The cultural dichotomy of Turkey
While walking through Istanbul or any other Turkish city, one cannot miss the coexistence of the headscarf and western clothes. Most people in Turkey are religious at heart. They follow the eastern traditions of being gregarious and hospitable, but aspire to be western. Unfortunately, Turkey is yet to imbibe the best attribute of the West – its work ethic.
Fahri spent three years in Delhi working with us. People still remember him for his good nature, his extreme honesty and his habit of not missing any prayers. He was one of the nicest people you could have met. Fahri is now a professor at university in Eastern Turkey. He and his family were visiting Istanbul the same time I was there. I remembered Fahri as clean-shaved but found him sporting a beard. That was quite a courageous thing to do in Turkey. This is something that strikes you as a visitor. Though being predominantly Muslim, you rarely find bearded men in Turkey. This is Ataturk’s legacy. In the aftermath of the Revolution, beards were equated to Ottoman backwardness. On asking him about his beard, Fahri just smiled but the conviction was unmistakably visible in his eyes.
Handan is a bright and good-looking thirty-something Turkish scientist who also spent a year on a fellowship with us in Delhi. While in India she told us of a Turkish custom in which the groom provided the bride with her weight in gold. Since at that time Handan was engaged to marry on return to Turkey, the standard joke was to feed her well for a glittering future. I learnt she called off her wedding. Her fiancé wanted her to stop working after marriage and she found this unacceptable. Handan teaches at Istanbul University and worked through her college, for some time as an airline stewardess as well, to get an education. This is the modern Turkish woman who is confident, career-oriented and willing to stand by her convictions.
We also ran into an old friend who was in Istanbul from England to attend a conference called “Muslims in Europe”. This conference was being held in Istanbul as Turkey aspires to join the EU. Perhaps Turkey should learn something from Europe in recognizing individual freedom and cultural expression. While London and Paris are full of headscarf wearing muslim women, in Turkey there is an ongoing conflict between the miniskirt and headscarf.
In retrospect, France is another story now. The President is telling muslim women how they should (or should not dress). So much for the birthplace of liberty!!
On the outbound flight I was reading the New Anatolian, by its claims Turkey’s only independent English-language daily. Commenting on the political and cultural space in Turkey, Kemal Balci saw Emine Erdogan’s (wife of the then Prime Minister) headscarf as the real problem. Turkey is perhaps the only country where the wives of the PM and deputy PM could not visit the Presidential Palace since they wore headscarves.
No, Mr. Balci, modesty and preservation of your cultural identity is a sign of character, not a weakness. You cannot be holier than the Pope, so why try and lose yourself in the process. As an outsider, I felt that this eagerness to join the EU, even at the cost of its cultural identity, may be Turkey’s undoing.
Talking about the Pope, he is openly opposed to Turkey becoming a part of the EU and chose to quote from a Byzantine Emperor about the “evil” nature of Islam. The Pope later “regretted” that his speech was “misunderstood”. But there is no misunderstanding about the prevailing sentiment in Europe, towards its own Muslim societies and the inclusion in EU of its first predominantly Muslim country.
A Turkish friend once told me there are two kinds of Turks – white Turks and brown Turks. I understood what he meant.
June 29, 2009
June 28, 2009
Ten days in Turkey - Part 6
Back to Istanbul - Sultanahmet, the old city
The overnight bus to Istanbul was comfortable. Ararat Hotel was small and charming. The terrace offered a full view of the Sultanahmet Camii (Blue mosque) and a partial view of Ayasofya. The room was a bit cramped but functional, the staff was friendly, internet access was free and so were unlimited helpings of the Turkish breakfast. Ararat Hotel is located within a two-minute walk to the Blue mosque, Ayasofya and the Topkapi Palace, as also a street full of decent restaurants.
The Sultanahment Kulliyesi (Complex) and the Ayasofya stand facing each other, separated by the Sultanahmet Park. The complex, one of the grandest buildings in Istanbul, was commissioned by Sultan Ahmet I and designed by the master architect Mehmet Agha. Its construction began in 1609 and was completed in the year 1617. Legend has it that the Sultan was so enamoured at leaving a legacy as grand as the Ayasofya that he personally selected this site and paid a premium for acquiring it. The complex with a grand mosque at its centre also includes a medrese (theological school), a Hünkar kasri (summer palace), an arasta (row of shops in the same trade), the Sultan’s turbe, a darussifa (hospital), a primary school and public kitchens.
The Sultanahmet Camii (see picture) is colloquially called the Blue Mosque because of the roughly 20,000 glazed Iznik tiles decorating its interior. The main dome is supported on four pillars and four half-domes provide additional support. The five storeys from the floor to the dome have 260 stained glass windows that allow ample light. The mimbar of marble with mother of pearl inlay, the marble mihrab and the chandelier pendants hanging from the dome make for a truly spectacular interior. The entrance to the mosque is through a raised courtyard with a domed fountain in its centre. The distinguishing feature of this mosque is its six minarets, four of which are attached to the mosque and have three serefes (balconies) each. The two remaining minarets each with two serefes stand at the corners of the courtyard.
Outside the east entrance to the mosque is the Hippodrome or Sultanahmet Square with some prominent columns. The Serpent Column was originally erected at the Temple of Apollo in 479 BC to commemorate the victory of the Greeks over the Persians and was brought to Constantinople during the rule of Emperor Constantine I (324-337 AD). Towards its north is the Column of Constantine that dates to the 4th and 5th centuries. Towards the south is the Egyptian obelisk dating back to the reign of Pharaoh Tutmosis III, in pink granite with engravings of his victories; Theodosius I brought it to Constantinople in 390 AD. At the southern end of the Square stands a beautifully decorated German Fountain.
Ayasofya or Hagia Sophia (see picture) is the most famous and largest Byzantine church in Istanbul. Initially called Megalo Ecclesia (Colossal Church) and later named as Haghia Sophia (Holy Wisdom), it was one of the most important pieces of architecture in its time. The original church was constructed in the mid-4th century under the supervision of Emperors Constantine I and Constantine II, but later burnt down completely during the Nica revolt of 532 AD. Emperor Justinianus I commissioned reconstruction at the same site for which material was brought from all over the Mediterranean region. This also included dismantled columns of some pagan temples, including the temple of Artemisia in Western Anatolia.
Haghia Sophia was reopened for worship in January 537. Regardless of many subsequent alterations, it is largely this building that stands today. The church experienced its worst days during the Roman period when many of its riches were stolen and taken away to other European churches. By the time Byzantium regained control of Istanbul in 1261, Haghia Sophia was severely damaged and restored with very limited resources. The earthquake of 1334 further damaged this monument. A failing Byzantine Empire was never able to restore the church to its former glory.
A new chapter began for Haghia Sophia following the Ottoman conquest of Istanbul on May 29, 1453. Sultan Mehmed II entered Istanbul and headed directly to Haghia Sophia. He prayed at the ruined church. The same day it was converted to a mosque and named Ayasofya. Since then, it has remained as a symbol of the Ottoman conquest of Byzantium. Ayasofya is a monument that symbolizes the expansion of Muslim rule into Europe.
While preserving the essential structure of Haghia Sophia, Sultan Mehmed II restored it and added various structures to endow the mosque. These include a mihrab, a minaret and a medresse. In later times, one more minaret was added by Sultan Beyazid II and two more by Sultan Selim II. Sultan Mahmud I made extensive additions to the Ayasofya complex in 1739-40. These included a sadirvan (ablution fountain), sibyan mektebi (primary school), a public kitchen, a library, a sultan’s mess and a mihrab, each being important pieces of architecture. The importance of Ayasofya during the early part of Ottoman Istanbul can be gauged from the number of sultans and their family members whose turbes (tombs) are located here.
Haghia Sophia was known for its mosaics and the dome that is believed to represent the eternal cosmos. That this could have been done in the early part of the 6th century makes it even more important. During the Ottoman period, while the non-figured mosaics remained untouched, according to Islamic tradition, the figured mosaics were covered with latex. Many of these are slowly being restored to their original beauty. Two important and beautiful pieces of original mosaic work are those showing Virgin Mary and baby Jesus and another showing the archangel Gabriel. While converting Haghia Sophia into Ayasofya the Ottomans took care not to destroy its originality and instead embellished its beauty with their own architecture. The 7.5-meter diameter calligraphies showing the names of the Prophet (pbuh) and his associates, the laced stonework and the glazed tiles are all examples of those additions.
Since Turkey became a Republic, Ayasofya has not been used as a mosque. It was turned into a museum. As restoration efforts continue and this single monument reveals the combined beauty of centuries of Byzantine and Ottoman architecture, the visitor is left with a nagging question. Haghia Sophia or Ayasofya? To the Muslim world Ayasofya will remain a symbol of its past glory and the spread of Islam to lands beyond Arabia, just as Cordoba and Alhambra (in Spain) reminds Christians of the Crusades that checked the march of Muslim armies into the European heartland. The question today should not be church or mosque. Ayasofya, as also Cordoba and Alhambra, are our collective heritage. Because in them everyone will find something they can identify with. Lets keep it that way.
Walking through Ayasofya, I was reminded of a trip to Jerusalem, an absolutely fascinating city in which Christian, Islamic and Jewish holy sites rub shoulders with each other. One of Christiandom’s holiest shrines is the Church of the Holy Sepulcher. For the believers this houses Golgotha, the site of Christ’s crucifixation, the Stone of Unction where his body lay and the tomb from which he rose again. When Muslim armies led by Hazrat Umar, the second khalifah (Caliph) of Islam, entered Jerusalem in 638 AD, he was invited by the city’s guardians to pray in this church. Umar declined saying that if he did so, Muslims in future will lay claim on this church. He prayed on the open ground next to the church. A small mosque called Masjid-al-Umar stands at that site today as a symbol of the tolerance and justice that is the centerpiece of the Prophet’s (pbuh) teachings and the “real” Islam. A watercolor of the Church of the Holy Sepulcher hanging in my office reminds me of this every single day.
Unfortunately, Islam has been judged over centuries less by the actions of the Prophet (pbuh) and his companions, but more through the actions of Muslim kings such as ‘Mehmed the Conqueror'. Converting Haghia Sophia into Ayasofya was the action of a king, and kings of all faiths have behaved similarly.
Islam preaches tolerance and respect for other faiths. It also teaches that as a minority you cannot expect justice unless you have been just as a majority. For this reason it is imperative that Muslims do not ever use Haghia Sophia as a mosque.
The overnight bus to Istanbul was comfortable. Ararat Hotel was small and charming. The terrace offered a full view of the Sultanahmet Camii (Blue mosque) and a partial view of Ayasofya. The room was a bit cramped but functional, the staff was friendly, internet access was free and so were unlimited helpings of the Turkish breakfast. Ararat Hotel is located within a two-minute walk to the Blue mosque, Ayasofya and the Topkapi Palace, as also a street full of decent restaurants.
The Sultanahment Kulliyesi (Complex) and the Ayasofya stand facing each other, separated by the Sultanahmet Park. The complex, one of the grandest buildings in Istanbul, was commissioned by Sultan Ahmet I and designed by the master architect Mehmet Agha. Its construction began in 1609 and was completed in the year 1617. Legend has it that the Sultan was so enamoured at leaving a legacy as grand as the Ayasofya that he personally selected this site and paid a premium for acquiring it. The complex with a grand mosque at its centre also includes a medrese (theological school), a Hünkar kasri (summer palace), an arasta (row of shops in the same trade), the Sultan’s turbe, a darussifa (hospital), a primary school and public kitchens.
Outside the east entrance to the mosque is the Hippodrome or Sultanahmet Square with some prominent columns. The Serpent Column was originally erected at the Temple of Apollo in 479 BC to commemorate the victory of the Greeks over the Persians and was brought to Constantinople during the rule of Emperor Constantine I (324-337 AD). Towards its north is the Column of Constantine that dates to the 4th and 5th centuries. Towards the south is the Egyptian obelisk dating back to the reign of Pharaoh Tutmosis III, in pink granite with engravings of his victories; Theodosius I brought it to Constantinople in 390 AD. At the southern end of the Square stands a beautifully decorated German Fountain.
Haghia Sophia was reopened for worship in January 537. Regardless of many subsequent alterations, it is largely this building that stands today. The church experienced its worst days during the Roman period when many of its riches were stolen and taken away to other European churches. By the time Byzantium regained control of Istanbul in 1261, Haghia Sophia was severely damaged and restored with very limited resources. The earthquake of 1334 further damaged this monument. A failing Byzantine Empire was never able to restore the church to its former glory.
A new chapter began for Haghia Sophia following the Ottoman conquest of Istanbul on May 29, 1453. Sultan Mehmed II entered Istanbul and headed directly to Haghia Sophia. He prayed at the ruined church. The same day it was converted to a mosque and named Ayasofya. Since then, it has remained as a symbol of the Ottoman conquest of Byzantium. Ayasofya is a monument that symbolizes the expansion of Muslim rule into Europe.
While preserving the essential structure of Haghia Sophia, Sultan Mehmed II restored it and added various structures to endow the mosque. These include a mihrab, a minaret and a medresse. In later times, one more minaret was added by Sultan Beyazid II and two more by Sultan Selim II. Sultan Mahmud I made extensive additions to the Ayasofya complex in 1739-40. These included a sadirvan (ablution fountain), sibyan mektebi (primary school), a public kitchen, a library, a sultan’s mess and a mihrab, each being important pieces of architecture. The importance of Ayasofya during the early part of Ottoman Istanbul can be gauged from the number of sultans and their family members whose turbes (tombs) are located here.
Haghia Sophia was known for its mosaics and the dome that is believed to represent the eternal cosmos. That this could have been done in the early part of the 6th century makes it even more important. During the Ottoman period, while the non-figured mosaics remained untouched, according to Islamic tradition, the figured mosaics were covered with latex. Many of these are slowly being restored to their original beauty. Two important and beautiful pieces of original mosaic work are those showing Virgin Mary and baby Jesus and another showing the archangel Gabriel. While converting Haghia Sophia into Ayasofya the Ottomans took care not to destroy its originality and instead embellished its beauty with their own architecture. The 7.5-meter diameter calligraphies showing the names of the Prophet (pbuh) and his associates, the laced stonework and the glazed tiles are all examples of those additions.
Since Turkey became a Republic, Ayasofya has not been used as a mosque. It was turned into a museum. As restoration efforts continue and this single monument reveals the combined beauty of centuries of Byzantine and Ottoman architecture, the visitor is left with a nagging question. Haghia Sophia or Ayasofya? To the Muslim world Ayasofya will remain a symbol of its past glory and the spread of Islam to lands beyond Arabia, just as Cordoba and Alhambra (in Spain) reminds Christians of the Crusades that checked the march of Muslim armies into the European heartland. The question today should not be church or mosque. Ayasofya, as also Cordoba and Alhambra, are our collective heritage. Because in them everyone will find something they can identify with. Lets keep it that way.
Walking through Ayasofya, I was reminded of a trip to Jerusalem, an absolutely fascinating city in which Christian, Islamic and Jewish holy sites rub shoulders with each other. One of Christiandom’s holiest shrines is the Church of the Holy Sepulcher. For the believers this houses Golgotha, the site of Christ’s crucifixation, the Stone of Unction where his body lay and the tomb from which he rose again. When Muslim armies led by Hazrat Umar, the second khalifah (Caliph) of Islam, entered Jerusalem in 638 AD, he was invited by the city’s guardians to pray in this church. Umar declined saying that if he did so, Muslims in future will lay claim on this church. He prayed on the open ground next to the church. A small mosque called Masjid-al-Umar stands at that site today as a symbol of the tolerance and justice that is the centerpiece of the Prophet’s (pbuh) teachings and the “real” Islam. A watercolor of the Church of the Holy Sepulcher hanging in my office reminds me of this every single day.
Unfortunately, Islam has been judged over centuries less by the actions of the Prophet (pbuh) and his companions, but more through the actions of Muslim kings such as ‘Mehmed the Conqueror'. Converting Haghia Sophia into Ayasofya was the action of a king, and kings of all faiths have behaved similarly.
Islam preaches tolerance and respect for other faiths. It also teaches that as a minority you cannot expect justice unless you have been just as a majority. For this reason it is imperative that Muslims do not ever use Haghia Sophia as a mosque.
June 25, 2009
Ten days in Turkey - Part 5
More of Konya
We drove down to the Konya city centre (Sehir Merkezi) to look at some other Seljuk period monuments. There was the city wall protected by a large umbrella and a medressa that was closed for renovation. We were unable to go inside, but the gate displayed its fine character. The cutwork in stone over the main entrance is very nice; carvings in stone of the various names of Allah underline this. Not far from the old city wall was another Seljuk mosque. Though small, the stone carvings on its entrance were the best I have seen. Quranic verses in a replicating double helical pattern adorn the centre with raised floral patterns in stone lining the sides. A single minaret was also beautifully decorated in geometric patterns of blue tile on a beige stone background.
A short walk through the Konya International Exposition Grounds brought us to the grandest of Konya’s mosques, the Ulu Camii (see picture). This was an old Ottoman style mosque renovated in recent times with all modern trappings while preserving the old style. The entrance to this mosque is elevated to the first floor; before the main entrance there is a verandah with columns and arches one sees in pictures of Alhambra (Spain). The interior is exquisite with huge chandeliers, fine stained glass windows, and intricate calligraphy and geometric designs on the domes and corners. The two tall minarets are of classic Ottoman design with three levels and stone carvings under the balcony at each level. The Ulu Camii sits at a busy intersection with wide roads and tram tracks running around it.
Konya’s religious temper was evident here with at least two elderly gentlemen putting perfume on our hands as we performed wuzu (abulition) to get ready for prayers.
Hasan took us for dinner to a hilltop restaurant at the edge of town. The panoramic views of Konya were nice, but the food was forgettable.
We were to take the night bus to Istanbul. Hasan’s house was crowded with relatives from other cities who came to attend the sunnet party for Ahmet (Hasan’s son) the next day. Just for us, young Ahmet put on his sunnet dress, a shimmering white suit with silver embroidery with a turban and staff to match. He looked like an Ottoman prince.
It was time to say goodbye. Konya was lovely and its people are the reason. We spent three days with a loving Turkish family and observed at close quarters their bonding and their customs.
The Sufi tradition is evident everywhere in Konya. But things sometimes go overboard with commercial interests that market everything in the name of Mevlâna. How about some Mevlâna Kebap for lunch?
We drove down to the Konya city centre (Sehir Merkezi) to look at some other Seljuk period monuments. There was the city wall protected by a large umbrella and a medressa that was closed for renovation. We were unable to go inside, but the gate displayed its fine character. The cutwork in stone over the main entrance is very nice; carvings in stone of the various names of Allah underline this. Not far from the old city wall was another Seljuk mosque. Though small, the stone carvings on its entrance were the best I have seen. Quranic verses in a replicating double helical pattern adorn the centre with raised floral patterns in stone lining the sides. A single minaret was also beautifully decorated in geometric patterns of blue tile on a beige stone background.
A short walk through the Konya International Exposition Grounds brought us to the grandest of Konya’s mosques, the Ulu Camii (see picture). This was an old Ottoman style mosque renovated in recent times with all modern trappings while preserving the old style. The entrance to this mosque is elevated to the first floor; before the main entrance there is a verandah with columns and arches one sees in pictures of Alhambra (Spain). The interior is exquisite with huge chandeliers, fine stained glass windows, and intricate calligraphy and geometric designs on the domes and corners. The two tall minarets are of classic Ottoman design with three levels and stone carvings under the balcony at each level. The Ulu Camii sits at a busy intersection with wide roads and tram tracks running around it.Konya’s religious temper was evident here with at least two elderly gentlemen putting perfume on our hands as we performed wuzu (abulition) to get ready for prayers.
Hasan took us for dinner to a hilltop restaurant at the edge of town. The panoramic views of Konya were nice, but the food was forgettable.
We were to take the night bus to Istanbul. Hasan’s house was crowded with relatives from other cities who came to attend the sunnet party for Ahmet (Hasan’s son) the next day. Just for us, young Ahmet put on his sunnet dress, a shimmering white suit with silver embroidery with a turban and staff to match. He looked like an Ottoman prince.
It was time to say goodbye. Konya was lovely and its people are the reason. We spent three days with a loving Turkish family and observed at close quarters their bonding and their customs.
The Sufi tradition is evident everywhere in Konya. But things sometimes go overboard with commercial interests that market everything in the name of Mevlâna. How about some Mevlâna Kebap for lunch?
Ten days in Turkey - Part 4
Nature’s museum - Cappadocia
We went for a day’s excursion to Cappadocia in south central Anatolia. This region is known for its unusual natural formations made of volcanic rock sculpted over centuries by wind and water erosion. The earliest settlers in this region were the Hittities (1800-1200 BC) followed by the Persians and the Romans. During the Roman and Byzantine periods of history, this area became a refuge for Christians who built many of the unusual cave dwellings we see today. Christianity flourished in this region from the 4th to 11th centuries; most churches, chapels and underground cities developed during this period. Under the later Seljuk and Ottoman rulers also Christians were treated with tolerance. The volcanic soil being rich in minerals, this area is also full of orchards and vineyards and a thriving wine industry. Cappadocia is a backpackers delight and now a hub of Turkey’s tourism industry, most people coming for the surreal scenery and small towns that blend in nicely with the surrounding landscape.
We took the road from Konya through Aksaray towards Nevsehir. This is the old caravan trail from the Aegean coast through Turkey into Persia. The Seljuks built a number of caravanserais along this 13th century Silk Road through Anatolia to facilitate trade. We stopped at one such serai called the Agzikara Hani, about 15 km northeast of Aksaray towards Nevsehir. Built between 1231 and 1239 by the Seljuk kings Alaettin Keykubad and Giyaseddin Keyhusrev, it is a typical caravanserai of that time with open and covered parts for summers and winters, respectively. The entrance is through an imposing gate, giving it a fort-like appearance. In the centre of the coutyard stands a small mescit (mosque).
The landscape is plain, dotted by small hillocks and wheat farms as far as the eye can see. This is the breadbasket of Turkey. But due to its religious orientation, Konya and its surrounding areas suffered in the period following the fall of the Ottoman Empire and establishment of the Turkish Republic in 1923. The times were such that everything Western was considered good and Islam and its followers considered backward. The signs of Ottoman glory, such as the fez (what we in India call Turki topi) were prohibited (1925) and the Turkish alphabet was changed from Arabic to a Latin one (1928). Such a state of affairs persisted for almost half a century depriving a region rich in resources and culture of its due. Expatriate businessmen used private investment to set up factories in the region and eventually reversed its economy. Today this area, apart from its spiritual value has a thriving economy that is quite evident from all the construction one sees in Konya.
As we go through Nevsehir, the scenery starts changing. The landscape becomes rocky with interesting shapes jutting out of the ground. The town of Ürgüp 23 km from Nevsehir is set within a steep valley. The main street is dotted with antique shops, carpet shops and restaurants with a backdrop of swiss cheese style cliffs. A short walk from the city centre took us to the base of the Temenni Hill, a prominent sight in town. The climb was steep but not difficult. At the top are a small café, good 360 degree views and a saint’s tomb. Blended nicely in the surroundings is the nice-looking Otel Temennievi.
Back in town we had a simple lunch of pide bread topped with cheese, minced meat and mint leaves, much like a thin crust pizza, together with Ayran, the refreshing yogurt drink. Stomachs filled, we were back on the road towards Göreme.
The Göreme Open-Air museum is truly spectacular (see picture). This World Heritage site is a cluster of rock-cut churches, chapels and monasteries from the Byzantine period. Walking through this wonderland, we go through cave dwellings and churches called the Rahibeler Manastiri (Nun’s Convent), the Aziz Basil Sapeli (St. Basil Chapel) and the Elmali Killise (Apple Church). The last one has very nice frescos under eight small and one large dome, but the apple cannot be seen. Then there is the Azize Barbara Sapeli (St Barbara Chapel) with frescos of Virgin Mary and St Barbara, the Yilanli Killise (Snake Church) with 11th century frescos of Emperor Constantine and St Onuphrius, a hermit from Egypt. The refractory contains a large dining table cut from rock and an attached larder with storage shelves carved in the walls. The Karanlik Killise (Dark Church) has the best-preserved frescos that depict the crucifixation of Christ and Judas’ betrayal.
The site is full of European and Japanese tourists. A Turkish tour guide enquired where I came from. On learning that I was from India, he said, “we see many tourists from India now; your economy must be good”.
From Göreme we came to Avanos, a small village known for its pottery. For once, the market centre did not have a statue of Ataturk; instead the statue depicted an unknown potter. There were many shops selling pottery, but the one we liked best was set in an underground cave (see picture).
Roads in Turkey are generally good, the speeds high and the drivers confused. They follow Western speeds and an Eastern road ethic. But, the inter-city bus services are very good and the main mode of transport. The Mercedes buses run by various private companies are clean, comfortable and affordable. The rest stops have all the basic facilities, including good eating joints; most also have a mescit and a small park for children to stretch out. Overall, traveling on Turkey’s roads was a good experience.
We went for a day’s excursion to Cappadocia in south central Anatolia. This region is known for its unusual natural formations made of volcanic rock sculpted over centuries by wind and water erosion. The earliest settlers in this region were the Hittities (1800-1200 BC) followed by the Persians and the Romans. During the Roman and Byzantine periods of history, this area became a refuge for Christians who built many of the unusual cave dwellings we see today. Christianity flourished in this region from the 4th to 11th centuries; most churches, chapels and underground cities developed during this period. Under the later Seljuk and Ottoman rulers also Christians were treated with tolerance. The volcanic soil being rich in minerals, this area is also full of orchards and vineyards and a thriving wine industry. Cappadocia is a backpackers delight and now a hub of Turkey’s tourism industry, most people coming for the surreal scenery and small towns that blend in nicely with the surrounding landscape.
We took the road from Konya through Aksaray towards Nevsehir. This is the old caravan trail from the Aegean coast through Turkey into Persia. The Seljuks built a number of caravanserais along this 13th century Silk Road through Anatolia to facilitate trade. We stopped at one such serai called the Agzikara Hani, about 15 km northeast of Aksaray towards Nevsehir. Built between 1231 and 1239 by the Seljuk kings Alaettin Keykubad and Giyaseddin Keyhusrev, it is a typical caravanserai of that time with open and covered parts for summers and winters, respectively. The entrance is through an imposing gate, giving it a fort-like appearance. In the centre of the coutyard stands a small mescit (mosque).
The landscape is plain, dotted by small hillocks and wheat farms as far as the eye can see. This is the breadbasket of Turkey. But due to its religious orientation, Konya and its surrounding areas suffered in the period following the fall of the Ottoman Empire and establishment of the Turkish Republic in 1923. The times were such that everything Western was considered good and Islam and its followers considered backward. The signs of Ottoman glory, such as the fez (what we in India call Turki topi) were prohibited (1925) and the Turkish alphabet was changed from Arabic to a Latin one (1928). Such a state of affairs persisted for almost half a century depriving a region rich in resources and culture of its due. Expatriate businessmen used private investment to set up factories in the region and eventually reversed its economy. Today this area, apart from its spiritual value has a thriving economy that is quite evident from all the construction one sees in Konya.
As we go through Nevsehir, the scenery starts changing. The landscape becomes rocky with interesting shapes jutting out of the ground. The town of Ürgüp 23 km from Nevsehir is set within a steep valley. The main street is dotted with antique shops, carpet shops and restaurants with a backdrop of swiss cheese style cliffs. A short walk from the city centre took us to the base of the Temenni Hill, a prominent sight in town. The climb was steep but not difficult. At the top are a small café, good 360 degree views and a saint’s tomb. Blended nicely in the surroundings is the nice-looking Otel Temennievi.
Back in town we had a simple lunch of pide bread topped with cheese, minced meat and mint leaves, much like a thin crust pizza, together with Ayran, the refreshing yogurt drink. Stomachs filled, we were back on the road towards Göreme.
The site is full of European and Japanese tourists. A Turkish tour guide enquired where I came from. On learning that I was from India, he said, “we see many tourists from India now; your economy must be good”.
From Göreme we came to Avanos, a small village known for its pottery. For once, the market centre did not have a statue of Ataturk; instead the statue depicted an unknown potter. There were many shops selling pottery, but the one we liked best was set in an underground cave (see picture).
June 22, 2009
Ten days in Turkey - Part 3
Konya – the breadbasket and spiritual heart of Turkey
We reached Konya at daybreak. Konya is an ancient city. It was Kuwanna to the Hittites almost 4000 years back, Kowania to the Phrygians and Iconium to the Romans. Between 1150 and 1300, it was the capital of the Seljuk Sultanate of Rum, a successor to the 11th century Great Seljuk Turkish Empire. However, Konya is best known for its resident saint, Celaleddin Rumi, called Mevlâna and his followers, the Mevlevis, popularly known as the “whirling dervishes”.
We were received into Hasan's affectionate and indulgent household. His mother reminded me of the Indian mother whose greatest joy is to see you eat. We loaded up on freshly baked Turkish pastries and other delicacies before heading out for the day
First stop, the shrine of Seyh Tavus Mehmet El-Hindi. I cannot find the history of this saint, but it appears he came to Turkey from India. A plaque gave his death year as 1432. Locals visit this shrine and write their prayers on the outer walls of the chamber. There were the usual prayers, people looking for success in love, employment and examinations.
Konya has many important Seljuk monuments, the finest being the Alaeddin Keykubad Camii, completed in the year 1220. An imposing northern gate has elements of Byzantine and Roman decoration but now the entry is through a plainer eastern gate. The exterior of this mosque is rather plain, but the interior is richly decorated with black and blue Seljuk calligraphy. There is also a fine wooden mimbar and a marble mihrab surrounded by rich calligraphy. In the courtyard is a türbesi housing the graves of eight Seljuk sultans, starting from Sultan Mesud I (1156) to Giyaseddin Keyhusrev III (1283), including Alaeddin Keykubad who died in 1237.
A trip to Konya is incomplete without visiting the Mevlâna. Rumi was one of the greatest intellectuals produced by the Seljuk Sultanate of Rum. Born in Balkh, Afghanistan in 1207, his family fled a Mongol invasion and came to Konya in 1228 by way of Mecca. Rumi was a brilliant student of Islamic theology, studied in Aleppo and Damascus, finally returning to Konya by 1240. He was deeply influenced by the Sufi Mehmet Semseddin Tabrizi, following whose death in 1247 Rumi withdrew himself to meditate and produced his most celebrated work, the Mesnevi. Another important work is Divan-i-Kebir, his collection of ghazals and ruba’i. On Rumi’s death in 1273, his son Sultan Veled organized the followers into the Mevlevi brotherhood.
The Mevlâna Tomb is of Seljuk style with a distinctive fluted dome of turquoise tiles (see picture). The entrance is through an Ottoman style building, the Mevlâna Müzesi (museum). The main room is of golden hue, beautifully decorated and houses the graves of many prominent dervishes. The largest graves are of Mevlâna and Sultan Veled, side-by-side, adorned with large turbans, a symbol of spiritual authority. Two adjoining rooms form the museum that contains copies of the Holy Quran in Kufic script, beautifully calligraphed manuscripts, lamps from the Mamluk period, Mevlâna’s clothing and prayer mat. An interesting item is a pair of gargantuan prayer beads (tasbih), each with 990 beads.
Konya has a small, but interesting Archeological museum. It houses a large number of sarcophagi with exquisite carvings and statues, prominently those of Hercules and Posseidon, the Greek sea god. The most important items are the finds from Çatal Höyük, 50 km southeast of Konya. This is a Neolithic site from 6800-5700 BC, considered to be one of the oldest human settlements ever discovered by archeologists.
Adjacent to the museum is the Sahib-i-Ata Külliyesi (mosque complex) constructed in 1285 during the reign of Seljuk king Alaettin Keykavus. The entrance is grand, with a built-in minaret. The main doorway has honeycomb designs and is surrounded by carvings of Quranic verses. The minaret has geometric designs on a base of blue tile work. Close to this area is the Sirçali Medrese (Glass Seminary). Completed in 1242, this building now houses a tombstone museum.
The bazaar district of Konya is full of all kinds of shops. We got taste of the hard sell by walking into a carpet shop. Though he spoke no English, the old Kurdish carpet seller was persuasive. And soon enough his daughter joined in; she spoke decent English and kept telling us how her father was not a seller but a collector. Prices started at $5000 because these were “collector items”. But, since we were friends from Hindistan (India), we were offered a carpet for only $500! Somehow that did not seem right.
The excitement in the house was visible. The son was coming home after four years in the US. The mother and sisters were busy cooking, as they had done all day long; the father sat around discussing various details over çay with the male members of the family. Hasan arrived late at night. There was more food, endless rounds of çay and everyone speaking at the same time. Reminded me of an Indian family!!
We reached Konya at daybreak. Konya is an ancient city. It was Kuwanna to the Hittites almost 4000 years back, Kowania to the Phrygians and Iconium to the Romans. Between 1150 and 1300, it was the capital of the Seljuk Sultanate of Rum, a successor to the 11th century Great Seljuk Turkish Empire. However, Konya is best known for its resident saint, Celaleddin Rumi, called Mevlâna and his followers, the Mevlevis, popularly known as the “whirling dervishes”.
We were received into Hasan's affectionate and indulgent household. His mother reminded me of the Indian mother whose greatest joy is to see you eat. We loaded up on freshly baked Turkish pastries and other delicacies before heading out for the day
First stop, the shrine of Seyh Tavus Mehmet El-Hindi. I cannot find the history of this saint, but it appears he came to Turkey from India. A plaque gave his death year as 1432. Locals visit this shrine and write their prayers on the outer walls of the chamber. There were the usual prayers, people looking for success in love, employment and examinations.
Konya has many important Seljuk monuments, the finest being the Alaeddin Keykubad Camii, completed in the year 1220. An imposing northern gate has elements of Byzantine and Roman decoration but now the entry is through a plainer eastern gate. The exterior of this mosque is rather plain, but the interior is richly decorated with black and blue Seljuk calligraphy. There is also a fine wooden mimbar and a marble mihrab surrounded by rich calligraphy. In the courtyard is a türbesi housing the graves of eight Seljuk sultans, starting from Sultan Mesud I (1156) to Giyaseddin Keyhusrev III (1283), including Alaeddin Keykubad who died in 1237.
A trip to Konya is incomplete without visiting the Mevlâna. Rumi was one of the greatest intellectuals produced by the Seljuk Sultanate of Rum. Born in Balkh, Afghanistan in 1207, his family fled a Mongol invasion and came to Konya in 1228 by way of Mecca. Rumi was a brilliant student of Islamic theology, studied in Aleppo and Damascus, finally returning to Konya by 1240. He was deeply influenced by the Sufi Mehmet Semseddin Tabrizi, following whose death in 1247 Rumi withdrew himself to meditate and produced his most celebrated work, the Mesnevi. Another important work is Divan-i-Kebir, his collection of ghazals and ruba’i. On Rumi’s death in 1273, his son Sultan Veled organized the followers into the Mevlevi brotherhood.
Konya has a small, but interesting Archeological museum. It houses a large number of sarcophagi with exquisite carvings and statues, prominently those of Hercules and Posseidon, the Greek sea god. The most important items are the finds from Çatal Höyük, 50 km southeast of Konya. This is a Neolithic site from 6800-5700 BC, considered to be one of the oldest human settlements ever discovered by archeologists.
Adjacent to the museum is the Sahib-i-Ata Külliyesi (mosque complex) constructed in 1285 during the reign of Seljuk king Alaettin Keykavus. The entrance is grand, with a built-in minaret. The main doorway has honeycomb designs and is surrounded by carvings of Quranic verses. The minaret has geometric designs on a base of blue tile work. Close to this area is the Sirçali Medrese (Glass Seminary). Completed in 1242, this building now houses a tombstone museum.
The bazaar district of Konya is full of all kinds of shops. We got taste of the hard sell by walking into a carpet shop. Though he spoke no English, the old Kurdish carpet seller was persuasive. And soon enough his daughter joined in; she spoke decent English and kept telling us how her father was not a seller but a collector. Prices started at $5000 because these were “collector items”. But, since we were friends from Hindistan (India), we were offered a carpet for only $500! Somehow that did not seem right.
The excitement in the house was visible. The son was coming home after four years in the US. The mother and sisters were busy cooking, as they had done all day long; the father sat around discussing various details over çay with the male members of the family. Hasan arrived late at night. There was more food, endless rounds of çay and everyone speaking at the same time. Reminded me of an Indian family!!
June 20, 2009
Ten days in Turkey - Part 2
Bursa – the birthplace of Turkish culture
We took the 7:30 am bus from the Istanbul Otogar (Bus Station) for Bursa. Situated across the Sea of Marmara from Istanbul and located on the slopes of Uludag (Great Mountain), Bursa is where the Ottomans first established their rule that eventually spread from Vienna to Morocco and included the Arabian Peninsula all the way to Persia. This is the birthplace of Turkish culture.
The bus ride to Bursa took us through the Turkish countryside for an hour before boarding a ferry to cross the Marmara Sea. An hour on the ferry was followed by another hour on the bus the other side of the sea. Once at the Bursa Otogar, we were received by Askin (pronounced Ash-kin), our host for the day. Askin, in his mid-thirties, is a mechanical engineer. He works for an automobile parts manufacturing company, Bursa being the hub of Turkey’s automobile industry.
Bursa, originally called Prusa after Prusias, was established as the capital city of the Bythinia Kingdom that flourished in 300 to 200 B.C. In 1243, after the Mongols defeated the Seljuks, the Turks in this area organized under a warlord named Ertugrul whose son Osman Ghazi later established the Ottoman (Osmanali) Empire and made Bursa its capital city in 1326. The Ottomans further established their supremacy during the time of Orhan Ghazi (1326-61) by capturing everything from modern day Ankara up to Edirne (Adrinople), effectively surrounding the Byzantine capital of Constantinople (Istanbul).
Askin took us for a drive up the Uludag to a delightful Çai Beheçisi (tea garden) whose claim to fame is a 600-year old çinar (maple) tree. Standing at 35 metre high and with a girth of 9.2 metres, one tree is enough to cover the entire garden. Later we meandered through the city centre visiting the Ulu Camii (Great Mosque) and the Orhan Gazi Camii. The Bursa mosques are early examples of a distinctive Turkish style of architecture that is slightly different from the Persian style that was followed by the Seljuks. The facade is harmonious and beautiful carving on marble surrounds the central doorway.
Between these two mosques are the Orhan Gazi Camii Park and the Koza Han (silk market). Around mid-day, the park was full of men having a smoke (see picture). The silk industry of Bursa is as old as the city, having been established in the early period of Christianity and patronized later by Emporer Justinian I (AD 527-65). The Koza Han is an old-style market lined with modern shops that sell all kinds of silk (see picture). We were pleased to see this market filled with dresses and home décor items from India. The Koza Han includes a tree-filled courtyard with a nice tea garden where locals just hang out with a cup of çay and a simit, a crispy ring-shaped bread. A small mosque stands in the centre of this courtyard. The plaque on its doorway indicates that it was built by Sultan Beyazit II in 1491 and restored in 1948.
Askin’s wife, Perihan is a modern Turkish woman. She is also a mechanical engineer and worked for Toyota for some years before quitting to raise a family. She recounted with pride and joy the time spent in Japan as a trainee with her company. We had lunch in a delightful café on a small hill that overlooked the city. Every guidebook tells you to try Iskender kebap in Bursa, so we had that. This is döner kebab or thinly sliced pieces of lamb meat laid out on bread together with a savory tomato sauce and browned butter. We also tried the Ingenöl köftesi, a meatball preparation served with salads and rice. I found the Iskender kebap to be over-rated.
A steep uphill walk west of the Ulu Camii are the tombs of Osman and Orhan Gazi, founders of the Ottoman Empire. The original structures were destroyed in the earthquake of 1855 and rebuilt by Sultan Abdul Aziz in 1868 in the Ottoman style within a small park. Behind the tombs is a six-storey clock tower that also served as a fire alarm and close by is a tea garden with views overlooking the city. Walking down the other side of the cliff, through the oldest part of Bursa, we came across archeological finds that overlook the modern and very busy Cemal Nadir Caddesi. The rest of the afternoon was spent shopping for curios in the old Bazaar or sipping tea in the Koza Han garden.
In the evening Askin drove us to Mudanya and Kumkaya, small seaside resorts northwest of Bursa. Many rich people from Bursa own vacation homes in this area. In the village of Kumkaya we see a dilapidated Byzantine church. After dinner in Mudanya, we drove back to the Bursa Otogar for our onward journey to Konya in Central Anatolia, about 650 km from Istanbul.
Not many tourists go to Bursa. We were certainly glad to have visited the home base of the Great Ottomans.
We took the 7:30 am bus from the Istanbul Otogar (Bus Station) for Bursa. Situated across the Sea of Marmara from Istanbul and located on the slopes of Uludag (Great Mountain), Bursa is where the Ottomans first established their rule that eventually spread from Vienna to Morocco and included the Arabian Peninsula all the way to Persia. This is the birthplace of Turkish culture.
The bus ride to Bursa took us through the Turkish countryside for an hour before boarding a ferry to cross the Marmara Sea. An hour on the ferry was followed by another hour on the bus the other side of the sea. Once at the Bursa Otogar, we were received by Askin (pronounced Ash-kin), our host for the day. Askin, in his mid-thirties, is a mechanical engineer. He works for an automobile parts manufacturing company, Bursa being the hub of Turkey’s automobile industry.
Bursa, originally called Prusa after Prusias, was established as the capital city of the Bythinia Kingdom that flourished in 300 to 200 B.C. In 1243, after the Mongols defeated the Seljuks, the Turks in this area organized under a warlord named Ertugrul whose son Osman Ghazi later established the Ottoman (Osmanali) Empire and made Bursa its capital city in 1326. The Ottomans further established their supremacy during the time of Orhan Ghazi (1326-61) by capturing everything from modern day Ankara up to Edirne (Adrinople), effectively surrounding the Byzantine capital of Constantinople (Istanbul).
Askin took us for a drive up the Uludag to a delightful Çai Beheçisi (tea garden) whose claim to fame is a 600-year old çinar (maple) tree. Standing at 35 metre high and with a girth of 9.2 metres, one tree is enough to cover the entire garden. Later we meandered through the city centre visiting the Ulu Camii (Great Mosque) and the Orhan Gazi Camii. The Bursa mosques are early examples of a distinctive Turkish style of architecture that is slightly different from the Persian style that was followed by the Seljuks. The facade is harmonious and beautiful carving on marble surrounds the central doorway.
A steep uphill walk west of the Ulu Camii are the tombs of Osman and Orhan Gazi, founders of the Ottoman Empire. The original structures were destroyed in the earthquake of 1855 and rebuilt by Sultan Abdul Aziz in 1868 in the Ottoman style within a small park. Behind the tombs is a six-storey clock tower that also served as a fire alarm and close by is a tea garden with views overlooking the city. Walking down the other side of the cliff, through the oldest part of Bursa, we came across archeological finds that overlook the modern and very busy Cemal Nadir Caddesi. The rest of the afternoon was spent shopping for curios in the old Bazaar or sipping tea in the Koza Han garden.
In the evening Askin drove us to Mudanya and Kumkaya, small seaside resorts northwest of Bursa. Many rich people from Bursa own vacation homes in this area. In the village of Kumkaya we see a dilapidated Byzantine church. After dinner in Mudanya, we drove back to the Bursa Otogar for our onward journey to Konya in Central Anatolia, about 650 km from Istanbul.
Not many tourists go to Bursa. We were certainly glad to have visited the home base of the Great Ottomans.
Ten days in Turkey - Part 1
A day in Istanbul
Istanbul has always been a mysterious entity for me. Perhaps it came from reading all those post-WWII spy thrillers or watching those James Bond movies and dreaming of travelling on the Orient Express from Paris, through the Iron Curtain and the Balkans all the way to Istanbul. But there isn’t another city in the world like it, a city divided into two continents, a city where East meets West, a city that rose to glory with the Great Ottomans and ruled lands far away for hundreds of years. All great cities have two things in common – strategic geography and the never-say-die spirit of its people. Istanbul has an enviable location with the Sea of Marmara and the Black Sea on either side, connected by the Bosphorus, a river that flows right through the city and is an integral part of its life and culture.
The Istanbullu (resident of Istanbul) is a survivor who has enjoyed the glory of the Ottomans and endured the defeat and despair that came with its fall. The Turkish writer Orhan Pamuk describes the pain and neglect of Istanbul during much of the 20th century through what he calls hüzün (melancholy) overcoming this city. The Istanbullu is traditional at heart but consciously acts modern. This conflict of the head and heart has gone on for almost a century and is easily seen by a discerning traveler.
I will write this blog more like a diary in retrospect, with chronology being the only sequence to be followed. The reader will see my preference for people, history and architecture, but in no particular order. Many of the thoughts expressed here will reflect my own biases and shortcomings, as a traveler and more so as an amateur writer. Nevertheless, being completely awed by the experience, I will try to share my joys and to some extent my despair.
Our travel over the next ten days took us to various parts of Turkey, the route for which is shown below.
Adil, in his late 30s, is a mechanical engineer and works in the Istanbul Büyüksehir Belediyesi (Metropolitan Municipality). He was the first among an elaborate network of uncles and cousins I would meet over the next few days. This connection was through my former student Hasan and his wife Yurdanur who lived in Delhi for 5 years and had become part of our family. Though he knew very little English, Adil agreed to be our guide for the day. But his English was certainly better than my Turkish!
Keen to start on a spiritual note, we visited the shrine of Hazrat Ayoub al-Ansari (locally called Eyüp Sultan), a sahabi (companion) and standard-bearer of Prophet Mohammad (pbuh), who was martyred in the siege of Constantinople in 668 AD. Located in the Eyüp district in the western part of Istanbul, this shrine and the Eyüp Sultan Camii (Mosque of Great Eyüb) are packed with locals, and thankfully, very few tourists. The original mosque built in 1458 was destroyed and what stand today was built in 1798-1800 by Uzun Huseyin Efendi, a nobleman during the reign of Sultan Selim III. The interior of the baroque style mosque is plainly decorated unlike others of that period. It is a tradition in Turkey for young boys to visit this shrine following their sünnet ceremony, a family get-together to celebrate the boy’s recovery from circumcision. Dressed in traditional attire as young sultans, they are quite a sight.A short gondola ride up the hill offers spectacular sights of the city and so does the tree-covered Pierre Loti Café on top of the hill.
Our next stop was the Dolmabaçhe Palace, a lavish new Ottoman palace built for Sultan Abdul Mecit in the mid-19th century. This palace built within a garden (baçhe) is different from the typical Ottoman palace architecture we were to see later; it follows a more European style, the interiors done by the designer of the Paris Opera. Entered through a beautifully designed outer gate, the palace is divided into the selamlik (ceremonial suites) and harem (family) sections. The crystal staircase in the former section was rather impressive. Later in history, Kemal Ataturk, the founder of the Turkish Republic, lived and died in its harem quarters. All the clocks in this palace show 9:05 am on November 10, 1938, the time of Ataturk’s death.
Adil drove us along the Bosphorus River through the western suburbs of Besiktas, Ortaköy and then to Arnavutköy for dinner at a very nice balik (fish) restaurant.
A tiring but memorable day in Istanbul.
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