There only exists ideas. Ideas are forever.

There only exists ideas. Ideas are forever.
There only exists ideas. Ideas are forever.

6 Temmuz 2014 Pazar

Early Bird Archaeopteryx 'Wore Feather Trousers' For Display

An ancient creature halfway between a dinosaur and a bird had feathered "trousers" on its hindlimbs.
Archaeopteryx had pennaceous (quill-like) feathers all over its body, not only its wings, a new fossil - only the 11th of the creature found - reveals.
These "trousers" were probably used for display, say scientists from Germany, writing in Nature journal.
Their discovery adds weight to the theory that feathers originally evolved for purposes other than flight.
Flight mystery
Archaeopteryx caused a major stir when the first fossil was unearthed in Germany in 1861 - just two years after Charles Darwin published On The Origin of Species.
With the claws and teeth of a dinosaur, but the feathers of a bird, it was clearly a transitional form - apparent proof of Darwin's theory.
Its German name "Urvogel" means "first bird".
And though earlier bird-like dinosaurs have been unearthed since, many scientists still believe Archaeopteryx was the first capable of "flight" as we know it today.
The 11th fossil specimen was announced in 2011 and is remarkably well preserved, with detailed impressions of feathers all over its skeleton. The feathers are long and symmetrical on its upper leg and shorter lower down.
The skeleton is remarkably well preserved, showing detailed impressions of feathers
Previous specimens had shown some evidence of feathered hind legs but this "completes the picture", according to Dr Oliver Rauhut and colleagues at the Bavarian State Collection for Palaeontology and Geology.
These "trousers", as he describes them, may have been used for display, camouflage, insulation, brooding and manoeuvring while on the ground.
They were not primarily designed for flight but might have helped steady the bird during landing, similar to the hindlimb feathers of hawks, eagles and other modern raptors.
The wing feathers of the new specimen show robust shafts - further evidence that the "first bird" really could fly.
Recent studies assuming limited flight ability inArchaeopteryx "might be in error owing to the poorer preservation quality of the feathers," said Dr Rauhut.
"I'm pretty sure it could fly. Though of course there is still a debate about how well it could fly," he told BBC News.
The trousers are also a new clue to the mystery of how flight evolved in modern birds.
Traditionally it was thought that feathers and flight evolved hand in hand.
But the wide variation of plumages in early birds and feathered dinosaurs suggests that feathers first arose for a different purpose, said Dr Rauhut.
"Given the great diversity of pennaceous feathers found within different body regions and across the phylogeny, it seems plausible that the evolution of this feather type (especially in the wing, hindlimbs and tail) was primarily driven by display functions," he wrote in Nature.
Only later were these feathers recruited for flight - which may have arisen many times in parallel in different feathered species, he said.
The feathered "trousers" on the hind legs are clearly visible


3 Temmuz 2014 Perşembe

Sunday Before The War



On Sunday, in a remote valley in the West of England, where the people are few and scattered and placid, there was no more sign among them than among the quiet hills of the anxiety that holds the world. They had no news and seemed to want none. The postmaster had been ordered to stay all day in his little post-office, and that was something unusual that interested them, but only because it affected the postmaster.

It rained in the morning, but the afternoon was clear and glorious and shining, with all the distances revealed far into the heart of Wales and to the high ridges of the Welsh mountains. The cottages of that valley are not gathered into villages, but two or three together or lonely among their fruit-trees on the hillside; and the cottagers who are always courteous and friendly, said a word or two as one went by, but just what they would have said on any other day and without any question about the war. Indeed, they seemed to know, or to wish to know, as little about that as the earth itself, which, beautiful there at any time, seemed that afternoon to wear an extreme and pathetic beauty. The country, more than any other in England, has the secret of peace. It is not wild, though it looks into the wildness of Wales; but all its cultivation, its orchards and hopyards and fields of golden wheat, seem to have the beauty of time upon them, as if men there had long lived happily upon the earth with no desire for change nor fear of decay. It is not the sad beauty of a past cut off from the present, but a mellowness that the present inherits from the past; and in the mellowness all the hillside seems a garden to the spacious farmhouses and little cottages; each led up to by its own narrow, flowery lane. There the meadows are all lawns with the lustrous green of spring even in August, and often over-shadowed by old, fruit-trees - cherry, or apple, or pear; and on Sunday after the rain there was an April glory and freshness added to the quiet of the later summer.

Nowhere and never in the world can there have been a deeper peace; and the bells from the little red church down by the river seemed to be the music of it, as the song of birds is the music of spring. There one saw how beautiful the life of man can be, and how men by the innocent labours of many generations can give to the earth a beauty it has never known in its wildness. And all this peace, one knew, was threatened; and the threat came into one's mind as if it were a soundless message from over the great eastward plain; and with it the beauty seemed unsubstantial and strange, as if it were sinking away into the past, as if it were only a memory of childhood.
So it is always when the mind is troubled among happy things, and then one almost wishes they could share one's troubles and become more real with it. It seemed on that Sunday that a golden age had lasted till yesterday, and that the earth had still to learn the news of its ending. And this change had come, not by the will of God, not even by the will of man, but because some few men far away were afraid to be open and generous with each other. There was a power in their hands so great that it frightened them. There was a spring that they knew they must not touch, and, like mischievous and nervous children, they had touched it at last, and now all the world was to suffer for their mischief.

So the next morning one saw a reservist in his uniform saying goodbye to his wife and children at his cottage-gate and then walking up the hill that leads out of the valley with a cheerful smile still on his face. There was the first open sign of trouble, a very little one, and he made the least of it; and, after all, this valley is very far from any possible war, and its harvest and its vintage of perry and cider will surely be gathered in peace.
But what happiness can there be in that peace, or what security in the mind of man, when the madness of war is let loose in so many other valleys? Here there is a beauty inherited from the past, and added to the earth by man's will; but the men here are of the same nature and subject to the same madness as those who are gathering to fight on the frontiers. We are all men with the same power of making and destroying, with the same divine foresight mocked by the same animal blindness. We ourselves may not be in fault to-day, but it is human beings in no way different from us who are doing what we abhor and they abhor even while they do it. There is a fate, coming from the beast in our own past, that the present man in us has not yet mastered, and for the moment that fate seems a malignity in the nature of the universe that mocks us even in the beauty of these lonely hills. But it is not so, for we are not separate and indifferent like the beasts; and if one nation for the moment forgets our common humanity and its future, then another must take over that sacred charge and guard it without hatred or fear until the madness is passed. May that be our task now, so that we may wage war only for the future peace of the world and with the lasting courage that needs no stimulant of hate.

By A. Clutton-Brock (1868-1924)

http://www.blupete.com/Literature/Essays/Best/CluttonSunday.htm

1 Temmuz 2014 Salı

Genius Da Vinci's Cv to Duke of Milan

Letter from Leonardo Da Vinci 
to the Duke of Milan Applying for a Position
 
 
 
Having, most illustrious lord, seen and considered the experiments of all those who pose as masters in the art of inventing instruments of war, and finding that their inventions differ in no way from those in common use, I am emboldened, without prejudice to anyone, to solicit an appointment of acquainting your Excellency with certain of my secrets.
1. I can construct bridges which are very light and strong and very portable, with which to pursue and defeat the enemy; and others more solid, which resist fire or assault, yet are easily removed and placed in position; and I can also burn and destroy those of the enemy.
2. In case of a siege I can cut off water from the trenches and make pontoons and scaling ladders and other similar contrivances.
3. If by reason of the elevation or the strength of its position a place cannot be bombarded, I can demolish every fortress if its foundations have not been set on stone.
4. I can also make a kind of cannon which is light and easy of transport, with which to hurl small stones like hail, and of which the smoke causes great terror to the enemy, so that they suffer heavy loss and confusion.
5. I can noiselessly construct to any prescribed point subterranean passages either straight or winding, passing if necessary underneath trenches or a river.
6. I can make armoured wagons carrying artillery, which shall break through the most serried ranks of the enemy, and so open a safe passage for his infantry.
7. If occasion should arise, I can construct cannon and mortars and light ordnance in shape both ornamental and useful and different from those in common use.
8. When it is impossible to use cannon I can supply in their stead catapults, mangonels, trabocchi, and other instruments of admirable efficiency not in general use—I short, as the occasion requires I can supply infinite means of attack and defense.
9. And if the fight should take place upon the sea I can construct many engines most suitable either for attack or defense and ships which can resist the fire of the heaviest cannon, and powders or weapons.
10. In time of peace, I believe that I can give you as complete satisfaction as anyone else in the construction of buildings both public and private, and in conducting water from one place to another.
 
I can further execute sculpture in marble, bronze or clay, also in painting I can do as much as anyone else, whoever he may be.
Moreover, I would undertake the commission of the bronze horse, which shall endue with immortal glory and eternal honour the auspicious memory of your father and of the illustrious house of Sforza.—
And if any of the aforesaid things should seem to anyone impossible or impracticable, I offer myself as ready to make trial of them in your park or in whatever place shall please your Excellency, to whom I commend myself with all possible humility.


Leonardo Da Vinci
 

Britain’s Strange Identity Crisis

LONDON — THE United Kingdom is lying on the psychiatrist’s couch. Suddenly the country seems uncertain of its identity, its place in the world, its relationships with its closest family members and its neighbors.



It is a bizarre moment in the history of an ancient realm, insufficiently grasped by its allies, especially across the ocean. Britain is having a kind of nervous breakdown, and its friends aren’t sure whether to say something or just look away.

Many Britons ask: Does Scotland still love us? Will it stay or vote for divorce? Even if we don’t love the European Union, do we really want to leave? And if we leave, will America still think we have a “special relationship,” or is it more committed to others, like Beijing and Berlin?

Britons wonder if they can still afford to sit at the high table of international powers. Even if they keep their expensive nuclear deterrent, do they really want an army smaller than it has been since Waterloo? Military intervention alongside the Americans after Tony Blair, Iraq and Afghanistan, is well, all a bit difficult now, so much so that the Conservative prime minister, David Cameron, can lose a parliamentary vote on a key issue — bombing Syria — and not feel he has to resign.

Queen Elizabeth II is a wonderful old trouper, in her fuchsia suits and matching hats, tromping along her dutiful path in sensible court shoes. But King Charles III? Divorced, impatient, meddling — some suggest skipping a generation and going right to that nice young William, with his pretty wife and perfect baby.

Then there’s the odd coalition government, the first in decades, and party leaders who all lack a certain gravitas. Plus all the heated agonizing about those Eastern European immigrants, let alone Muslims — Mr. Cameron was criticized for insisting that Britain remains a Christian country. The BBC is marred by scandal, and even the famous British tabloids, the “red tops,” have to be careful these days, after the phone hacking trials. And let’s not get started on England’s humiliation in the World Cup.

Along with institutions like the Church of England, the sense of nationhood is being diluted, many Britons say. Time, Mr. Cameron has said, for a restoration of “British values,” even if no one can quite define what they are.

Just the other day, Mr. Cameron went on about Magna Carta, which turns 800 next year, and how he wanted to ensure that all students were taught its lessons of citizenship and parliamentary power. Two years ago, Mr. Cameron couldn’t translate Magna Carta into English for David Letterman. (Great Charter, by the way.) But now he admonished that “we should not be squeamish about our achievements, or bashful about our Britishness”; he called “belief in freedom, tolerance of others, accepting personal and social responsibility, respecting and upholding the rule of law,” as “British as the Union Flag, football and fish and chips.”

Of course, those are essentially French and German values too, minus the flag and the fish and chips. The lukewarm attitudes of a growing immigrant population to national symbols and ideals, from the monarchy to the military and the troubled BBC, are also echoed on the left, as they have traditionally been.

A recent survey of social attitudes was particularly revealing about what it means to be British these days. In 2003, 86 percent of respondents thought it was important to speak English to be considered “truly British”; now, 95 percent do. And while 69 percent in 2003 thought it vital to have lived in Britain “most of your life,” now 77 percent do.

“I don’t think we’ve had such a rocky ride in a very, very long time, since your lot parted company with us,” said Martin Woollacott, an editorial writer for The Guardian, referring to the United States. The Scottish referendum in September, the general election next May and Mr. Cameron’s promise of a referendum on British membership in the European Union “will greatly affect our future,” he said. “They could break up the state or take the state out of the E.U.”

No matter what happens in Scotland, Mr. Woollacott said, “there will have to be a new start for British politics.”
If Scotland leaves, it will be a radical new start for all four countries of the kingdom; if Scotland stays, there will be further federalization.
 
It’s all quite a departure from the poorer, far less cosmopolitan Britain I encountered more than 30 years ago, when I first lived here as a journalist. Then, Margaret Thatcher was fresh off her military victory in the Falklands; she was sometimes referred to as Boadicea, after the Celtic queen who fought the Romans, and sometimes as “the Leaderene,” and sometimes as Tina — as in, there is no alternative. A verb was created for her management style — she attacked, or “handbagged,” institutions and even the members of her cabinet, nearly all men, one of whom, John Nott, expressed his love for her.
 
MORE important, she had a plan. She changed Britain from the inside, and not always to everyone’s liking, humbling militant unions and forcing the Labour Party into a necessary confrontation with modernity. Internationally, too, she was admired, from the Reagan White House to the Kremlin. It was Mrs. Thatcher who identified Mikhail S. Gorbachev as a comer and invited him to London in December 1984, four months before he became Soviet general secretary.
 
Britain then “punched above its weight,” its counsel sought eagerly, if not always happily, by Reagan and his successor, George Bush, whom she admonished after Saddam Hussein invaded Kuwait, that “this is no time to go wobbly.”
 
Britain today is far richer and more sophisticated, with London’s having become an almost impossibly expensive global capital, a hot spot and sanctuary for money and power, culture and art. Yet London can seem a country of its own, an empire sucking in workers and money not just from the rest of the world, but from the rest of Britain, too, where life goes on in a more traditional, modest fashion, but where people are less happy with the sense of flux.
 
Simon Jenkins, a British political columnist and historian, thinks that even though the country is going through a puzzled period, it has become a more self-assured place than it was in the 1970s. “Then Britain was seriously in a mess,” he said, before Mrs. Thatcher began to alter political life. Then the clichés were about “the British disease” and “the sick man of Europe,” and that’s gone, he said.
 
Still, he added, Britain has made serious errors — “allying itself too closely to the United States in its neo-imperialist burst” under President George W. Bush, for one thing. Then “we became drunk on money and ignored inequality and the provinces and the downside of borrow and spend, and we never made our peace with Europe.”
 
When I raised the diagnosis of national neurosis recently to a group of establishment Britons, there was something of a collective sigh. David Howell, now Baron Howell of Guildford, a former Conservative cabinet minister, was prompted to respond in “The World Today,” a magazine of the Royal Institute of International Affairs.
 
“A London-based American correspondent,” he wrote, referring to me, said that Britain these days appeared to be having an identity crisis. “Unfair?” he wrote. “Definitely. Irritating? Very. Yet with a maddening tinge of truth. Somehow, on a fast-shifting world stage, the British story does seem to have become more confused.”
 
http://www.nytimes.com/2014/06/29/sunday-review/britains-strange-identity-crisis.html?ref=opinion&_r=1

30 Haziran 2014 Pazartesi

What is philosophy? Or is all of life but a metaphor?

Western philosophy has for too long been caught up in circular arguments of what can or cannot be expressed.


Ludwig Wittgenstein (1889-1951), considered by many to have been the 20th century's greatest philosopher, ends his Tractatus Logico-Philosophicus with the following words: "Whereof one cannot speak, thereof one must be silent."
Ray Monk, Wittgenstein scholar and biographer, notes the similarity between this final proposition of the Tractatus - the only book to be published in Wittgenstein's lifetime, and which, somewhat ambitiously, was intended to settle the problems of philosophy once and for all - and the first line of the Tao Te Ching: "The Tao that can be expressed is not the eternal Tao."
In other words, language is incapable of expressing the highest truths. In order to do that, according to Wittgenstein, one must initially climb up the ladder of thought and language - as provided by his Tractatus - and ultimately throw it away.
This mystical turn by his dream student caused the great British logician and philosopher Bertrand Russell (1872-1970) considerable consternation. (To give you a sense of just how highly Russell regarded Wittgenstein, Russell at one point considered giving up philosophy, thinking he had nothing more to contribute, following a particularly damning critique by Wittgenstein of one of his manuscripts.) Nevertheless, Russell did write an introduction to the Tractatus, one which Wittgenstein took issue with, suggesting that it was riddled with "superficiality" and "misunderstanding".
Downplaying mysticism
According to Paul Engelmann, a close friend of Wittgenstein's, Russell's introduction had played a major role in downplaying the mysticism of the work. After Wittgenstein's death Engelmann published his correspondence with Wittgenstein, together with a memoir, in order to encourage a wider reading of the Tractatus. On Russell's introduction Engelmann wrote: "[It] may be considered one of the main reasons why the book, though considered to this day as an event of decisive importance in the field of logic, has failed to make itself understood as a philosophical work in the wider sense."

So what then is philosophy? This, to my mind, is the central question that emerges from my earlier piece. And if it strikes the reader as odd that I am even posing such a question, then it is all the more relevant. How so? The question "why are there no Muslim philosophers?" assumes that there is a consensus as to what is meant when we speak of "philosophy", when in fact no such consensus exists.
And if this assertion strikes us as stranger still, then it is because of the single "face" of philosophy that is projected outwards (as with science and other branches of modern thought), in spite of the massive internal contradictions and points of disagreement within philosophy as a discipline of the modern academy.
At the same time, there are certain styles of thought that are simply inadmissible. Mystical thought is one of them. It is my contention, however, that "the mystical", or an understanding of life and the world that goes beyond simple surface interpretations, is intrinsic to human experience - in spite of what a scientistic worldview will have us believe.
Our everyday interactions are fundamentally mystical, in that they point to a higher meaning of life. This is manifestly true in our experience of love. But more on love shortly.
By way of comparison, as well as by way of attempting to open a conversation about why there are no Muslim philosophers, I would like to point to the central importance of mysticism in Islamic philosophy. According to a well-known Islamic saying "The metaphor is the bridge to the reality". In other words, all of life is a metaphor, a symbol, a reflection of God, who is the only real reality.
"Wheresoever ye turn, there is the Face of God" (2:115), in the words of the Quran - and this becomes a central motif in Islamic thought, especially amongst the Sufis, which include figures such as Ghazali (1058-1111), Ibn Arabi (1165-1240), and Rumi (1207-1273).
William C. Chittick has recently brought to light the central importance of love in Islamic life and thought, where love is the highest metaphor pointing to a reality beyond ourselves. At the same time, when it comes to describing love, Rumi - perhaps the greatest mystical poet of all time - writes how his pen breaks. However, he still continues to write ecstatically about the very topic of love. It is significant that the greatest philosophers in Islamic history - whether Ghazali, Ibn Arabi, or Ibn Sina (980-1037) - wrote some of the finest love poetry ever known. There is a very real sense that poetry is capable of illuminating - by "showing", instead of "stating" or "arguing" - the highest experiences of philosophers and ordinary folk alike.
In a comparable vein, it was one of Wittgenstein's main concerns to be able to "show" the inexpressible, which by definition cannot be "said", writing towards the end of the Tractatus: "There is indeed the inexpressible. It shows itself; it is the mystical."
Showing the inexpressible
Commenting on a poem by Uhland called "Count Eberhard’s Hawthorn" (that without any embellishment, drawing of morals or even comment, tells the story of a soldier who cuts a spray from a hawthorn bush while on crusade, which he brings back home with him and plants in his garden, and beneath which he sits as an old man, when it is a fully grown tree, to remember his past) Wittgenstein wrote that it was "really magnificent… And this is how it is: if only you do not try to utter what is unutterable then nothing gets lost. But the unutterable will be - unutterably - contained in what has been uttered!"
So what does this all amount to? That philosophy is to be really found in poetry, and what we have come to consider as philosophy - as it is taught in departments of philosophy - is no more than language-games, to misquote Wittgenstein? (I am referring to one of the major concerns of analytic philosophy: the nature of language and whether anything of meaning can actually be said.)
Yes and no. Western philosophy has for too long been caught up in circular arguments of what can or cannot be expressed, rather than passing over in silence to attain to higher levels of knowing and, ultimately, being (which appears to be Wittgenstein's final concern). If philosophy has anything to do with understanding how to live a better, more fulfilled life - as the ancients believed it did, and which had been understood as being the case during the vast majority of human history, and has only in recent times, in particular in the West, been separated from concerns with living "the examined life" - then the answer to the question "what is philosophy?" must once again include multiple dimensions of human expression and experience.
And if that were to happen, questions such as why there are no Muslim philosophers would begin to fall by the wayside, because the problems of power/knowledge - whereby knowledge is produced according to vested power-interests - would be turned inside out, becoming instead a question of knowledge making us utterly disempowered before the ineffable substance of life (whether we refer to that substance as God, the Tao or the unutterable), which can only be shown, perhaps, by way of a metaphor of the heart.
But I have already said too much. It would have behooved me, really, to have passed over in silence.

http://www.aljazeera.com/indepth/opinion/2014/06/what-philosophy-all-life-but-meta-2014629697928406.html

29 Haziran 2014 Pazar

On This Turkish Trail, Kindness Is The Compass

When I arrived in Hersek, a Turkish village located 160km south ofIstanbul across the Sea of Marmara, Refik Ertürk was standing in the doorway of his kahve (teahouse). Men sat at card tables outside, filling the dusk air with the clicking of backgammon tiles and the clinking of spoons against their tulip-shaped tea glasses. Next door, pomegranate and fig trees grew along the stone walls of a blue-domed mosque; in the distance, I could just make out the bleating of sheep and the melodic din of their bells – sounds that would soon become familiar in this bucolic corner of northwest Anatolia.
I was at the starting point of a walking and riding route known as theEvliya Çelebi Way, which runs from Hersek south to the city of Simav. The route is 330km (some 22 days) on foot, and extends to 650km (about 25 days) on horseback, as the riding route includes the Yenişehir Plain, the 130km between Kütahya and Uşak and the Gediz Plain. Founded in 2011 by a team of historians and long-distance trekking guides, the history of the path actually extends back much further. 
Evliya Çelebi Way, Turkey
Common sights, and sounds, along the Evliya Çelebi Way. (Candace Rardon)
Evliya Çelebi was a 17th-century Ottoman traveller and writer who journeyed extensively through the empire for more than 40 years, documenting his travels in his 10-volume Seyahatname (Book of Travels). As Ertürk’s teenaged daughter Tuğçe told me after her father invited me to stay in their home that evening, “he was acting like Christopher Columbus”. In 1671, Çelebi left Istanbul for the final time to make hajj, or pilgrimage to Mecca. The route named in his honour follows the first three weeks of his journey.
When Çelebi set out for Mecca, he did so with three companions, eight servants and 15 purebred Arabian horses. When I set out, I was alone. I had an 80-litre backpack full of camping gear, a 15-lira compass from a shop in Istanbul, no knowledge of Turkish except for the glossary in my guidebook and only my own two feet to convey me – plus a litany of concerns from Ertürk, his wife and Tuğçe. Where would I sleep? Who would guide me? I tried to downplay my lack of a map or GPS, but truthfully I shared in their doubts.
Evliya Celebi Way, Turkey
The man who inspired the trail, shown here in Kütahya. (Candace Rardon)
Setting out the next morning, I surprised myself by making slow but steady progress toward Simav. The route comprised asphalt road, old paved roads known as kaldırum, narrow goat paths and well-worn tractor tracks hewn from the earth over centuries of use. I often shared the road with flocks of sheep or goats, their whistling, wizened shepherds never far behind, and with farmers who waved as they ferried neatly-stacked crates of grapes, tomatoes, green apples and pumpkins.
The morning of my fourth day led me through endless groves of olive trees on the way to the town of İznik, about 35 kilometres into my walk. It was the end of October; my journey coincided with the harvest. Whole families were out working, their car doors left open to let pop songs resonate from the speakers. Women in headscarves and floral şalvartrousers balanced on ladders, stripping each branch of its olives using short, handheld rakes. Husbands and children busied themselves below on the patchwork of plastic tarps, filling brightly coloured crates and buckets. A family beckoned and taught me how to use the rake myself. After, they sent me on my way with bunches of grapes clipped straight from a nearby vine. 
Evliya Celebi Way, Turkey
Harvesting the olive groves. (Candace Rardon)
I finished eating the gift just as I arrived in the village of Orhaniye a couple of kilometres later. Seated in the shade of a kahve, I ordered atost sandwich (Turkish-style grilled cheese, often prepared with sausage) and ayran (Turkish buttermilk), and began chatting with 22-year-old Recep Toktaş, who had recently spent six months studying in Valencia,Spain. He was the first person to ask why I was on the trail. I explained that I felt that the best way to experience a new culture is to walk through it. Despite the blisters and the burden of a backpack, it is an extraordinary sensation to feel a place’s history unfolding beneath your feet – century by century, step by step. 
Evliya Celebi Way, Turkey
Step by step through northwest Anatolia. (Candace Rardon)

That afternoon, in the middle of an olive orchard, I looked up to see an obelisk dating to the 1st Century. The Dikilitaş – also known as Beştaş, meaning “five stones” in Turkish – stands 1,212m high. The obelisk marked the spot of a way-station for the Ottoman army; even Suleiman the Magnificent, the empire’s longest-reigning ruler, camped there in 1534 en route to Baghdad. After all, it was not only Çelebi’s footsteps I was following. Two millennia of soldiers and shepherds and sultans had travelled on this path, and my journey passed by reminders of that history – sacred tombs, mosques, hammams, bridges, ruins and caravansary, all of whose stones held as many stories as they did dust.
Evliya Celebi Way, Turkey
The Sungurpaşa Köyü mosque in Sungurpaşa. (Candace Rardon)
As the days passed, the route grew more mountainous. So did the likelihood of my losing the trail, since the signposting was scarcer and the forest paths proved confusing. Hardly a day went by where I didn’t get lost in the woods at least once. But what kept me walking were the people I met when, unsure of my way, I had to ask for directions – my burgeoning knowledge of Turkish assisted by mimed gestures and hand-drawn maps. Their kindness became my compass. 
On the 12th day, I knocked on the door of a farmhouse near the village of Seydikuzu after several hours of walking, lost, in a cold rain. A couple pulled me inside, spread my jacket out to dry across a sack of pinecones by the fire and told me about their children over rounds of tea and potatoburek, a baked, flaky pastry invented during the Ottoman Empire. When it was time to leave, the husband donned my 25kg backpack, leaving me – horrified and humbled – to follow him through a field to the right road. Another evening, a kilometre outside the village of Bağbaşı, I stumbled across a farmer with a herd of cows. When I asked where I might pitch my tent, he invited me to stay with him and his elderly mother. They lived above their stable; the squawking of hens and the lowing of cattle was the soundtrack as I slept. 
Turkey, Evliya Celebi Way
A traditional Turkish breakfast prepared for the author on her first morning on the trail. (Candace Rardon)
By the end of my 22-day journey, I had used my tent only four times: apart from a few hotels in larger towns such as İznik, İnegöl and Kütahya, the rest of my nights were spent in spontaneous homestays. The families never seemed to mind making space for another around their circular silver dining trays. And they never ceased to shake their heads that I was a woman walking through their country alone.  
Evliya Celebi Way, Turkey
Happening upon a wedding celebration in Isaören. (Candace Rardon)
I later received an email from the founders of the Evliya Çelebi Way. They had read about my journey on my blog and told me that I was the first person they knew to have walked the route from end to end. I felt thrilled with the accomplishment. But what gave me an even greater thrill was thinking back to all those I had met on the way – the olive gatherers and tomato farmers, the shepherds and students, the ghosts of soldiers and sultans past – and knowing I was only one more traveller who had trodden this ancient way.
http://www.bbc.com/travel/feature/20140605-on-this-turkish-trail-kindness-is-the-compass/1

22 Haziran 2014 Pazar

12 Amazing WW1 Facts That You Probably Don't Know

12 amazing WW1 facts that you probably don't know


Tunnelers of WW1
The secret tunnelers of WW1
World War One often conjures up images of a horrific bloodbath fought in the trenches of the Western Front. While this certainly captures some of the reality, did you know that the war spread as far as China? Or that it was fought by servicemen from Asia, North America, the Caribbean, Australasia and Africa?
Here are 12 surprising facts about World War One that you probably didn't know.
1. An explosion on the battlefield in France was heard in London
While the war raged on in the mud and trenches, a very different war was taking place beneath the soldiers' feet. A group of miners, operating in total secrecy, dug tunnels up to 100ft underground, to plant and detonate mines beneath the enemy's trenches. Their biggest success was at Messines Ridge in Belgium where over 900,000lbs of explosives were simultaneously detonated in 19 underground tunnels. Much of the German front line was destroyed, and the explosions were heard 140 miles away by the British prime minister in Downing St.
 
2. Journalists faced execution
A handful of journalists risked their lives to report on the realities of war. As the Government sought to control the flow of information from the frontline at the start of the war, journalists were banned. Reporting on the conflict was, in the opinion of the War Office, helping the enemy. If caught, they faced the death penalty.
3. 12 million letters were delivered to the front every week
Astonishingly, it only took two days for a letter from Britain to reach the front in France. The journey began at a purpose-built sorting depot in Regent's Park before being shipped to the trenches. By the end of the war, two billion letters and 114 million parcels had had been delivered.
 
4. War work turned some women's skin yellow
When a generation of men went to fight the war, more than a million women took their place in the workforce. They worked long hours, often in poor conditions and with dangerous chemicals. The so-called 'canaries' were women who worked with TNT, which gave them toxic jaundice and turned their skin yellow.
5. WW1 sparked the invention of plastic surgery
Shrapnel was the cause of many facial injuries in WW1 and unlike the straight-line wounds inflicted by bullets, the twisted metal shards produced from a shrapnel blast could easily rip a face off. Horrified by the injuries he saw, surgeon Harold Gillies, took on the task of helping victims and pioneered early techniques of facial reconstruction in the process.
 
6. Wilfred Owen was unknown at the end of the war
Wilfred Owen is one of the best know poets of the WW1, but when he died on the frontline, just a week before the end of the war, he was relatively unknown. At the time, his view of the war as one of pity and horror was in the minority. It wasn't until the 1960s that a literary elite decided this was the most authentic view of the conflict because it chimed with their own anti-war feelings. This resulted in the publication of two key war poetry anthologies which heavily featured Owen.
 
7. The youngest British soldier was 12 years old
Sidney Lewis was just 12 years old when he lied about his age and joined the army during World War One. He was one of thousands of eager underage boys who enlisted and ended up fighting alongside their adult counterparts on the front. Some were motivated by patriotism, but for others it was an escape from their dreary lives.
 
8. WW1 nearly caused a financial meltdown in Britain
At the turn of the 20th century, Britain was an economic superpower, but the world's first global war would cost more than any that had gone before. For example, the cost of bullets fired in one 24 hour period in September 1918 was nearly four million pounds.
 
9. Blood banks were developed during WW1
The British Army began the routine use of blood transfusion in treating wounded soldiers. Blood was transferred directly from one person to another. A US Army doctor, Captain Oswald Robertson, established the first blood bank on the Western Front in 1917, using sodium citrate to prevent the blood from coagulating and becoming unusable. Blood was kept on ice for up to 28 days and then transported to casualty clearing stations for use in life-saving surgery where it was needed most.
 
10. Colourful makeovers meant WW1 ships hid in plain sight
It was crucial to protect the merchant ships carrying the food and military supplies to the front from enemy torpedoes. Norman Wilkinson, an artist and Royal Navy volunteer came up with the idea of covering ships in bold shapes and violent contrasts of colour. The complete opposite of normal camouflage, dazzle camouflage was supposed to confuse the enemy rather than conceal the ships.
WW1 ship painted in dazzle camouflage WW1 ship painted in dazzle camouflage
 
11. 9 out of 10 soldiers survived the trenches
Being in the firing line was rare for a British soldier. They constantly moved around the trench system - meaning more often than not they were kept from the dangers of enemy fire. The more typical experience for the British Tommy would have been a life of boredom and regular routine.
 
12. Generals were banned from going over the top
The stereotype is that the ordinary soldiers of WW1 were lions led by donkeys - the donkeys being incompetent generals who sat out the war in comfort while thousands died unnecessary deaths. In fact, so many of the generals wanted to be closer to the fighting they had to be banned from going over the top because they kept getting killed. The experience required to be a general was too significant to löse.