“Mar Sabba” by Sofia Kioroglou

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Mar Sabba – Poem by Sofia Kioroglou

Dotting the wilderness of the Judean Desert
hanging dramatically down the cliff edge of a deep ravine
Mar Saba stands imperiously, overlooking the Kidron Valley
Despite the restriction on women entering the main compound,
I feel an impalpable presence here at the Women’s Tower

Hopefully, I know this unique sentiment won’t be taken by Crusaders,
No gesture of good will justify the unjustifiable looting
Mar Sabba will not remain in Italy, the gross injustices he’ll rectify
Back to the Holy Land, his relics the glory of God will signify

 

The Miraculous Return of the Relics of St. Savvas the Sanctified

By John Sanidopoulos

St. Savvas the Sanctified during his lifetime told his disciples that his incorrupt body would be removed from his monastery and later would rest in the Lavra which he founded. He said this return of his relic would come before the end of the world. This prophecy was fulfilled when the holy relics of St. Savvas were stolen by the crusaders of the First Crusade (1096 – 1099) together with many other relics and brought to Venice, Italy where he was enshrined in a church dedicated to St. Anthony. Nearly nine centuries later his relic was returned to the Holy Land.

On 10 October 1965 the relic of St. Savvas was returned by Pope Paul VI to the Patriarchate of Jerusalem. The reception was made, at the direction of Patriarch Benediktos of Jerusalem, by Bishop Vasilios of Jerusalem, Fr. Theodosios the Abbot of Bethany, Fr. Seraphim the Abbot of St. Savvas Lavra, and the Hierodeacon (and future Metropolitan of Nazareth) Kyriakos.

Though it is commonly recorded that this gesture on behalf of the Pope was made merely as an ecumenical gesture, such as that of the skull of St. Andrew in Patras, with regards to the return of the relic of St. Savvas there is more to the story. In fact, it was St. Savvas himself who was urging Pope Paul VI to have his relic returned, appearing first to his predecessor Pope John XXIII in his dreams and causing a scene in his reliquary.

Fr. Seraphim, the Abbot of St. Savvas Lavra, explains everything as follows:

“The Pope did not give us the holy relic because he loved us, but because he [St. Savvas] would constantly appear to him [Pope John XXIII] and would bother him to have his relic returned to his monastery. When the Pope died he did not take the wishes of the Saint into account, so he appeared again to his successor [Pope Paul VI]. Even in the church where his holy relic was treasured in a glass coffin, he would hit the glass and cause trouble, frightening the guards and the Latin monks.”

Patriarch Benediktos had insisted that Fr. Seraphim attend the reception of the relic. He even told the Abbot: “In your days, Fr. Seraphim, Saint Savvas has returned!” Fr. Seraphim responded: “No, in your days, Your Holiness.”

When the Orthodox representatives arrived at the Church of Saint Anthony in Venice they wondered if indeed this was the relic of St. Savvas. Fr. Seraphim observed every inch of the incorrupt relic to see if he could see a sign of authenticity. He noticed that one of the eyes of St. Savvas was missing. This proved it for him, since in his biography it is said that the Monophysites removed one of his eyes. Moved by this Fr. Seraphim would not leave the side of the relic till it arrived at his monastery. Even when the holy relic arrived in Athens where they were to be venerated by the faithful prior to the return, Fr. Seraphim stood all night guarding the holy relic while everyone else was sleeping. Metropolitan Kyriakos of Nazareth describes the scene as if Fr. Seraphim and St. Savvas were having a conversation that night.

A problem arose when it came time to dress the holy relic in Orthodox vestments, since the Latins had dressed him in Latin vestments. After nine centuries it would be impossible to manoeuvre the body so as to put on the rason, the monastic schema and epitrachelion among other things. To further complicate matters, the hands of St. Savvas were crossed over his chest. Metropolitan Kyriakos of Nazareth describes what then happened as follows: “We then saw Abbot Seraphim kneel before the holy relic and pray for a good amount of time. At one point he arose and did prostrations and lifted the arms of Saint Savvas as one would a living man before the amazed eyes of us all.” They were able to change the vestments without a problem in Venice before the return to Jerusalem.

The night before the return of the relic of the Saint, a monk appeared in a vision to the guardian of the patriarchal residence, who did not know of the return of the relic of St. Savvas, and said to him: “Tell the Patriarch I’m coming tomorrow.” When the Patriarch heard this he was amazed, and understanding who this monk was, he said to the guardian: “Do you know who you saw? It was St. Savvas. It is he whom we await tomorrow.” From then on whenever the guardian heard the name of St. Savvas, he could not hold back his tears out of the great reverence he had for the Saint.

When the glass coffin arrived at the Piazza San Marco on the pier, there was a gondola that transported it by escort to an area near the airport. In a strange coincidence it was the same pier the sacred relic had disembarked centuries ago. Countless pigeons were gathered there, as if they were there to honor the event. Even many years later, when Fr. Seraphim and Metropolitan Kyriakos would reminisce about those days, they would always talk about the pigeons.

When the holy relic finally arrived in Jerusalem it was first brought to the Church of the Resurrection for about a month. Here the women could venerate the holy relic prior to being brought permanently to the all-male monastic Lavra of St. Savvas. Fr. Seraphim tells of a certain miracle at this time in Jerusalem. An Orthodox nun who was waiting to venerate the holy relic had doubts over whether or not the Latin’s had indeed given the authentic relic to the Orthodox. It was then that she saw the head of St. Savvas lift and turn to her, then it returned again in its place. Her joy removed all doubts.

This prolonged stay at the Church of the Resurrection seems to have caused the Saint to become upset, since he longed for many centuries to return to his Monastery. One day he appeared to the guardian of the doors of the church, to deliver a message to the Patriarch. He said that he wanted to quickly return to the place of his repentance, namely his Monastery. The guardian relayed this message to Archimandrite Ymenaios, who later became Archbishop of Lydda, who then delivered the message to the Patriarch. For this reason a new date was set for the transfer of the relic to the Lavra – October 30, 1965. Hence it was on this day, after many years away from the place of his repentance, that St. Savvas returned to his beloved Lavra, to the joy of the Sabbaite Fathers.

About a month before this historic event of the return of the relic of St. Savvas, the fathers of the Lavra daily saw a rainbow form in the horizon, east of the Monastery. This amazing sign filled the brotherhood of the Lavra with joy, because it proclaimed the triumphant return of the Saint from his cloudy occupation in Venice to the temperate and fresh air of the Orthodox Church. Upon the return of the relic to the Monastery, the rainbow ceased to appear.

In the afternoon of October 30th, after the Divine Liturgy in the Church of the Resurrection, the sacred translation of the holy relic took place, led by Patriarch Benediktos and a large crowd of people. A stop took place at the Church of the Nativity in Bethlehem, where prayers were said on behalf of the pious Orthodox Christians. As the body of the Saint was approaching the Lavra, the bells of the Lavra began to ring announcing the joyous homecoming. The casket was brought into the Katholikon of the Annunciation to be venerated by all.

It was during this time that certain Hierarchs from Greece expressed some doubt as to the authenticity of this relic of the Saint. After all, why would the Pope allow the Orthodox to have it after being in their possession for so long? It was at this moment that the silver oil lamp above the casket of the Saint began to swing rhythmically! It was another sign from the Saint to confirm the authenticity of his relic, and it caused joy to all those present.

To conclude, the current Abbot of the Lavra, Fr. Eudokimos, has the following to say:

“For 47 years now, the presence of the Saint among us is alive. Daily we receive letters and phone calls about his miraculous interventions and intercessions to the Lord our God, for the faithful and all those who call upon his divine name. Above all however, all of us here at the Lavra, continuously live the miracle of his incorruptibility, as well as the fragrance and myrrhgushing of his sacred relic. Twice in recent years the Saint gushed myrrh. Above the crystal of the coffin the fathers saw holy myrrh flowing, which proclaims silently yet so clearly, that the Saint gives rest and glorifies those that love him with all their soul, that reverence him and adore him in an Orthodox manner, and serve him in righteousness, holiness and wisdom.”
– See more at: http://www.johnsanidopoulos.com/2010/12/miraculous-return-of-relics-of-st.html#sthash.a3aOCVMp.dpuf

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Το “Αποθανάτισε την στιγμή” στο Fractal

Αποθανάτισε την στιγμή

image21/09/2016, 10:
Ποίηση: «Αποθανάτισε την στιγμή…»
Της Σοφίας Κιόρογλου // *

Είσαι ο βορράς και ο νότος μου

οι δείκτες της πυξίδας που κρατώ

ψάχνοντας κάποιον προορισμό.

Μην μπερδεύεις τα συμφραζόμενα

και μην ψάχνεις να βρεις νοήματα κρυφά

εκεί που δεν υπάρχουν.

Εστίασε τον φακό της καρδιάς σου

σε εμένα και αποθανάτισε τη στιγμή

πριν απογοητευτεί και σε προσπεράσει.

* Η Σοφία Κιόρογλου σπούδασε μετάφραση και εργάστηκε ως αρχισυντάκτρια του Club Gourmet. Ποιήματα και διηγήματα της έχουν βραβευτεί και δημοσιευτεί σε ελληνικές και διεθνείς ανθολογίες και στα περιοδικά Silver Birch Press, the Books’s Journal, The Blue NIb, Winamop, Ashvamegh, Verse-Virtual, Praise Writers, Lunaris Review, Poetic Diversity, Halkyon Days, Ιστορίες Bonsai και Πλανόδιον και Writink Page. Πρόσφατα εξέδωσε την πρώτη αγγλόφωνη ποιητική της συλλογή με τίτλο «Poems» και το μικρό ανθολόγιο ποιημάτων «Πες μου αλήθειες» με βραβευμένα και δημοσιευμένα στον τύπο ποίηματα. Είναι μέλος του Poets Unite Worldwide και του Ι am not a Silent Poet. Για περισσότερες πληροφορίες, επισκεφτείτε το sofiakioroglou.wordpress.com

 

‘Σεϊδανάγια’της Σοφίας Κιόρογλου

Τι να ζητήσω Δέσποινα;
Ποια έκκληση να κάνω που να μην την ξέρεις;
Πάντα εις την βοήθεια μου προστρέχεις,
τα λόγια της καρδιάς μου ανοιχτό βιβλίο με δάκρυα διαβάζεις

Σεϊδανάγια, έρχομαι στην ταπεινή μονή σου επισκέπτης
στης Ιερουσαλήμ την αγκαλιά Σου δέξου με,
κι όταν τα φώτα της εκκλησίας σβήσουνε
το κερί της φιλανθρωπίας κράτα αναμμένο.

Το ποίημα είναι εμπνευσμένο από την Ιερουσαλήμ

image

Η Ιερά Μονή της Σεϊδανάγιας στην Παλαιά Πόλη της Ιερουσαλήμ

Η Ιερά Μονή της Σεϊδανάγιας βρίσκεται στον Ορθόδοξο χριστιανικό τομέα της Παλαιάς Πόλεως της Ιερουσαλήμ, αριστερά της Οδού του Μαρτυρίου και πλησίον της Ιεράς Μονής του Αγίου Χαραλάμπους.

Βρίσκεται δίπλα στην Ιερά Μονή του Αγίου Ευθυμίου του Μεγάλου και είναι γυναικείο Μοναστήρι. Η Ιερά Μονή της Σεϊδανάγιας αποτελείται από ένα συγκρότημα πολλών κτισμάτων (κελλίων), τα οποία ανοίγουν στην εσωτερική αυλή. Το Καθολικό της Ιεράς Μονής, που βρίσκεται στο ανατολικό μέρος του συγκροτήματος, είναι αφιερωμένο στην Υπαπαντή του Κυρίου. Στις πηγές αναφέρεται και σαν Μοναστήρι της Αγίας Άννης ή Σεϊδανάγια (= της Αγίας Δεσποίνης). Μαρτυρείται δε ως γυναικεία Μονή.

Αναφέρει σχετικά στο Προσκυνητάριό του ο Βενιαμίν Ιωαννίδης: «Τὸ τῆς Ἁγίας Ἄννης Μοναστήριον οἱ ἐντόπιοι χριστιανοὶ μετέβαλον εἰς ἄλλην κλῆσιν Σεϊδανάγια καλέσαντες ἐκ τινὸς μονῆς γυναικῶν κειμένης εἰς τὰ μέρη τῆς Δαμασκοῦ καὶ αὐτῆς οὕτω Σεϊδανάγια καλουμένη (δηλ. τῆς Ἁγίας Δεσποίνης). Ἡ δὲ αἰτία τῆς τοιαύτης κλήσεως, ἔχει πατροπαραδότως μεταξὺ τῶν Ἱεροσολυμιτῶν Ὀρθοδόξων οὕτως: Εἰς τὸ ἐγγὺς τῆς Δαμασκοῦ ρηθὲν γυναικεῖον μοναστήριον Σεϊδανάγια, ἦν μικρὰ εἰκὼν τῆς Θεοτόκου, θαυματουργός. Αὕτη ἐν μίᾳ ἡμέρα ἐκ μὲν τοῦ Μοναστηρίου ἐκείνου ἀφανὴς ἐγένετο, εὑρέθη δὲ ἐν τῷ ἐν Ἱερουσαλὴμ μονυδρίῳ τούτῳ τῆς Ἁγίας Ἄννης, ἔκπαλαι ὄντι οἰκητήριον μοναζουσῶν ὀρθοδόξων. Εὑρέθη δὲ ἱσταμένη εἰς τὰ βόρεια τῆς μονῆς ταύτης ὅπου τανῦν.

Κατὰ δὲ τὴν ἑορτὴν τοῦ Πάσχα ἐλθόντες διὰ προσκύνησιν τῶν Ἁγίων Τόπων, Δαμασκηνοὶ ὀρθόδοξοι καὶ περιερχόμενοι τὰ Ἱερὰ Προσκυνήματα εἶδον καὶ ἐγνώρισαν τὴν εἰκόνα, ὅθεν ἠθέλησαν λαβεῖν αὐτήν, ἀλλὰ αἱ τότε μονάζουσαι ἀντέστησαν. Τέλος οἱ Δαμασκηνοὶ ἀνέφερον τοῦτο τῷ Ἱεροσολύμων Πατριάρχῃ, ὅτι ἡ εἰκὼν πάντως ἐκλάπη ὑπὸ τινὸς ἱεροσύλου καὶ ἠνέχθη ἐνταῦθα. Ὁ δὲ Πατριάρχης προσέταξεν εὐθέως ἐπιστραφῆναι τὴν εἰκόνα, ὅπου ἦν τὸ πρότερον, δηλ. εἰς τὸ ἐν τῇ Δαμασκῷ Μοναστήριον τῶν Μοναζουσῶν. Παρέλαβον οὖν οἱ Δαμασκηνοὶ τὴν εἰκόνα καὶ ἀπήρχοντο εἰς τὴν Δαμασκὸν καθ’ ὁδὸν ὅμως ἡ εἰκὼν ἄφαντος ἐγένετο ἀπ’ αὐτῶν καὶ εὑρέθη ἐν τῇ ἐν Ἱερουσαλὴμ Μονῇ ταύτη ὅπου καὶ προλαβόντως ἵστατο.

Τοῦτο δὲ συνέβη ὡς ἡ κοινὴ παράδοσις λέγει, δίς, ὅθεν ἔμεινε καὶ μένει ἡ εἰκὼν αὕτη εἰς ὃν ὀρᾶται τόπον. Καὶ ἐκ τούτου τοῦ συμβάντος ἐκλήθη καὶ τὸ μονύδριον τοῦτο ἀραβιστὶ «Σεϊδανάγια».

Άλλες πληροφορίες για την Ιερά Μονή της Σεϊδανάγιας περιέχονται στο βιβλίο του Πατριάρχου Ιεροσολύμων Τιμοθέου Β΄ (Ιεροσόλυμα 1932), όπου αναφέρεται ότι καλείτο Σεϊδανάγια από τους ντόπιους, οι οποίοι πίστευαν ότι εκεί βρέθηκε η θαυματουργός εικόνα της Παναγίας, αφού μετακινήθηκε κατά θαυμαστό τρόπο από την Ιερά Μονή της Παναγίας Σεϊδανάγιας στη Δαμασκό.

Επίσης ο Αρχιμανδρίτης Κάλλιστος Μηλιαράς στο έργο του «Οι Άγιοι Τόποι εν Παλαιστίνη και τά επ’ αυτών δίκαια του ελληνικού έθνους» (Τόμος Β’ Ιεροσόλυμα 1933) αναφέρει ότι ο Πατριάρχης Άνθιμος το 1775 ανακαίνισε τρία Μοναστήρια, τα οποία κινδύνευαν με πτώση, ήτοι της Αγ. Αικατερίνης, του Αγίου Ευθυμίου και το της Θεοτόκου Σεϊδανάγιας καλούμενο.

Μπαίνοντας κανείς στην Ιερά Μονή περνά από χαμηλή εξωτερική πύλη, η οποία φέρει την επιγραφή «Ελληνορθόδοξον Πατριαρχείον Ιεροσολύμων – Ιερά Μονή Σεϊδανάγιας» και τον οδηγεί στην εσωτερική αυλή διαμέσου στενού διαδρόμου. Στην αριστερή πλευρά υπάρχει ευρύχωρη στοά, η οποία οδηγεί στον κυρίως Ναό, το Καθολικό.

Ο Ιερός Ναός είναι τρίκλιτη βασιλική με δύο υπερμεγέθεις κολόνες, οι οποίες ενώνονται με τον ανατολικό και δυτικό τοίχο με αψίδες. Έτσι ο Ιερός Ναός χωρίζεται σε τρία κλίτη, τα οποία αποτελούν Παρεκκλήσια, στο μεν βόρειο κλίτος προς τιμήν των Αγίων Πάντων, στο νότιο προς τιμήν της Αγίας Άννης και της Μητρός της Μαρίας και στο κεντρικό που είναι αφιερωμένο στην Υπαπαντή του Χριστού.

Στο δυτικό μέρος του Παρεκκλησίου της Αγίας Άννης υπάρχει βαπτιστήριο σε σχήμα σταυρού όμοιο με τα πρωτοχριστιανικά βαπτιστήρια, το οποίο κατασκευάσθηκε με πρωτοβουλία του τότε Αρχιμανδρίτη Αριστάρχου το 1997.

Η Ιερά Μονή λειτουργεί ως ιδιόρρυθμη και σήμερα Ηγουμένη είναι η Οσιωτάτη Μοναχή Σεραφείμα.

Πηγή υλικού

Ραπτόπουλου Κλ. Ζαχαρίου, Θεολόγου – Ερευνητού, Ιεροκήρυκος Ιεράς Μητροπόλεως Λεμεσού, Ιερά Μονή Σεϊδανάγιας στα Ιεροσόλυμα, Έκδοση Β΄ Επηυξημένη – βελτιωμένη, Αθήναι 2009, σ. 29-36

“Like the measles” in Winamop’s July edition

http://www.winamop.com/sk1603.htm

weeds by post!

Like the measles

Love happens only once.
Just like the measles
You take it only once
Your heart is a firework
flashing heavenwards
no second time in your lifetime.
Meteor-like, it blazes for a moment
but bang goes the illusion
“Love conquers all”
Not always
A hoax perhaps
An indulgent delusion definitely

“He that is greedy”in the Poetry against Inequality Anthology

BOOKS, ORTHODOXY AND MORE

 Φωτογραφία: My Poem "He that is greedy" now in the Poets against Inequality Anthology
The Poems
Sayeed Abubakar, 'I Dream A World'
Alexandro Acevedo Johns, 'The Tree of Inequality'
Elias Aghili, 'Kingdoms Fall'
Kareem Akadri, 'The Giant Tree of Inequality'
Saadat Tahir Ali, 'Why, I came to be?'
Denis Andrei, 'Alienated of will'
Tia Attwood, 'How greed consumes the leaders of this land'
Kasiviswanathan Balakrishnan, 'To Those Who Govern'
Anna Banasiak, 'The richness of the soul'
Khaoula Basty, 'A Poor Engineer'
Lawrence Beck, 'Circles of Hell'
Abhilasha Bhatt, 'Rich dad, Poor dad'
Mayjorey Buendia, 'Inequality / In Equality'
Sophy Chen, 'Men and Women are not Equal'
Sahra Hussein Dahir, 'The lost opportunity'
Anish Debnath, 'Irrational Differentiation'
Luka Dezmalj, 'Even if a cynic'
Asavri Dhillon, 'Spear in Chest'
Fabrizio Frosini, 'Wax and Wane'
Alem Hailu G/Kristos, 'Inequalities of all shades'
Majid Gaggi, 'Were not we all born equal?'
Dimitrios Galanis, 'Throngs groaning'
Negar Gorji, '[Wo]/Man'
Birgitta Abimbola Heikka, 'Inequality.. a body atrophied'
Galina Italyanskaya, 'Not enough'
Afrooz Jafarinoor, 'To a rich Singer'
Farzad Jahanbani, 'North; Center; South'
Sergio Jaime, 'We exist'
Seema Jayaraman, 'Inequality – In You The Rich Thrive, Soul Denied'
Srijana KC Neupane, 'Ingrained Inequality'
Phumla Xuza Khanyile, 'Born to die'
Sofia Kioroglou, 'He that is greedy..'
Varghese Kuncheria, 'There is a Sore Evil'
Kelly Kurt, 'Egalitarianism'
Agatha-Eliza Laposi, 'The Collector'
Natchai Leenders, 'The Answer is 62'
Edward Kofi Louis, 'Creation'
Tapera Makadho, 'Border of Inequality'
Kenneth Maswabi, 'Mankind’s worst nightmare'
Wilfred Mellers, 'Unequally We Stand'
Aphrodite-Anastasia Menegaki, 'For the world’s one percent..'
Mallika Menon, 'Weeds of Inequality'
Leloudia Migdali, 'A Dream in Disgrace'
Asoke Kumar Mitra, 'Inequality.. in some minds..'
Istvan Dan Uriel Molnar, 'Small Cute Shoes'
Souren Mondal, 'Useless Bastards'
Anitah Muwanguzi, 'Treasure Hunter'
Bharati Nayak, 'What A Shame!'
Mohammed Asim Nehal, 'Barbie Doll'
Stephen Pennell, 'Sixty Two People'
Sarah Louise Persson, 'Inequality is Living'

POETS AGAINST INEQUALITY

Anthology of Poetry
Poems by:
Fabrizio Frosini, Pamela Sinicrope, Galina Italyanskaya, Kelly Kurt, Souren Mondal, Srijana KC Neupane, Udaya Tennakoon, Negar Gorji, Tapera Makadho, Ellias Aghili, Sayeed Abubakar, Alexandro Acevedo Johns, Kareem Akadri, Saadat Tahir Ali, Denis Andrei, Tia Attwood, Kasiviswanathan Balakrishnan, Anna Banasiak, Khaoula Basty, Lawrence Beck, Abhilasha Bhatt, Mayjorey Buendia, Sophy Chen, Sahra Hussein Dahir, Anish Debnath, Luka Dezmalj, Asavri Dhillon, Alem Hailu G/Kristos, Majid Gaggi, Dimitrios Galanis, Birgitta Abimbola Heikka, Afrooz Jafarinoor, Farzad Jahanbani, Sergio Jaime, Seema Jayaraman, Phumla Xuza Khanyile, Sofia Kioroglou, Varghese Kuncheria, Agatha-Eliza Laposi, Natchai Leenders, Edward Kofi Louis, Kenneth Maswabi, Wilfred Mellers, Aphrodite-Anastasia Menegaki, Mallika Menon, Leloudia Migdali, Asoke Kumar Mitra, Istvan Dan Uriel Molnar, Anitah Muwanguzi, Bharati Nayak, Mohammed Asim Nehal, Stephen Pennell, Sarah Louise Persson, Dominic Prempeh, Marianne Larsen Reninger, Govinda Rimal, Jan Ross, Sarah Russell, Leila Samarrai, Kirti Sharma, Anzelyne Shideshe, Osiel Silverino da Silva, Petra…

View original post 126 more words

The destruction of the Cultural Heritage of Cyprus by Turkey ? Or orchestrated by the United States? How US foreign policy practised the ” divide and rule” regarding the Cyprus dispute. Analysing through CIA’s revealed papers

Always love sharing blogworthy content and this one really fits the bill! Wonderful post!

“ODE TO CYPRUS” BY SOFIA KIOROGLOY

O troubled isle of Aphrodite
So battered by hostile winds
that vie with one another
When will this storm abate?

O thou, my father’s land
Thy very heart so torn and so in pain
A castaway from thy native land
thy core is rent in twain

Strewn across thy verdant carpet
Soldiers have trampled thou like mire in the streets
O Cyprus, the lovely isle of fruitful vine
When will you breathe again?

Une Lettre Jamais Arrivée

Our story starts with this short film, which was an initiative of the Committee of Cyprus Occupied Municipalities, portrays the destruction of the cultural heritage of Cyprus by Turkey that has been taking place in the northern part of Cyprus since the Turkish military invasion in 1974.

The 1974 war in Cyprus was a result of a bi-communal violence started when the Greek majority wanted to unify the island with Greece, something that was not a desire for the Turkish Cypriots. During the last 10 years before the events of July 1974, were marked by bi-communal violence, Greeks fled from Turkish majority villages,Turkish fled from Greek majority villages, houses burnt, greek militia that wanted the unification with Greece killed a lot of Turkish Cypriots as well and even greeks who insisted for an independent state . Massive graves of Greek or Turkish bodies are dispersed into the island and some of…

View original post 2,754 more words

DENY THE OLD MAN- poem by Sofia Kioroglou

image

Deny the old man
and lift the cross on your shoulders

Open your eyes
and allow them to be filled with light

By constantly changing the goalposts of virtue,
you walk the path leading to perdition.

“He that is greedy”in the Poetry against Inequality Anthology

 Φωτογραφία: My Poem "He that is greedy" now in the Poets against Inequality Anthology
The Poems
Sayeed Abubakar, 'I Dream A World'
Alexandro Acevedo Johns, 'The Tree of Inequality'
Elias Aghili, 'Kingdoms Fall'
Kareem Akadri, 'The Giant Tree of Inequality'
Saadat Tahir Ali, 'Why, I came to be?'
Denis Andrei, 'Alienated of will'
Tia Attwood, 'How greed consumes the leaders of this land'
Kasiviswanathan Balakrishnan, 'To Those Who Govern'
Anna Banasiak, 'The richness of the soul'
Khaoula Basty, 'A Poor Engineer'
Lawrence Beck, 'Circles of Hell'
Abhilasha Bhatt, 'Rich dad, Poor dad'
Mayjorey Buendia, 'Inequality / In Equality'
Sophy Chen, 'Men and Women are not Equal'
Sahra Hussein Dahir, 'The lost opportunity'
Anish Debnath, 'Irrational Differentiation'
Luka Dezmalj, 'Even if a cynic'
Asavri Dhillon, 'Spear in Chest'
Fabrizio Frosini, 'Wax and Wane'
Alem Hailu G/Kristos, 'Inequalities of all shades'
Majid Gaggi, 'Were not we all born equal?'
Dimitrios Galanis, 'Throngs groaning'
Negar Gorji, '[Wo]/Man'
Birgitta Abimbola Heikka, 'Inequality.. a body atrophied'
Galina Italyanskaya, 'Not enough'
Afrooz Jafarinoor, 'To a rich Singer'
Farzad Jahanbani, 'North; Center; South'
Sergio Jaime, 'We exist'
Seema Jayaraman, 'Inequality – In You The Rich Thrive, Soul Denied'
Srijana KC Neupane, 'Ingrained Inequality'
Phumla Xuza Khanyile, 'Born to die'
Sofia Kioroglou, 'He that is greedy..'
Varghese Kuncheria, 'There is a Sore Evil'
Kelly Kurt, 'Egalitarianism'
Agatha-Eliza Laposi, 'The Collector'
Natchai Leenders, 'The Answer is 62'
Edward Kofi Louis, 'Creation'
Tapera Makadho, 'Border of Inequality'
Kenneth Maswabi, 'Mankind’s worst nightmare'
Wilfred Mellers, 'Unequally We Stand'
Aphrodite-Anastasia Menegaki, 'For the world’s one percent..'
Mallika Menon, 'Weeds of Inequality'
Leloudia Migdali, 'A Dream in Disgrace'
Asoke Kumar Mitra, 'Inequality.. in some minds..'
Istvan Dan Uriel Molnar, 'Small Cute Shoes'
Souren Mondal, 'Useless Bastards'
Anitah Muwanguzi, 'Treasure Hunter'
Bharati Nayak, 'What A Shame!'
Mohammed Asim Nehal, 'Barbie Doll'
Stephen Pennell, 'Sixty Two People'
Sarah Louise Persson, 'Inequality is Living'

POETS AGAINST INEQUALITY

Anthology of Poetry
Poems by:
Fabrizio Frosini, Pamela Sinicrope, Galina Italyanskaya, Kelly Kurt, Souren Mondal, Srijana KC Neupane, Udaya Tennakoon, Negar Gorji, Tapera Makadho, Ellias Aghili, Sayeed Abubakar, Alexandro Acevedo Johns, Kareem Akadri, Saadat Tahir Ali, Denis Andrei, Tia Attwood, Kasiviswanathan Balakrishnan, Anna Banasiak, Khaoula Basty, Lawrence Beck, Abhilasha Bhatt, Mayjorey Buendia, Sophy Chen, Sahra Hussein Dahir, Anish Debnath, Luka Dezmalj, Asavri Dhillon, Alem Hailu G/Kristos, Majid Gaggi, Dimitrios Galanis, Birgitta Abimbola Heikka, Afrooz Jafarinoor, Farzad Jahanbani, Sergio Jaime, Seema Jayaraman, Phumla Xuza Khanyile, Sofia Kioroglou, Varghese Kuncheria, Agatha-Eliza Laposi, Natchai Leenders, Edward Kofi Louis, Kenneth Maswabi, Wilfred Mellers, Aphrodite-Anastasia Menegaki, Mallika Menon, Leloudia Migdali, Asoke Kumar Mitra, Istvan Dan Uriel Molnar, Anitah Muwanguzi, Bharati Nayak, Mohammed Asim Nehal, Stephen Pennell, Sarah Louise Persson, Dominic Prempeh, Marianne Larsen Reninger, Govinda Rimal, Jan Ross, Sarah Russell, Leila Samarrai, Kirti Sharma, Anzelyne Shideshe, Osiel Silverino da Silva, Petra Soliman, James Freel Stevenson, Douglas R. Stewart, Savita Tyagi, Jorge Valles Anguiano, Hans Van Rostenberghe, Mai Venn, Michael Walker, Aaron Njoroge Wambu, Niken Kusuma Wardani, Mithilesh Kumar Yadav

Sofia Kioroglou, Greece

He that is greedy..

Woe to those who get evil gain for their house
and put their nest on high.
You greedy narcissists, who will
deliver you from the hand of calamity?

Woe to those who have looted
for they will be looted.
He that is greedy troubles his own house
Didn’t you know that pride comes before a fall?

Woe to those who are like wolves,
tearing their prey and building their palaces by injustice
Though they build their nest as high as the eagle’s,
from there, their cupidity will bring them down.

 

“The Chaghoura”by Sofia Kioroglou

In a small chapel
20 miles north of the city of Damascus
Saidnaya rises above the town, like a fortress.

No matter where I go, the Chaghoura,
the beautiful gazelle will appear in my dream
like it did to Justician, bidding me to betake myself to her shrine

My poem “Jerusalem” now published in the Guardian

 

image

https://witness.theguardian.com/assignment/56e97316e4b0072e644fc078/1967873

To mark World Poetry Day on Monday 21 March, we celebrate the act of creating poetry by handwriting a poem. A selection is published in the Guardian

Via Dolorosa- Sofia Kioroglou

I see my Lord, the Way, the Truth and the Life
He moveth on wearing a crown of thorns, carrying a cross
I see my Lord crawling on the raggedy way leading to Calvary
the blood from his forehead smarting His eyes.

I am just another bystander witnessing the razor sharp lash
cutting into His flesh and I crave to stretch my arms around Him
I am on the street the Holy Lamb of God has Walked
I am on the Via Dolorosa, In Jerusalem, in the Holy Land.