The Spanish Civil War – Granada Films documentary

Six-part Channel Four television series on the history of the Spanish Civil War, using stills, interviews and copious archive film from British and Spanish sources.

Narrator: Frank Finlay. Production Company: Granada Television, UK. Year: 1983. Running time: 312 mins. Colour/Black and white

1. Prelude To Tragedy
1931-1936 The origins of the Spanish Civil War. (First broadcast on 7.1.83)

2. Revolution Counter-Revolution and Terror

How more than half the total death toll of 500,000 came not through battle but through murder, execution and massacre behind the lines. (First broadcast on 14.1.83)

3. Battleground for idealists

The international contribution to the war, from idealist volunteers on both sides to assistance for the Republicans from the Soviet Union and the policy of non-intervention held by Britain and France. (First broadcast on 21.1.83)

4. Franco and the Nationalists

How General Franco rose from being a cautious conspirator in 1936 to fusing together the conflicting ideologies of the Nationalists and becoming Europe’s longest-ruling dictator of the twentieth century.(First broadcast on 28.1.83)

5. Inside the revolution

The nature of the Spanish republic, the extent of the revolution that it unleashed, and how violent divisions arose creating a civil war within the civil war. (First broadcast on 4.2.83)

Victory and defeat

How the Civil War ended with the Republic split and Franco then victorious, the fate of refugees, and Spain’s subsequent history under Franco’s dictatorship.
(First broadcast on 11.2.83)

Ντοκιμαντέρ «ΣΤαγώνες», της Νέλλης Ψαρρού

Ένα ντοκιμαντέρ για τις περιπέτειες του νερού στην Ελλάδα

Ο ΠΟΛΕΜΟΣ ΤΟΥ ΑΥΡΙΟ, ΣΗΜΕΡΑ θα μπορούσε να είναι ο τίτλος αυτού του ντοκιμαντέρ. Ταξιδεύοντας σε πέντε περιοχές της Ελλάδας (Θεσσαλονίκη, Αποπηγάδι Χανίων, ανατολική Χαλκιδική, Ασωπό και Βόλο) θα δούμε ότι ο πόλεμος του νερού δεν είναι ένα πιθανό σενάριο από το μακρινό μέλλον, αλλά μια πραγματικότητα που βιώνουν συμπολίτες μας εδώ και χρόνια και σήμερα χτυπά τις πόρτες όλων μας.

Hannah Arendt «Zur Person» Full Interview

In this interview with the German journalist Günter Gaus (October the 28th, 1964) Hannah Arendt addresses a wide range of topics concerning philosophy, gender and politics. Subjects that are of particular importance (for Arendt) are also discussed, drawing on ideas expressed in her earlier works, such as The Origins of Totalitarianism (perhaps the most notable of Arendt’s work, focused on Judaism in Europe, imperialism and the two major totalitarian movements of the twentieth century; Nazism and Stalinism), her controversial Eichmann In Jerusalem and The Human Condition (one of the most important works for the understanding of the Greek polis and democracy). She also elaborates on anti-Semitism and the Auschwitz, whilst outlining the relationship between Germans and Jews, Judaism in Europe before and after the war, and finally Zionism and the state Israel.

Hannah Arendt was born on 14 October 1906 in Hanover. She grew up in Königsberg. Studied philosophy, theology and Greek. Emigrated to France in 1933 and a few years later (1941) moved permanently to the U.S., where she begun working as a freelance journalist, then an editor, and finally a managing director of Jewish Cultural Reconstruction. She also taught political theory at several universities: she initially became Professor at the University of Chicago and later on (1967) University Professor the Graduate Faculty of the New School for Social Research in New York.

Arendt’s political thought provides a clear and original perspective regarding the philosophical roots of occidental political traditions with deep understanding of the Greek and Roman traditions, which have been largely abandoned. Her intellectual work provides an alternative angle on politics and democracy (as a deliberate action, strictly connected with public happiness), by reviving what has been lost through centuries.

Gezi Tanıklığı / Witnessing Gezi

In May-June 2013 mass demonstrations in Turkey took place, initially to contest the gentrification of Istanbul’s Taksim Gezi Park. After the violent eviction of a sit-in at the park by the police, outraged protesters clashed with the police forces and, subsequently, supporting protests and strikes took place across the country. People from various political backgrounds (liberals, republicans, anarchists, socialists, communists) addressed issues like of freedom of the press, of expression, assembly, and the government’s encroachment on Turkey’s secularism. Social media played a key role in the organization of events, especially due to the reluctance of the Turkish media to broadcast the protests (especially in the early stages). In overall, 5 million people have taken an active part in almost 5,000 demonstrations across Turkey whilst 11 people were killed and more than 8,000 were injured due to heavy police repression.

The photojournalist Emin Özmen who witnessed the protests that sparked supporting strikes across Turkey turning into a resistance movement of great importance for the country has created ‘Witnessing Gezi’ aiming to present the human aspect of this civil resistance, a crucial event of the last 30 years in Turkey.

For more information click here

Cornelius Castoriadis, interview on the Greek public TV (ERT)

In this video, the universal philosopher Cornelius Castoriadis is interviewed by Teta Papadopoulou for the broadcast called Paraskinio (Backstage).

Castoriadis was born in Istanbul in 1922 and after the Asia Minor Catastrophe moved with his family to Athens. His parents were distinguished school teachers, enlightened anti-royalists, who quickly become among the strongest influences on his philosophical adventures. Castoriadis during his early adulthood became an active Marxist after joining the Greek Communist Party (KKE) in 1992, only to abandon it one year later after criticizing its leadership, exposing its chauvinistic and ultra-bureaucratic tendencies. He, later on, joined the small Trotskyist Group of Spyros Stinas which resulted in his persecution by both the Nazi occupiers, the Gestapo forces and the Stalinist guerillas of EAM (that officially belonged to the KKE) who executed dozens of non-Stalinist Marxists in Greece before and after the December 1944 violent clashes in Athens.

In 1945 Castoriadis after wining a scholarship from the French Government, will permanently move to Paris. There he published the magazine «Socialism ou Barbarie» (a magazine that included Jean-François Lyotard, Guy Debord and profoundly influenced the French intellectual left), which – despite its small circulation – inspired radically the revolutionary students of May ’68. A few years later he will entirely abandon Marxism – a theory that (as he states in the documentary) became degenerated into a tool for the preservation of the Soviet regime (or other similarly bureaucratic regimes). He, then, begun to develop his own social and political theories, by combining different fields of knowledge, such as philosophy, politics, psychoanalysis, economics, biology. During this time, Castoriadis spoke about the project of autonomy (as almost tautological with direct democracy). For Castoriadis, an autonomous society knows (consciously) that every institution is created by its members and no extrasocial force (such as the laws of ancestors, the laws of markets, the laws of history, laws of God) interferes in the common world of public sphere.

The Castoriadian project of autonomy is, however, twofold: it is, on one hand, synonymous with the freedom of prattein, but this freedom is not exercised arbitrarily; it is not unrestricted. For Castoriadis autonomy (and democracy) is also the regime of equality and self-limitation, that is direct acknowledgement of some ethical restrictions aiming to prevent individuals (or societies) to fall in hubris, in the condition of unlimited desire for pride and power which leads to enmity and destruction. Hitherto, there have been two historical periods (as he explains in the interview) where autonomous movements emerged; one is ancient Greece (particularly Athens). The second can be found shortly after the decline of medieval feudalism. The project of social and individual autonomy is a reflection of the progress and evolution of the spirit of Greek antiquity in the modern age. This spirit is enhanced when citizens become politically active; engaged in political movements (such as the labour movement or minority initiatives, historically speaking) that call into question the existing social institutionalized order, proposing more openness and broader participation in the decision making at the same time, or it recedes when societies conform to the existing order and cease to despise norms, values and ethics (a condition that for Castoriadis reflects the state of heteronomy).