είχε
πάει στην αντιπέρα όχθη, εκεί που κρίνονται οι δίκαιοι
κι ο πανάρχαιος σταυρός έμεινε δίχως κορμί.
Όλοι ένιωσαν ευέλπιστοι απ’ το κρασί και τους μεζέδες,
ξανάρθε το γεράκι δίχως να φέρει νέα κι ο ζητιάνος έτεινε
το χέρι και καλοκάγαθα ψυθίριζε:
‘ελεημοσύνη χριστιανοί, ελεημοσύνη.’

~Υπεράνθρωπος/Ubermensch, Ekstasis Editions, Victoria, BC, 2013

Thucydides: Melian Dialogue

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In his 2012 book, On Politics, political historian Alan Ryan reflects on the conflict between Athens and Melos during the Peloponnesian War – “It is famous as the worst atrocity committed by a usually decent society, but even more as one of the most famous assertions in history of the rights of unbridled power.” In this video, we will explore the encounter between the Political Realism of Athens and the Political Idealism of Melos.

The Peloponnesian War was fought by the Athenian empire against Sparta’s Peloponnesian League from 431-404 BC. Melos was a small island that wished to remain neutral during the war. The Athenians threatened to destroy Melos unless it became an ally of Athens and paid tribute. Despite the threats, Melos refused to agree to the Athenian terms. As a result, Athens slaughtered all Melian men of military age, and enslaved all of the women and children.

In the ancient Greek historian Thucydides’ account of the War, he imagines the dialogue that took place between the Athenian and Melian ambassadors before the battle. The Melian ambassadors assert that though they are weaker than Athens, they will prevail against them with the help of the gods because the Athenians are unjustly abusing their power. “We trust that the gods may grant us fortune as good as yours, since we are just men fighting against unjust.”

The Athenians retort that both gods and men respect only one thing – power. “Of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist forever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do.”

The political policies of Athens and Melos illustrate the competing theories of Political Realism and Political Idealism. Political Realists believe that maintaining power and acquiring more power are and ought to be the primary motivations of States. Questions of morality are secondary to this pursuit of power. Political Idealists, on the other hand, believe that human beings are naturally altruistic and that questions of morality ought to be a primary consideration in forming the policies of a State.

It is important to note that Political Idealists are not pacifists. Melos chose to go to war rather than to accept Athens’ terms of peace. The difference between Athens and Melos is the motivation behind their actions. Athens was motivated by the maintenance and acquisition of power while Melos was motivated by purely moral sentiments.

Ultimately, the victory of Realism over Idealism, or vice versa, is dependent upon the military strength of the States that embrace each theory. In this case, Athens possessed military superiority over Melos, and utterly defeated the small island nation. In World War II, however, Idealism achieved a victory over Realism because the Allied Powers – who were primarily motivated by moral sentiments – possessed military superiority over the Axis Powers – who were primarily motivated by a desire for power.

To conclude, the clash between Athens and Melos during the Peloponnesian War has much to teach us about international affairs and the competing theories of Political Realism and Political Idealism. History has demonstrated that the victory of one theory over the other is dependent upon the military strength of the States in conflict. Thucydides’ account of the Peloponnesian War provides a concise expression of this harsh fact: “The strong do what they can and the weak suffer what they must.”

Source: Thucydides: Melian Dialogue

SEVEN NOCTURNAL HEPTASTICHS//TRANSLATED BY MANOLIS ALIGIZAKIS

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SEVEN NOCTURNAL HEPTASTICHS

VI

Unfathomable night bitterness with no end
sleepless eyelid
pain is burnt before sobbing
loss bends before is weighed

moribund ambush
when the syllogism of its futile meander
is shattered on the apron of its destiny

ΕΠΤΑ ΝΥΧΤΕΡΙΝΑ ΕΠΤΑΣΤΙΧΑ

VI

Ανεξιχνίαστη νύχτα πίκρα δίχως άκρη
βλέφαρο ανύσταχτο
πριν βρει αναφιλητό καίγεται ο πόνος
πριν ζυγιαστεί γέρνει ο χαμός

καρτέρι μελλοθάνατο
σαν ο συλλογισμός από τον μάταιο μαίανδρο
στην ποδιά της μοίρας του συντρίβεται

~ ORIENTATIONS, Odysseus Elytis, translated by Manolis Aligizakis
~ ΠΡΟΣΑΝΑΤΟΛΙΣΜΟΙ, Οδυσσέα Ελύτη, μετάφραση Μανώλη Αλυγιζάκη

LEVIATHAN-ΛΕΒΙΑΘΑΝ

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Προ-Κατανοήσεις

Ο σημερινός άνθρωπος είναι τόσο μπερδεμένος, που στην χοντροκομμένη αυταρέσκεια του συνωμοτικού δικαστηρίου της δειλίας, του περιβόητου κράτους, αναζητεί τη δική του ευτυχία. Έτσι θυσιάζει τον εαυτό του για χάρη ενός ειδώλου, που τον απατά και τον ευτελίζει. Συμβαίνει λοιπόν να βασιλεύει πάνω στη γέρικη γη, σύμφωνα με τον Νίτσε, μια τερατώδης πολιτικο-κρατική οντότητα, της οποίας τα κύρια συστατικά συνυφαίνονται με την σκοτεινή φύση των πάσης φύσεως εθνικισμών, δημοκρατιών, σοσιαλισμών και των αντίστοιχων τύπων κυβερνήσεων και διακυβερνήσεων. Αυτή η οντότητα, το σύγχρονο κράτος, είναι στ’ αλήθεια ο Λεβιάθαν, που παρουσιάζεται ως φύλακας των λαών και έτσι αξιώνει να κηδεμονεύει, με τη διαμεσολάβηση των νόμων, τους πάντες και τα πάντα. Αλλά αυτός ο Λεβιάθαν δεν είναι κάποιος θεός, κάποιος σωτήρας ή λυτρωτής των ανθρώπων, παρά ένα τέρας, ένα ψευδολόγο και αρπακτικό θηρίο. Είναι ακριβώς αυτό που διακηρύσσει. Τι διακηρύσσει; Μια ψυχρή λειτουργία και μια απρόσωπη διαχείριση: δρα ύπουλα και δυναστεύει τυφλά τους λαούς, στο όνομα μάλιστα αυτών λαών. Έτσι όπου είναι παρόν το κράτος, ωσεί παρών είναι και ο λαός. Αλλά ποιος λαός; Η αγέλη, που οι αισθήσεις της είναι τυλιγμένες με ψέματα/ψευδαισθήσεις και απάτες αίσθησης.

Pre-considerations

Today’s man is so confused that in his rough-tough self-indulgence of his conspiracy court of cowardice he seeks his happiness. This way he sacrifices himself for an idol that makes a fool of him. Therefore according to Nietzsche an evil monstrous political-state exists that happens to control the good old Earth, an entity with basic characteristics that coincide-identify with the dark side of the concepts ethnicity, democracy, socialism and the parallel types of governments. This entity, the State, is in reality the Leviathan that appears as a protector of peoples and values it subjugates and controls the masses with the help of its laws. But this Leviathan is not some God or a savior or a redeemer of the people but a monster, a lying and rapacious beast. It is exactly what it proclaims. What does it proclaim? A cold functioning society a faceless dictatorship, it functions in secret and subjugates peoples in the name of the same peoples. Thus where ever the State is the people as well. But who are the people? The masses that has its sensibility based on lies, illusions and emotional trickery.

«Υπάρχουν ακόμα κάπου λαοί και αγέλες, όχι όμως σε μας, αδελφοί μου: εδώ υπάρχουν κράτη. Κράτος; Τι είναι αυτό; Λοιπόν! Ανοίξτε τώρα τα αφτιά σας, γιατί θα σας μιλήσω για το θάνατο των λαών. Κράτος λέγεται το πιο ψυχρό απ’ όλα τα ψυχρά τέρατα. Ψυχρά επίσης ψεύδεται και τούτο το ψέμα σέρνεται από το στόμα του: «Εγώ, το κράτος, είμαι ο λαός». Αυτό κι αν είναι Ψέμα! Δημιουργοί ήταν εκείνοι που δημιούργησαν τους λαούς και που κρέμασαν μια πίστη και μια αγάπη από πάνω τους: έτσι υπηρέτησαν τη ζωή. Εξολοθρευτές είναι εκείνοι που στήνουν παγίδες για τους πολλούς και αποκαλούνται κράτος: κρεμούν ένα σπαθί κι εκατό επιθυμίες από πάνω τους. Όπου υπάρχει ακόμη λαός, δεν καταλαβαίνει το κράτος και το μισεί σαν κακό μάτι και σαν αμαρτία έναντι των ηθών και των δικαιωμάτων».

THE NEW IDOL

Somewhere there are still peoples and herds, but not with us, my brethren: here there are states. A state? What is that? Well! Open your ears to me, for now I shall say to you about the death of peoples! A state, is called the coldest of all monsters. It also lies coldly and this lie creeps out of its mouth. “I, the state, am the people.” It is a lie! Creators were they who created peoples, and hung a faith and a love over them: thus they served life. Destroyers are they who lay snares for many and call it the state: they hang a sword and a hundred cravings over them. Where there is still a people, there the state is not understood, but hated as the evil eye, and as sin against laws and customs.

Τι μας λέει εδώ ο Νίτσε; Πως το κράτος, ως το πιο ψυχρό από όλα τα ψυχρά τέρατα, υπονομεύει την αληθινή ύπαρξη των λαών, ταυτίζοντας τον εαυτό του με την έννοια του λαού. Ετούτη η ταύτιση είναι μια παγίδα για τους λαούς, καθώς το κράτος-καταστροφέας εξολοθρεύει τη δημιουργική τους πνοή και τους μετατρέπει σε μια θλιβερή, αυτο-προδομένη μάζα καταπιεσμένων όντων που «εργάζονται» με όλη τους τη «λαϊκουριά» και με περισσό ζήλο για την ευτυχία των καταστροφέων τους. Ό,τι ακριβώς συμβαίνει και στη σημερινή ελλαδική πραγματικότητα: τα πιο αδηφάγα τέρατα της κρατικής μηχανής, όσο πιο αδηφάγα είναι –και μάλιστα με «σοσιαλ-αριστερό» μανδύα– τόσο πιο φιλολαϊκά εμφανίζονται. Έτσι αποκοιμίζουν τον λαό με ψευδαισθήσεις παραμυθίας, οι οποίες τελικά αποβαίνουν ολέθριες για την ίδια την ύπαρξή του, βιοτική και πολιτισμική. Και είναι τότε που από δημιουργικός λαός γίνεται ένας ξέπνοος στυλοβάτης των πιο αντιδραστικών-σκοταδιστικών δυνάμεων: γίνεται ένα άβουλο κυβερνώμενο res, που γελοιοποιεί με την ίδια του τη συμπεριφορά τα πιο ευγενικά του συναισθήματα.

What is Nietzsche saying here? That the State, as the coldest of all the cold beasts, undermines the true existence of people by pretending it is as the people. This equation is the trap of nations, as the State destroyer wipes out its creative essence and becomes the solemn self-betrayed mass of subjugated peoples who “work” with all, their commonality and with zeal form the happiness of their oppressors. Exactly what happens to today’s Greece: the more insatiable the beasts of the State mechanism become in fact with more and more leftist elements included in the process the more they look as favouring the peoples. This way they fool the masses with the illusions that prove to have negative effect even to itself. That way the most creating people become an exhausted supporter of the most reactionary-dark elements: it becomes a weakling controllable mass that makes a fool of its most civil feelings.
Source: http://www.selana019.wordpress.com
http://hegel-platon.blogspot.ca/2015/08/nietzsche.html

EUROZONE PARTNERS AND GREECE

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Greece is about to be completely dismantled and fed to profit-hungry corporations

The latest bailout has nothing to do with debt, but an experiment in capitalism so extreme that no other EU state would even dare try it.

 
by Nick Dearden
 
Greece is heading towards its third “bailout”. This time €86 billion is on the table, which will be packaged up by international lenders with a bundle of austerity and sent off to Greece, only to return to those same lenders in the very near future.
 
We all know the spiralling debt cannot and will not be repaid. We all know the austerity to which it is tied will make Greece’s depression worse. Yet it continues.
 
If we look deeper, however, we find that Europe is not led by the terminally confused. By taking those leaders at their word, we’re missing what’s really going on in Europe. In a nutshell, Greece is up for sale, and its workers, farmers and small businesses will have to be cleared out of the way.
 
Under the eye-watering privatisation programme, Greece is expected to hand over its €50 billion of its “valuable state assets” to an independent body under the control of the European institutions, who will proceed to sell them off. Airports, seaports, energy systems, land and property – everything must go. Sell your assets, their contrived argument goes, and you’ll be able to repay your debt.
 
But even in the narrow terms of the debate, selling off profitable or potentially profitable assets leaves a country less able to repay its debts. Unsurprisingly the most profitable assets are going under the hammer first. The country’s national lottery has already been bought up. Airports serving Greece’s holiday islands look likely to be sold onlong-term lease to a German airport operator.
 
The port of Pireus looks likely to be sold to a Chinese shipping company. Meanwhile, 490,000 square meters of Corfu beachfront have been snapped up by a US private equity fund. It has a 99-year lease for the bargain price of €23million. According to reporters, the privatisation fund is examining another 40 uninhabited islands as well as a massive project on Rhodes which includes an obligatory golf course.
 
Side-by-side with the privatisation is a very broad programme of deregulation which declares war on workers, farmers and small businesses. Greece’s many laws that protect small business such as pharmacies, bakeries, and bookshops from competition with supermarkets and big businesses are to be swept away. These reforms are so specific that the EU is writing laws on bread measurements and milk expiry dates. Incredibly, Greece is even being told to make its Sunday opening laws more liberal than Germany’s. Truly a free market experiment is being put into place.
 
On labour, pensions are to suffer rapid cuts, minimum wages are to be reduced and collective bargaining is to be severely curtailed while it is to become easier to sack staff. All of this is far more extreme that many of Greece’s “creditor” countries have implemented themselves. Changes to tax includes a massive hike to that most regressive of taxes VAT, on a wide range of products.
 
Of course, reforms in some areas of Greece’s economy might be a good idea, and indeed Syriza came to power promising to make serious reforms in, for instance, taxation and pensions. But what is being imposed by the lending institutions is not a series of sensible “reforms”, but the establishment and micromanagement of radical ‘free market’ economics.
 
The privatisation and deregulation bonanza opens vast new swathes of Greek society to areas where big business has never been able to set foot before. The hope is that this will generate big profits to keep big business growing, as well as providing an extreme model of what might be possible throughout Europe. Although what’s even more distasteful than the hypocrisy of European leaders forcing policies onto Greece that they themselves have not dared to argue for in their own countries, is the cynicism of those same leaders imposing policies that will benefit their own country’s corporations.
 
The intensity of the restructuring programme currently being agreed for Greece should dispel any lingering notion that this is a well intentioned but misguided attempt to deal with a debt crisis. It is a cynical attempt to set up a corporate paradise in the Mediterranean, and must be resisted at all costs.
 
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