The Unanswered Questions of Ecumenical Hellenism

The Greek diaspora is one of the nation’s greatest strengths—politically, culturally, and economically. In countries like Australia, where Greek communities are among the most vibrant outside Greece itself, expectations of genuine engagement from Athens have always been high. Yet too often, diaspora policy has been reduced to rhetoric, ceremonial visits, and symbolic gestures. The question of how seriously Greece takes Ecumenical Hellenism—particularly in relation to Australia and its vast diaspora—now hangs over the upcoming visits of senior officials.

In the coming months, both Foreign Minister of Greece Giorgos Gerapetritis and Prime Minister Kyriakos Mitsotakis are expected to visit Australia. Furthermore, in the past few days, following the visit of Culture Minister Lina Mendoni to Sydney last week, Deputy Foreign Minister Yiannis Loverdos—responsible for issues concerning the Greek Diaspora—is touring Australia and New Zealand, as head of a delegation.

In view of these visits and the failure of Deputy Minister Loverdos, so far, to address important questions regarding some key issues concerning the broader relationship between the Greek Diaspora and Greece, as well as the relationship between Greece and Greek-Australia, allow me to highlight the issues myself.

So, here we go…

1. What specific policy initiatives have been adopted in order to implement the recently announced Strategic Plan for the Greek Diaspora in such a way that it practically acknowledges the polycentric and multifaceted nature of Hellenism, both in Greece and abroad?
2. Are there specific inclusive policies aimed at integrating the culture and history of the various Greek diaspora communities into Greece’s national narrative?
3. Are there designated funds in the annual budgets of the relevant departments to support and promote the diverse cultural output of Greek diaspora communities, or to meet their educational needs? If so, what are the amounts per initiative, per department, and in total?
4. Are there provisions ensuring that the Greek government’s policy initiatives and implementations include the presence and promotion—both within and outside Greece—of the culture and history of diaspora communities?
5. Does the Interministerial Committee that used to exist in the past, in order to evaluate and fund Greek Studies Centres in foreign universities, still operate in Greece today?
6. Does the government intend to amend the Greek legislative framework with the aim of facilitating the deployment or retention of Greek teachers in major diaspora centres? For example, will it change the law that leads to the dismissal of Greek teachers living abroad after their five-year unpaid leave expires? This question contrasts with the recent announcement that the Mitsotakis government plans to create 600 permanent priest positions abroad in order to strengthen the religious sentiment of Ecumenical Hellenism.
7. Does the current government plan to upgrade the General Secretariat for Greeks Abroad and Public Diplomacy, which now essentially functions as a simple department within the Ministry of Foreign Affairs, with minimal staff and no significant budget allocations?
8. Does the government intend to ensure that the international digital platform of the state broadcaster ERT, ErtFlix International, is annually updated with content produced by diaspora creators as well? Please note that when ERT announced its new programming a few days ago, there was no mention of ErtFlix International, which primarily targets the Greek diaspora.
9. Is there a specific timeline for resolving the understaffing issues at various Greek consulates in major diaspora centres?
10. Is there a timeline aimed at simplifying—via the use of digital technologies—the issuing of certificates, powers of attorney, access to the Taxation Office of Greece, as well as the granting of citizenship to people of Greek descent living abroad?
11. Does the Greek government plan to reopen the Special Registry Office in Athens, responsible for Greeks living abroad? Its closure in February 2022 has made the dealings of Ecumenical Hellenism with Greek bureaucracy extremely difficult.
12. Is there a timeline for resolving the issue of double taxation for Greek-Australians and other diaspora communities? Will there be any relevant open consultations with the wider Greek heritage diasporic communities around the globe, including Australia?
13. Does the government plan to update the Greece–Australia bilateral social security agreement so that Australia recognises all Greek pension funds, beyond OGA and IKA, which are currently recognised?
14. Is the Greek government planning to reinstate funding for the Network of Greek-Australian Festivals, the most significant and popular festivals of secular Hellenism in Australia? The Network includes Melbourne’s Antipodes Festival, Sydney’s Greek Festival, and others. Or will funding now only go to Archdiocese programs, as recently happened with the $215,000 grant from the Department of Culture to a Church initiative highlighting the oral history of first- and second-generation Greek migrants? Why is it that the only Chair of Greek Studies in Australia, the one at the University of Sydney, was supported only symbolically, with a grant of $18,000?
15. Finally, does the current Greek government intend to fulfil its years-old promise to co-finance a monument in Lemnos—already funded by Australia with nearly $5 million—that highlights the enduring Greece–Australia relationship dating back to the formation of the new Australian nation on the shores of the Gallipoli Peninsula in 1915? It should be noted that the relevant Greek funding has already been approved.

These questions are introductory only. Their aim is to move the discussion beyond clichés and hollow statements, beyond the dated and parochial views already expressed in the first few days of the visit of the Deputy Minister to Australia. Views that, sadly, up until now, have not been challenged by Greek-Australian community representatives and media outlets.

Note: This article, in its original Greek form, was first published in Ethnos, Athens, Greece.