Crete and its SocietyThere is no doubt that the social and cultural makeup of Crete is a product of its long history, during which the Cretan element, often politically subjugated but culturally vigorous, managed to mould its own unique, historical physiognomy and social existence.
The components of everyday society, the ethics, customs, traditions and records of the written and spoken word clearly bear the characteristics of this long social tradition.
Everyday life on Crete, apart from the differences apparent in the touristically orientated areas and in the more isolated parts of the interior, still continues to be determined by this strict tradition.
In many districts, mostly in the mountains, we still meet Cretans who wear the
"sariki”.
To whichever stratum of society he Belongs, the Cretan is hospitable and has a keen sense of honour which knows no boundaries, but he will fight his enemies tenaciously. This is a result of his history, customs and lyric tradition.
The epic element that is ever-present in his nature makes him intractable. He will revel, dance and sing at festivals and celebrations until the early hours of the morning, drinking wine and
"tsikoudia" without ever losing his sensitivity and seriousness. Sometimes he will take his rifle and fire a volley into the air, or fool around to make people laugh with him.
When he is in mourning he does not weep instead, he will let his hair and his beard grow long, and wear black until his sadness has passed.
The characteristic of the Cretan people which is considered quite unique, and is
so rooted in their culture that it is considered an integral part of their everyday expression, is hospitality.
Treating someone to a cup of coffee in a cafe often leads to the invitation to a festive meal at home in honour of the guest, because the Cretan "considers the individual who touches you with his heart and gives you his love with his soul to be a spontaneous person and not one with affectation in his mind".
This outlook on life is strongly perceptible in the warm gestures which he makes when he gives a greeting, in the unaffected way in which he offers raki with raisins, or the twig of basil which he often gives to his guests when bidding them farewell.
Family and friendships occupy the highest place in the scale of moral values.
Family and kinship ties, friendship and straightforwardness are of the greatest
importance, the slighting of which can bring about consequences of the most serious nature.
It is typical that the satisfaction of family honour was the basic reason why there used to be a particular tradition of a code of retribution and revenge on the island, the famous
"vendetta".
The
vendetta is a tradition which has survived down through the ages and means the enactment of retribution it is
the practice of taking the law into one s hands when one has been insulted.
It was introduced in the Venetian period, when the conquerors carried out assaults against the native population with immunity, thereby insulting their honour
and dignity.
At that time, the vendetta was the only means of exacting justice. Later, however, it developed into a way of solving personal disputes, resulting in the total annihilation of entire families by successive acts of revenge and retaliation.
An equally high position in the table of moral values to that held by the family is given to friendship. In the olden days,
when the harshness of the conditions for existence made it necessary, the forming of a brotherhood constituted the highest form of friendship, and was either sealed with blood or by a church ceremony.
Where social class was concerned, there used to be a differentiation between people on the basis of their economic position and the past history of the family, which in some way determined the limits of their social contacts and interactions.
For example in Sfakia marriage was considered impossible between the well-situated and the badly-situated, that is to
say between people who came from good families or lowly stock.
Of the basic traditional occupations of the inhabitants of Crete it was farming which was carried on along traditional
lines until recently.
Almost the only instrument used for tillage was the wooden plough with an iron ploughshare.
Threshing was carried out with a
"volosiro", a wooden construction with specially selected pointed stones or small pieces of cut metal set into it, which broke up the ears of corn.
Cattle or mules were used for both ploughing and threshing and were kept on every farm.
The olive oil industry continues a tradition that has lasted for centuries, as can be seen from various archaeological
finds (olive presses etc.).
Cretan olive oil was not only a basic foodstuff but also a kind of monetary or bartering unit (for workers wages, donations for the public welfare, payment for land etc.)
Parallel to olive oil production there was great development in viticulture over the centuries.
Under Venetian domination, wine and the sultana grape for the production of various distillations and drinks constituted the main product for export, bringing excellent profits.
Special laws had to be passed to prevent a shortage of corn which threatened the
island because of the widespread changeover to the cultivation of vineyards across large areas of the island.
Closely bound up with custom is the grape harvest which, although being hard work, takes place amid an atmosphere of open and enjoyable celebration that demonstrates the close connection between life and the soil.
The treading of the grapes follows, and all the processes necessary for the must to turn into wine.
Many varieties of wine of excellent quality are produced - while, red and rose - and these are an essential accompaniment to every event in a Cretans life.
The famous
raki or
Tsikoudia a very strong spirit, is produced from grapes or the residue from wine-making.
The drink made from the latter is known as
"mournoraki", but its
production is very limited because of the difficult process involved.
Of particular interest is the phase of production of raki from grapes around the end of September, known as the
"kazanemata", which is followed by a traditional celebration lasting several days.
Until recently animal-rearing was carried on along purely old-fashioned, traditional lines; its reward was the choiceness of
the mizithra, anthotiro, staka and
graviera cheeses thus produced.
A particular code of ethics and justice defined, and indeed continues to define, the working relationships between farmers and animal-keepers, landowners and workers on the land, and also the terms for the renting of pastureland and the seasonal cooperation between the animal-rearers etc.
Closely tied up with the tradition of animal-keeping is the common occurrence of animal theft which, in spite of strict legislation, is still endemic today in the closed communities of the mountain regions.
A tradition as old as that of the vendetta, it has taken the form of an unwritten law and functions as an institution with strictly defined rules, so much so that those who are involved in it acquire a kind of social prestige.
The practice of animal theft is considered unacceptable within the circles of the same family, kinsmen and others joined to the families through the ties of godparents (koumbaria).
The sanctity attached to those tied by
"koumbaria" has meant that they are counted as belonging to the family. This fact leads to the extension of a prohibition of animal theft to a wider circle of people around the
"koumbna".
Thus the tie of koumbaria extends over a complicated network of connections and often constitutes a form of protection or security against animal theft.
In recent years the phenomenon has reached unforeseen proportions, and
has gone unchecked within the limited confines of these small societies.
In contrast to the tradition of animal theft, the aim of which is the attrition of animal-keepers, there is another custom known
as
"arnoklisi", which is a way of alleviating the decimation of herds by animal theft or other causes.
Here, a shepherd will make a request to others to give him an animal in order to reinforce his herd.
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