Evgenia Iliadou, The Open University
(…) And now, I am finding myself in Eleona’s prison trying to hold on. And I am thinking: Everything is allowed in their “conscience”. They say that their irrational purposes are more important than a life. They are not crazy. Craziness is an alibi. It is arbitrariness, by taking advantage of their anonymity and their hierarchical position.
(Irianna B.L, 09/06/2017, freely translated)
The aforementioned excerpt is from a recent statement from Irianna, a 29 year old PhD student at the University of Athens, whose life course dramatically changed and interrupted when she was confronted with the Greek (in)justice.
Irianna’s ongoing court adventure began in 2011, when her partner was accused of being related to anarchism and, also, to a terrorist group. Irianna was initially prosecuted and released, but was afterwards (in 2013) accused for “possession of illegal firearms with intent to distribute them for criminal activities and for being part of the same terrorist group as her boyfriend had been accused and acquitted”. This accusation was firstly based on the fact that her partner faced charges of being a member of the terrorist group Conspiracy of the Cells of Fire. However, in 2013 Irianna’s partner was found innocent of all charges against him. The accusation was secondly based on a DNA sample, which, according to the medical forensic expert, was “extremely insufficient in the degree that in no case whatsoever, could a definite outcome be the result.” On 17 July 2017, the court rejected her appeal and, thus, Justice was dispensed: 13 years in prison without any mitigating circumstances being acknowledged, and no right to bail.
It must be denoted that Irianna’s case is not the only recent case concerning the unfair treatment in the Greek justice system. Along with Irianna, Perikles who is Irianna’s partner’s housemate has also being accused of being a member of the Conspiracy of the Cells of Fire. He also had an unfair trial and been charged with 13 years imprisonment, similarly to Irianna, although he is facing serious health problems. Furthermore, from 2012 onwards, Tasos Theofilou was also facing charges for being a member of the Conspiracy of the Cells of Fire, as well as numerous other accusations. Theofilou was brutally stigmatised by the mass media, which released his personal information and photo to the public and also represented him as a terrorist. After spending five years in prison, in 7 July 2017 he was found innocent for all the accusations against him. During the court rehearsal Theofilou stated, “I have not committed any of the crimes I have been accused of. I have only committed one crime, which includes all crimes; I am an anarchist”.
Practises of stigmatisation, criminalisation and targeting of people associated with the anarchist movement are not something new. Justice’s strict and severe treatment as far as anarchists concern is overwhelming. It is an undoubtable fact that in Greece, although a European democratic state, ideologies and political beliefs (i.e. anarchism) are, in a sense, put on trial. What is even more overwhelming, however, is how justice treats people who are indirectly related and linked via their acquaintances, social relationships and life, with anarchism.
Image available at: http://sekp.gr/irianna-v-l-sekp/
There are four lessons the State desires to teach us through Irianna’s and Theofilou’s cases. Lesson one: social relationships are “put on trial”. That fact has been wisely emphasised by Irianna’s partner as follows: “if you are a friend with someone, who is friend with someone who…”, you are in danger to find yourself being accused of being a criminal and a member of the Conspiracy of the Cells of Fire, because you socialise with people. Lesson two: our life itself is an eventuality; one day, one could possibly find one’s self in Irianna’s and Theofilou’s place. Irianna and Theofilou could be me, but they could also be you in the reasoning, as stated above, “if you have a friend who has a friend…”. Lesson three: What we learn from the above two lessons, is that we must live in a constant fear and terror that one day somehow, somewhere we will experience the same situations with Irianna and Theofilou, unless we remain silent, with limited social life and politically inactive. Also, that we should feel fear and terror of Justice and the State itself.
It is more than astounding and devastating when one realises the extent of the unbearable injustice, stigmatisation, discrimination, violence and suffering that people are exposed to in a so-called democratic state, like Greece. It is almost seven years since Greece was in a severe financial crisis, followed by multiple austerity measures, which are causing a lot of suffering and social harm to people (i.e destitution, homelessness, unemployment, suicides, collective depression etc). However, why have no actions have been taken in order accountability to be given for Greece’s bankrupt and deptocracy, misuse of power, misery and suffering? Why has justice not been dispensed in this case, whilst for cases like Irianna’s, Perikles’s and Theofilou’s it has been dispensed with the most severe way?
Justice should be objectively and neutrally dispensed. This condition is often poignantly illustrated via the expression; “Justice is blind”. Justice should be blind. Though, what reality demonstrates is that justice is not blind, but on the contrary it turns a blind eye, particularly, when crimes are committed by the powerful. This is the fourth lesson the state desires to teach us: justice has a class structure. What is justice for the powerful is injustice for people in the lower social strata.
These are not just lessons, but also an indirect warning for all citizens to show obedience, to keep quiet and live in apathy and ignorance, by being detached from any political movement, which dares to criticise and doubt the powerful State. It is also a frightening reminder of our positionality in the society and of who rules our lives. It is horrific to realise that we do not rule our own lives.
These kinds of practises challenge the foundations of democracy. Although, in Greece we celebrate the Restoration of Democracy Day each year, in a country where political beliefs are penalised, we cannot talk about democracy. On the contrary, we should talk about a Junta covered with a democratic veil.