MANI: IDEAS FOR THE FORMULATION OF A COHERENT PLAN OF ACTION AND IMPLEMENTATION

The main article of the previous issue, which referred to the genomic origins and customary practices formed over centuries, concluded: Systematic genomic comparisons of contemporary individuals with scientifically documented genomes from racial groups that history has recorded as having settled in our region during the Middle Ages and mixed with its Eleutherolakonian inhabitants could lead to conclusions about behavioural tendencies created on the basis of these racial affinities. Most importantly, however, these comparisons of the inhabitants of modern Mani and those who emigrated, with the genome of inhabitants of the region from 3-4 centuries ago, will undoubtedly reveal the multifaceted common characteristics found throughout the entire geographical area. This element, now substantiated, should lead to common actions by individuals with Maniot genetic roots to successfully addressing future challenges related to the promotion of our region.

The groups of citizens who have in the past expressed themselves publically, incorporating the concept of unity over the past three decades and more, are attempting, with whatever means the circumstances allow, to promote these genetic and customary practices. In this way, there is also some softening of egocentric tendencies and a connection of individual benefit with the common developmental and cultural goals of Mani. Unfortunately, very few other actions moving in this direction have been recorded during the period in question. Only two are noteworthy, the first because it has a strong basis that can lead to efficiency and the second, despite its negative outcome, can serve as a model for opening dialogues between the various regions of Mani and synthesing views to create cohesive plans and find pathways for their implementation.

The first action concerns the renaming of the local Diocese from Diocese of Gytheio and Oitylo to Diocese of Mani, which emerged in 2010 following a decision by the Synod of the Hierarchy of the Church of Greece. It cannot be characterised as a typical action because its boundaries did not change. On the contrary, it was a significant event because it brought the concept of “Mani,” lost since the 9th century, back to the ecclesiastical forefront. Naturally, this provided the opportunity for the associative expansion of the new ecclesiastical name into the socio-political space of the area and its inhabitants, to our compatriots in the diaspora, and before the entire state territory. The renaming did not come easily. Besides the conscious will of our local social expressions and then archibishop Chrysostomos, it required substantiation with a well-documented memorandum on the historical origin of the name compiled by the late scholar Dikaios Vayiakakos, as well as support from many Maniots and Philomaniots in Athens.This project has a solid foundation for success.

The second action concerns the founding of the Development Company of Mani in 1996, with headquarters in Oitylo. It was a corporation with shareholders being the four Development Associations of our area, based in Kardamyli, Areopoli, Gytheio, and Agios Nikolaos Smynou respectively, and almost all local government organisations of Mani as members. Its founding and operational start arose as a necessary condition for claiming one of the three agrotourism programs with ΕU funding allocated to the Peloponnese, concerning socially homogeneous areas without urban centers. All preparatory actions, the creation of its legal entity, the gathering of share capital with shareholders being the four Development Associations and their member local government organisations, and the selection of private investors for agrotourism projects, were conducted in a spirit of absolute harmony with successive meetings of the coordinating group and the investment proposal evaluation group. Thus, the goal was achieved, and the initial allocation of EU and state funding amounting to 1.5 billion drachmas was approved, intended for cultural enhancement projects and privately subsidised agrotourism programs at 50%. Unfortunately, this substantial financial foundation and its intended autonomous management by the Company’s representatives were not well-received by the politicians. Consequently, the traditional internal conflicts and quarrels arose, resulting in the loss of 90% of the projected funding and the eventual dissolution of the Company! This project, despite its failure, offers a model for future dialogue and planning.

The combined impact of these two actions shows the potential for unified efforts across Mani and it could serve as a starting point for the joint activity of all micro-societies in the Mani region and their cultural expressions. In particular, the unifying force, which is inherent in the local ecclesiastical expression with the manifestation of the will to act, could unite the entire human potential of the area and our compatriots at home and abroad, for the promotion of common restructuring and developmental goals. The formation of such a roadmap, and only this one, could give substantial meaning to the concept of “Unified Mani,” which we all invoke.

THE EDITORIAL BOARD