By Jennifer Clarke, Asteris Huliaras
Organised civil society in Greece is mostly considered as susceptible with scores for associational density, volunteerism and degrees of social capital generally one of the lowest in Europe. Austerity and the 3rd area in Greece explores the context at the back of the information and normal perceptions of a society of takers, no longer givers. Stereotypes of a rustic residing past its capability were exacerbated via the Eurozone challenge yet, when you consider that 2008, there has in reality been a superb proliferation of organised civil society projects within the nation. Has the monetary concern obvious a belated awakening of Greek civil society? supplying a large assessment of up to date civil society in Greece this ebook explores how numerous features of the country's socio-political context have affected the advance of the 3rd zone and examines the impact of the industrial concern on it. professional individuals mix macro-level analyses with neighborhood case reports to shape a desirable new research at the affects of nationwide and nearby context on civil society improvement. Their findings offer not just for a greater knowing of comparable activities, but additionally give a contribution to wider educational debates on societal responses to monetary crises.
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Extra resources for Austerity and the third sector in Greece : civil society at the European frontline
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In short, the Greek state ‘nationalised’ religion. This ‘nationalisation’ of religion may well help to explain the weakness of Greek civil society. With secured status and funding and a clear role, the Greek Orthodox Church was not obliged to create ‘parallel’ institutions (religious schools and associations) to safeguard its position. In sharp contrast to Catholic countries, the ‘nationalisation’ of the Greek Orthodox Church acted as a disincentive for civic engagement. Indeed, Greek Orthodox parishes did undertake philanthropic initiatives, but the resources devoted – though important compared to non-religious organisations – were small in comparison to, say, the Catholic Church or the Protestant Churches in other European countries.
In addition, the Greek law prohibited ‘proselytism’ (conversion) for decades and even required that the building of a temple of another religion required the ‘permission’ of the local Greek Orthodox bishop! Moreover, the Greek Orthodox Church is traditionally organised as a national/ ethnic-based church. The Greek state was successful in reducing the church’s Greek Civil Society 15 autonomy by offering the clergy secured state salaries and making it part of the state administrative apparatus (Danopoulos, 2004, p.