Feyhaman Duran: Painting between the Ottoman Past and the Turkish Modernity

Feyhaman Duran was born in Istanbul in 1886. His talent for painting was detected during his education in the Galatasaray Mekteb-i Sultani, which was renamed later to Galatasaray Lycee. After his graduation he started to work in the same school as a teacher for a short while but his talent opened him the way to Paris. There, Duran could improve his skills in two famous art schools Ecole des Beaux-Arts and Académie Julian. Back in Istanbul, with the end of the First World War, he continued to work as a teacher and later as an academician. In 1919 he became a member of the Ottoman Painter Society to which he contributed a lifelong with his knowledge and art also as the society was renamed and enlarged several times. In 1922 he married his student Güzin Hanım. In the early republican period, the Republican People´s Party arranged trips to Anatolia, in which people met painters. In the framework of this project Duran went to Gaziantep in 1938. From 1939 onwards, he presented regularly his paintings in art exhibitions arranged by the state. Until his death in 1970, Feyhaman Duran led a life devoted to art not only on the professional basis but also privately. [1]

The painter belonged to the so called “1914 Generation” like İbrahim Çallı or Namık İsmail who received their higher education for painting in Europe and turned back with the outbreak of the First World War to their homeland. Combining their experiences in Europe with their own culture, they created a recognizable impressionist painting style. [2]

Duran preferred artwork in still life, landscape and portrait painting. As a man living in the radical transition period from the Ottoman Empire to the Turkish Republic, his art had elements from both eras. While he portrayed symbolic faces of the republic like Atatürk, Ismet Inönü or Safiye Ayla, he never turned his back to his Ottoman past. [3] From 1943 to 1947, with a special permission for entrance to the closed building, he created numerous paintings of the Topkapı Palace. [4] Furthermore he used in several still life works the Islamic calligraphy.

Before his death, Feyhaman Duran donated his house to the Istanbul University, where his remembrance is maintained today. For interested people in Turkish painting, the Sakıp Sabancı Museum presents his detailed biography and exhibits his paintings until July 2017.

References:
[1]Prof.Dr. Gül İrepoğlu, Türk Resimde Bir Temel Taşı: Feyhaman Duran. www.antikalar.com
[2] Dr. Sevgi Gürtuna, 1914 Kuşağı Ressamlarından Namık İsmail. www.antikalar.com
[3] www.sakipsabancimuzesi.org
[4] Prof.Dr. Gül İrepoğlu, Türk Resimde Bir Temel Taşı: Feyhaman Duran.  www.antikalar.com

How To Make Nohutlu Pilav At Home

Let me introduce one of the most popular, and versatile Turkish dishes, whether as a side or main course, eaten in a restaurant or from a street vendor; you can’t miss Turkish rice, or pilav as you say in Turkish.  Before I came to Turkey, I never had rice as a main dish and therefore I was very surprised at how satisfying and comforting it was. The secret behind its success is a rich, creamy and buttery flavour that results from a generous amount of butter used while cooking or to finish it off. Moreover, it is common that the rice is interspersed with small noodles, bulgur or chickpeas. This variation gives an extra twist to the rice, which differentiates the Turkish rice to the one we eat in northern Europe.  The noodles or bulgur are stir-fried in butter before adding the rice and cooking both together. The noodles might be arpa şehriye, which are shaped like rice grains, or tel şehriye, a thinner and shorter version of spaghetti. The şehriyeli pirinç pilavı or bulgurlu pirinç pilavı is what you often find as a side dish to the huge variety of Turkish meat and vegetable dishes. To me, the most mouth-watering version of Turkish rice is the nohutlu pilav, the basic rice interspersed with chickpeas. This simple but even tastier dish made its way to become one of Istanbul’s most popular street foods. At night, many street vendors pop up with their glassed handcart loaded with rice, chickpeas and pulled chicken. Their hungry customers stand or sit around the sokak pilavcısı, eat their rice from paper plates and enjoy their late night snack with a cup of ayran – a cold, salted yoghurt drink. To pimp up the rice the street vendors keep pickled chili peppers, ketchup, mayonnaise, cumin, salt and pepper available. When having the rice at home, it is common and highly recommended to add a spoon of plain yoghurt, which gives an extra freshness to the meal.

In case you are craving Turkish rice, so much you want to do it at your home, just follow the recipe below. There are some secrets behind getting the perfect Turkish rice, which I learned, in a long process of cooking rice many times. With my first try, I probably did all the mistakes one can make and ended up with clumpy, mushy rice which was not delicious at all.  So check out these dos and don’ts, and make sure you do not end up with the same result as I did.

 

DO’s: Wash wash wash wash the rice before cooking! The longer, the better. Get rid of as much starch as possible.

DON’Ts: Do not stir the rice while cooking, because moving the rice will set the leftover starch free. Another important do not – never change the 1:1 ratio of water to rice. Even when you panic and fear the rice will never turn out tender enough; just give it a few more minutes rest with the lid on.

 

Ingredients

2 glasses rice

2 glasses water or chicken stock

1 glass pre-cooked chickpeas

2 tablespoons butter

Which rice to buy? At Turkish supermarkets, you can find baldo pirinç or tosya pirinç. In case you are living outside of turkey and there is no Turkish supermarket near you, any kind of short-grain rice also work very well for this, you could for example go for; pudding rice, risotto rice or Spanish paella rice.

Either you can cook the rice in a vegetarian style in salted water or you can go for chicken stock. The chicken stock works particularly well, and helps conjure the authentic taste of the rice, which is often served along with chicken.

When it comes to the chickpeas, a real Turkish housewife would go the long way and cook them from scratch by letting the chickpeas soak in water over night and then cook it the next day for about 1-2 hours in unsalted water. The more convenient and time saving way is to buy a can of pre-cooked chickpeas and the only preparation you need to do is to rinse them thoroughly.

 

Preparation

To get fluffy and non-sticky rice, it is important to wash out the rice starch. Place the rice in a bowl with generously salted hot water. Let it soak for at least 10 minutes. Wash again thoroughly in cold water until the water run clear and drain it well.

Melt the butter in a saucepan or pot until it just starts to sizzle. Add the rice washed and drained rice and sauté for 1-2 minutes while stirring continuously. Add 2 glasses of salted water or chicken stock into the pan. Add the pre-cooked chickpeas and cover it up.

Bring it to boil, then turn down the heat and let it simmer on a low heat for about 5 minutes until the rice has absorbed all the water. Do not stir the rice while cooking! Turn off the heat and let the rice rest with the lid closed for about 15 minutes. Stir with a spoon or fork to loosen up the rice a little before serving.

Afiyet olsun!

Snow Blankets Istanbul: Best Snow Shots from Magical City

İstanbul has officially embraced winter as of January 6, 2017, and the city has turned white all over. The harshest one among those of past twenty years, this year’s snow has halted daily life to a great extent. Affected by the snow in the worst way possible, drivers in TEM highway had to wait for more than ten hours, having to spend the night inside their cars. Some busses have taken a different route, going along the main roads and avoiding side streets. A freighter going from Black Sea to Sea of Marmara almost hit the coastline, coming within an inch of leading to a disaster. Fortunately, no casualties have been reported so far. To prevent further complications by such an intense downfall, İstanbul Metropolitan Municipality has announced that metro will run until 6 a.m. and additional trips will be added to metrobus service.

On the other hand, snow has created picturesque sceneries, and we have complied the most cinematic, touchy, and romantic photos of snowy İstanbul.

A little fox who apparently had trouble finding food descended among people in Maslak, İstanbul. First bewildered by the uninvited guest, the crowd later on fed the fox.

Snow in İstanbul has given Hagia Sophia an epic look.

Snow has turned İstanbul into such a cold place that even our little friends could not endure it. So they were given shelter inside various buildings.

A couple enjoying snow with the Maiden’s Tower at the background.

It was not only us trying to capture the beauty of snow in İstanbul.

Some parts in İstanbul now take one to the world of fairy-tales. The surreal imagery justifies exotic descriptions of the city.

Such a nice place to enjoy the winter, İstanbul harbours all the gifts of nature within its core.

The contrast of snow white with colourful houses makes the side streets of İstanbul look like a place from the dreamland.

Snow, defoliated trees, a long path, and a companion to share your walk with: is there any better way of enjoying the winter?

Snow is never an excuse for disarrangement.

Feel confined? Just get to Galata Tower and watch the city.

Even cliché poses become original when you are in İstanbul, facing Galata Tower through the snowy streets.

Same places gain different moods in different seasons in İstanbul. Do you know the name of this place, and what feelings does it inspire in you in different seasons?

An umbrella can become ultra-functional in İstanbul.

Railroad junctions could make one a thinker when weather condition is appropriate.

The Bloody Year of Istanbul – What Happened in 2016

20th July 2015, Şanlıurfa, Suruç: An explosion, caused by the suicide attack of the ISIS, during a press release of the Federation of Associations of Socialist Youth, cost the life of numerous young people. This shocking event should become the starting point for a series of terror attacks in the Turkish Republic. Istanbul, the vivid and crowded heart of the country, was one of the most targeted cities. Here is the list of the bloody incidents happened 2016 in Istanbul:

  • January 12

At the Sultanahmet Square, one of the most popular tourist places of Istanbul, a suicide bomber, belonging to ISIS, approached to a group of tourists, mainly Germans, and killed ten  and injured 15 people.

  • March 19

Another suicide attack, caused by ISIS, occurred. That time, the place of the detonation was one of the most crowded places of Istanbul, the Istiklal Street.  The target, 5 dead and 39 injured, was again mainly tourists.

  • June 7

A car bomb exploded next to a police bus carrying the Turkish riot squad the so-called Çevik Kuvvet in Vezneciler, an area near the Istanbul University. The result was a street full of destroyed shops and buildings, 12 dead and 36 injured. Later TAK, a split group of PKK, was charged with the explosion.

  • June 28

This time, the Atatürk Airport turned to a place of carnage. Three explosions, caused by the ISIS, terrorised the life of almost 300 humans. 44 of them could not survive. Two of the attacks happened at the main international terminal whereas the third one was at the parking lot of the airport.

  • July 15

In the night of 15th July Turkey was shocked by a coup attempt planned in the long run by the Gülen movement. Starting with the closing of the Fatih Sultan Mehmet and the Bosporus Bridge, the night turned to a bloody fight on Istanbul´s streets between the soldiers and the population invoked by the President of Turkey for the defend of the Turkish democracy. The officials claimed that 240 people died at that night. The outcome was a wave of purges. Mass arrests and suspension hit several layers of the Turkish society. After a few days the state of emergency has been declared. Today the effects of the coup attempt are still rigorously noticeable installed into Turkish politics and media as well as the everyday life of the population like the change of the name of the Bosporus Bridge into 15 Temmuz Şehitler Bridge.

  • October 6

In the near of a police station in Yenibosna a motorbike, filled with bombs by the PKK, detonated. Luckily, although the place of the explosion was close to several public institutions, only few people were harmed.

  • December 10

The recent explosions occurred in Beşiktaş near to the Vodafone Arena Stadium after the game between Beşiktaş and Bursaspor. At first a car bomb detonated and then a few minutes later a suicide bomber killed himself at the Maçka Park. The victims of the attacks were for the most part policemen that had been on duty during the game. The officials claimed 44 dead and over 150 injured.

The hope for more peaceful days in 2017 ended with the first day of the New Year in the city. The armed attacker of the ISIS killed many young people in Reina, Ortaköy within a few minutes and escaped from the crime scene. He is still on the run. However, neither the attack of Reina nor the one in Izmir after a few days ago was surprising as much as the attack of Suruç was shocking for the Turkish population because terrorism have become a part of the daily life.

Terrorist Attack at Istanbul Nightclub

A gunman attacked one of the most iconic nightclubs which sits on the banks of the Bosphorus in Istanbul soon after midnight Sunday. The assailant, armed with a long-barreled weapon, entered and began firing at random during a New Year’s Eve celebration. The gunman shot a police officer who was guarding the front gate at the Reina nightclub, killing him, before he entered into the club.

Turkey’s interior minister, Süleyman Soylu, said 39 people lost their lives, including 15 foreigners, and 65 other were wounded. Soylu said the attacker was believed to have been acting alone. Previous witness reports have suggested there might have been more than one attacker. Authorities earlier said the gunman was killed on site, so details remain unclear, about eight hours after the attack took place.

Turkish newspaper Hürriyet has quoted Mehmet Koçarslan, the owner of the Reina nightclub where the attack took place, as saying security measures had been brought in over the past 10 days after US intelligence reports suggested a possible attack. Koçarslan also mentions that the attacker was using “Kalashnikovs”. This is the first detail that has emerged about the type of firearm used, other than Istanbul governor Vasip Şahin’s reference to the use of “long-barreled weapon”. Istanbul Governor Vasip Şahin has described the shooting as a terrorist attack. He said “Unfortunately (he) rained bullets in a very cruel and merciless way on innocent people who were there to celebrate New Year’s and have fun,”.

The year 2016 has turned Istanbul to a playground for terrorism. Istanbul, the vivid, crowded, intricate, heart of the country, experienced a coup attempt on July and frequent car bombs and suicide attacks resulting in high number of persons killed and injured.

The White House condemned the shooting as a ‘horrific terrorist attack’, and pledged their support to Turkey. US President Barack Obama has offered ‘appropriated assistance’ to Turkish authorities.

Eurasia Tunnel Reunites Istanbul’s Two Coasts

The formal opening of the Eurasia Tunnel, connecting the two continents of Istanbul underneath the Marmara Sea, was taken place on 20th December with the participations of President Recep Tayyip Erdoğan, PM Binali Yıldırım, and many other local and foreign official invitees.

The two-tier tunnel is 14, 5 km in length, including a 5,4km section under the sea, and only the rubber-wheeled vehicles are permitted to pass through. Istanbul has a bad reputation in the matter of traffic. For this reason, the Eurasia Tunnel is seemed to be a reliable solution for the notorious traffic of the city. By significantly reducing the journey time between the two continents of Istanbul to 15 minutes, the tunnel is thought to ease Istanbul’s traffic jam, especially during rush hours.

The construction of the tunnel was began in 2011, and cost approximately 1, 2 Billion Dollars. In accordance with authorities, 100.000 vehicles are expected to pass through the tunnel day after day.

The tolls of the tunnel will be 4$ plus VAT (Value-added-tax) for autos, and 6$ plus VAT (Value-added-tax) for minibuses.

The Spectrum of Istanbul: The Silent Observer

Big thinker, the guy who writes about usual things in an unusual way, analyser of human behaviour, looking for inspiration in simple things, passionate about the classic literature, who is stepping in the same stream, admirer of Nietzsche philosophy.

His name means Sea Soldier of the Ottoman. He believes in one story if people get two lives he was a slaver of captive rowers. The Pirates took him on the ship, he is feeling in his bones that his “ex” life was difficult.

Coincidence in which I met Levent is really exceptional and absolutely amusing…It was when I was hitch-hiking to İzmir with my friend. One man stopped for us on the highway to Yalova. We wanted to get on the ferryboat there. We were surprised that he could speak English and he was going in the same direction. He did not seem dangerous so we just got inside the car. During our conversation in really modest way he confessed us that he loves writing and he has already written his own first book.  At the end of our conversation in a really spontaneous way I told him: I want to hear more about your stories which are part of your book. He said: no problem.

Today he is sitting in front of me in one coffee shop located in Taksim Square. The place where we have our meeting seems to be so climatic. Levent does not like commercial places. Despite that this place receives a lot of famous actors. Even the owner used to work as an actor.  He said me that this place has exactly been one of the inspirations to write his book. He was writing in this café about human behaviour.

He was watching people really carefully. For example: One afternoon, a beautiful woman with fancy, luxury clothes came to me with a really clear purpose.  Many women try to flirt with actors because they believe that in this way they can get a job in the famous movies. Then, Levent opened his book and he was reading me his English translation of one fragment which included this episode: “When I was sitting, chilling and smoking my cigarette. One woman came to me and started to poke me. She was thinking that I belong also to elite of famous actors. I just respond her:  “Sorry Miss, I am not famous,” I was just laughing and then she just left.

Levent grew up in a village. He was born in Malatya.  As a child he used to read lots of books. People around him had predicted that he would be a writer in the future.  His father was a teacher. Sometimes his dad was checking if he was reading an academic book or some novels. After he started to know some tricks, he was trying to hide the storybook behind his academic book and when his dad left the room, he just changed into the novel.

He was a really good student at the school. When he was 10 years old, he moved to Ankara.  When he was 12 years old, he started writing some short stories. He thought to himself: when I am fifty, I will print it! He was studying at the Economical University. After that, he started working quite early as a financial expert. His company needed someone who could speak English fluently for future partnerships with international companies. His boss saw potential in him so he offered him to the United Kingdom. They said to him: Levent you have 6 months to study English. This experience has totally changed his mind.

Levent Yetkin - Monika Pietrasik

After some time he spent there, he found out that even in a super modern and open-minded country like the UK democracy does not exist.  He feels that democracy is just for British people; not for foreigners. He was feeling a bit worse than others. On 9th September, following the attack to The World Trade Centre police called him to the police station. He was so surprised. He was asking many questions: for what are you calling me here? I am not guilty of anything. Police officers were silent. He suspected that it is about his religion and nationality. In accordance with usual stereotypes:  All Muslims are terrorists. They stayed in front of one table. The officer was trying to make some wrong accusations. Levent was just smiling and looking at him. He was just smiling. But surprisingly, after that he gave him the business card and said: If you have any problem call me.

During time in the UK he sometimes felt homesick for Turkey. Once he met one Turkish girl and he started conversation with her, which lasted 9 hours.

I asked him how long he had been writing his first book. He answered me: just one day.

In one evening, he went to the İstiklal Street and he just started to watch people and tried to remember every detail of them. Then he came back to his flat. He bought one bottle of Raki and just wrote all the things he had witnessed. He finished his stories around 3 am. The next day he went to his job and one of his friends saw the file on his laptop. He started to read the document. He said to him it is an incredible story and nobody has told İstiklal in this way before. He said that he wanted to be sponsor for printing his book. Since then he has been pushing Levent to write more stories.

Sometimes he hates Istanbul but on the other hand, he likes the life style in Istanbul. For him, Taksim Square is like mystery. In this place he notices weird energy which works like a magnet. He usually goes there every week. He really appreciates the diversity of people here. He really enjoys being in Bosphorus. He likes staring at the ships. Currently he is writing two more books; one is a kind of psychological story and the other is a mix of drama and romance. He does not receive a lot of money from the books. Levent is satisfied that some people appreciate his effort, read his works and support him to write more.

PS. You can find his book in the book store!

Two Blasts Hit Near Istanbul Soccer Stadium

Two separate bomb attacks near Vodafone Arena of Beşiktaş Football Club hit İstanbul on Saturday (November 10) at around 22:29. One suicide bomber and a car loaded with hundreds of kilograms of explosive material killed 38, leaving more than 150 injured. 30 of 38 victims are police officers, and the remaining eight are civilians.

Deputy Prime Minister Numan Kurtulmuş released details regarding the explosions at CNN Turk, saying that attackers specifically targeted police forces who were around Vodafone Arena to maintain order and security: ‘‘They deliberately kept waiting until supporters of both clubs, Beşiktaş and Bursaspor, left the stadium. Right afterwards, a moving vehicle exploded around what is known as Beleştepe, and 45 seconds later, a person wearing a leather jacket exploded himself in Maçka Park after being stopped by police.’’

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In the aftermath of the explosions, gunshot exchanges were heard and ambulances from all districts of İstanbul were sent to the area. At the moment, 19 people are in intensive care unit.

The explosions were so loud that it was felt and heard in all districts in İstanbul, causing panic and chaos.

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Media organisations affiliated with controversial Erdoğan rule argued that the chaos in the country would come to an end only when Turkey switch to Presidential System which Erdoğan has set his mind on for so long a time. The long-disputed draft for constitution change has been presented in the Parliament today.

Fausto Zonaro: The Last Ottoman Court Painter

Fausto Zonaro was born in Masi, a small town near Padua in 1854.  From an early age he revealed a clear propensity for drawing. When he was 12 years old, with parental consent, he attended the Technical Institute of Lendinara, a town 12 km away from Masi.

From Lendinara, Zonaro goes on to study in Verona at the famous Cignaroli Academy. Shortly after that he transferred to Venice, where he opened a small school of painting in Palazzo Pesaro located on the Grand Canal. It was at this location where Zonaro meets Elisabetta Pante, a young woman who attends the courses at the school and whom later became his partner in life and in art. Although he was a famous and well known artist, Zonaro was one of many painters in Italy, and so, after living in Paris for one year to study and refine his technique, he decided it was time to leave along with his unique style. In fact, the painter’s style, composed of original and unmistakable products by schools and artistic movements fused together with French Impressionism, Venetian colouring and Neapolitan realism, wouldn’t undergo any more changes. And with this knowledge Zonaro tried his luck in the fabulous and mysterious East, in the year 1891. Following the reading of “Constantinople” written by Edmondo De Amicis, a real best seller during the time, Fausto and Elisa decided to stay for some time to look for new inspirations and new territories to explore. Elisa was the first to start. Exploring alone and after reaching her destination, she developed a dense network of relationships through the Royal Embassy of Italy. When the time was opportune, Fausto Zonaro also left Venice and travelled to Constantinople. Even while on the boat, he wouldn’t stop painting. The proof was seen on some small wooden boards depicted with landscapes of Ancona, Bari, Corfu, and Athens. He was the last of the long line of Italian artists, beginning with Gentile Bellini, who went to seek fame and fortune in the Ottoman Empire.

At the sight of Constantinople, the aesthetic upheaval is total. Zonaro for some time interrupted the activity in order to devote himself to the study of this new environment; so different and yet so fascinating. The light, atmosphere and nature were completely different compared to what he was used to in Italy. Therefore, the painter had to become committed to represent exactly what he saw and what he felt. His first production, small tablets with Turkish daily life scenes, are addressed once again to tourists and traders who literally swarmed to Constantinople. From 1891 to 1896, Zonaro was appointed Painter of the Court. This crescendo of fame and commissions were due largely to a single factor, created and supported entirely by Elisa, who in the meantime becomes his wife. It is she who is responsible for, undoubtedly, the success of Zonaro at the western and eastern aristocracy. Elisa understands that the friendships and the relationships earned are not enough. She knew her husband needed advertising, and advertising for a painter during that time included artists’ pictures being published in the most respected art magazines of Europe. Photographic studios in Constantinople were few, expensive and very inadequate for the couple, so once again Elisa, with her eldest son Fausto I, goes to Paris and decides to undertake the difficult art of photography. She is most likely the first European woman who graduated in photography.

She returned to Constantinople, armed with cameras, acids, films, and tanks for development. She uses her new found talent to take photos of her husband’s art and sends them to major newspapers of global art. Newspapers were excited to show articles and reviews with images of Zonaro’s paintings.

So commissions, portraits, landscapes, and many different proposals start to arrive to Zonaro.

The Ambassador of Russia, Alexander Nelidov even made a living room available at the Russian Embassy where Zonaro could open a popular school of painting for the western part of the aristocracy living in Constantinople (ambassadors, noble ladies, ladies of the bourgeoisie) and some members of the court of the Sultan.

Nelidov, in agreement with the Italian Ambassador Panza, were to present the final work of Zonaro, the Imperial Regiment Ertuğrul on the Galata Bridge in 1896 to Sultan Abdülhamid II. The Ambassadors knew that the Sultan, a fabulous patron of the painters, would have liked the picture, having created himself that body of cavalry. Furthermore, the previous court painter had died a few months ago and so the position was vacant. Abdülhamid II not only immediately bought the work, but he elected Zonaro as the Court, while also granting him a very high salary.

Fausto Zonaro Paints 03

This sovereign was always very gracious with Zonaro, he always looked at him with sympathy and esteem and judging by the commission entrusted to him (the portrait of the beloved children, studies from life in the Palace Park, gifts of money, titles such as Army Colonel and later Pasha, gifts such as a three-storey building in the Beşiktaş district, exceptional fees such as the arrangement of the apartments destined to the Emperor and the Empress of Germany during on an official visit to Constantinople in the 1897) it was clear to see. It is during the reordering of the picture gallery, in the rooms intended for the Emperor, that Zonaro met, for the first time, the Sultan Abdülhamid.

These were his words: “One day I was putting new pictures in the large corridor leading to the theatre […] and a voice is heard and all the members of my team glide faster and in a flash I am alone. I thought that I was close to a great danger. You know? A fire, an earthquake? I was fantasising in order to find a reason for what happened when the door of the lobby of the theatre opens. A man with a reddish beard, in a jacket and fez, fiddling a stick holding in his hands, stares at me hinting a slight bow, and I look at this silhouette. My eyes go beyond the boundaries of him and I see the white teeth of the Negro Nadira, the favourite eunuch of Sultan. I find myself! I am in the presence of Abdülhamid! A deep bow, a greeting, I straighten up. I feel that I am in the presence of a Sovereign and I stay at attention with my head high, staring forward as twenty years before they had taught me in the Regiment in Italy. My hands were folded but I looked right well towards my Lord. A Muslim would never dare doing that. So, with a deep voice, S. M. speaks to me in Turkish. I concentrate all my faculties to understand and be ready to answer. “How are you? You are good at Constantinople? Your family is fine? There are some good paintings in my gallery?” And I replied to everything “Evet Efendi Mis” (Yes my Lord) Then, hinting me a picture, he tells me to take it away from the wall and put it in the space above the door of the theatre. I look and I see that this painting is higher than the previous and that it could not stand. I was going to express the inconvenience when S. M., moving his stick like a saw: “Copsi bir as!” (Cut a little) He says, looking at me with a smile, and I immediately say “Evet Efendi Mis.” Then he turns around and goes away. The last vision is the bouncing bow of the fez and the white teeth of the black skinny peeking me while he pulls the door. Half an hour later the painting of a knight of the Fourth Regiment, which fortunately had a lot of ground and sky was in its place; the author’s signature had disappeared, but who cares? Tie the donkey where the master wants… “

Taking possession of the palace donated by the Sultan, Zonaro settles a permanent exhibition of his work there. At the beginning of the twentieth century, Zonaro was at the top of his artistic and vital parable. In 1896 he was rewarded with the title of Painter of His Imperial Majesty the Sultan. The same year another Italian, Raimondo d’Aronco, became the Sultan’s official architect.

Few aspects of Istanbul eluded his energetic brush. He painted dervishes, beggars, street barbers, public scribes, firemen and fishermen. His landscapes included views of Üsküdar, Kumkapı, Beşiktaş and many other districts of the city, and he also depicted scenes from the great religious festivals of Bayram and Muharram. Some of the pictures have a bland journalistic quality – and were indeed reproduced in the Figaro Illustré. The subjects of the pictures are as varied as the population of Constantinople itself. In one, a minaret soars above the Golden Horn, in another, Turkish ladies gather flowers in a meadow and others included, families picnic by a fountain, the moon gleaming on the Bosphorus, and a Turkish woman lifting a corner of her veil.

Being a painter of a maritime city, Zonaro however, excelled in the seascapes. Masts and minarets, smoke and mist, sails and clouds, light and water blend into some of the most evocative of all representations of Istanbul.

Zonaro’s appeal is enhanced by his role as painter of the court as well as of the city. The unique quantity of Zonaro’s pictures, as well as the unique quality of his archive – which includes his memoirs, his visitors’ book and his wife Elisa’s accounts and photographs, from which he often worked – reinforce his importance as a witness to Istanbul’s imperial twilight.

Elisa, for her part, continued to photograph his paintings-constituting a precious archive of hundreds of photographs- and personally took care of the home and children. Also as a photographer she gave painting lessons to the powerful women of the harem, where she now had regular access. The house of Zonaro spouses becomes then, for about 10 years, a solid point of cultural exchange between East and West, and a place of meeting of mentality, customs, and different religions.

The sunset of Zonaro in the East coincides with the collapse of the kingdom Abdülhamid. In 1909, Enver Bey, Started the movement “Union and Progress” and as leader of a large part of the Army, he forced the Sultan to reopen the Parliament, which was closed for twenty years, and to restore the constitution and then forced the exile of the Sultan. The painter is spared from the humiliation of dismissal, as it touches the majority of the Court of Abdülhamid, but the new Court asks him to pay a salty rent to continue living in the palace of Beşiktaş. Zonaro cannot prove with documents that the Palace is his property because it was a gift and so, offended and embittered, he decided to return to Italy. Back in Italy he settled in San Remo, and the choice is quite understandable. San Remo is an authentic miniature Constantinople. Although he never returned to Constantinople, he talked about it unceasingly and he wrote in his memoirs, “Twenty Years of the Reign of Abdul Hamid”, which is still unpublished.

Zonaro again rebuilds his life. He organises exhibitions throughout Liguria and the French Riviera, he opens a permanent atelier, he dedicates himself to small paintings of views of some cities, he creates portraiture with crayon, reproduces Orientalist paintings, or touches upon nostalgic memories of a lost world. San Remo is also a giant sanatorium for tuberculosis patients from all over Europe and among the victims there is also his daughter Yolanda, who died at the age of 21. In addition to the pain due to the loss of Fausto I, who died in 1915 while volunteering to Argonne in France. And in July 19, 1929, Fausto Zonaro, an honorary citizen of San Remo, would die as well. With public honours, he was buried in the monumental cemetery of the Foce, where he still rests. Elisa, the faithful companion of a lifetime, would die about two decades later, in 1946, in Florence. She currently lies in the cemetery of San Miniato al Monte.

 

 

REFERENCES
www.faustozonaro.it
www.cornucopia.net
CORE
istanbulperitaliani.it
Shaw, Wendy Miriam Kural.  Istanbul Exchanges: Ottomans; Orientalists; and Nineteenth-Century Visual Culture, by Mary Roberts. Art Bulletin. Mar2016, Vol. 98 Issue 1, p129-131. 3p.

10 Influential Philosophers of Istanbul

Although the most famous philosophers of the world are of Western origin, the contributions of thinkers from the Middle East, China and other cultural spaces to the domain of philosophy should not be neglected. In some significant aspects, the quality of their works is undoubtedly superior to the so-called Anglo-Saxon and overall Eurocentric traditions. Having different tools of analysis, interpretation and representation, the reasoners from Istanbul brought rich theoretical and practical improvements to global philosophy.

As a consequence of the pronounced religious influence reflected in different branches of science and philosophy, a more articulate theological terminology can be observed in their major publications. But this fact does not reduce the authenticity of the topics debated in the philosophical context of the Middle East as many European scholars and cultural critics may believe. Our list is conjured according to the criterion of the major historical epochs of the most ten influential thinkers from Istanbul.

 

BYZANTINE PERIOD

 

Michael Psellos (1017/1018 – 1078/1096): Cronographia, Historia Syntomos, Epitaphioi, De Omnifaria Doctrina and De Operatione Daemonum

Michael Psellos was a Byzantine Greek monk, writer, philosopher, politician and historian. The main source of information about Psellos’ life comes from his own works which contain extensive autobiographical passages. Michael Psellos was born in Constantinople. His family hailed from Nicomedia and according to his own testimony, counted members of the consular and patrician elite were among its ancestors. Michael Psellos was educated in Constantinople.

Psellos’ best known and most accessible work is the Chronographia. It is a history of the Byzantine emperors during the century leading up to Psellos’ own time. Psellos was universally educated and had a reputation for being one of the most learned men of his time. He prided himself in having single-handedly reintroduced to Byzantine scholarship a serious study of ancient philosophy, especially of Plato. His predilection for Plato and other pagan (often Neoplatonic) philosophers led to doubts about the orthodox of his faith among some of his contemporaries. At one point, he was forced to make a public profession of faith in his defence. He is believed to have died in 1078 although it has also been maintained that he lived until 1096.

 

Theodore Metochites (1270 – 1332): Logoi, Poems, Commentaries, Stoicheiosis Astronomike and Semeioseis Gnomikai

He was a Byzantine statesman, author, gentleman philosopher, and patron of the arts. He held the position of personal adviser (mesazōn) to emperor Andronikos II Palaiologos from c. 1305 to 1328. Metochites was born in Constantinople as the son of the archdeacon George Metochites, a fervent supporter of the union of the Orthodox and Catholic Churches. He devoted himself to studies of both secular and religious authors. Metochites’ fortune was however linked to his emperor’s and after a few years of intermittent civil war, Andronicus II was overthrown in 1328 by his grandson Andronicus III Palaeologus. Metochites went down with him thus being deprived of his possessions and forced into exile in Didymoteichon. In 1330, he was accepted to return to Constantinople. He withdrew to Chora where he died on 13 March 1332, having adopted the monastic name of Theoleptos.

 

Georgius Gemistus (1355 – 1452/1454): Reform of the Pelopnnese, De Differentiis and Nómoi

Later on known as Plethon, Georgius Gemistus was a Greek scholar of Neoplatonic philosophy. He was one of the chief pioneers of the revival of Greek learning in Western Europe. In the dying years of the Byzantine Empire, he advocated for a return to the Olympian gods of the ancient world. He re-introduced Plato’s thoughts to Western Europe during the 1438–1439 Council of Florence. This turned out to be a failed attempt to reconcile the East-West schism. Here, Pletho met and influenced Cosimo de’ Medici to found a new Platonic Academy, which under Marsilio Ficino would proceed to translate into Latin all of Plato’s works such as; the Enneads of Plotinus and various other Neo-Platonist works.

According to J. Monfasani, Pletho is said to have died in Mistra either in 1452 or in 1454. The argument between the two dates being significant is whether or not Pletho still lived to know of the Fall of Constantinople in 1453. During 1466, some of his Italian disciples headed by Sigismondo Pandolfo Malatesta stole his remains from Mistra and interred them in the Tempio Malatestiano in Rimini “so that the great Teacher may be among free men”.

 

George Amiroutzes (1400 – 1470): Dialogus de fide and A letter on the Council at Florence.

Known also as ”the Philosopher”, George Amiroutzes was a Pontic Greece Renaissance philosopher, scholar and civil servant. He was praised and respected for his outstanding knowledge not only in theology and philosophy, but also of natural sciences, medicine, rhetoric and poetry. He is considered as a controversial figure of the late Byzantine era due to his role in the fall of Trebizond as well as being a servant for Mehmed II.

He was denounced by his fellow Greeks as an opportunist, traitor and renegade for his familiarity with Sultan Mehmed the Conqueror. He was a nephew to the Grand Vizier Mahmud Pasha of the Ottoman Empire. While serving as protovestiarios (a high Byzantine court position), Amiroutzes helped speed the fall of the Empire of Trebizond by persuading Emperor David to surrender to the Ottomans to prevent bloodshed to its inhabitants. George Amiroutzes himself was very popular with the Ottoman court and one of the advisers of Mehmed the Conqueror on Christianity and Greco-Roman philosophy.

After Athens fell to the Ottoman forces, Amiroutzes fell in love with one of the prisoners from the conquest, the widow of the last Duke of Athens. He desired to marry her despite the fact that his own wife and children were still alive. When the patriarch Joasaph Kokkas refused to consent to this marriage, Amiroutzes with the assistance of his cousin Mahmud Pasha dethroned the patriarch and compelled him to shave his beard as punishment. Amiroutzes also punished the high ecclesiastical official whom he unsuccessfully tried to bribe to assist him convince the patriarch by having the man’s nose slit. Amiroutzes died with a dice-box in his hand while playing dice.

 

OTTOMAN EMPIRE ERA

 

Rıza Tevfik Bölükbaşı (1869 – 1949)

He was a Turkish philosopher, poet, politician and community leader (for some members among the Bektashi community) between the late 19th century and early 20th century. He is is most remembered in Turkey for being one of the four Ottoman signatories of the disastrous Treaty of Sèvres. Owing to this, he was included among the 150 personae non gratae of Turkey in 1923, spending 20 years in exile until he was granted amnesty in 1943.

Rıza was placed in a Jewish school by his father who was a prefect. He studied Spanish and French at an early age. He was remarked as a restless personality during his student years. Rıza Tevfik lived in the United States, Cyprus, Hejaz and Jordan where he was made the director of the National Museum and Library in 1925. In the following 20 years, he lived in Lebanon until his return to Turkey in 1943 after being granted amnesty. He adopted the last name Bölükbaşı after the 1934 Surname Law. In the meantime, he had had his collection of poetry published in Nicosia and resumed work as a university professor in Istanbul until his death on December 31, 1949.

 

Prince Sabahaddin (1879 – 1948): The Witness

Prince Sabahaddin de Neuchâtel was an Ottoman thinker and sociologist. He was considered a threat to the ruling House of Osman (the Ottoman Dynasty) to which he was a member. Owing to his political activities and push for a democracy in the empire during the late 19th Century and early 20th Century, he was exiled. Despite being a part of the Ottoman dynasty himself through his mother, Prince Sabahaddin was known as a Young Turk thus opposed to the absolute rule of the dynasty. As a follower of Émile Durkheim, Prince Sabahaddin is considered to be one of the founders of sociology in Turkey. He established the Private Enterprise and Decentralisation Association (Turkish: Teşebbüs-i Şahsi ve Adem-i Merkeziyet Cemiyeti) in 1902.

During the first phase of his career in political opposition (1900–1908), he sought unity between Christians and Muslims as well as meeting with leaders from the respective groups. He received support in the cause of the Young Turks. His Liberal Party standing in opposition to the Committee of Union and Progress (CUP) was banned twice in 1909 and 1913 leading him to flee again. During the First World War, he was exiled in Western Switzerland since he was the head of opposition. In 1919, Sabahaddin returned to Istanbul in the hope of realising his political vision but was ultimately banned in 1924 by the victorious Turkish National Movement under Mustafa Kemal (later Atatürk). His project of a democratic Turkey contained means of decentralisation and private initiative as well as elements of the social theories of Frederic Le Play and Edmond Demolins.

In his autobiography The Witness (1962), John G. Bennett notes in the later years of Prince Sabahaddin, he reportedly became an alcoholic later on dying of poverty due to frustrations, disappointments and exile. His body was kept in a metal coffin for four years in Switzerland following his death in 1948. Prince Sabahaddin’s remains were transferred to Istanbul and buried in the mausoleum of his father in 1952.

 

Celal Yalınız (1886 – 1962)

Celal Yalınız was an underrated Turkish philosopher of the fifties. He did not leave any written work behind but many anecdotes from his legendary life include several famous sayings, such as:

  • Just like no milkman is milk, no Turkish (Türkçü, Turkish nationalist) is Turk.
  • If you want to serve this country, no one should know about it. Otherwise they would stop you.
  • Wisdom among the people is like the pearl in the oyster. It is rare.

 

REPUBLICAN EPOCH

 

Hilmi Ziya Ülken (1901 – 1974): The Anthology of the Turkish Philosophy, Problems of Sociology and History of Contemporary Thought in Turkey

Hilmi Ziya Ülken was a Turkish intellectual who had a great influence on the formation of a philosophical and sociological tradition in Turkey. He had interests in many fields of science, geography, history, methodology and arts. Through his work, he significantly contributed to the intellectual history of Turkey in the republican times. Ülken died in Istanbul on June 5, 1974.

 

Cemil Meriç (1916 – 1987): Indian Literature, Saint Simon, first sociologist, first socialist and The Story of a Disaster

Cemil Meriç was a professor of history and literature who had made research in many areas of social sciences including sociology and philosophy. He is considered to be one of the most respected thinkers of modern times Turkey. After losing his eyesight, he had the most productive years of his life by continuing to write articles by dictate. From 1963, he gave classes at the Department of Sociology and Cultural History of the Faculty of Arts until his retirement.

 

CONTEMPORARY TIMES

 

Seyla Benhabib (b. 1950): Politics in Dark Times: Encounters with Hannah Arendt, The Claims of Culture, Democracy and Difference and Critique, Norm and Utopia. A Study of the Foundations of Critical Theory

Seyla Benhabib is a Turkish-American philosopher. She is a Eugene Mayer Professor of Political Science and Philosophy at Yale University, director of the program in Ethics, Politics and Economics and also a well-known contemporary philosopher. She is the author of several books, most notably about the philosophers Hannah Arendt and Jürgen Habermas. Benhabib is famous for combining critical theory with feminist theory.

Born in Istanbul, Benhabib was educated at English language schools in the city. Benhabib taught in the departments of philosophy at Boston University, SUNY Stony Brook, the New School for Social Research, and the Department of Government at Harvard University prior to arriving at Yale. In 2012, she was awarded the Dr. Leopold-Lucas Prize by the Eberhard Karls University of Tübingen in recognition of her outstanding achievement in the field of theology, intellectual history, historical research, philosophy and her commitment to international understanding and tolerance. She also received an Honorary Doctorate of Humane Letters from Georgetown University in May 2014.

Benhabib is a liberal democratic thinker who does not believe in the purity of cultures, she thinks of them as formed through dialogues with other cultures. According to Benhabib, human cultures are the constant change of imaginary boundaries. They influence each other and sometimes radicalize or conform as a reaction on other cultures. Benhabib argues that in democratic theory, it is assumed that every single person should be able to determine their own life. Benhabib prefers a world with porous borders. She argues that political boundaries define some as members but lock others out. She states that “I think it is possible to have an empire without borders; I don’t think it is possible to have a democracy without borders.”

As can be observed from the above list, these ten philosophers of Istanbul are representative of the entire Turkish intelligentsia having an uncontested originality especially the modern and contemporary ones. They were and still are influential in their fields of study, unceasingly coming with innovative ideas and intellectual trends in the academic arena. But the most relevant observation that can be made is that they reached the European and American philosophical standards and even surpassed them despite being perceived as ”outsiders”.

New Regulation on Busses for Women in Istanbul

İstanbul Metropolitan Municipality has introduced a new regulation on public busses to ensure women’s safety at night.

Accordingly, women will be able to get off the busses at any point they want regardless of whether there is a bus stop around after 22:00. Drivers have been instructed to make sure women passengers are let disembark at the closest point that will not cause any threat for traffic flow or pose any danger for the well-being of the passenger and environment.  The new regulation has been in effect as of November 17.

However, it seems to have brought about different reactions from now.

A woman passenger, Ceyda Ada, noted that the new regulation would be useful saying, ‘‘This is a nice regulation at least in terms of getting to home at a certain hour considering the desolate places.’’

On the other hand, some women passengers have stated a critical point of view. Göksu Bulut, a woman passenger who emphasised the sexist side to the regulation, said, ‘’This new regulation gives the message that men have the right to abuse women after 22:00. What needs to be done is not that we be dropped off at somewhere close to home but that men be educated.’’

It is yet to be seen whether this new regulation will have any impact on the issue of women’s harassment.

Homemade and Steaming Hot – A Lokanta in Istanbul

People might argue about taste, but anyone who has tried the Turkish cuisine, will tell you that it has much more to offer than just kebap and döner. In most cuisine rankings the Turkish cuisine has found a place among the top ten worldwide. But it would be a mistake to talk about it as one cuisine. Turkish cuisine is a hotchpotch of different influences: Ottoman, Armenian, Asian, coming from the Middle East or from Europe. It’s its own culture!

One component of this fantastic culture constantly influences our daily life. The Turkish lokanta system. It is Turkish food with that homemade feel of mom’s cooking: quickly prepared, healthy, fresh and cheap. So, to dive into this one aspect of Turkish culture, it is best to just visit a lokanta yourself. That’s why we met up with Yücel Abi and Burhan Abi at their lokanta in Kadıköy.

Yücel Abi’s lokanta career began in 1986, since then he has worked in different lokantalar all over Turkey. Since six months their lokanta in Kadıköy has become his new home. In the meantime, he has stopped cooking and instead takes care of the guests and the lokanta’s smooth execution. That sounds easy, but the reality is that people would otherwise often argue about the last portion of a meal, cut in line, or knock on the windows, until they have secured the last piece of meat. Between 20 and 25 employees prevent this madness on a daily basis.

However, the lokanta has not only become a second home for Yücel Abi and his crew. Up to 1700 people stop by daily to enjoy a meal here. Burhan Abi comments: “İnsanlar her yerde insanlar” (People are people everywhere). And their lokanta is much more than just a fast food joint, it has become somewhat of a brand in this mahalle. People arrange to meet each other in front of the restaurant and the relationships between the guests and the staff go far beyond the obligatory “Merhaba”. Everyone knows each other, each other’s preferences and the people behind those preferences.

In our ever-accelerating time, where the very time-consuming Turkish cuisine is in danger of losing its place, lokantalar are the counter-trend. Everything is based on tradition and is freshly prepared. Instead of burgers and döner, guests can choose anything ranging from fresh salad to soup to stuffed eggplant. Between six and seven dishes are always available, the classics being mercimek çorbası (lentil soup), pilav (rice), musakka (casserole), Izmir köftesi (meatballs), kuru fasülye (haricot beans) or kavurma (braised meat). Besides these, new dishes are added often, sometimes you can even find Italian pasta. If it works, it stays on the menu.

Lokanta Istanbul 5

The prices start at 1,50TL, which is equivalent to 50 cents for a soup. This can only be financed through the masses, meaning that only if enough people come, the lokanta stays profitable. The market is highly competitive and most lokantalar disappear even quicker than they are established. Cleanliness and the smell of the food is what attracts most people. Yet, at their lokanta, personal contact remains the most important feature. “I could tell you hundreds of stories and anecdotes of the people who come to eat here”, says Burhan Abi. For instance, about an elderly couple, that had to give up cooking at home. It had become too much for them and if they included everything in the calculation of their expenses (like electricity, gas, and groceries) the lokanta was cheaper for them in the end. So they came to their lokanta on a daily basis and took their food home in a sefer tası (some kind of lunchbox), where they could eat in peace.

Their lokanta in Kadıköy has been existing since four years and two years ago a second branch was opened a few streets further. It is one of thousands of lokantalar in Istanbul, how many there are exactly, probably no one knows. According to Burhan Abi everything began with a trend, one person started and countless lokantalar followed. Nowadays, two types exist: self-service and service. He views the self-service version as a new form of supermarket. This system had already been running on a non-commercial basis in Ottoman times, for instance in big canteens for soldiers or students. The lokantalar as we know them developed through the fast food trend. But what makes them special: everyone eats here. Students, retired people, officials or tourists. Whether you are young or old, the lokanta is a place that connects people.

If they’ve considered opening more lokantalar, we ask at the end of our conversation. Berlin might be a good location? Burhan Abi waves the idea aside, saying franchise doesn’t make sense: “It wouldn’t work, our food isn’t cooked easily. You need good people to do it. Their lokanta belongs in Kadıköy.”

Text: Rebecca Meier, Eren Erdoğan
Translation: Judith Blumberg

Grace of Death: Ottoman Tombstones and the City

Meaningful in-city reflections of a civilisation formed of alluvium carried by a river running towards art and poetry for centuries: İstanbul, an Ottoman city, and tombstones.

İlber Ortaylı starts the book named ‘‘Osmanlılar ve Ölüm’’ (Ottomans and Death), the preface of which he wrote, by quoting the statement from Andrê Malraux that ‘‘burial tools and tombstones are the most important signifier of identity for a civilisation.’’ And he goes with his own words to say, ‘‘Ottoman tombstones and funeral ceremonies show the main character of Ottoman people: modesty, taking death in cold blood, and indeed making death warm up to life…’’

When I took interest, in my own way, in city history, I ran into people, to my surprise, who received with astonishment the fact that graves that were in the treasury room of mosques were positioned in the middle of the city in accordance with the classical spatial distribution of Turkish-Islam cities—roughly: a mosque in the middle and around it a series of neighbourhoods dispersed towards the outside. Indeed, there were people who thought that the Hill of Pierre Loti, in Eyüp, was one of the most beautiful places of the city but the graves, which existed there in great numbers, deformed the beauty of this hill. I am sure there are people today as well who thinks in the same way. However, in my personal opinion, as someone from the Black Sea (We bury the dead very close to our houses, even in our gardens, for geographical, sociological and emotional reasons), I would hardly find any reason to go to Eyüp if we left out graveyards from Eyüp. This is because just like every city and town says something to people, so does Eyüp. Rather than from a bare hill, I would find it more meaningful to watch the scenery of Haliç along with the graves that make up the background of my frame. This meaning has always impressed me profoundly as someone from a civilisation with a custom of wrapping itself up in death while loving, walking, living. However, in modern times, graveyards have been pushed out of cities and we grew up forgetting, while becoming modern, death and what it tells us. And we still keep growing. Ultimately the sensibility in the comment of İlber Ortaylı regarding Ottoman grave stones, ‘‘making death warm up to life,’’ has long abandoned us. In addition to this comment, Ahmet Hamdi Tanpınar also touches upon taming death in parallel with İlber Ortaylı: ‘‘Regarding the east, they say that it has the secret of death. However, there is no nation, except for us, even among eastern nations that frames death as much as we do and tames it while at same time refraining from any kind of levity.’’ And he concludes saying that graveyards represent a third time zone just like a bridge in the middle of old Turkish cities that can easily be eroded. Our disconnection with this third time zone nowadays has made death, which Ottoman gravestones has softened for us, creepier than its existence. As a result, as Tanpınar puts it, since it is no longer possible ‘‘for the death to witness all the life on the street through their place of residence,’’ graveyards have gotten away from cities, literary and artistic softness and creepy. Yet everybody knows Yahya Kemal’s notion that he articulated when he was working as the Madrid ambassador that ‘‘We live together with the dead.’’ We are so afraid of graveyards that remind us of death, as well as the death that Rumi calls ‘‘Şeb-i Arûs’’ since we have lost that subtle sensibility which Yahya Kemal points out. And this fear has caused gravestones to be pieces of marble that are prepared in a trice and functions merely as information conveyers as a result of the notion that no more than the name and place of the dead person is necessary. However, such a beautiful and meaningful were the art and literary spirit in Ottoman gravestones…

Ottomans Tombstones

I would like to go on by quoting from Gülizar Haydar’s perfect book called ‘‘Şehirlerin Ruhu’’ (Spirit of Cities). Gülizar Haydar describes cities saying, ‘‘A city is like a school without a building, a library without any books and a classroom without a blackboard and chalk.’’ So he meant that city is a teacher. What is left for us to do is to ask question to the teacher in this school from which we will never graduate and learn as much as we can. Especially for those of us living under a teacher as experienced as İstanbul, not asking questions, living without talking to her, must be an unexplainable mistake. I am one of those who think that it is the alms of to be living in İstanbul to be able to ask at least why Adalet Kulesi (Justice Tower) rising right next to the Imperial Council (Divan-I Hümayun) among the buildings in Topkapı Palace is higher than all other building in that palace. Or, I believe we must be able to comprehend in what dimension a reference is made to our temporary situation when we see the corroded marble threshold of the inside doors of Hagia Sophia. On the other hand, I expressed that Gülizar Haydar called cities a teacher. In the further chapters of the book, the author points out a circle by saying, ‘‘A city teaches what it learns.’’ In this regard, İstanbul has been teaching us all she has learned for decades. At the moment the new generation is teaching her new things, and in the future our grandchildren will learn what we teach her. We are now learning what those people who corroded the marble threshold of Hagia Sophia taught this city. They, indeed, taught us grace, art, feelings and pleasure. And I do not know what we will able to teach the next generation with our skyscrapers, huge shopping malls and graveyards that we have pushed out of the city.

I will end this text by concluding in regards with Ottoman gravestones through which İstanbul tried to teach us grace even in death. It is obvious that Fatih, Üsküdar and Eyüp are quite famous among İstanbul towns with their graveyards. Since these towns are the most densely-populated places of residence in the old İstanbul, they are a must-visit for people who are curious about the past with their historical web. I should add that a lot of things people are looking for who do not possess a wall of difference in the comprehension of what is seen and what is not seen are hidden in these towns.

Among these towns Fatih is a local and foreign tourist attraction every year due to Süleymaniye Mosque which is one of symbolic buildings of İstanbul. Unfortunately, it is not possible for me to convey the effect exerted upon me when I visit this great sanctuary every time I visit it. Every time I visit there, I watch the splendid Bosporus scenery and see people who cannot hide their astonishment against the scenery they behold. However, the number of people fascinated by the scenery is bigger than the number of people visiting the hazire (burial area reserved for special people especially in mosques or sufi lodges) of Süleymaniye Mosque. As to me, I define this graveyard scenery that exists beyond this spectacular Bosporus scenery as ‘‘the beyond of Süleymaniye’’. There is such a scenery beyond the great Bosporus scenery. Just like all the gravestones existing in the middle of city are trying to tell us:

[su_quote]Hüve’l- Bâkî
(It is He who is permanent)
Gel efendim nazar eyle şu mezârım taşına
(Come, oh my Effendi, fix your gaze on my gravestone)
Âkil isen gâfil olma aklını al başına
(If you are smart enough, act wisely)
Salınıp gezerdim bak neler geldi başıma
(I used to wander all around, see what has happened to me?)
Âkibet öldüm taş dikildi başıma
(I died in the end, a gravestone erected upon me.)[/su_quote]

A naïve voice calling from that third dimension Ahmet Hamdi Tanpınar talks about leaves me hanging in midair every single time. It gives one undefinable feelings to walk on that stony road that divides into two the area where there are shrines of Süleyman the Magnificent and Hürrem Sultan along with the graves that appear especially at the end of the mosque. Because each and every one of them talks to you. It should not deceive one that they stand silently, and it should be ignored that they are called ‘‘Hamûşan’’ in Rumi language. They express a lot of things about us and themselves in a very artistic language by staying silent.

Ottomans Tombstones

I will end the text by mentioning that grave which bewildered me the first time I saw it in the hazire of Süleymaniye Mosque. The grace is truly astonishing in the grave of a lady, who passed away at the age of 17, that is on the left side when you enter the hazire from the side of dried bean sellers, towards the kiblah wall of the mosque. This grave, which is quite famous among people who are curious about Ottoman gravestones and wander back and forth around graveyards, has a bride’s veil in the head stone that symbolises that she passed away before she got married; and in the written part of this head stone, which is covered by the bride’s veil, how she passed away before she got married is explained. On the other hand, in the foot stone, there is a very subtle, naïve symbol symbolising that she passed away at a very early age: a broken rose. The explanation of a young lady’s death through a broken rose is a poem carved on a stone, in my opinion. The epitaph of the grave tells us about this:

“Ey zair, şu taşın altında yatan genç kızların en pâk ve afîf ve en zekî ve en güzellerinden biri idi, heyhat ecel onu on yedi yaşında şu gördüğün toprağa serdi. Yegâne emeli olduğu ailesinin kalbgâhından mevtin henüz pek taze iken kopardığı bu nadide çiçek, nûr-i zekâ ve malumat ile mümtaz hüsn-i ahlâk ve namusa mücessem misal idi. Ruh-ı masumu için Fatiha. Fi 13 Kanun-ı Sâni sene 1325 (26 ocak 1910) yevm-i Çarşamba.” (Oh visitor, this young woman lying beneath this stone was one of those cleanest, purest and smartest. The fate laid her on the soil that you are beholding now. This rare flower, which death picked when she was so young, was one of the finest examples of intellect and chastity. Recite Al-Fatehah for her innocent soul. 26 January, 1910. Wednesday.)

I do not know what is there to say for these statements. The explanation of death in this language of grace informs us of a reality including quite profound meanings, and the fact that this civilisation in which that reality is comprehended has a lot more to tell us. Ottoman gravestone art and literature are truly an omani. I believe that every person living on this land should get their share from it. Not only in İstanbul, but in every corner of Ottoman geography you may run into a grave that a captain under sail as if leading his ship with broken posts, a chain and ropes, or a grave in which a lady who passed away at a young age is expressed with a broken rose. You can understand at first sight what job the person had when he was alive, how he died and what kind of a personality he or she had. Because he or she keeps talking. And they utter the first words as if in a chatting room and you step into the third dimensional time zone Ahmet Hamdi Tanpınar talks about by replying to this first utterance. It will not take time for you to understand when an artist tells you something with their colours and pallet, and a musician with his notes, reed and qanun. While it is fairly easy to talk to them with these symbols, it is also fairly easy to talk to executioner graves that do not have any writing on it and own stones not sculpted roughly (Of course, if you can find them. Their number in İstanbul has gone down fairly for various reasons. If you look for them at the back of Eyüp, in the graves near the shrine of Karyağdı Baba, you can still see some of them). They tell you their situation without any symbols or words. Also the graves being lost teaches you something. For instance if you happen to ask yourself why the stones of janissary graves are so rare, you can find the answer to this question by going as far back as the removal of the Guild of Janissaries in 1826.

10 Photos of Old Istanbul: 1930s in Istanbul

Acrobatics was one of the most popular live entertainments in the Ottoman Empire. They were usually the member of the guild of Janissaries, and they were making money from giving performances out on the streets, especially when it was Ramadan evenings, religious festivals as well as imperial weddings and circumcision festivals. They remained popular during the republican times as well. In this photo taken by Selahattin Giz in 1930, you can see a live entertainment on the streets of Kadırga neighbourhood.

The first fire brigade department, called as the Tulumbacılar Ocağı, was established during the reign of Ahmet III. This department was abolished in 1826 along with guild of Janissaries but after the Hocapaşa Fire erupted, the fire brigade department was re-established as a small fire brigades in each neighbourhood. After the Turkish Republic state was founded in 1923, the Istanbul Metropolitan Municipality decided to modernize the department. For this, the municipality bought a water-pumping set from the German company. Taken in the courtyard of Dolmabahçe Mosque on 14 January 1931, the photo shows control examination of new water-pumping sets.

In this photo, you see the Süleymaniye Mosque with the view of the Golden Horn from the Beyazıt Tower. The photo is said to be taken in 1936. Süleymaniye Mosque is one of the masterpieces of architect Sinan, the Ottoman’s greatest architect. The empire’s greatest sultan, who was Suleiman the Magnificent, wanted to show his magnificence with an everlasting building. He ordered the construction which began and completed in the 1550s.

In this photo, you see Turkey’s one of the oldest woman educator who is reading the declaration of the rights of the child at the Taksim Square in 1930. Nakiye Elgün was born in 1882 in Istanbul and died in 1954. After the political rights were given to women in 1934, she was elected as Erzurum deputy and entered the Parliament with 17 women deputies. They were the first women deputy in Turkish Parliament took place between 1935 and 1939.

What you see in this photo is the Valens Aqueduct in 1936. You may be surprised due to the houses in front of the aqueduct because they don’t exist anymore. They were all demolished because of the construction of the Atatürk Boulevard which passes under its arches today. The Valens Aqueduct is a Roman aqueduct which was the most important water-providing system of the Constantinople during the Eastern Roman period. It was used by Byzantines as well as the Ottomans and it is now Istanbul’s one of the most important landmarks.

The photo you see dated from 1936, a boat trip hosted by Atatürk, the founder of Turkish Republic, with King Edward VIII, the king of United Kingdom, on the left. Ernst Simpson, the beloved wife of the king, is sitting on Atatürk’s right. This was King Edward’s first overseas journey. According to the note, the group is enjoying watching the sea races at Moda on 6th September 1936.

The area of Taksim was the centre of entertainment in the 1930s too. The building you see in the photo was one of the most popular entertaining complexes in the city at that time. Its name was “Dalla Terra Alla Luna”, in Italian language, meaning from “the world to moon”, and the slogan was written below; “original – divertente”, meaning “original and entertaining”. The entrance fee was 50 kuruş for each person as it was written on the cash point.

Here is the photo of the second largest island of the Prince Islands in 1934. Yesari Asım Arsoys says in his famous song “Every night in Heybeliada we walked under the moonshine”. That’s the joy of this charming island in the Sea of Marmara. But not only this, this charming place for a weekend escape also offers you to engage with history, peaceful times, beautiful scenery, narrow beaches, pine forests, stylish Ottoman mansions. While you enjoy the shades of blue and green, you are also far from the hustle of the city. No motor vehicles still not allowed!

It is really hard to witness such scenery in the modern Istanbul. Here is a shoeshine parlour in Istanbul in the 1930s. Ladies are getting a shoe shine and all the workers are men. This shoeshine parlour was said to be in the district of Beyoğlu. The date is also doubtful as some accounts claim that the photo was taken in the 1940s.

Here is the photo of Melek Nimet Özden or known as Nimet Abla (Blessed Sister) in 1932. She was a national lottery seller who started her job in 1928. After one of her tickets won the lottery in 1931, she used her money for advertising. With this, she has become a public figure of luck in Turkey. She opened the Nimet Abla lottery ticket shop which may be the luckiest booth in the world. Her lottery ticket shop is renowned for producing regular winners so much that punters are flocking to her lottery ticket shop.

The Feeling of Coming Home After Erasmus in Istanbul

No one prepares you for the depth and darkness of the hole you fall into, when coming back home from a semester abroad. Most people also don’t know that this hole is called “reverse culture shock.” My mom, for instance, was very sceptical, when I used this term to explain why I was spending most of my time in my bed upon my return to Germany. Yet, the feeling of coming home is much more complex and nuanced than the black linear “W-Curve” that illustrates the Wikipedia article about reverse culture shock. So I have taken it upon myself to put together an emotional inventory of what it felt like to return home to Germany from Turkey:

The feeling of coming home is wonder. Wondering about all the small things you never picked up on before, which now catch your eye all the more fiercely. For instance, that I now have to pay attention again to what I say, since everyone around me speaks and understands German. That I have to separate trash again and recycle plastic bottles. Or that the supermarket has a whole section with vegan products, whose ingredients I can suddenly read and understand.

The feeling of coming home is loneliness. It’s the feeling of being surrounded by people and still feeling all alone. Just as your life has moved forward, so too have the lives of your friends and family. After a few weeks people quickly start to lose interest in all the stories you want to share about your study abroad. It’s desperately clinging to the new friends you made in Istanbul, who luckily like to reminisce about all the memories you share just as much as you do, but who are now thousands of miles away.

The feeling of coming home is pride. Pride that shows itself, when you think about all the challenges you mastered living in a foreign country. Talking on the phone in Turkish, getting onto the correct bus line or simply enduring the annoyance of always being branded with the „Yabancı“ -stamp. Its being proud of successfully having translated feelings of alienation into a learning experience.

The feeling of coming home is being overwhelmed. Overwhelmed with demands of tidy summarisations and straightforward evaluations of your experiences where you yourself are struggling to comprehend their impact on this new you. But also being overwhelmed with returning into a society where you have to perform and play your role and where the “foreigner bonus” no longer exists.

The feeling of coming home is recognition and respect. Recognising the hardships of those people in Germany who have migrated voluntarily or involuntarily to our country and who face constant discrimination and prejudice because of it. Recognising how hard it is to learn a foreign language and to find one’s bearings in a foreign culture. And a newfound respect and appreciation that these people, despite all the struggles they face, so often radiate such openness and warmth towards you.

The feeling of coming home is frustration. Frustration that developed so quickly when realising that although my eyes had been opened, those around me hadn’t had the fortune of viewing this country and the issues it faces up close. Engaging with people, who confronted me with generalising statements and gave me the feeling of either being the new political correspondent for Turkey or not being able to change their view of the world, no matter what I said. At every family gathering I am now questioned on my views regarding Islam, refugees or the current Turkish policy. When I then respond by saying that I find it difficult to make general statements about these matters because I have met such different people with diverse personal stories, I only receive disappointed or angry responses of how much I have changed and how they don’t recognise me anymore. It remains a huge struggle for me to not let this frustration turn into defiance and resentment and to nevertheless go into such conversations with an open mind and attitude.

Above Istanbul

The feeling of coming home is ease. An ease that I had to develop very quickly in Istanbul, to not go crazy in the chaos of this city. I took this ease with me to Germany. It showed itself when I had to reschedule a doctor’s appointment three times because every time I was 15 minutes late and the receptionist refused to let me see.

the doctor. I just quietly smiled to myself and made a new appointment. It is so liberating to develop this ease in situations that are beyond your control. What’s more, is the ease in situations that would have affected me much deeper before my study abroad. Having experienced multiple terrorist attacks, an attempted military coup and so much poverty in Turkey, my problems in Germany suddenly seem like luxuries.

The feeling of coming home is confusion. Confusion that so many people live their daily lives in their own bubbles without questioning them. Confusion, that it is precisely these people who think they can explain the world to me. But most of all confusion that there is still so much hatred and intolerance when now is just the time where we all need a little more openness, acceptance and love.

The feeling of coming home is a sense of purpose. It is a feeling of wanting to turn all the wonderful, educational experiences into something meaningful for someone other than myself. For me that meant finally being able to transform the helplessness that I felt when I was confronted with the many Syrian refugee families living on the streets of Istanbul by volunteering in a refugee shelter back in Germany. Not only my newly acquired language skills, but also the experience of being introduced to Muslim culture helped me greatly in my work there. It is the feeling of suddenly seeing the bigger global puzzle picture and wanting to contribute your own puzzle piece all the more.

The feeling of coming home is shame. It’s the shame that you feel, when you quietly admit to the sense of relief of coming home. Shame, that because of a little red booklet you are able to leave all the sorrow behind you, whenever you want. Shame, that with this you are leaving behind the people, who aren’t able to flee the current political climate so easily. And shame, that life goes on in Germany.

The feeling of coming home is gratitude. Gratitude about having this possibility. But even more so, a gratitude towards all the people, who invited you into their homes, who helped you with your daily concerns and who showed me how breathtaking and multifaceted Turkey really is. And with this comes a gratitude, because you know that these same people are eagerly awaiting your return.

The feeling of coming home is nostalgia. Nostalgia towards places, people, sights, smells and sounds. A nostalgia that always makes me excitedly smile when I walk past someone in Germany who is speaking Turkish. Nostalgia, that constantly urges me to walk into Turkish supermarkets, so I can fill my refrigerator with all the delicacies. But also nostalgia that makes it hard for me to admit that even I find the current political climate highly alarming.

When you’ve gone through all these feelings, the feeling of coming home is acceptance. Acceptance that the people in my surrounding have changed in my absence, just as much as I have developed and grown. Acceptance, that both Turkey and Germany have their bright sides. Acceptance that the range of feelings I am currently experiencing will teach me something in the end.

And finally, the feeling of coming home is knowing that Istanbul will always have a place in my heart.

Text and Translation: Judith Blumberg
Editor: Sam Simon

Motorbike Bomb Attack Hits Istanbul Police Station

A bomb-laden motorbike was blown up in Istanbul’s Yenibosna neighbourhood in the afternoon hours on Thursday, leaving at least 10 people wounded.

According to the initial reports of security forces, the bomb was blown up with a remote control device. Policemen are looking for a suspect wearing a black jacket and black helmet around the blast site.

According to the eyewitnesses, the blast was so massive that it shook the ground even at the Yenibosna Metrobus Station which is approximately 500m distant to the blast, and gunshots were heard after the blast. The initial footage of the blast scene showed up broken glass pieces and damaged cars.

After the blast, the governor Vasip Şahin made a statement, saying that 10 people were wounded due to the blast, and fortunately none of their conditions are serious.

No terrorist group has claimed the attack yet. According to authorities, either PKK or ISIS may possibly be behind the attack.

Spectrum of Istanbul: Mother, God, Sex, Fight

Once time I just stopped for a while on one of the overcrowded street of Istanbul and carefully was looking at ambient mob. I see a smiling street musician without two front teeth who is holding a small, old, wooden guitar. On the other side runing businessman with elegant suitcase in his hand and fashionable tie around his neck. In the middle of the pedestrian the begging woman who is asking for money with her loudly crying baby on her back. Then I noticed seller of Simit who is screaming “SIMIT1 TL” and trying to attract their clients. In a few seconds my way crossed thousands of faces. Working as a journalist daily proves me how many “simply unordinary” stories are around me and how many are worth to share with the world. In one month I met completely different from each other eight different people, with eight different attitude to life, different background and only one common thing being a citizen of Istanbul. Each story is like one tiny square of wonderful mosaic of Istanbul because the real beauty of city mainly consists incredible diversity of them.


Through his veins does Iranian-Turkish blood flows. The guy who does not see the limit. Not for nothing does his name mean The Old Warrior of Ottoman. His life is like a huge, explosive mixture. He looks quite dangerous but I can sense that he is a good guy with an artistic soul. In my opinion all the actors have a dose of sensitivity even under their threatening images. He is like crazy freak with a huge heart to take risks.

We meet in front of one of the clubs in crowded, noisy Taksim square. The guy is sitting on the chair in front of the main entrance door of the club. His look can make your blood curdle, especially when you catch a glimpse of his eyebrow piercing, and notice the bushy beard on his face and a lot of tattoos on his forearms. He is peering at the people crossing this street in a bit suspicious way. The man is frowning. He is tall and very-well built. From the beginning, I have no doubt that he is working as a bodyguard here. He is wearing “moro” trousers almost like a soldier, a black jacket and a funny, Rasta style t-shirt with the Bob Marley image on it.

Bahadır comes from Iran. His hometown is Tehran but his father comes from Turkey so I would say his roots are joined Iranian- Turkish “node”. I ask him whether he identifies himself more with Turkish nation or Iranian. He answers that is difficult to say in an unequivocal way. He appreciates both nations and does not want to choose between them, but he confesses that Iranian culture is more traditional and deep, and it is a bit closer to his heart. He is calling himself the “village guy”.

In the childhood he used to practise Thai box but after that he followed a completely different path in his life. In Iran he graduated from Fine Arts and Cinema Television and then he came to Turkey in order to take some extra courses on acting. He performs mostly as a stuntman who is responsible for acting extremely adventurous parts. Also, he was a real cinema star in a Turkish movie. He acted as a terrorist leader. He gets offers mostly to play in action or comedy movies. He is asking me if I would like to see a fragment of his movie. I just nod and say: “Sure why not?!”.

During our conversation he admits to regret that he has quitted sport. He is sure that he would be one of the best boxers and have much more achievements. Life has forced him to choose just one passion. He says that during castings and recording movie staff often asks him why his face is bruised. Training Thai box would significantly decrease his opportunities for getting other roles in the movies. He tells me about real Hollywood life that is completely different. He calls it: “Dirty World”. It is like never-ending, brutal fight to survive there. He does not like that. This world is not about having talents, skills or education just about having more and more connections with influential people. This is definitely enough. If you have good contacts, you can be on the top without any effort. Hollywood life is totally unfair without any rules.

Bahadır - The Bodyguard 4

I ask him about other episodes of his life and then finally we reach the topic how he has become a bodyguard. He does not conceal that his body build attracts much attraction. He has always been the “security guy” of his friends, and then the offers have rapidly increased. I ask him if working as a bodyguard is interesting or not. He laughs and says that he can see during nightlife on the street a lot of weird, strange and sometimes scaring situations. Once time, drank Turkish woman let out and she started to hit him. She was so aggressive. It was so difficult to stop her. His jacket was ripped in tiny slices. He could not do anything because it was a woman, and he would never touch the woman. But as he said that was quite dangerous. Getting killed by woman? That would be quite ironical… I am smiling.

We broached issue related with his life in Iran. Bahadır told me that living in Iran is much stricter but despite that equality of law does not exist for everybody. He restored his memory about one situation when he got stuck in prison. My eyes started to get bigger but I was trying to hide my emotions. In my mind the words are going around: Well, I am just speaking with the guy who was in jail but he started to tell the story.

Many years ago when he was living in one small neighbourhood of Tehran where everyone knows each other very well. One night his sister came back to house. Her face was full of bruises and wounds. It looked like somebody had hit her. Actually it was like that, two men attacked her when she was on the way back to their house. Bahadır ran amok. Immediately, he went to their house. He felt himself lucky because he knew the offenders. When one of the fighters opened doors he just smashed his face. “I just did this thing for what they had done to my sister, maybe in a bit harder way”– he is telling. After that men went to the hospital and police. They accused him of using violent.  He went to the jail for a few days after he was compelled to sell his cars and paid the amount to leave the prison. He had to pay 21,000,000 Iranian rial. Offenders had to pay just 800,000. “Is this fair?” he is asking. In Turkey he may feel freer. The law is more based on liberality. He cannot compare how life is in other countries other than Iran. Also, he is really upset when people judge him by his look. He has quite a lot of tattoo on his body. I asked him about his tattoo on forehand. He said for him Mother is the most important thing in life for that she is the first in order. She is living in Iran. God- he does not have a specific religion but he believes that the God exists for everyone the same., then Sex and Fight- he compares his life to the fight.

Bahadır likes doing dangerous things. I asked him how he could define dangerous things? For example, in Istanbul with -10 degrees he jumped to the swimming pool. The most important fact of this story is that he was not in the hospital. Also, he could exemplify another episode from his mad life which was reported as he was drinking a whole bottle of Raki in a few seconds… I have impression that I was speaking with the real killer…

Istanbul’s 20 Greatest Intellectuals

For a thousand years Constantinople was the Queen of Cities. It was the capital city of the Byzantine Empire between 330 and 1453 and the largest and richest urban centre in the world, thanks to its strategic position that dominated the trade routes. After the fall of the city to Ottoman hands, nothing really changed. The city remained its power and continued to enjoy powerful, cultural and intellectual life. In the nature of things, the city produced many great intellectuals, whose works and ideas are still discussed among the people from every corner of the world.

Here are the most famous 20 intellectuals of Istanbul who put their stamp in history with their works and ideas.

PROCOPIUS OF CAESAREA

Originating from Caesarea in Palestine (which is now Israel), Procopius came to Constantinople in his youth and became the legal adviser for Belisarius. Belisarius was the Emperor Justinian’s chief military commander, whom we know from the famous Nika Revolt in which Belisarius overpowered due to the massacre which occurred in the Hippodrome of what is known today as Sultan Ahmet Square. Procopius was alongside Belisarius in several wars fighting for the Emperor Justinian against Persia, Africa and Italy until 542. Afterwards, he wrote eight books about the wars fought by Justinian known as “Wars of Justinian”, which became the primary source of information for the rule of the Roman Emperor Justinian. Procopius also wrote “the Buildings of Justinian”, a book for Justinian’s architectural works, and “Secret History”, his most famous book, which reports the scandals that Procopius couldn’t include in his previous books. The anecdotes attack Justinian’s policies and spreads gossip about the private lives of the emperor, his wife, as well as Belisarius and his wife Antonina. Procopius’s writings situated him as a major source for the sixth century and made him become one of the greatest historians of antiquity and Byzantium.

ISIDORE OF MILETUS

Isıdore of Miletus was a lecturer in psychics at the universities of Alexandria and Constantinople and also an architect, engineer, geometer and physician. His name is usually associated with Anthemius of Tralles in the construction of the Hagia Sophia (the Church of Holy Wisdom) between 532 and 537. Neither Isidore of Miletur nor Anthemius of Tralles were educated in architecture, but they were great scientists and intellectuals that could organize thousands of labourers and loads of raw materials from every corner of the Roman Empire to build the Hagia Sophia. They are also said to be responsible for building the Church of the Holy Apostles, in Constantinople. Before he was commissioned by Emperor Justinian I to design the great church of Hagia Sophia, Isıdore of Miletus had created the first comprehensive compilation of Archimedes’ works and made a special study of domes and vaults, which helped him to build the greatest church ever.

LEO THE MATHEMATICIAN or PHILOSOPHER

Leo the Philosopher, also known as Leo the Mathematician, was said to be the cleverest man in Byzantium in the 9th century.  His fame even reached the caliph al-Ma’mun, who offered him great riches to come to Baghdad. This offer of caliph al-Ma’mun showed Leo’s value to the Emperor Theophilus, who then appointed him to teach at the Church of the Forty Martyrs in Constantinople. He became archbishop of Thessalonica and later around 855, Leo was appointed to the chair of philosophy at the newly-founded school in the Magnaura Palace. As the friend of Photios I of Constantinople, who is regarded as the most influential church leader of Constantinople, Leo was a celebrated philosopher, mathematician, literary, philologist and astronomic as well as renowned for inventing a fire signal chain between Constantinople and Cilicia, which gave advance warning of Arab raids.

DOUKAS

The Ottoman conquest of Constantinople produced many great Greek historians such as, Chalkokondyles, Doukas, Laonikos, and Kritoboulos, to name a few. However, Doukas has a special place among all these historians during that era. It is not because he was was so handsome that girls would scream when they saw him, but because of his works; especially his accounts for the Fall of Constantinople which are regarded as the most precious sources for the last decades of the Byzantine Empire and the holy war between the Byzantines and Ottomans. If you open Doukas’s history books, you would see that his works begin with the battle of Kosovo in 1389 and continues with a detailed account of his latest mentions of the rise of Turkish arms and the capture of Lesbos by the Ottomans in 1452. Many modern historians believe that Doukas was still living in Lesbos in 1452 when it was captured by the Ottoman Sultan Mehmed II. It is known that Doukas survived this event, but there are no records of his subsequent life and he may have died around that time.

LAGARİ HASAN ÇELEBI

What is known about Lagari Hasan Çelebi, is compiled from Evliya Çelebi’s “A Book of Travels”. He recorded that Hezarfen Ahmed Çelebi flew with homemade wings across the Bosphorus from the Galata Tower to the slopes of Üsküdar. He had one of the craziest minds of his era. His brother Lagari Hasan Çelebi was no less than him. Perhaps inspired by the great success of his brother, Hezarfen Ahmed Çelebi, Lagari Hasan Çelebi designed a seven winged rocket and made a successful manned rocket flight in Istanbul. Evliya Çelebi documented that the launch occurred in celebration of the birth of Sultan Murad’s daughter Kaya Sultan. As Evliya Çelebi recorded, Lagari proclaimed before his launch “O my sultan! Be blessed, I am going to talk to Jesus.” After ascending in the rocket for 30 seconds, he opened a parachute of some kind, landed gently in the water, and swam ashore reporting “O my sultan! Jesus sends his regards to you!” Lagari was rewarded by the sultan with gold and the rank of Sipahi in the Ottoman army. His experiment is regarded as the first rocket flown in the history.

SULTAN MEHMED II

One of the most nonsensical accusations made against the Ottoman Sultan Mehmed II is that he was simply a tyrannical leader with a numerical superiority in the army. Those who claim this are usually not alone in misreading Mehmed’s strength of mind and character. He had the chance to receive the best education and was supervised by the best scholars of his time. Before changing the course of human history, he developed fluency in languages including Turkish, Arabic, Greek and Slavic as well as Latin and Persian. He obtained high levels of knowledge on geography, science and politics and was also fascinated by history, philosophy and literature. He was deeply interested in the great heroes of classical antiquity. He surrounded himself with a group of Westerns, particularly Italians, with whom he discussed Alexander and Caesar, his role models for the future that he was dreaming of. All these intellectual savings can be seen in his policies which helped him to create one of the biggest empires in world history.

EBUSSUUD EFENDİ

One day, Suleiman the Magnificent was walking in the garden of the Topkapı Palace and observing the trees. He saw one of his trees was surrounded by ants. He was saddened, but couldn’t decide what to do. He asked advice from the Ebussuud Efendi. As both men were poets, Sultan Suleiman proclaimed; “Meyve ağaçlarını sarınca karınca / Günah var mı karıncayı kırınca…” (When ants surround a tree / Is there permission to kill them…) and Ebussuud Efendi replied; ”Yarın Hakk’ın divanına varınca / Süleyman’dan hakkın alır karınca…” (When time to meet the Lord comes / Suleiman will be made to pay) – The result was the Sultan could not kill the ants in fear of God Almighty. Ebussuud Efendi was promoted to Grand Mufti – supreme judge and highest official – by Sultan Suleiman in 1545, and he worked closely with the Sultan to formulate an effective and simplified code of laws known as Kanun-I Osmani (The Ottoman Laws), that served the Ottoman Empire for the next 300 years. For this, Suleiman was given the nickname Kanuni, meaning “lawgiver”. Ebussuud Efendi, who produced many great books on medicine, literature, language, law and religion, is regarded as the one of the most influential scholars of the Ottomans.

MİMAR SİNAN

The Michelangelo of the Ottomans, Mimar Sinan is known by people as the greatest Ottoman architect who shaped Ottoman architecture in the 16th century with more than 300 major structures and other more modest projects. His works can be found everywhere within the empire, in cities like Sarajevo, Mecca and Medina, but his real signature can be seen in Istanbul. He was responsible for projects like the water supply, fire regulations and the repair of public buildings. He also built many large and small mosques in Istanbul, two of which are his most famous designs. They are the  Süleymaniye and Şehzade mosques, while his masterpiece is the Selimiye Mosque in the city of Edirne, almost 140 miles west. The combination of domes and minarets stretching into the sky in a majestic fashion in Istanbul is the signature of Mimar Sinan, he shaped Istanbul’s silhouette with his buildings and their effects on social life are still visible today.

KATİP ÇELEBİ

Mustafa Bin Abdullah was the most important Ottoman intellectual of the 17th century. He was born in Constantinople in 1609. Because he worked as a Janissary scribe, he was known as Katip Çelebi among the public. He was said to be a regular man; not from a family of pashas, didn’t receive formal education, but it was not difficult for Katip Çelebi to be accepted by the upper ranks of the Istanbul intellectual elite during the era all thanks to his brilliant mind. His child-like curiosity and never-ending passion to discover the truth were key aspects to his success, but the turning point in Çelebi’s intellectual career was the meeting with Qadizade Mehmed Efendi and taking lessons with him. He gained a wealth of scientific knowledge and the philosophic tradition of Islam (Sufism), and became the author of many works in the fields of bio-bibliography, geography, history, philosophy and economics. Two of his books made him a bright star of the Ottoman intellectual party during the era; “Keşfü’z-Zünun” is a bibliographic resource that is a classic on classics and his mysterious book “Cihannüma” is the most complex work of Celebi in a world of geography. According to information in one of the Cihannüma autographs, Katip Çelebi died of a heart attack on 6 October 1657. Sadly, many of his major works remained unfinished.

 

KOÇİ BEY

The 17th century was the best age ever to be in Istanbul. Although it was the renaissance age in Europe this moment in history was a powerful period for the Ottoman Empire as it was under the rule of the tyrannical leader, Sultan Murad IV. During this period many things occurred such as, Hezarfen flying from the Galata Tower and landing on the slopes of Üsküdar on the Asian side of Istanbul while his brother launched his rocket off the docks near the Topkapı Palace with himself inside and flew over the Bosphorus. Also, as mentioned before, two other intellectuals Katip Çelebi and Evliya Çelebi were living during this period. However, there is one more name that deserves to be on the list from this period. He is known as the Turkish Machievelli, Koçi Bey. Koçi Bey studied in the Enderun (palace school) in Istanbul, became consultant of two sultans, Murat IV and İbrahim the Mad, and prepared a series of reports about reforms in the empire. His intellectual profundity is apparent in his first report that was handed to the Sultan Murad IV. After writing for two generations following Sultan Suleiman’s death, he was convinced that his reign marked the beginning of the decadence in the empire. He saw the corruption in the “tımar” system as the main problem that was creating unrest within the empire. He suggested a smaller and more disciplined army and a more authoritarian leadership. Towards the end of İbrahim’s reign, he retired and returned to his home town Korçë for the remainder of his life. He was buried in Plamet village following his death.

MUALLİM NACİ

In the wake of the westernising Tanzimat reforms of 1839, a debate on literature between the old and the new literary schools suddenly became dense and this debate was spearheaded by Muallim Naci and Recaizade Mahmud Ekrem. Ekrem was the author of the first contemporary work of Turkish Literature – A Carriage Affair – while the followers of the old tradition gathered around Muallim Naci. Naci was born at Saraçhaneiçi quarter in 1849. He travelled a lot in Rumelia and Anatolia. After returning back to Istanbul, he worked in the Foreign Ministry, but eventually began his career in journalism. He is most known for his masterpiece work, Lûgat-i Naci, a dictionary of Turkish language, and he is also the author of poetry books, Ateşpare (1883), Şerare (1884) and Fürüzan (1885). Most importantly, his views on the need for an institution to simplify and to preserve the Turkish language were beyond his era.

HULUSİ BEHÇET

Dr. Hulusi Behçet is one of the most famous names of Turkish medicine in the international arena. The famous German pathologist Prof. Schwartz called him a scientist who was well known everywhere except in his country, adding that you could never find him in Turkey because he was always abroad presenting his findings. Indeed, Hulusi Behçet, the first Turk who received the title of professor in Turkish academic life, described a disease of inflamed blood vessels in 1937 and this disease is universally called Behçet’s Disease in medical literature. (Morbus Behcet) He was one of the most important scientists and tutors in the field of dermatology, which he lectured at the Medicine School of Istanbul University. He was also a prolific writer and a dedicated publisher, who published important articles and reports that gained the respect of scientists from every corner of the world.

NAMIK KEMAL

The French Revolution changed peoples minds from old habits into new understandings; ‘equality, freedom, human rights, justice and nationalism’, which influenced the west and then the east and eventually everywhere. As the symbol of patriotism and freedom in Turkey, Namık Kemal, was the intellectual figurehead of the first modern political opposition known as the Young Ottoman movement, which requested an establishment of a constitutional government. This request of the Young Ottomans put them against the Sultan and his government which resulted in their fleeing from the country and seeking refuge in Western Europe. Still, Namık Kemal maintained his struggle for his ideas encouraged by his articles, novels and poems. He produced works in almost all genres of literature including novels and plays that were amongst the first of their kind in Turkish. His most influential work is the play, Vatan Yahut Silistre, which translates to “Fatherland”. ‘Vatan Yahut Silistre’ not only became a phenomenon at the time it was staged, but also had a reputation which still endures today. The founder of modern Turkey, Mustafa Kemal Atatürk, often remarked that he had been influenced by Namık Kemal’s writing as a young man and that they had subsequently been a source of inspiration for his goals in the formation of the Turkish government and state.

NEYZEN TEVFİK

Tevfik Kolaylı or better known by his pen name, Neyzen Tevfik, was a Turkish poet, satirist and neyzen. He was a Sufi who played ney, a reed flute that is especially popular in Mevlevi music, and that was the reason why he added the word “neyzen” (ney performer) in front of his name. Despite being a Mevlevi Sufi, Neyzen Tevfik was a very heavy drinker and was most known for his colourful bohemian lifestyle. He often introduced himself as “Neyzen Tevfik, whose three-dimensionality is manifested in his music, his poetry, and his Rakı.” His satirical poetry was critical of the conservative Sultan Abdülhamid II and it resulted in his exile to Egypt in 1903. He was forced to visit Egypt once again in 1908 and stayed there until 1913. As a poet, Neyzen Tevfik is unique in the literature of the latest Empire and early Republic. Yet, in his final years he wrote a poem called, “Türk’e Birinci Öğüt” (First counsel to the Turk), and in a section regarding religious institutions, he included this verse prior:

“Varsa aslı bunların alemde siksinler beni.”

(If any of these are true, well, fuck me.)

MEHMED FUAD KÖPRÜLÜ

“Köprülü” has always been one of the most respected family surnames in the history of the Ottoman Empire. The family provided six grand viziers with several other high-ranking officers. Mehmed Fuad Köprülü was the last honour of this prestigious Ottoman family. He was just 23 years old and without a bachelor degree, but nonetheless, his genius, limitless knowledge of history and literature convinced officials to assign him as a professor of history on Turkish literature at the Darülfünun. Köprülü was named a member of various national and foreign academies including the Soviet Academy of Sciences, the Hungarian Sandor Korosi Csoma Science Association and the Turkish Council of Historians. Several foreign universities gave him honorary doctorates including Heidelberg University in Germany, Sorbonne of Paris and the University of Athens in Greece. All the while, he was in Parliament for 22 consecutive years from 1935 to 1957. He was a member of the parliament for three successive terms during the single-party rule of the Republican People’s Party (CHP) and another three terms as a representative of the Democrat Party. He held the office of foreign minister from 1950 until 1956 and played a key role in Turkey’s entering of NATO in 1952. He was a successful politician, a statesman, a sophisticated historian, a Professor of Ordinaries, was known for his contributions to Ottoman history, Turkish folklore and language. Köprülü’s major motivation in writing on history and literature was to create a modern identity for the new Turkish society and secular Muslim understanding of the Turkish state.

TURGUT CANSEVER

The philosopher architect Turgut Cansever is also known as “the wise architect”. He was not just an architect, but he was also a thinker on religious and architectural topics, and one of the first intellectuals who was vocal about architecture’s political responsibility in Turkey. He was also the only Turkish architect who received the Aga Khan awards three times. His career began with the Sadullah Pasa waterfront mansion in 1949 and continued with designing the Beyazıt Square. He worked as an adviser in the government as well, while continuing to publish articles and books. Moreover, he is the owner of the first art history doctoral thesis.

HALİL İNALCIK

Halil İnalcık is a world-renowned Turkish historian who was listed by the Cambridge International Biographical Centre as one the 2,000 social scientists who made their mark in the 20th century. Halil İnalcık lectured at many universities including Princeton, Harvard and Columbia University in the USA, and also in Ankara and Bilkent Universities in Turkey. In addition, he was the founder of the Department of History at Bilkent University. Known as the sheikh of historians, Halil İnalcık was a member and president of many international organisations. He gave various seminars and conferences in Turkey and abroad, and has written on many fields of the 600-year Ottoman rule during his 100 years of life. One of his students is the renowned historian, İlber Ortaylı, whom had stated that İnalcık was a monument of Ottoman history. Another Turkish historian, Prof. Erhan Afyoncu, also stated that İnalcık was the sheikh of historians in Turkey.

ORHAN PAMUK

Born in Istanbul in 1952, Orhan Pamuk is the face of modern Turkish literature. He is Turkey’s best-known and best-selling novelist as well as one of the leading intellectuals. He was awarded with the Nobel Prize in Literature in 2006. In the same year, Time Magazine chose him as one of the 100 most influential persons of the world. In 2005, he was honoured with the Richarda Huck Prize, awarded every three years since 1978 to personalities who “think independently and act bravely”, and he was named among the world’s 100 intellectuals by Prospect Magazine. In 2014, Orhan Pamuk’s Museum of Innocence received the European Museum of the Year Award given by the European Museum Forum in Talin.

AZİZ SANCAR

Coming from a low-income family from the town of Savur in Mardin, in southeastern Turkey, Aziz Sancar graduated from Istanbul University and completed his PHD degree at the University of Texas in Dallas. He has been a professor at North Carolina School of Medicine since 1982. He worked on mapping the cellular mechanism that underline DNA repair, which happens every single minute of the day. In addition, Sancar and his colleagues discovered how the common cancer drug cisplatin and others like it damage the DNA of cancer cells. This finding has led to further research to figure out how to better target and kill cancer cells. In 2015, he was awarded the Nobel Prize in Chemistry along with Tomas Lindahl and Paul Modrich for their mechanistic studies of DNA repair. With this great success Aziz Sancar became the first Turkish scientist to win a Nobel Prize. Aziz Sancar is a great scientist with strong political opinions. His dedication of the award to Atatürk and his vow on presenting it at the museum in Atatürk’s Mausoleum is a strong statement in favour of Turkey’s secular qualities.

IOANNA KUÇURADİ

“The reason why we suffer is ignorance”, says Turkish philosopher Ioanna Kuçuradi. She is of Greek descent, but born in Istanbul. Ioanna Kuçuradi is a leading personality in the world community of contemporary thinkers. She is most known for her efforts to promote human rights and human rights education in Turkey and abroad. She was the President of the International Federation of Philosophical Societies between 1998 and 2003 and the organiser of the 21st World Congress of Philosophy. In 1994, she was elected chair of the newly established High Advisory Council for Human Rights in Turkey. Ioanna Kuçuradi is also a holder of UNESCO Chair of Philosophy of Human Rights since 1998. In the same year, she founded the Department of Philosophy at Hacettepe University in Ankara, where she taught philosophy until 2005. She is currently a full-time academic of Maltepe University in Istanbul. Kuçuradi has received numerous honours including the Goethe-Medaille, UNESCO Aristotle Medaille, and UNESCO Human Rights Education Prize to name a few.

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