Most of the questions I am asked are positive. I am very, very blessed that way. Some are... a little less positive, but that does not mean the question is not valid. This is the ask I got from an anonymous user in tumblr:

"Sadly it took me 17 years on this earth to find out that people outside of Greece practice Hellenism. When will you white people ever stop appropriating our culture. Hellenism is a religion bound to Greece, our history, blood, language and culture. Things you will never be part of. Or be able to properly practice since the traditions are BOUND to places in Greece. The gods will never respect your ugly xeno blood anyway, but not like you'll ever learn, even if a native tells you that."

Ancient Hellenic society was notoriously strict about who was part of it and who was not. If you were not a citizen, you were either a doûlos--slave--or a métoikos, more commonly referred to as 'metic'. All three classes had their parts to play in Classical Hellas. In Athens, about half of the population were doûloi and métoikoi. Métoikoi were citizens of other Hellenic cities and beyond who came to Athens because of the unique opportunities the metropolis offered. Doûloi who bought their freedom also became métoikoi. Because of their skill sets, métoikoi were welcomed with open arms in Athens, but they very rarely became neutralized citizens; the best they could hope for was to become an isoteleia. As an isoteleia, they were freed from the liabilities the métoikoi had. Former slaves never received either status; isoteleia or citizen.

In Athens, métiokoi, while welcomed, were disadvantaged from the get-go. They had to register their status within a month of arrival. They had no political influence, were not entitled to governmental aid in case of emergencies, the could own no farm land or real estate unless they were given special permission by the government, and they were not allowed to procure a contract with the government to work the mines. They were, however, expected to enter the army, and pay taxes if they were wealth enough, like citizens. On top of that, they also had to pay a métoikoi poll tax--the metoikon--which was twelve drachmas ($ 720,-) a year for men and six for women, as well as another special tax--xenikon telos--if they wanted to set up a stall in the market place.

Like doûloi, métiokoi did have access to the judicial system; they could both prosecute others and be prosecuted themselves. Unlike citizens and very much like slaves, métiokoi were not allowed to represent themselves; they needed a citizen to vouch for them--a sponsor, called prostates. For a freed slave the sponsor was automatically his former owner. Métiokoi were entitled to take part in religious ceremony. Like slaves but unlike citizens, métiokoi could be made to undergo judicial torture. The penalties for killing a métiokoi were not as severe as for killing a citizen. Although doûlos could become métiokoi, it was fairly easy for métiokoi to become doûloi; a failure to pay the metoikon tax, not finding a citizen sponsor, causing trouble, marrying a citizen or claiming to be a citizen themselves could all cost them their status.

The term 'métiokos' began to lose its distinctive legal status in fourth century BC, when métiokoi were allowed to act in the court without a prostates, and came to an end in Athens, when the purchase of citizenship became very frequent. Until that time, citizenship was a guarded treasure. While citizens, métiokoi and doûloi were indistinguishable in appearance and behavior, society functioned largely on their separation.

Outside of Athens, métiokoi were not treated as equally. Of all the poleis, only Corinth had a decently seized population of métiokoi. Their legal status is unknown, however. In Sparta and Crete, foreigners were hardly ever allowed to stay.

Many famous contributors to Athenian culture and Hellenic history--like the philosopher Aristotle and the painter Polygnotos--were not Athenian citizens. Many builders of temples, as well as some of the richest businessmen and women weren't Athenian citizens. Egyptians, Cypriots and Phoenicians, all came to Athens and founded their own districts, with temples in which they could pray to their own Gods.

As for worshipping the ancient Hellenic Gods: in the religious sphere all métiokoi were able to participate in the festivals central to the life of the city, except for some roles that were limited to citizens. Only citizens could be priests, for example. In ancient Hellas, the role of priest(ess) was a largely temporary, governmental, function. The profession of priest could be bought, and usually only lasted a few years at best. Minding a temple was almost exactly like minding a house; clean-up, clean-up, clean-up. In fact, religious celebrations weren't led by the priest(ess), but by the magistrate or other high ranking government official. The sole task of the priest(ess) was the animal sacrifice, but that was vitally important.

Now, as for the Hellenic Gods being somehow bound to Greece—many, if not all members of the Hellenic pantheon were imported into it from other places or the remnants of older religions. Zeus is the Greek continuation of '*Di̯ēus', the name of the Proto-Indo-European God of the daytime sky, Hera most likely already existed for the pre-Hellenic people who moved into the area. Archaeologists suspect that Athena, Médousa and Poseidon found their origins in Libya. They came to Hellas through Crete at the dawn of Hellas. In the beginning of Her rein, Athena may have been a snake and fertility Goddess and Poseidon solely a God of horses. Scholars have long suspected that Dionysus is in fact a fusion of a local Greek nature God and another more potent God imported rather late in Greek pre-history from Phrygia (the central area of modern day Turkey) or Thrace. Aphrodite's oldest non-Greek temple lay in the Syrian city of Ascalon where she was known as Ourania, an obvious reference to Astarte. I really could go on and on and on.

I understand the asker's frustration. In this time of economic hardship and foreign interference in your country, the last thing you are open to is the—what they consider—appropriation of their ancient Gods. But here is the thing: the ancient Hellenes were open to allowing non-Hellenes to worship the ancient Gods because they understood that the Theoi appreciate worship—from anyone. It is Their due share; a sign of respect as shown in The Odysseia. The colour of my skin has nothing to do with my ability to worship the ancient Hellenes. Even in ancient times, people of all skin colours worshipped the ancient Hellenic Gods, after all. My blood has nothing to do with my ability to worship the ancient Hellenic Gods. Not even my language has anything to do with my ability to worship the Theoi, although I do think practicing in ancient (not modern, ancient) Greek is important. As it stands, no one is able to practice at most of the ancient monuments in Greece, Turkey, Spain or anywhere else that the ancient Hellenistic empire reached, so that also does not stand between us.

All I am doing is giving worship, love and respect to the same Gods the asker prays to, something that the ancients would have allowed me to do (disregarding the fact that I am a woman here). Why doesn't the asker?