Balkan.Myth.final

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hospitality stereotype is supplemented by that of the ‘‘poor yet hospitable Greek.’’

Welcome to our poor little home stranger. We may be poor, but we're hospitable.
(T67)

Come inside for a glass of wine with us. We don't have much to offer you, but we can
share our bread and cheese with you. (A29)

Come on into our poor little home my lad. You may not find rich offerings here, but a
roof will protect you from the heavy rain." "My kind old man, you are so much like my
father. He was good-hearted like you. Never did he leave people helpless." "Oh, my
boy, we poor people are sensitive, because we know well about hardship and hunger.
But let's forget about the things that make us feel bitter. (T60)

The aforementioned excerpts show that differences in social class identity prevail over
ethno cultural differences, the logic being that if you are "poor" then you are "good"
regardless of where you come from, and since you are "poor" like us, you are "one of
us".

In a smaller number of stories regarding the Turk Ali (18%), the Greek hospitality
stereotype continues to dominate, but not without hesitation. The hospitality offered
here is accompanied by suspicion and fear of the ethnic and religious disparities.

Even though you're Turkish, it doesn't matter. Come inside and sleep here tonight.
(T81)

They were not overcome by fear because he was Turkish. On the contrary, they took
care of him. (T59)

The old man took him into the cottage and asked his wife to serve him some hot soup.
But he told the stranger that the barn was all he had to offer for a night's sleep. (T83)

-But you're Turk. How can a Turk sleep inside my home?
- Old man, I'm a Turk, not a leper!
- Do you promise me that you're good and not like the others? (T49)

Contrary to the case of the Turk Ali, Ervin the Albanian is offered instant hospitality
without any hesitation in just 29% of the stories. In the remaining 71% of the sample's
stories, hospitality is offered, but with fear and suspicion of the stranger intact. The
following excerpts illustrate:

The old man felt confused. He looked at the strange traveler with suspicion and
invited him inside after letting him know how dangerous the forest could be at night.
(A18)

The old man found himself trapped in a major dilemma. On the one hand, he had
before him a person who was tired and with no place to go, and on the other, a
stranger whom he knew nothing about...The old man was unable to sleep during the
night. He felt restless about the stranger he had allowed into his home, and, as a
result, every now and then, checked if he were asleep to be sure of his family's safety.

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(A27)

The solutions reached by the research participants to assure that the representatives of
ethnic «self» - the Greek family living in the cottage - could stay true to the Greek
hospitality stereotype while avoiding to offer genuine hospitality to the Albanian man
Ervin were quite creative: The barn, basement, adjoining hut, storage room, even a
guest room are deemed as being part of the cottage, and, ultimately, enable hospitality
to be offered.

I can't let you stay inside my home, but I can allow you to stay in the barn. He gave
the stranger some water, a loaf of bread, and a towel. (A2)

Once he had led the stranger to the guest room, he wished young Ervin "goodnight."
(A28)

On the one hand, Angeliki's father did not want to allow a stranger into the cottage,
but, on the other, he was such a good person, which prompted the old man to let him
sleep in the adjacent hut that was empty. (A13)

He asked him to enter and quickly hid the stranger in the basement. (A14)

In 29% of the cases where the Albanian stranger is offered instant hospitality without
any hesitation from the specific Greek family, the stranger mentions difficulties that
he needed to overcome before being accepted:

-Come into my cottage. I'll put you up.
-Thank you very much.
-Come inside my boy so you can warm up and forget about the pleasantries.
-You know, I found three other cottages along the way, but was not accepted. I felt
dejected. (A31)

It is common in the stories concerning both Ali and Ervin for the women of the family
to deal with hospitality's burden. They are the ones that end up taking care of the
guest. The following excerpts offer interesting insight into gender-based stereotypes
conveyed in a large number of the stories delivered by the research group's
participants.

Come inside stranger. Get up woman, a traveling stranger is here. (T19)

Come inside and get some rest. Make the bed for the stranger my little Angeliki. (T41)

Come inside my lad. Woman, fetch a pair of trousers and a shirt for the young man to
change. Heat up a little food, too, for the boy to warm up. (T91)

The old man woke up his wife and daughter so they could take care of the foreigner.
Both women did so with great pleasure. (A33)

The old man felt sorry for him and called his wife: Woman, prepare the fold-up bed in
the storage room for the foreigner to sleep and serve him a plate of food. (A6)

In some of the stories concerning both Ali and Ervin, the doubt and fear of the

MYTHS OF THE OTHER IN THE BALKANS · 128

"foreigner" does not seem to stem from the old man but his wife. These stories also
convey typical gender stereotypes that underline fear as a female trait.

The old man initially hesitated as to whether he should allow the person into his
cottage and felt concerned about how his wife and daughter would feel about it.
However, since this person needed help, even though he was Turkish, the old man had
to offer hospitality despite his wife's objections. (T12)

What are you doing my old man? He's Turkish. He will do something bad to us! Our
daughter! What are you talking about my lady! Are all Turks and Greeks bad people?
(T35)

But, my old man, come to your senses, remarked the old woman. An Albanian inside
our house at this hour? Aren't you afraid at all? We have a grown-up daughter. (A57)

You're letting a foreigner, and mind you an Albanian, into our house at such an hour?
she questioned. Aren't you ashamed of yourself? The boy is drenched. Where are we
going to let him go in the night? (A3)

In some stories concerning the Albanian Ervin, the hesitation to offer hospitality is
attributed to fear of society's reaction. Dominant stereotypes regarding ethnic
otherness are repeated.

He was an Albanian and the entire village considered him a thief, fraud, public
danger. ( A32)

Old man, you've run into trouble for bringing an Albanian into your home. Everybody
around here is saying he's a thief and that he could kill you. (A23)

Everybody here will stop talking to us if the village finds out you're staying here my
lad. And nobody will want to marry our daughter. (A10)

In Ervin's case, four stories portray differences of opinion caused by the generation
gap. Young Angeliki's perspective contrasts the view of her parents. The following
excerpts illustrate:

-Where did you say you were from?
-From Albania.
-And you dare to ask me if you can stay in my home, shouted the old man.
-Why shouldn't I be able to ask, Ervin questioned calmly.
-Because you're from Albania, the old woman's voice was heard saying.
Having listened to all this, Angeliki felt horrible about her parents and their views.
(A20)

The old man refused to offer Ervin shelter and sent him away in a nasty fashion. He
told him to leave because he did not want to help an Albanian. As soon as his
daughter Angeliki had realised what was going on, she attempted to talk to her father
and make him change his mind. (A25)

Table 1: The offer of hospitality to the foreigner:

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hospitality hospitality with

without hesitation hesitation (%)

(%)

Ali 82 18

Ervin 29 71

3.2. "The children got married..."
The two young individuals fall in love and get married in approximately two-thirds of
the stories (64%) concerning the Turk Ali and just over one-third of the stories
concerning the Albanian Ervin (35%). The parents either have no objections or, if
they do, ultimately overcome them.

They ended up getting married, celebrated wildly, and lived happily ever after. (T85)

Eventually, the old man accepted. The children got married, celebrated in a big way,
and lived happily ever after. (T88)

Over time, Ervin and Angeliki fell in love and decided to get married in the city
nearby. They lived happily ever after. (A1)

They got married, continued to live there, and had three children, Giorgos, Hasan,
and Maria. (T11)

They got married according to Greek and Turkish customs. (T38)

The storytellers behind the two previous examples make clear their need to declare a
coexistence between the two cultures (Greek and Turkish), as well as the mutually
influential intercultural interaction that is created as a result of ties between
individuals of different ethno cultural identity.

In some stories, the storytellers feel the need to include the approval of the parents for
such an unconventional wedding. Approval is provided by comparing the ethnically
different prospective husband with local candidates and deciding that the foreigner is
superior in terms of character. The following excerpt underlines this:

The wedding took place with the blessing of both parents as Ali proved to be kinder
and more virtuous than all the local lads. (T47)

In some stories, the wedding proceeds after Ali is baptised a Christian - indicating
acceptance of assimilation - as either a result of his own initiative or demand made by
Angeliki and her parents.

Ali became a Christian and was baptised as Dimitris. The wedding followed and
Angeliki and Dimitris had three children and lived happily ever after. (T68)

Ali was baptised as Alexandros. The wedding took place a few days later and the
young couple went to live in the city nearby. Their love lasted for evermore. (T67)

In some cases, it is not necessary for the culturally different individual to become a
Christian - and hence religiously and culturally identical - for the wedding to receive

MYTHS OF THE OTHER IN THE BALKANS · 130

approval. This is so if the husband-to-be is of distinguished lineage. Relatively higher
social class can overcome obstacles created by differences in cultural identity.

Ali lived with Angeliki while his palace was being constructed. In the end, they all
went to Ali's father, met and were happy without exception. The couple married at the
beautiful palace and the entire lot lived there together. (T10)

They all traveled together to Turkey, where Prince Ali married the daughter. (T20)

I love you Angeliki. I'm going to abandon my homeland, riches, palaces and stay here
with you forever so I can just gaze into your two eyes. (T67)

A similar case is also noted in a story concerning the Albanian Ervin. Besides the
social status of the foreigner, the local's behaviour is particularly interesting.

- I've come to Greece to purchase a few horses for my kingdom in Albania. Greek
horses are faster than ours.
- So, you're a king, asked the old man.
- Still just a prince. The son of a king in an Albanian province, replied the young man.
Following the exchange, the old man thought about arranging to marry his only
daughter with the young prince. The plan would hit two birds with one stone, the old
man thought. I'll both marry my daughter and get rich myself..." Angeliki met Ervin's
parents, who liked her very much and decided to move to Greece. They lived happily
ever after. (A39)

The royal family's relocation to Greece, as well as the opinions expressed about the
quality of Greek and Albanian horses, illustrates the storyteller's willingness to make
cultural comparisons of the two countries, and also reach conclusions.

In another story, Ervin may not be a prince, but his financial status is confirmed by the
presents he chooses to bring for Angeliki and her parents.

Many days later, Ervin returned to the forest and, for presents, brought the old man's
family two slaughtered wild pigs, five chickens, and a beautiful necklace for Angeliki,
whom he proposed to. Angeliki accepted and her parents did not object. The young
couple lived together happily in a proper house built by Ervin, who was one of his
country's wealthiest people. (A13)

In another story concerning Ervin, the Albanian bridegroom's acceptance and
establishment is based on both his career progress and behaviour towards Angeliki's
parents. This storyteller's choice highlights the stereotype characterizing the average
Greek, and by extension, Balkan family for a desirable husband.

Ervin studied medicine and Angeliki studied drama. Their aspirations, however, did
not end there. Angeliki pursued post-graduate studies in children's theatre and now
enjoys a career as an academic, while Ervin was employed at one of the best hospitals
abroad. They communicated by email on a daily basis...One day, Ervin returned to
Greece and proposed to Angeliki. She happily accepted and began searching for a
university post in the country where she planned to move to...In the long run, Ervin
proved to be a good husband, father and son-in-law. As a present for Angeliki's

MYTHS OF THE OTHER IN THE BALKANS · 131

parents, now also his parents, Ervin offered his in-laws a huge house with an
enormous garden next door to their home, so they could all live together in the same
country. (A11)

The need to justify the marriage approval with a foreigner dominates the majority of
stories that culminate with marriage between the protagonists. This is particularly so
in the stories concerning Ervin, who is described as a hard-working and worthy
example of an outsider by the majority of participants.

The old man thought very highly of Ervin. He was a diligent worker and supported
both the old man and his family. (A1)

Ervin proved to be hard-working, generous, and a good friend. Later on, he fell in
love with Angeliki, they married and had a wonderful family. (A2)

-One woman who ran into Angeliki's mother in the marketplace enquired: "How could
such a beautiful girl marry an Albanian?
-So what if he's Albanian? He's proved that he is an honest and worthy lad who loves
our little daughter very much. (A3)

Ervin worked many days out in the cold without making a single complaint. Observing
the young man's generosity and diligence, the old man agreed to him marrying his
daughter. (A9)

Contrary to Ervin, whose acceptance as a bridegroom is tied with his honesty,
productivity, and goodness, Ali the Turk, in a limited number of stories (5%), is
accepted as a bridegroom after this ethnically different individual has proven that his
feelings for the bride-to-be are true. In one story, Ali saves her from drowning in the
river (T64); in another version she is saved from an attack by wild jackals (T55); in a
third story he manages to purge spirits that have made her ill (T46); and in a fourth
story, Ali saves Angeliki's mother from thieves who are about to kill her (T72).

The elements that determine the bridegroom's acceptance in the majority of cases, and
which differ depending on the foreigner's descent -honesty and productivity in the
case of the Albanian, and love in the Turk's case- once again indirectly portray the
dominant stereotypes held by the majority of Greeks against specific ethnic groups.

In one story Angeliki asks from Ervin and from a Greek lover to contest. In that way
she will decide who is more suitable for her husband. The personality of Angeliki as it
is described through the process of the competition gives very interesting elements of
the perceptions of the storyteller about the female ethnic self.

In the morning, Angeliki announced the details of her test to the two young men.
-I will ask you three questions. Whoever provides the best answer will be my husband.
First question: What colour is my hair under the sun?
-Red, both men answered.
-Second question: What colour are my eyes?
-Brown, both young men answered.
However, before Angeliki was able to pose her third question, Ervin remarked: But
they turn into the colour of honey when exposed to light, and darken when they