Escolar Documentos
Profissional Documentos
Cultura Documentos
Rania Astrinaki
From the night of the murder, TV channels conveyed the “events” as the
work of the “hoods” — a media construction used to lump together a host
of discrete, even opposed, formations on the Greek political scene. Yet
the televised spectacle of smashing and burning was liberating for many
of us, even though we were against such practices. Fire satisfied our own
political wrath. “Hoods” acted out our own “structure of feeling,” all the
more so given our suspicion that had this murder occurred anywhere else
but Exarcheia, it would have been “hooded” by government and police.
For most journalists and laypeople, “hoods” are identified with
antiauthoritarianism: a fluid constellation of loose collectivities embracing
diverse versions of “anarchist” theory and practice, from the “classics”
of anarchism to the many varieties of post-1960s insurgency. These loose
groups deploy a conception of collective performative politics as (direct)
“actions” rather than structured movement. Difficult to map out because
they are viewed as an elusive “nonspace” by all other political forces, their
differences are blurred into a generic “antiauthoritarian” space and identi-
fied with practices specific only to some of these groups, who emphasize
quick small-scale attacks against symbolic targets of state and capital
(especially police and banks).
These practices both unite in action the “antiauthoritarian” group-
ings and conflate them (in the eyes of outsiders) with another set of fluid
formations to which they categorically oppose themselves: the bahaloi
(bahalo meaning “mess” or “jumble” in everyday parlance), attracted to the
anarchist space for its antisystemic orientation and performative violence
rather than its ideology. Both formations, although spread across Athens,
are conceptually associated with Exarcheia. Dense policing in Exarcheia
has only heightened violent activity there, which often exceeds the bound-
A Communitas of “Hoods”?
What occurred during the six days after Alexis’s murder was beyond any
anarchist’s fantasies, any politician’s nightmares, any leftist’s predictions,
and any social scientist’s perceptiveness. Wrath propelled thousands of
high school students (whom we had deemed apolitical) and university
students and other youths, as well as parents, teachers, and others, into
the demonstrations organized by the Coalition of Radical Left (SYRIZA)
on Sunday afternoon and by SYRIZA and the Communist Party (KKE)
on Monday evening. But many of us who participated in the demonstra-
tions observed, felt, and lived something that exceeded our capacities
for understanding, as might be the case in all such moments of political
effervescence.
As the marches proceeded, the streets vibrating with loud slogans
against police (“cops, pigs, assassins”), hundreds of “hooded” youths were
smashing and burning banks, ATMs, theaters, hotels, shops, and cars on
both sides of the street, while a thick mass of others, forming a circle around
them, were applauding. “Same story,” we thought, stubbornly resistant
to what was before our eyes: “the bahaloi are doing the breaking, but the
police will now attack the rest of us. Aren’t we legitimating practices of
which we disapprove?” Unlike its televised version the night before, this
close-up view of destruction left us at a loss. We had never seen such a
huge concentration of bahaloi before. Neither had we seen bahaloi attacking
targets indiscriminately, like hotels and theaters with people inside.
When the march did not move on and, against our expectations,
To name is to define and thereby to attempt control. But the sheer num-
bers of violent demonstrators all over Greece belied the script about
“hoods” creating the troubles. Youths themselves, furious at being iden-
tified this way, publicized letters contesting it: “We are not terrorists,
hoods. . . . We are your children.” How was this communitas formed?
What structure of feeling prompted these heterogeneous people to join
together? Were they truly “antiauthoritarians”? After all, the violence
shocked and far surpassed the methods of its “antiauthoritarian” initia-
Notes
This article has benefited a lot from the close reading, critical remarks, and insightful
comments, at different stages of its preparation, of Allen Feldman, Dimitra Gefou-
Madianou, Kostis Kalantzis, and, last but not least, the anonymous reviewers of the
journal. I wish to thank them all from the heart. Of course, the responsibility for the
final text is all mine.
1. See Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life (Stanford,
CA: Stanford University Press, 1998).
2. Wrath is the term used to convey the situation; “mere orgis, Alexi zis”
(“days of wrath, Alexis you live”) was the dominant motto of the rebellion and the
discourse on it. My use of it does not imply a dichotomy of rational/irrational politics,
as sentiments are socially constructed. See Catherine Lutz and Lila Abu-Lughod,
eds., Language and the Politics of Emotion (Cambridge: Cambridge University Press,
1990).
3. Antipolice sentiments in Greek political culture are associated with a long
history of authoritarianism and an established ambivalence toward state power.
4. Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and
Schizophrenia (Minneapolis: University of Minnesota Press, 1987); see also Kostas
Douzinas, “Ta nea Dekemvriana i timontas to onoma” (“The New December Events
or Honoring the Name”), Synchrona Themata (Contemporary Issues) 103 (2008):
107 – 10. Cf. Bruce Kapferer, “The Liminal, the Virtual, and the Problem of Rep-
resentation,” Victor Turner Lecture, 2008, Department of Social Anthropology,
University of Helsinki.
5. It suffices to mention here the strong resistance movement against the Nazis
(1941– 44); the civil war (1946 – 49); the Unrelenting Struggle (1963 – 65), demand-
ing the observance of the constitutional law by the government; the long student
movement for civil rights and the reform of education (1963 – 67); and the military
dictatorship (1967 – 74) and youth resistance movement against it, culminating in the
Polytechnic School rebellion in 1973.
6. In the Greek political imaginary both expressions evoke December 1944,
the time of armed confrontations in the wake of liberation from Nazi occupation
between the National Popular Liberation Army and state police (cum para – state
organizations) that presaged the civil war. See Douzinas, “The New December
Events.” They also echo November (the Polytechnic School rebellion in 1973) and
May (1968).
7. The December “events” have given rise to intensive reflection. Apart from
numerous articles in the daily and Sunday press, two special files have appeared in
journals so far: “#griots: Psifides ataktis skepsis” (“#griots: Tesserae of Disorderly
Thought”), Synchrona Themata (Contemporary Issues) 103 (2008): 5 – 33, available
at synchronathemata.wordpress.com; and “Ti synevi ton Dekemvrio 2008?” (“What