Photos: Bordertown Polykastro


Polykastro, a Greek town near the Macedonian border with about 7,000 residents was the link to civilization for over 10,000 refugees holed up in massive unofficial camps in the area (Idomeni is 15 minutes away) before they were cleared in the last month. And the town was also a link to civilization for as many as 1,000 volunteers who had come in from all over the world to help mitigate a crisis that all the countries of the United Nations have been somehow unable to deal with. Now that the unofficial camps have been closed, the number of refugees in the area has dwindled and so has the number of volunteers. But Polykastro is a different place now. This is Part Three of the story. For Part One, click here. For Part Two, click here.

This is not a portrait of a quiet Christian town without a history, suddenly tossed into the stream of the real by current events. Every town has a history, and if it doesn’t then it will soon.

Polykastro is indeed quaint, it’s monuments sit in empty parks, grass crawling up their legs. There’s a football field and a dozen ice cream parlors. Most people you’ll meet on the street are ethnic Greeks, if that means anything. But in 1900, this was part of the Ottoman Empire, there were more Muslim Turks than Christian Greeks, and the Muslims were the ruling class. Then they fought some local battles, then the Empire collapsed.

Bit this is a portrait of a small, shrinking town, suddenly changed again, if only temporarily, by the massive refugee camps — Idomeni and Nea Kavala — that were pitched in fields nearby.

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Waiting for the Sun to Set


It’s nearly dinnertime at the refugee camp at Port Piraeus and everyone seems to be pretty hungry. It’s Ramadan and most people here are observing the Muslim fast, which means no eating til sumset. One of the volunteers here told me that when the holy month started, the Greek Navy (which supplies the bulk of the food) only brought in half the rations. No lunch, was their reasoning. The volunteers had to explain that Ramadan is about fasting, not starving.

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Last month, a bit spontaneously, I bought an EasyJet ticket from Berlin to Athens for around 30 euros. In 2014, a student from Damascus named Ghaith paid 6,800 euros to cross ten borders and arrive in Sweden.

It should be obvious to anyone aware of the so-called refugee crisis in Europe that borders are sieves that control the flow of people based on two things: ethnicity and income. If you have enough money, you can pay your indemnities and move where you please. If you share a blood heritage with the majority population of a wealthy country, you get filed into the shorter line at airports, you get the simplified paperwork, you are greeted by the hotelier and ignored by the police.

One of the sharpest ironies is that when you have a lot of money, unlike Ghaith, you don’t pay as much to travel. You don’t have to buy a fake passport or open your wallet to a blackmarket taxi driver or wire money to a smuggler to take you across the Mediterranean.

Of course there are exceptions to the sieve. But the exceptions are like paint flecks that fall outside of the line — you can still see the shape of the thing.

This blog, dispatching from Athens and points northward, is (first of all) my attempt to see the places and people marked by the passage in a single year of over a million souls out of North Africa and the Near East and into Europe. From June 14 through the end of the month, I will be traveling from Athens up the “Balkan Route” and writing about it.

But Left of North will also approach migration as a challenge to the current structure of the world, and it will look at migration facilitation¬† — whether you want to call it human smuggling or humanitarian aid — as a kind of politics. And it’s a politics that has begun to define the left and the right in Europe.

Helping undocumented migrants is illegal, and yet people do it. They give up spare rooms for stopovers, purchase bus tickets, line up jobs, and drive people northward. Some do it for money, some out of pity, some out of ideology. It’s this last group that this blog is most interested in. Is there a cohesive movement of leftist migration facilitators? Is it a fundamental part of a progressive vision of Europe?

Those sound like good questions to start with.