Posted by Jack L. Davis
Jack L. Davis, Carl W. Blegen Professor of Greek Archaeology at the University of Cincinnati and a former director of the American School of Classical Studies at Athens (2007-2012), here contributes an essay about the (forgotten) relief efforts of Priscilla Capps Hill through Near East Industries during the great refugee crisis that followed the Asia Minor catastrophe in 1922.
In the months that followed the Asia Minor catastrophe in September 1922 and the population exchange of 1923, more than a million Orthodox Christians were ultimately compelled to desert their birth rights in Anatolia. Their influx to Greece generated an unprecedented humanitarian crisis. American expatriates in Greece took immediate action. Darrell O. Hibbard of the YMCA and Jefferson Caffery, Chargé d’Affaires of the U.S. Mission, created the Athens American Relief Committee, which notified Red Cross missions in Europe and America about the crisis and organized the first relief efforts. Bert H. Hill, Director of the American School of Classical Studies at Athens (ASCSA or the School hereafter), was appointed Chairman of the Relief Committee, in which role he was expected to coordinate communication with the Greek government. Harry Hill (no relation to Bert), an Englishman, head of the American Express Company in Athens, was charged with purchases and banking. Hundreds of thousands of dollars were collected by the time the Committee was disbanded on November 24, 1922, when the American Red Cross arrived in Greece to provide humanitarian aid together with Near East Relief, the latter focusing largely on Turkey. Its work had been invaluable. (See also E. Daleziou, ” ‘Adjuster and Negotiator’: Bert Hodge Hill and the Greek Refugee Crisis, 1918-1928,” Hesperia 82, 2013, pp. 49-65.)
The ASCSA’s involvement did not stop there. In the years to come “the School continued to be a hub for Americans offering their services to a variety of refugee relief efforts such as the ARC, the American Women’s Hospital Organization, Near East Relief, the YMCA, and the Athens American Relief Committee” (Daleziou 2013, p. 58). In addition to relief work, Edward Capps, the Chair of the School’s Managing Committee and a professor of Classics at Princeton University, was asked by Greece’s former prime-minister Eleftherios Venizelos to raise awareness in America of what was happening in Greece. Without wasting time, Capps, who knew Venizelos personally from his days as U.S. Minister to Greece (1920-1921), founded The American Friends of Greece (AFG), the broader mission of which was “to promote friendly relations between Greece and the U.S.” (The AFG later published booklets in support of Greece during World War II and a monthly newsletter, “The Philhellene,” which circulated from 1942-1950.)
Incorporation of the AFG on October 15, 1923 marked the start of Priscilla Capps’s involvement in refugee affairs, a much less well-known story than her father’s. Priscilla Capps (1900-1985), a graduate of Smith College, had assisted her father in Athens during his service as Minister, while she was a student at the ASCSA, as a kind of “first daughter.”
Have you noticed that in the last ten days the press has been flooded with articles about the Doomsday Clock? Here are some of the titles: “The Doomsday Clock is the closest to midnight since 1953” (Engadget, Jan. 28, 2017), “Nuclear ‘Doomsday Clock’ ticks closest to midnight in 64 years (Reuters), “Doomsday Clock Moves Closer to Midnight, Signaling Concern Among Scientists (The New York Times, Jan. 26, 2017), and “The Doomsday Clock is now 2.5 minutes to midnight, but what does that really mean? (Science Alert).
The Doomsday Clock was created in 1947 by members of The Bulletin of the Atomic Scientists’s Science and Security Board; several of them were part of the “The Manhattan Project” that led to the creation of the first atomic bomb. (For those of you who want to learn more about “The Manhattan Project,” I recommend a drama series that premiered in 2014; although the series was discontinued after the second season, it featured good acting and it was fun to watch. Also see Jack Davis’s Communism In and Out of Fashion, Sept. 1, 2016.) “Originally the Clock, which hangs on a wall in The Bulletin’s office at the University of Chicago, represented an analogy for the threat of global nuclear war; however, since 2007 it has also reflected climate change and new developments in the life sciences and technology that could inflict irrevocable harm to humanity… The Clock’s original setting in 1947 was seven minutes to midnight. It has been set backward and forward 22 times since then, the smallest ever number of minutes to midnight being two in 1953, and the largest seventeen in 1991” (after Wikipedia, accessed 28/1/2017). As of January 2017 (and this explains the flurry of articles in the press), the Clock has been set at two and a half minutes to midnight, a reflection of President Trump’s comments about nuclear weapons: “The United States must greatly strengthen and expand its nuclear capability until such time as the world comes to its senses regarding nukes.” Trump posted this remark on Twitter on December 22, 2016, and followed it with an even more worrisome comment: “Let it be an arms race,” he said, referring to the Russians.
While reading the history of the Doomsday Clock my eyes happened to fall on the cover of the 1947 Bulletin of the Atomic Scientists, which featured for the first time the Clock (at seven minutes to midnight), and the name of the artist who had designed it: Martyl Langsdorf. Martyl is an unusual name, and I had seen it before. I went to the Archives Room of the American School of Classical Studies (ASCSA or the School hereafter), where we keep the School’s administrative records, and personal papers of its members. There, hanging on one of the walls, was an abstract painting depicting a mountainous landscape, and signed in the bottom left corner: “Martyl.” To my surprise, when I checked our inventory, there was a second work of art, an etching, by “Martyl” in the Archives of the ASCSA. But this one also carried a personal dedication: “To George and Lela with affection and admiration, Martyl.” This meant that Martyl’s other painting had also originally belonged to George and Lela Mylonas. Read the rest of this entry »
“The island of Skyros is fairly remote and inaccessible, on account of the winds. One consequence of its geographical location is that there is very little information about the island in the ancient authors, and the picture also given by the travelers is also fragmentary,” archaeologist Efi Sapouna-Sakellaraki could write in her archaeological guide to Skyros, as recently as 1998. Before her, American archaeologist Hazel Hansen, in writing about prehistoric Skyros in 1951, similarly described the island as “one of the most solitary islands in the Aegean for nearly all the other islands are nearer to one another or to the mainland.” Its isolation and the capricious sea between it and the mainland and Euboea are the reasons why Skyros is far less frequently visited…”.
“By myself in a Boeotian village, with the cry of the wind and drunken men in my ears! I love this place; it is so full of interest and a sense of real thing – seeing weddings whereat one reddens a finger… plodding one’s weary way homeward over purple fields to the din of bells like an organ cadence, knowing villagers… Oh, it is so full of life…” scribbled Dorothy Burr in her personal diary on November 9, 1924.
She was twenty-four years old and had come to Greece the year before, to study at the American School of Classical Studies at Athens (ASCSA or the School hereafter). Before that, she had lived in Philadelphia and studied at Bryn Mawr College. After attending the year-long program of the ASCSA, she and Hazel Hansen, another student of the School, were invited by archaeologist Hetty Goldman to dig at the Neolithic site of Eutresis, not far from Thebes, in Boeotia. Read the rest of this entry »
Posted by Vivian Florou
Vivian Florou here contributes to From the Archivist’s Notebook an essay about Anna Apostolaki, one of the first women to graduate from the University of Athens and in 1926 the first curator of the newly established Museum of Decorative Arts. Her essay not only sheds light on forgotten aspects of Apostolaki’s life and work but also places this remarkable woman in the cultural milieu of the early decades of the 20th century and at the center of the feminist movement in Greece. Vivian, who studied archaeology and cultural heritage management, co-edited with Natalia Vogeikoff-Brogan and Jack L. Davis, a collection of essays titled Carl W. Blegen: Personal and Archaeological Narratives (Atlanta 2015).
On November 24, 2015, I participated in a workshop at the Benaki Museum titled “A Gift for Anna Apostolaki in Gratitude: Her Life, Work, and Contributions.” My involvement in that event, organized by the Lyceum Club of Greek Women, encouraged me to contribute this short essay to “From the Archivist’s Notebook.” Anna Apostolaki (1881-1958) was an archaeologist and folklorist, the first director of the National Museum of Decorative Arts (now the Museum of Greek Folk Art). As Natalia Vogeikoff-Brogan and Jack Davis taught me, with the application of loving care archives will bloom. Thus the processing of the dozens of disorganized manuscripts in Apostolaki’s personal archives in the Benaki Museum have contributed many pieces to the mosaic that constituted the character of this woman, whom most have forgotten. Read the rest of this entry »
Posted by Vivian Florou
Vivian Florou here contributes to the Archivist’s Notebook an essay about high-society Greek women in the decades between the two world wars. The traditional festive costumes that they wore on their social outings defined the aspirations of their class. Florou explores this fashion trend within the intellectual context of the period and the so-called “Generation of the Thirties.” Vivian, who studied archaeology and cultural heritage management, co-edited with Natalia Vogeikoff-Brogan and Jack L. Davis, a collection of essays, entitled Carl W. Blegen: Personal and Archaeological Narratives (forthcoming later this year). In that volume she explores the social life of two American couples (Carl and Elizabeth Blegen, and Bert and Ida Hill) who lived in the neoclassical mansion that now houses the J. F. Costopoulos Foundation on 9 Ploutarchou street in Kolonaki, Athens.
On Sunday evening, the 25th of October 1931, Antonis Benakis and his wife received representatives of the International Council of Museums in the grand ballrooms of the newly established Benaki Museum, his former residence. A page of the daily newspaper Πρωΐα (Proia) the next morning preserves forever in a caption to a sketch the particular event that distinguished that reception: “Κυρίαι και δεσποινίδες της κοινωνίας φέρουσαι διαφόρους ελληνικάς ενδυμασίας επέδειξαν εις τους ξένους την χάριν και την αρμονίαν των ελληνικών αμφιέσεων.” (Madames and mademoiselles of society in Greek costumes of various kinds demonstrated to foreigners the joy and harmony contained in Greek apparel.)
From their names on the sketch we learn that these were women of the Greek elite of that period. What were they doing dressed in clothes so foreign to the experiences of their daily lives? Why were they swirling the heavy fabrics of their garments amidst the foreign representatives? Did their behavior simply reflect a folkloric movement or was it an expression of “committed art” set against an historical backdrop? This clipping from Πρωΐα of 1931 inspired me to look for photographs that shed light on the appropriation of folk art by the Greek bourgeoisie in the interwar period (1919-1938), but also earlier, in the 19th century.
After the foundation of the Greek state in the 1820s, the spirit of romantic nationalism that had earlier inundated the rest of Europe would prevail in Greece too and would bring with it a broader interest in the folk cultures of the newly constituted nation states. An example of behavior characteristic of this period was the formulation by the Greek Queen Amalia (1836-1862), and then by Queen Olga (1867-1913), of a conventional language of dress inspired by folk tradition, which would operate as a unifying symbol for their subjects and would visually inscribe in apparel the aspirations of the elite of that era (Macha-Bizoumi 2014, 48-55; Politou 2014, 56-63). For these reasons Queen Olga decreed a new attire for Ladies-in-Waiting at the Royal Court, one that was based on traditional garments of northern and eastern Attica. Read the rest of this entry »