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Lucescu Days are Here Again

August 3, 2017, 6:23 am
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Mavi Boncuk |


Mircea Lucescu to succeed Fatih Terim The Turkish Football Federation has announced Wednesday that Romanian manager Mircea Lucescu will be the national team's new head coach.

The signing ceremony is scheduled to take place in Istanbul on Friday, the federation said in a statement.

Lucescu, who is expected to sign a two-year contract with a one-year option, has previously coached Turkish clubs Galatasaray and Besiktas. He will succeed Fatih Terim, who resigned on July 26.
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AKM Redux | PART 1

August 5, 2017, 6:48 pm
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AKM Redux |  PART 1 (1946-2008)

Yine...yeni...yeniden...


Mavi Boncuk | Original 1946 (Feridun Kip and  Rüknettin Güney) design and the first structure.




Pictured | Existing AKM


[1] Tabanlıoğlu Architects (Turkish: Tabanlıoğlu Mimarlık) is an architectural firm based in Istanbul. The practice is led by Murat Tabanlıoğlu, Melkan Tabanlıoğlu and Özdem Gürsel.

[2]AKM |  Atatürk Cultural Center (1969-1977) (Turkish: Atatürk Kültür Merkezi) is in Istanbul. As the focal point of Taksim Square, it is not only a multi-purpose cultural center and opera house, but an icon of Istanbul. The AKM is considered an important example of Turkish architecture from the 1960s.

A fire on November 27, 1970 during a performance required the complex to undergo significant repairs. The center has been closed since 2008, when a major refurbishment to bring the building up to date before Istanbul took over the title of European Capital of Culture in 2010. The AKM is a model of environmentally friendly preservation. The main visible addition are the louvers onto the aluminum façade as part of the energy-saving design strategy. The modernization works were designed by renowned Turkish architecture firm Tabanlıoğlu Mimarlık.

In 2013 it was reported that the AKM is to be demolished as part of the proposed redevelopment plans for the Gezi Park and Taksim Square area and replace it with another opera house and a mosque.
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AKM Redux | PART 2 Adrian Smith + Gordon Gill Architecture

August 5, 2017, 6:55 pm
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AKM Redux | PART 3

August 5, 2017, 7:12 pm
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AKM Redux | PART 3

Red footprint extended to yellow area in a new site made 7 times bigger with the addition of new parcels. The 2015 proposal by Adrian Smith + Gordon Gill Architecture used a similar are for their design.

Mavi Boncuk | 
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AKM Redux | SALT Ataturk Cultural Center, 1946-1977

August 5, 2017, 7:26 pm
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During a discussion on the mosque soon to be built on the Çamlıca Hill and the future of Taksim Square, some of the participants and the audience constantly mention these two opposing groups that differentiate in their use of the public space with regard to religious practices. Participants of the talk are two leading architects: Nevzat Sayın and Can Çinici and author and public intellectual Dücane Cündioğlu. “Kalebodurla Mimarlar Konuşuyor,” conferance organized by Arkitera Centre of Architecture, 12 Jan. 2013 available at YouYube

Mavi Boncuk |



Pelin Derviş and Gökhan Karakuş SALT exhibition 

The Performance of Modernity: Ataturk Cultural Center, 1946-1977

"...Located in Taksim, Istanbul, AKM (Ataturk Cultural Centre) or “the Opera” as the regulars called it, is a symbol that represents attempts of Modernization in Turkey, which, on the political and cultural sphere, equalled Westernization. Curated by Pelin Derviş and Gökhan Karakuş and realized by SALT, the exhibition The Performance of Modernity: Ataturk Cultural Center, 1946-1977, aims to historically contextualize political conditions, choices, and technological developments that defined AKM’s destiny in a period of time from the Ottoman period to our day with an emphasis on the selected period.

The exhibition displays rich archival material that ranges from architectural plans, photographs, state documents, and newspaper columns to sound recordings of the interviews with architects, designers, and artists who played prominent roles in the execution of this building. This allows the extraordinary effort, devotion, and labour demanded by the construction of the building, which took more than 20 years to be recognized. However, the exhibition does not fully contextualize the meaning of the building from a political and cultural perspective since it is not possible to trace—in the exhibition—Turkey’s crises of modernization, a history of ideological clashes centered on the issue of Westernization and how to combine Islamic and Western values. The current discussions on AKM, as part of a larger discourse on the politics of the public space, reveal the continuity of a binary opposition that attempts to modernization gave rise to: the secular and the religious.[1] While the secularists feel threatened, thinking “their” public space is invaded by the policies of the conservative government currently in power; the religious who felt excluded from the public space due to the exclusive policies of the former since the early years of the republic, wants to leave its own mark on it. A prominent, religious, public intellectual, Dücane Cündioğlu, even argues that AKM is a “secularist temple.”[2]  

Under these circumstances it is no wonder, the future of the building had been the center of a long battle between the conservative government that once declared its wish to demolish the building and several professional associations that want to preserve it.

From a different perspective, however, the distance that the exhibition keeps with the political (despite its aim) allows the visitor to concentrate on the material reality of the building; its aesthetic coherence, and the creativity witnessed in its design, the visitor is given the opportunity to appraise the building as an artwork and see it not as a symbol that represents any political ideology or group but as a part of Istanbul’s cultural heritage. The building is now under restoration with the support of the private sector."

—Elif Gül Tirben
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Word Origin | Money Units Redux

August 5, 2017, 7:35 pm
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Mavi Boncuk |

Lira TR [1]
Kuruş  TR [2]
Dolar TR [3]

[1] lira (n.) Italian monetary unit, 1610s, from Italian lira, literally "pound," from Latin libra "pound (unit of weight);" see Libra, and compare livre. There also was a Turkish lira.

[2] groschen (n.) 1610s, small silver coin formerly used in Germany and Austria, from German groschen, altered from Czech groš, name of a coin (about one-thirtieth of a thaler), from Medieval Latin (denarius) grossus, literally "a thick coin," from Latin grossus "thick" (see gross (adj.), and compare groat).

[3] dollar (n.)
1550s, from Low German daler, from German taler (1530s, later thaler), abbreviation of Joachimstaler, literally "(gulden) of Joachimstal," coin minted 1519 from silver from mine opened 1516 near Joachimstal, town in Erzgebirge Mountains in northwest Bohemia. German Tal is cognate with English dale.

The thaler was a large silver coin of varying value in the German states; from 17c. it was the more-or-less standardized coin of northern Germany (as opposed to the southern gulden). It also served as a currency unit in Denmark and Sweden (and later was a unit of the German monetary union of 1857-73 equal to three marks). English colonists in America used the word in reference to Spanish pieces of eight. Due to extensive trade with the Spanish Indies and the proximity of Spanish colonies along the Gulf Coast, the Spanish "dollar" probably was the coin most familiar in the American colonies and the closest thing to a standard in all of them. It had the added advantage of not being British. It was used in the government's records of public debt and expenditures, and the Continental Congress in 1786 adopted dollar as a unit when it set up the modern U.S. currency system, which was based on the suggestion of Gouverneur Morris (1782) as modified by Thomas Jefferson. None were circulated until 1794.
When William M. Evarts was Secretary of State he accompanied Lord Coleridge on an excursion to Mount Vernon. Coleridge remarked that he had heard it said that Washington, standing on the lawn, could throw a dollar clear across the Potomac. Mr. Evarts explained that a dollar would go further in those days than now. [Walsh]

Phrase dollars to doughnuts attested from 1890; dollar diplomacy is from 1910. The dollar sign ($) is said to derive from the image of the Pillars of Hercules, stamped with a scroll, on the Spanish piece of eight. However, according to the Bureau of Engraving and Printing of the U.S. Department of the Treasury:
[T]he most widely accepted explanation is that the symbol is the result of evolution, independently in different places, of the Mexican or Spanish "P's" for pesos, or piastres, or pieces of eight. The theory, derived from a study of old manuscripts, is that the "S" gradually came to be written over the "P," developing a close equivalent of the "$" mark. It was widely used before the adoption of the United States dollar in 1785.
Joachimsthal was founded 1604 by Joachim Frederick (1546-1608), Elector of Brandenburg.

guilder (n.)
Dutch gold coin, late 15c., probably from a mispronunciation of Middle Dutch gulden, literally "golden," in gulden (florijn) or some similar name for a golden coin (see golden).

gross (adj.) mid-14c., "large;" early 15c., "thick," also "coarse, plain, simple," from Old French gros "big, thick, fat; tall; strong, powerful; pregnant; coarse, rude, awkward; ominous, important; arrogant" (11c.), from Late Latin grossus "thick, coarse" (of food or mind), in Medieval Latin "great, big" (source also of Spanish grueso, Italian grosso), a word of obscure origin, not in classical Latin. Said to be unrelated to Latin crassus, which meant the same thing, or to German gross "large," but said by Klein to be cognate with Old Irish bres, Middle Irish bras "big."

Its meaning forked in English. Via the notion of "coarse in texture or quality" came the senses "not sensitive, dull stupid" (1520s), "vulgar, coarse in a moral sense" (1530s). Via notion of "general, not in detail" came the sense "entire, total, whole, without deductions" (early 15c.), as in gross national product (1947). Meaning "glaring, flagrant, monstrous" is from 1580s; modern meaning "disgusting" is first recorded 1958 in U.S. student slang, from earlier use as an intensifier of unpleasant things (gross stupidity, etc.).

groat (n.) medieval European coin, late 14c., probably from Middle Dutch groot, elliptical use of the adjective meaning "great, big" (in this case, "thick"), from the name of some large coin (for example the Bremen grote sware, and compare Medieval Latin grossi denarii in reference to a Prague coin) to distinguish it from smaller coins of the same name. Cognate with English great (adj.). Recognized from 13c. in various nations. The original English groat coined of 1351-2 was worth four pence; it was discontinued in 1622. Also see groschen.




florin (n.) type of coin, c. 1300, from Old French florin, from Italian fiorino, from fiore "flower," from Latin florem "flower" (from PIE root *bhel- (3) "to thrive, bloom"). The 13c. gold Florentine coin was stamped on the obverse with the image of a lily, the symbol of the city. As the name of an English gold coin, from late 15c.

Copper coin (mangir) dated 1564 (AH 942) from the period of the Ottoman Sultan Suleiman I (1494-1566) Front of the coin has a geometric motif. The back says "... KOSTANTİNİYE SENE 942". Date 1564 (AH 942)


Kuruş Meninski, Thesaurus [1680], tıpk. Simurg 2000. 

ğroş/ğoroş Ottoman name for Silver Austrian thaler or gold florine.Grosch [1]

First Source: Ahmet Vefik Paşa, Lugat-ı Osmani [1876]ed. Toparlı, TDK 2000. Kamus-ı Türki [1900]facsimile İstanbul 1998. 

ğuruş 120 akçelik gümüş sikke ~ German grosch equaled one gold solidus (ve 12 silver denarius) Old Latin: denarius grossus [2]

Mangır First Source: manḳūr "copper coin" [ (before 1350 ) ] manğur [ Filippo Argenti, Regola del Parlare Turco (1533) ] from Arabic nḳr root word manḳūr منقور formed with sharp tools.

Mangiz slang for money [ Mikhail Mikhailov, Matériaux sur l'argot et les locutions... (1929) ]

Para  Money EN[3] First Source: pāre "parça TR; piece EN [ TDK, Tarama Sözlüğü (before 1400) ] Silver coin larger than  akçeden before 16th century [ (before 1520) ] from Persian  pāre2 پاره  award, tip, money Middle persian (Pehlevi  or Partian) pārak award, loan repayment. In Avesta (Zend) pāra "borrowed funds. Christian Bartholomae, Altiranisches Wörterbuch 889. |Indo-European per- root  price and prize EN

Kayme, Kaime First Source: Takvim-i Vekayi 1832 (Newspaper). sehm kāimesi ottoman treasury bond
Sultan ve Kamuoyu: Osmanlı Modernleşme Sürecinde.. [1844-1848], ed. Kırlı, T. İş B. 2009.1842 

See: From Ottoman Kaime to Republics First Emission
kāime kâğıt para TR; paper money EN from AR ḳāˀima ͭ قائمة [#ḳwm/ḳym fa. f.] stand in place of. Similarly: ikame (ikamet), istikamet, kaim (kaymakam), kavim (akvam), kayme, kayyım, kayyum, kıvam, kıyam, kıyamet, kıymet, makam (kaymakam), mukavemet, mukavim, müstakim, takvim 



"Kaime muaccele" (short-term receipt) for the amount of 10 Ghurush (=Piasters). 5th issue (1852). Ottoman Abdulmecid Kaime 10_Ghurush ND(1852) Size, mm: 80x118 (vertical) Mint: Konstantiniyye


[1] groschen (n.) 1610s, small silver coin formerly used in Germany and Austria, from German groschen, altered from Czech groš, name of a coin (about one-thirtieth of a thaler), from Medieval Latin (denarius) grossus, literally "a thick coin," from Latin grossus "thick" (see gross (adj.), and compare groat).

thaler (n.) old German silver coin; see dollar.

dollar (n.) 1550s, from Low German daler, from German taler (1530s, later thaler), abbreviation of Joachimstaler, literally "(gulden) of Joachimstal," coin minted 1519 from silver from mine opened 1516 near Joachimstal, town in Erzgebirge Mountains in northwest Bohemia. German Tal is cognate with English dale.


dale (n.) Old English dæl "dale, valley, gorge," from Proto-Germanic *dalan "valley" (source also of Old Saxon, Dutch, Gothic dal, Old Norse dalr, Old High German tal, German Tal "valley"), from PIE *dhel- "a hollow" (source also of Old Church Slavonic dolu "pit," Russian dol "valley"). Preserved by Norse influence in north of England. 

[2] GROSSO Its name comes from the Latin grossus[*], "thick", although the papal grosso had completely lost this feature. It was a name also found in other countries, e.g. the English groat. The roman people popularly referred to it as grossetto ("small grosso"), or lustrino ("little shiny"), as it was the smallest silver coin of the system, worth 5 baiocchi, or ½ giulio. 

SCUDO Another old unit found in many lands, whose name derived from the crest or shield (scudo) with the arms of the pope, or king. Some issues, though, have the pope's head. Another name for this coin was piastra. 

[3] money (n.) mid-13c., "coinage, metal currency," from Old French monoie "money, coin, currency; change" (Modern French monnaie), from Latin moneta "place for coining money, mint; coined money, money, coinage," from Moneta, a title or surname of the Roman goddess Juno, in or near whose temple money was coined; perhaps from monere "advise, warn" (see monitor (n.)), with the sense of "admonishing goddess," which is sensible, but the etymology is difficult. Extended early 19c. to include paper money. 

[*] Gross: mid-14c., "large;" early 15c., "thick," also "coarse, plain, simple," from Old French gros "big, thick, fat; tall; strong, powerful; pregnant; coarse, rude, awkward; ominous, important; arrogant" (11c.), from Late Latin grossus "thick, coarse" (of food or mind), in Medieval Latin "great, big" (source also of Spanish grueso, Italian grosso), a word of obscure origin, not in classical Latin. Said to be unrelated to Latin crassus, which meant the same thing, or to German gross "large," but said by Klein to be cognate with Old Irish bres, Middle Irish bras "big." Its meaning forked in English. Via the notion of "coarse in texture or quality" came the senses "not sensitive, dull stupid" (1520s), "vulgar, coarse in a moral sense" (1530s). Via notion of "general, not in detail" came the sense "entire, total, whole, without deductions" (early 15c.), as in gross national product (1947). Meaning "glaring, flagrant, monstrous" is from 1580s; modern meaning "disgusting" is first recorded 1958 in U.S. student slang, from earlier use as an intensifier of unpleasant things (gross stupidity, etc.). 

gross (n.)  "a dozen dozen," early 15c., from Old French grosse douzaine "large dozen;" see gross (adj.). Earlier as the name of a measure of weight equal to one-eighth of a dram (early 15c.). Sense of "total profit" (opposed to net (adj.)) is from 1520s. 

gross (v.)  "to earn a total of," 1884, from gross (adj.) in the "whole, total" sense. Slang meaning "make (someone) disgusted" (usually with out) is from 1971. Related: Grossed; grossing.

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İstanbul 100 - 100th Anniversary of the Foundation of the Foundation of the Hungarian Scientific Institute of Constantinople

August 20, 2017, 8:18 am
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Mavi Boncuk |

İstanbul 100 - 100th Anniversary of the Foundation of the Foundation of the Hungarian Scientific Institute of Constantinople - Archbishop of Budapest, Archbishop of Ybl Miklós Building and the Hungarian Institute of Istanbul at the Szent István University

"I admit to Corbusier, the great architect, who said that the most skilful city in the world is New York, and the most beautiful city of Istanbul, and that's what I told him."
Kós Károly

One hundred years ago, in January 1917, the first state-founded foreign research institute of Hungary, the Hungarian Scientific Institute of Constantinople, which is also the 100th anniversary of institutionalized Hungarian cultural diplomacy, began its operations. The institute, officially founded on November 21, 1916, was one of the major Hungarian foreign policy for the Balkans following the annexation of Bosnia, which was also successful in the circumstances of the World War. Until the end of November 1918, the Institute was attended by six scholars outside Antal Hekler's director. Among them was the young Kós.

Kós , who stayed in the Ottoman capital during the period from February 1917 until May 1918. During this time he prepared the map of the city and carried out observations on traditional Ottoman architecture, He studied the works of Master Sinan, made suggestions for the main guidelines for urban development, and, finally, all these in Istanbul . In a book summarized by the readers. The book will soon be published with the support of the Hungarian Institute of Istanbul and the Turkish publisher Yeditepe. 

The exhibition, based on several years of archival research, opened at the Hungarian Institute in Istanbul on 9 February 2017 aims to pay tribute to the outstanding personality of Hungarian architecture and Transylvanian Hungarians Károly Kós and the founders and scholarships of the short-lived, yet pioneering Hungarian Scientific Institute of Constantinople before. This is done with three themes: The Architecht presents the life and work of Kós Kós, The second ( Stambul ) Kós gives an insight into Istanbul's activity, while the third ( The Institution ) is to present the history of the Hungarian Academy of Sciences of Constantinople for a year and a half. Let us do all this with the hope that the interested people will be able to gain insight into a previously unknown chapter of the 20th-century history of Turkish-Hungarian relations and Kós Károly's life story. 

The exhibition was created thanks to the financial, professional and moral support of the Budapest Metropolitan Government, the Balassi Institute, the Archives of Budapest, the Szent István University, the Ybl Miklós Building Science Kara, the Hungarian National Archives, the Székely National Museum and the Kós family and the Budapest Historical Museum , The Kiscell Museum, The National Széchényi Library and the Fővárosi Szabó Ervin Library to cooperate in the preparation of the exhibition. 

The exhibition is expected to be exhibited at several locations in Turkey during 2017.
http://epiteszforum.hu/istanbul-100-kos-karoly-epitesz-munkassaga


Károly Kós (born as Károly Kosch) December 16, 1883 – August 25, 1977) was a Hungarian architect, writer, illustrator, ethnologist and politician of Austria-Hungary and Romania.

Born as Károly Kosch in Temesvár, Austria-Hungary (now Timișoara, Romania), he studied engineering at the University of Budapest, and only afterwards turned towards architecture (graduating from the Budapest Architecture School in 1907).[1] Already during his studies and at the start of his career, he had a special interest for the historical and traditional folk architecture, and made study trips to Kalotaszeg and the Székely Land.

In 1914, at the start of World War I, Kós moved to Stana (Sztána). He was drafted the following year, but soon discharged on request from the Ministry of Culture. Between 1917 and 1918, he was sent on a study trip to Istanbul.


Isma'il Pasha ordering his chibouque (Roger Fenton, 1855). He's handed a chibouque; a Turkish tobacco pipe with a long stem and a red clay bowl.


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György Kmety as Ismail Pasha

August 20, 2017, 8:20 am
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Mavi Boncuk |
György Kmety as Ismail Pasha in the Ottoman Army during the Crimean War, photographed by Roger Fenton in 1855.



Isma'il Pasha in Ottoman military uniform
Born 24 May 1813

Felsőpokorágy (today Vyšná Pokorad, Slovakia)
Died 25 April 1865 (aged 51)
London

György Kmety (Felsőpokorágy, 24 May 1813 – London, 25 April 1865) was a general in the Hungarian army, and in the Ottoman army under the name Isma'il Pasha.
Kmety's father was a noble but poor evangelist vicar who died in 1818, so his elder brother Pál (Paul) brought him up. Kmety completed his studies in Kežmarok and in 1833 he joined the 19th Army. At the end of 1847 he was a non-commissioned officerin Joseph Radetzky von Radetz's army as a first lieutenant. On 1 October 1848 in Győr he joined the 23rd Army Corps as a captain.
Kmety played an important role in setting up the corps, because another captain ended up not enlisting because of illness. Kmety was leading four companies when he went with Lajos Kossuth to János Móga's camp, and with them fought the Battle of Schwechat. For this Kossuth awarded him a captaincy in the 1st Army Corps. Later he was promoted to colonel for defeating a cavalry attack. From 15 February 1849 Kmety was leading a division.

Kmety didn't fight in the Battle of Kápolna because of Henryk Dembiński's poor leadership, although he covered the retreating Hungarian army. On 28 February 1849 Kmety won the battle against Franz Deym. On 14 April 1849 he was promoted to colonel.

Kmety led the Hungarians to recover Buda, but he was injured. After that he was commanded to occupy the banks of the River Rába. On 13 June Kmety defeated Franz Wyss and because of this he received the general title. On 27 June Edler von Warensberg defeated Kmety and he had to move towards Vojvodina. Even though Kmety tried to rush his troops he missed the battle against Josip Jelačić.

On 9 August Kmety joined to the Hungarian army corps at Temesvár (now Timişoara, Romania). On the left flank Kmety advanced successfully, but in other sections of the corps he also had to retreat. On 15 August Kmety defeated the Austrian Army at Lugos (now Lugoj, Romania).

After the Surrender at Világos Kmety fled to the Ottoman Empire and he joined to the Ottoman army under the name of Isma'il, but he did not convert to Islam. The Ottoman people liked him and asked him to modernise the Ottoman army, which he did. Kmety was transferred to Aleppo with Józef Bem, where they helped to put down a serious riot.

After Bem's death Kmety moved to London, where his first work was published. At the beginning of the Crimean War Kmety went back to the Ottoman Empire where he was defeated by the Russians at the Siege of Kars on 29 September 1855.[nb 1] When General William Fenwick Williams wanted to give up the castle, Kmety decided to engage combat with the enemy's troops. Because of that Kmety received an award from the Ottoman government.

In 1861 Kmety retired and went back to London where he died in 1865.

In recognition of his help, after Kmety's death the Turks erected a statue that still stands in Istanbul. Kmety never married and had no children. His brother Mihály Kmety's descendants still bear the surname "Kmety".

Kmety, György (1852). A Refutation of Some of the Principal Mistatements in Görgei’s 'Life and Actions in Hungary in the Years 1848 and 1849' with Critical Remarks on his Character as a Military Leader. London.

Görgey, Artur (1852). Mein Leben und Wirken in Ungarn. (Forward by György Kmety) (in German). Leipzig.

Kmety, György (1856). A Narrative of the Defence of Kars on the 29th September, 1855. London.

Sources
Arbanász, Ildikó; Csorba, György. Kmety György emlékirata Kars erődjének 1855. szeptember 29-i védelméről ("A Narrative of the Defence of Kars on the 29th September, 1855). Hadtörténelmi Közlemények (in Hungarian). 118 (2005).
Hermann, Róbert (2004). Az 1848-1849-es szabadságharc nagy csatái (in Hungarian). Zrínyi. ISBN 963-327-367-6.
Bona, Gábor (1999). Az 1848-49-es honvédsereg katonai vezetői. Rubicon (in Hungarian).
Hermann, Róbert. Az ihászi ütközet emlékkönyve, 1849-1999 (in Hungarian). MEK.
Kedves, Gyula (1999). "Kmety és Guyon". Rubicon (in Hungarian) (4).
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Word origin | Racon

August 20, 2017, 8:46 am
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Cumhurbaşkanı Recep Tayyip Erdoğan: Eğer racon kesilecekse bu raconu bizzat kendim keserim.


"Arkadaş sen hiç ölümün gölgesinde özgürlüğü yaşadınmı kahpesine kurşun yağdırdınmı hiç bir garibanın elinden tutupta kadere rest çektinmi dinle cicikız dinle sen sosyetenin cilalı taşlarında dans ederken ben ise parçalanmış vücudum dağılmış çenemle zulamda cıgaram suskun silahımla gelmeyen özgürlüğümü bekliyordum...Delikanlılık ne racon kesmek ne adam öldürmek nede haraç kesmektir. delikanlılık akşam olunca evine ekmek götürmektir. "[1]

Mavi Boncuk |
Racon:  reason EN [2] correct way of doing; method; show off; splash; way.

"kabadayı nizamı [argo]" [ Ahmed Rasim, Şehir Mektupları, 1897]
Galata'da racon keser, dinlemeyin.[ Osman Cemal Kaygılı, Argo Lugatı, 1932]

Racon: Kaide, nizam, adet, usul, fiyaka.
f
rom IT ragione akıl, mantık, aklı selim, usul, düzen. Latin ratio oran, gerekçe, akıl, mantık from Latin reri, rat- saymak, muhakeme etmek, akıl yürütmek +ion< IE *ərē- from IE rē(i)- saymak, akıl yürütmekcount, reason EN

Racon: from IT ragione. road method.

Principal Translations/Traduzioni principali
Italiano | Inglese
ragione (causa, fondamento di [qc]) | reason, motive n
ragione intelletto, raziocinio) | reason n; intellect n
ragionen (diritto, buon diritto) | right n
ragionencommerciale (denominazione di una ditta) | name, company name, corporate name, trade name n
ragionen (proporzione, misura) | ratio, proportion n


[1] SOURCE Kabadayılığın raconunda; hasta, yaşlı, çocuk, kadın, sarhoş kısaca güçsüz ve aciz durumdaki ve mukabele göstermeyen insana dokunmak yoktur. 
Hiçbir devirde etkisiz yerde yatan birine tekme atmak kimseye yakışmaz.
Çok eskilere gitmeye gerek yok, bundan 15-20 yıl önce bile bir delikanlıya 2-3 kişi saldırsa asla yakıştırılmaz ve “delikanlıysanız tek tek gelin” denirdi.
Zaman zaman, bu tür olaylar karşısında; “insanlık kalmamış” diye söylendiğimiz mutlaka olmuştur. 
Kimilerine göre; kabadayılık, delikanlılık, racon kesmek gibi kavramlar tarih oldu.
Kimilerine göre de; kendi çapında herkes kabadayı. 

1966 yılında İhsan Birinci’nin yazdıklarına göre kabadayılar; 
“Kahküllü saçlar üzerinde sol kaşa düşürülmüş, tepesinden yana gelen kalın ibrişim püsküllü sıfır numara kalıplı siyah fes. Kartal kanat, kısa ceket altına giyilen, patatuka denen önü iri düğmeli fermane. İçte sırt tarafına kılaptanlı aslan, kaplan, tavus kuşu yahut denizkızı işlemeli camedan denilen bir yelek. Damı bal peteği şeklinde oyuklu mintan Belde ipekli Sakız veya Trablus kuşağı Boyundan atma püsküllü, gümüş kordonu ile boğazında da önden düğmeli bir mendil.
Alt kısmında, yarım Fransız denilen yukarısı dar, dizden aşağı genişleyen ve arka paçası, koyu mor veya siyah kadife kaplı kıvrık pantolon. Ayaklarda da beyaz çorap üstüne, yan lastikleri yürek biçiminde yumurta ökçeli, basık arkalı yarım şıpıtıklar Kuşak büklümlerinin arasındaki saldırmanın yanında, dökme pirinçten aslan başlı bir de çekecek (silahlar, bazen de camedan’ın sol taraf içinde saklanır).
Kendilerine has yürüyüşleriyle, ara sıra silah yerlerini yoklamak suretiyle omuz atıp, seyrek adımlarla bol paçalarını bir içe, bir de dışa yalpalarlar.
“Heeeyt Var mı bana yan bakan? Bu kadar tilki divanı sana yeter, lafına yekûn tut da bas git” 
Bilhassa kabadayılar, aralarındaki anlaşmazlığı böyle yüksekten atıp halledemezlerse, seçecekleri bir mahalde, güvendikleri kimselerin önünde meramlarını anlatırlardı. Verilen karara da boyun eğmek mecburiyetindeydiler.
Buna, aslı İtalyanca olan “Racon kesme” denirdi. Taraflardan biri, kesilen racona itiraz ederse, o muhitten (bir daha gelmemek üzere) uzaklaştırılırdı. Şayet her ikisi de kabul etmezse, dava silahla neticelenir ve heyet de bu suretle “Madra” olmuş olurdu.
Böyle kişiler; efendi kabadayılar, tulumbacılar ve külhanbeyler olarak sınıflandırılmıştı.
Külhanbeylerin ekserisi polise eyvallah deyip hizmet ederler, menfaatleri icabı, kendi gibileriyle dalaşırlardı. Bunların arasında bir de “sulu” denilen zümre vardı. Suluların mevkii daha aşağıydı. 
Tulumbacı kabadayılar yalnız yangınlarda görünürlerdi. Çatışmaları tamamen takımlar arası rekabetten ibaretti. Bunların arasında bir de Rum kabadayılar vardı ki, vurucu, kırıcı kasa hırsızlığı yaparlardı.
Esas kabadayılar, daha ziyade dürüstlüğü ile muhitinin hamisi vasfında olanlarıydı. Bu kişiler, efendiydiler. Kendilerine göre adet ve örfleriyle, koydukları kaideye uymaya mecburdurlar. Giyinişleri bile normale yakın olup, silahlarını gizleme bakımından pardesüsüz bile gezmezlerdi. 
Zayıfı ve bilhassa ırz ehlini korur, bu yoldan azıcık inhiraflı (sapma) görülenleri de yok ederlerdi. Vasıfları çizilen bu tiplerin silahları da, saldırma, kama, makine (tabanca) söğüt yaprağı bıçak ve o zamanları pek makbul sayılan Sheffield marka sustalı idi.
Topkapı, Mevlanekapı, Çeşmemeydanı, Yeşiltulumba, meşhur kabadayıların mekanı idi. Eski İstanbul’un Birinci Daire (Fatih,) Dördüncü Daire (Cerrahpaşa,) Altıncı Daire (Beyoğlu) diye ayırdığı bu mühim yerlerde, o zamanlar tüfekle mücehhez dört askerle bir polis kol gezerek, şehrin asayişini temine çalışırlardı.
Bir dönemin kabadayıları; Tıflıbozzade Kahraman Bey, Arap Abdullah, Sarraf Niyazi, Arif Bey, Matlı Mustafa, Ziya, Topal Tevfik, Kadırgalı Kör Emin, Arap Dilaver, Kavanoz Mehmed, Karamürselli Tahir, Laf Turan, Mevlanekapılı Hilmi, Arnavut Halil, İzmirli Nazif, Elbasanlı Ramazan, Boğazkesenli Abdi, Dökmeci Hayrullah, Köşklü Ahmed, Kadayıfçı Ali, Kazaskerin Ahmed, Yenibahçeli Lütfü, Aynacı Bekir, Balıkçı Deli Ahmed, Martdokuzu Ali, Kayyum Ali Bey, Karacaahmetli Asaf, Vidinli Ali, Ara Ahmed ve Tatlıcı Raif.” 
Günümüzde efendi kabadayılar kalmadı. 
Dürüstlüğü ile muhitinin hamisi vasfında olan, kendilerine göre adet ve örfleriyle, koydukları kaideye uyan, zayıfı ve bilhassa ırz ehlini koruyan, kabadayıların yerini şimdi ne yazık ki; yüzlerce silahlı korumayla dolaşan, zayıf ve aciz kalmış, yerde yatan insanı bile tekmeleyen, yumruk atan sahte kabadayılar aldı.
Bana göre onlara; sahte kabadayı bile denmez...

[2] reason (n.) : c. 1200, "intellectual faculty that adopts actions to ends," also "statement in an argument, statement of explanation or justification," from Anglo-French resoun, Old French raison "course; matter; subject; language, speech; thought, opinion," from Latin rationem (nominative ratio) "reckoning, understanding, motive, cause," from ratus, past participle of reri "to reckon, think," from PIE root *re- "to reason, count."

Reason is never a root, neither of act nor desire. 
[Robinson Jeffers, "Meditation on Saviors"]

Meaning "sanity; degree of intelligence that distinguishes men from brutes" is recorded from late 13c. Sense of "grounds for action, motive, cause of an event" is from c. 1300. Middle English sense of "meaning, signification" (early 14c.) is in the phrase rhyme or reason. Phrase it stands to reason is from 1630s. Age of Reason "the Enlightenment" is first recorded 1794, as the title of Tom Paine's book.

reason (v.) :early 14c., resunmen, "to question (someone)," also "to challenge," from Old French raisoner "speak, discuss; argue; address; speak to," from Late Latin rationare "to discourse," from ratio "reckoning, understanding, motive, cause," from ratus, past participle of reri "to reckon, think," from PIE root *re- "to reason, count." Intransitive sense of "to think in a logical manner" is from 1590s; transitive sense of "employ reasoning (with someone)" is from 1847. Related: Reasoned; reasoning.
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Poetry Translation Challenge | Han Duvarlari by Faruk Nafiz Çamlibel

August 21, 2017, 11:59 am
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HAN WALLS 

Dark horses whinnied, leather whip cracked
The wagon hesitated a moment but
Then came to life with six springs underneath
Caravansaries passed before my eyes
I was going, in me feeling of homesickness
From Ulukisla road to Central Anatolia.
Like first love, first hurt, first separation!
The air warming with the fire burned by my heart,
Yellow sky,yellow land, yellow naked trees...
Behind me ranging highTaurus.
Ahead slopes faded by a long winter,
Then turning. and moaning while turning wheels...

(crowd translate anyone)

Mavi Boncuk |


HAN DUVARLARI
-Osmanzade Hamdi Bey'e-
Yağız atlar kişnedi, meşin kırbaç şakladı,
Bir dakika araba yerinde durakladı.
Neden sonra sarsıldı altımda demir yaylar,
Gözlerimin önünden geçti kervansaraylar...
Gidiyordum, gurbeti gönlümle duya duya,
Ulukışla yolundan Orta Anadolu'ya.
İlk sevgiye benzeyen ilk acı, ilk ayrılık!
Yüreğimin yaktığı ateşle hava ılık,
Gök sarı, toprak sarı, çıplak ağaçlar sarı...
Arkada zincirlenen yüksek Toros Dağları,
Önde uzun bir kışın soldurduğu etekler,
Sonra dönen, dönerken inleyen tekerlekler...
Ellerim takılırken rüzgârların saçına
Asıldı arabamız bir dağın yamacına.
Her tarafta yükseklik, her tarafta ıssızlık,
Yalnız arabacının dudağında bir ıslık!
Bu ıslıkla uzayan, dönen kıvrılan yollar,
Uykuya varmış gibi görünen yılan yollar
Başını kaldırarak boşluğu dinliyordu.
Gökler bulutlanıyor, rüzgâr serinliyordu.
Serpilmeye başladı bir yağmur ince ince.
Son yokuş noktasından düzlüğe çevrilince
Nihayetsiz bir ova ağarttı benzimizi.
Yollar bir şerit gibi ufka bağladı bizi.
Gurbet beni muttasıl çekiyordu kendine.
Yol, hep yol, daima yol... Bitmiyor düzlük yine.
Ne civarda bir köy var, ne bir evin hayali,
Sonunda ademdir diyor insana yolun hali,
Arasıra geçiyor bir atlı, iki yayan.
Bozuk düzen taşların üstünde tıkırdıyan
Tekerlekler yollara bir şeyler anlatıyor,
Uzun yollar bu sesten silkinerek yatıyor...
Kendimi kaptırarak tekerleğin sesine
Uzanmış kalmışım yaylının şiltesine.

Bir sarsıntı... Uyandım uzun süren uykudan;
Geçiyordu araba yola benzer bir sudan.
Karşıda hisar gibi Niğde yükseliyordu,
Sağ taraftan çıngırak sesleri geliyordu:
Ağır ağır önümden geçti deve kervanı,
Bir kenarda göründü beldenin viran hanı.
Alaca bir karanlık sarmadayken her yeri
Atlarımız çözüldü, girdik handan içeri.
Bir deva bulmak için bağrındaki yaraya
Toplanmıştı garipler şimdi kervansaraya.
Bir noktada birleşmiş vatanın dört bucağı,
Gurbet çeken gönüller kuşatmıştı ocağı.
Bir pırıltı gördü mü gözler hemen dalıyor,
Göğüsler çekilerek nefesler daralıyor.
Şişesi is bağlamış bir lambanın ışığı
Her yüzü çiziyordu bir hüzün kırışığı.
Gitgide birer ayet gibi derinleştiler
Yüzlerdeki çizgiler, gözlerdeki cizgiler...
Yatağımın yanında esmer bir duvar vardı,
Üstünde yazılarla hatlar karışmışlardı;
Fani bir iz bırakmış burda yatmışsa kimler,
Aygın baygın maniler, açık saçık resimler...
Uykuya varmak için bu hazin günde, erken,
Kapanmayan gözlerim duvarlarda gezerken
Birdenbire kıpkızıl birkaç satırla yandı;
Bu dört mısra değil, sanki dört damla kandı.
Ben garip çizgilere uğraşırken başbaşa
Raslamıştım duvarda bir şair arkadaşa;
"On yıl var ayrıyım Kınadağı'ndan
Baba ocağından yar kucağından
Bir çiçek dermeden sevgi bağından
Huduttan hududa atılmışım ben"
Altında da bir tarih: Sekiz mart otuz yedi...
Gözüm imza yerinde başka ad görmedi.
Artık bahtın açıktır, uzun etme, arkadaş!
Ne hudut kaldı bugün, ne askerlik, ne savaş;
Araya gitti diye içlenme baharına,
Huduttan götürdüğün şan yetişir yârına!...
Ertesi gün başladı gün doğmadan yolculuk,
Soğuk bir mart sabahı... Buz tutuyor her soluk.
Ufku tutuşturmadan fecrin ilk alevleri
Arkamızda kalıyor şehrin kenar evleri.
Bulutların ardında gün yanmadan sönüyor,
Höyükler bir dağ gibi uzaktan görünüyor...
Yanımızdan geçiyor ağır ağır kervanlar,
Bir derebeyi gibi kurulmuş eski hanlar.
Biz bu sonsuz yollarda varıyoruz, gitgide,
İki dağ ortasında boğulan bir geçide.
Sıkı bir poyraz beni titretirken içimden
Geçidi atlayınca şaşırdım sevincimden:
Ardımda kalan yerler anlaşırken baharla,
Önümüzdeki arazi örtülü şimdi karla.
Bu geçit sanki yazdan kışı ayırıyordu,
Burada son fırtına son dalı kırıyordu...
Yaylımız tüketirken yolları aynı hızla,
Savrulmaya başladı karlar etrafımızda.
Karlar etrafı beyaz bir karanlığa gömdü;
Kar değil, gökyüzünden yağan beyaz ölümdü...
Gönlümde can verirken köye varmak emeli
Arabacı haykırdı "İşte Araplıbeli!"
Tanrı yardımcı olsun gayrı yolda kalana
Biz menzile vararak atları çektik hana.
Bizden evvel buraya inen üç dört arkadaş
Kurmuştular tutuşan ocağa karşı bağdaş.
Çıtırdayan çalılar dört cana can katıyor,
Kimi haydut, kimi kurt masalı anlatıyor...
Gözlerime çökerken ağır uyku sisleri,
Çiçekliyor duvarı ocağın akisleri.
Bu akisle duvarda çizgiler beliriyor,
Kalbime ateş gibi şu satırlar giriyor;
"Gönlümü çekse de yârin hayali
Aşmaya kudretim yetmez cibali
Yolcuyum bir kuru yaprak misali
Rüzgârın önüne katılmışım ben"
Sabahleyin gökyüzü parlak, ufuk açıktı,
Güneşli bir havada yaylımız yola çıktı...
Bu gurbetten gurbete giden yolun üstünde
Ben üç mevsim değişmiş görüyordum üç günde.
Uzun bir yolculuktan sonra İncesu'daydık,
Bir handa, yorgun argın, tatlı bir uykudaydık.
Gün doğarken bir ölüm rüyasıyla uyandım,
Başucumda gördüğüm şu satırlarla yandım!
"Garibim namıma Kerem diyorlar
Aslı'mı el almış haram diyorlar
Hastayım derdime verem diyorlar
Maraşlı Şeyhoğlu Satılmış'ım ben"
Bir kitabe kokusu duyuluyor yazında,
Korkarım, yaya kaldın bu gurbet çıkmazında.
Ey Maraşlı Şeyhoğlu, evliyalar adağı!
Bahtına lanet olsun aşmadınsa bu dağı!
Az değildir, varmadan senin gibi yurduna,
Post verenler yabanın hayduduna kurduna!..
Arabamız tutarken Erciyes'in yolunu:
"Hancı dedim, bildin mi Maraşlı Şeyhoğlu'nu?"
Gözleri uzun uzun burkuldu kaldı bende,
Dedi:
"Hana sağ indi, ölü çıktı geçende!"
Yaşaran gözlerimde her şey artık değişti,
Bizim garip Şeyhoğlu buradan geçmemişti...
Gönlümü Maraşlı'nın yaktı kara haberi.
Aradan yıllar geçti işte o günden beri
Ne zaman yolda bir han rastlasam irkilirim,
Çünkü sizde gizlenen dertleri ben bilirim.
Ey köyleri hududa bağlayan yaşlı yollar,
Dönmeyen yolculara ağlayan yaslı yollar!
Ey garip çizgilerle dolu han duvarları,
Ey hanların gönlümü sızlatan duvarları!..
Faruk Nafiz ÇAMLIBEL[1]


[1] Faruk Nafiz Çamlibel -- Poet and writer (b. 18 May 1898, İstanbul – d. 8 November 1973). He used the pen names İsmail Vecih, Kalender and Tatlı Sert. He attended the Bakırköy Elementary School and Hadıka-ı Meşveret High School. Before completing his university education at the School of Medicine, he began to work as a teacher in Kayseri (1922). For many years, he worked as a teacher of literature in Ankara and İstanbul. After 1946, he embarked on politics and after being elected as a deputy for the Democrat Party, he served in the parliament. He was tried on Yassıada together with other politicians from Democrat Party after the military coup on 27 May 1960. He was imprisoned for about 15 months. After being acquitted, he left politics and focused on poetry. He died of an heart attack during a voyage on the Mediterranean Sea in 1973. His grave is in Zincirlikuyu Graveyard.
He began to write poems during World War I, by writing poems in aruz meter. With his great success in writing poems with syllabic meter, he was accepted as one of the five poets of poetry in syllabic meter. However, in his last years, he began to write his poems in aruz meter again. His most famous poem is Han Duvarları (Walls of the Inn), where he explains his impressions in Kayseri via the route of Ulukışla. Faruk Nafiz, who published a review with the title Anayurt (1933), published his satiric poems in humor reviews such as Akbaba and Karikatür, with the pen names Çamdeviren and Deli Ozan.
WORKS:
POETRY: Şarkın Sultanları (Sultans of the East, in aruz meter, 1919), Gönülden Gönüle (From Heart to Heart, in aruz meter, 1919), Çoban Çeşmesi (The Shepherd Fountain, 1919, the poem Han Duvarları - Walls of the Inn is in this work), Dinle Neyden (Listen from the Nay, 1919), Suda Halkalar (The Hoops on the Water, in aruz meter, 1928), Bir Ömür Böyle Geçti (A Life Passed Like This, selected poems, 1933), Elimle Seçtiklerim (Selected by My Hand, selected poems, 1934), Akarsu (The River, 1937), Akıncı Türküleri (Songs of the Raiders, 1938), Heyecan ve Sükûn (Excitement and Calmness, selected poems, 1959), Zindan Duvarları (Walls of the Dungeon, in aruz meter, 1967), Han Duvarları (Walls of the Inn, selected poems, 1969), Gurbet ve Saire (Living Far Away from Homeland and Et Cetera, a selection of poems published with Han Duvarları – The Walls of Inn and Bir Ömür Böyle Geçti – A Life Passed Like This, 2003).

PLAY: Canavar (The Monster, play in prose, 1925), Akın (The Raid, play in prose, 1932), Özyurt (Homeland, 1932), Kahraman (The Hero, 1933), Ateş (Fire, 1939), Dev Aynası (The Mirror of Titan, 1945), Yayla Kartalı (Eagle of High Plateau, 1945).

NOVEL: Yıldız Yağmuru (Rain of Stars, 1945). 
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Poetry Challenge | Best in Turkish Poetry

August 21, 2017, 12:01 pm
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Poetry Challenge | Best in Turkish Poetry

Translation anyone!

Mavi Boncuk |

Orhan Veli Kanık: İstanbul'u Dinliyorum, Cımbızlı Şiir, Dedikodu, Güzel Havalar


Cemal Süreya: Fotoğraf


Faruk Nafiz Çamlıbel: Han Duvarları


Attila İlhan: Cinayet Saati, Böyle Bir Sevmek, Ben Sana Mecburum, Aysel Git Başımdan, Sisler Bulvarı, Üçüncü Şahsın Şiiri


Nazım Hikmet Ran: Ceviz Ağacı, Mavi Gözlü Dev, Minnacık Kadın ve Hanımelleri


Ahmet Haşim: Merdiven


Yahya Kemal Beyatlı: Sessiz Gemi, Akıncılar

Aşık Veysel Şatıroğlu: Uzun İnce Bir Yoldayım


Yunus Emre: Aşkın Aldı Benden Beni, İlim İlim Bilmektir, Selam Olsun, Şöyle Garip Bencileyin


Mehmet Akif Ersoy: İstiklal Marşı
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In Memoriam | Feyyaz Berker (1925-20170

August 22, 2017, 8:35 am
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Mavi Boncuk |  

Feyyaz Berker (b. October 7, 1925, Mersin, Turkey- d. August 22, 2017, Istanbul, Turkey) was a Turkish businessman. He was one of the three co-founders and current owners of the Tekfen Holding. 

His father, Muhtar Berker, an ophthalmologist in Mersin, was elected to Grand National Assembly of Turkey in 1939 as İçel deputy. When his family moved to Ankara, Feyyaz had transferred to Robert College of Istanbul, from Tarsus American College. In 1946, he graduated from Robert College with a diploma in civil engineering and moved to the United States for a master's degree at University of Michigan. When he returned to Turkey in 1949, he worked in the construction of Esenboğa International Airport (Ankara) for a year. In 1950, he founded Tekfen Holding[1] with Nihat Gökyiğit, his friend from Robert College, and Necati Akçağlılar (1924 - 2011).


[1] TEKFEN HOLDING INFORMATION 

Feyyaz Berker was born on the 7th of October, 1925 in Mersin, the son of Muhtar Berker. He attended primary school at the "İleri Primary School" in Mersin.

His father was a greatly respected ophthalmologist. During the years of the National Struggle for Independence, Muhtar Bey provided medicine and supplies for a 10-bed hospital that was established to care for the wounded soldiers in a city where there wasn't even a single dispensary. Muhtar Berker's wish was for his son to become a doctor, like himself. However, although Feyyaz Berker had great respect for the medical profession, he made the decision to pursue a career in a different field.

One of Feyyaz Berker's strongest memories from the years he spent in Mersin is of the visit to the city by Atatürk. Because Feyyaz Berker was just a small child at the time of Atatürk's first visit and because Atatürk was not well during his visit to Mersin on the 20th of May in 1938, the two never met. All the same, these two visits make up the foundation for Feyyaz Berker's great love and respect for Atatürk.

After Feyyaz Berker completed his primary education, he continued his education at the American College in Tarsus. He first became acquainted with the American system of education that values and supports freedom and personal development at this school.

In 1939, when his father was chosen as the senator for the state of İçel in the 6th Session, he moved to Ankara with the family. For this reason, he had to leave Tarsus American College but in order to continue his education in English, Feyyaz Berker was sent to boarding school at Robert College in Istanbul in the fall of 1939.

In his own words, Feyyaz Berker notes that the years he spent at Robert College played an important role in defining his future. Although the years of World War II brought a number of hardships, Berker continued as a successful student.

While Turkey never entered the war, the years of World War II created many economic hardships. A great percentage of the national resources were put aside for military defense in case of a military threat. In addition, because of military procurement, agricultural output was greatly reduced. In 1942, the unforgettable implementation of a rationing system aimed to control the consumption of wheat. Yet another memorable feature of these years were the night-time blackouts that plunged the cities into darkness.

Because its administrators had planned ahead for these difficult times, Robert College had a stock of food and coal. As of result of these precautions from 1939 - 1946, while Feyyaz Berker was at the school, there was never a stoppage at the college.

The American educational system that included such ideals as "personal discipline" and "non-academic social activities" that Berker first encountered at Tarsus American College were also part of his Robert College education. Robert College taught its students educational discipline, thinking for oneself and speaking one's ideas freely. Feyyaz Berker felt that this liberal environment that prized individual creativity and the ability to think in many facets was the same environment that would allow Turkey to develop and progress.

Since his childhood, Feyyaz Berker had always been interested in sports, and at Robert College, he found the opportunity to engage in many different branches. He believed that involvement in sports had a great effect on personal development, and so he participated in basketball, tennis, volleyball, table tennis and a variety of other sports. He was also a permanent member of the football team.

I am in favor of young people making the most of their free time through sports. Participating in sports brings with it a sense of sportsmanship; it builds character. You feel both happiness and sadness as a result of your efforts, but in the end, you are playing a team sport. This is something that team spirit and competition provide.
Graduating from the high school section of Robert College in 1942, Feyyaz Berker continued in the engineering faculty of the same school's university. There were three alternative departments in the School of Engineering that he was able to choose from: Road and Civil Engineering, Electrical Engineering and Mechanical Engineering. Berker chose Civil Engineering.

When Berker graduated from Robert College in 1946, it was a time of political cooperation between the two countries, and he went to America to continue his education. He gained acceptance at the University of Michigan, one of the oldest and most established schools in the field of civil engineering.

On the one hand, while he continued his education, in order to earn some cash, he began to work on weekends and during the summer. He found a job on the assembly line at the Kaiser-Frazer automobile factory that was created in Willow Run, Michigan. At that time, the factory was the world's largest complex. During the time he worked here, in addition to the practical skills he acquired, Feyyaz Berker also gained new perspectives related to work and life philosophies.

When Feyyaz Berker graduated from the University of Michigan in 1948 with his advanced Engineering degree, he did not return immediately to Turkey. He stayed in the United States to gain further experience. He found a job in California at a construction firm. This job, where he worked for one year, provided him with important experiences.

"What I would say to young people studying in America is this: Stay in America and work for one year. This will be an experience you will make use of throughout your entire life."
In1949, Feyyaz Berker returned to his family in Ankara. After he completed his military service as a reserve officer in Ankara, he began to work as a construction manager at the Ankara Esenboğa Airport. When work on the airport was completed, he was assigned a job in the main office's research and lab division. The work Feyyaz Berker did at this period in his life at what was perhaps the only laboratory specializing in this area, provided him with a sound background and practice. It also provided him with the inspiration in 1956 to found the Feyyaz-Nihat (FN) Consulting Company working in a similar field.

Areas of Social Responsibilities
TÜSIAD (Turkish Industrialists' and Buinessmen's Association), Founder and Chairman of the Board Advisory Council Vice Chairman, Advisory Council Chairman, Honorary
DEIK (Foreign Economic Relations Board), Chief Officer, Vice Chairman and Chairman of the Executive Board, Honorary Member
TAPV (Turkish Family Health and Planning Foundation), Founder and Assistant Chairman of the Board, Chairman of the Board
HEV (Hisar Education Foundation), Chairman
MESS (Turkish Metal Industrialists' Syndicate), Member of High Advisory Board
TISK (Conferderation of Employer Associations), Member of Advisory Board
TUSEV (Third Sector Foundation of Turkey), Founder and Trustee
TESEV (Turkish Economics and Social Studies Foundation), Board of Directors and Trustee
TEMA, Founder and Trustee (Foundation for Combating Soil Erosion)
DENIZTEMIZ TURMEPA (Marine Environment Protection Association), Founding Member
TEGV (Education Volunteers Foundation of Turkey), Founder and Trustee
TGV (Foundation for Advancing Technology), Founder and Trustee
Robert College, Trustee
Robert College, Member of Alumni Association
Bosphorous University, Member of Advisory Committee
American Conference Board Member, New York
Stanford Research Institute, Member
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Oscar'a Akin Var + Cannes Review

August 25, 2017, 7:33 am
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The nominations for the 2017 Academy Awards will be announced on Jan. 23, 2018. The ceremony takes place March 4. 

 Mavi Boncuk |

Fatih Akin’s Cannes hit “In the Fade” has been chosen as Germany’s official candidate for the best foreign language film Oscar. The film has already garnered potential awards season buzz around the performance of lead actress Diane Kruger, who won the best actress award at the Cannes Film Festival in May, where the film world-premiered in official competition.

The selection was made from a choice of 11 films submitted to an independent nine-person jury appointed by national film-promotion body German Films. The choice was announced Thursday by jury representative Rainer Matsutani of the German Directors Guild at a press conference in Munich attended by Akin.

See Mavi Boncuk Posting on "In the Fade"


A statement from the jury said: “‘In the Fade’ is at the same time a drama, a court movie and a thriller. Fatih Akin relates law and justice, revenge and pain – with complexity, unsparingly, and with a stirring narrative. The film gives a political issue a human face and unfolds with a ripple effect from which the audience cannot escape, from the first to the very last minute.”

Magnolia Pictures took North American rights on the film earlier this month. The Match Factory is handling worldwide sales on the film, which has sold in more than 30 territories.

“In the Fade” was produced by Bombero International and Warner Bros. Film Productions Germany, in co-production with Corazon International and the French Macassar Productions and Pathe. The production was funded by Filmfoerderung Hamburg Schleswig-Holstein, the German Federal Film Fund, the Federal Government Commissioner for Culture and the Media, Film und Medienstiftung NRW, and the German Federal Film Board.

The nominations for the 2017 Academy Awards will be announced on Jan. 23, 2018. The ceremony takes place March 4.

Source Variety

Film Review: ‘In the Fade’

REVIEW | Jay Weissberg

MAY 26, 2017 | 

Diane Kruger’s beautifully modulated performance as a woman seeking justice following the neo-Nazi murder of her husband and son anchors this skilled though familiar drama.

First off: Fatih Akin’s “The Cut” was an aberration, as we all suspected. The director celebrated for his edgy takes on intriguing characters more or less returns with “In the Fade,” a well-constructed, at times moving story of a Hamburg woman seeking justice after the murder of her Kurdish husband and son by a couple of Neo-Nazis. “More or less” because the excellent first quarter gives way to a relatively standard-issue though handsomely produced legal drama with several stock characters and a script that feels too guided by the presumed requirements of mainstream cinema. Diane Kruger’s powerhouse performance in her first German-language production goes a long way toward compensating for the narrative’s dip into overly crystalline waters, and international sales have been unsurprisingly brisk given the film’s incontrovertible general appeal.

For good or bad, Akin has to grapple with the fact that everyone continues to compare his recent films with “Head-On,” one of those rare, hip crossover movies with appeal to critics and general audiences alike. Given the theme and Kruger’s incandescence, “In the Fade” may do better business, and Rainer Klausmann’s confidently fluid camerawork just gets better and better, yet Akin’s script, co-written like last year’s “Goodbye Berlin” with Hark Bohm, keeps numerous side characters as half-drawn caricatures and then, toward the very end, makes several poor choices. Still, the deeply troubling rise of the far right, and news of racist violence, add to the topicality.

Shaky cell phone footage starts things off right, recording the boisterous Big House wedding of jailed drug dealer Nuri Şekerci (Numan Acar) to trashy bottle-blonde Katja (Kruger). That cuts to the present, with Nuri set up in business, Katja his bookkeeper, and six-year-old adorable son Rocco (Rafael Santana) completing the happy picture. Akin impressively shorthands the tight-knit, playful family dynamic so we feel invested in their lives within a remarkably quick time, making the tragedy that comes next truly wrenching.

Katja leaves Rocco with Nuri at the office while she goes to a spa with friend Brigit (Samia Chancrin). On return, she finds police barricades and learns that a bomb killed her loved ones. Kruger’s ability to convey fierce inner strength while also falling apart makes Katja the kind of character you want to follow, and the subsequent scenes of her in mourning, negotiating the prejudices of parents and in-laws while the cops leap to conclusions given Nuri’s jail time, bring a well-earned lump to the throat.

The investigation latches onto Katja’s recollection of a young German woman she noticed leaving a bike outside Nuri’s office shortly before the explosion. Soon the woman, Edda Möller (Hanna Hilsdorf) and her husband André (Ulrich Friedrich Brandhoff) are arrested and the trial of these two neo-Nazi sympathizers begins. Katja’s friend Danilo Fava (Denis Moschitto) is prosecuting attorney, pitted against nasty defense lawyer Haberbeck (Johannes Krisch).

The courtroom scenes, visually conceived in b&w tonalities, have an equally black-and-white feel in how they play out: The prominent unpleasant scab on Haberbeck’s forehead practically screams “sleazebag mouthpiece,” and Danilo’s rousing speech of indignant righteousness comes exactly when expected. The case is well-argued but the Möllers, obviously guilty, get off when the judges declare reasonable doubt. A gutted Katja decides to take justice into her own hands.

One scene in particular stands out above the rest: After the bombing when the cops have no leads, Katja is at her lowest point. In an overhead shot, we see her in the bathtub, blood from her slit wrists gently wafting through the water. The phone rings, she slowly sinks into the reddened water, but before going completely under hears Danilo’s voice on the machine saying the police have arrested Edda. Katja’s head emerges from the side of the tub, covered in blood but determined to go to trial. The well-balanced sequence is equally affecting and stylish; from this moment on, the film moves into faultlessly constructed but too familiar territory.

Although Katja is well-conceived (multiple tattoos and a bad dye job ground the character in her working class past), her milieu doesn’t make sense. Her large house with garden and matte black BMW don’t fit the profile, and there’s something off about the explanation of how she and Nuri could afford such a home. It’s OK not knowing much about the Möllers, since this isn’t their film (although Edda’s father Jürgen, well-played by Ulrich Tukur, has a nice turn during the trial), but too many roles feel like workshopped accumulations of specific characteristics fitted to a particular need in the story, rather than three-dimensional figures.

DP Klausmann knows to keep his camera as much as possible on Kruger’s grounded performance, assured yet inhabiting the borders of fragility. Lensing of the early scenes has a suitably playful energy, giving way to more sober movements and stillness as the torrential Hamburg skies weep for Katja’s loss. The film’s German title translates to “out of nothingness,” which feels more apt than the English “In the Fade.”

Film Review: 'In the Fade'
Reviewed at Cannes Film Festival (competing), May 26, 2017. Running time: 95 MIN. (Original title: “Aus dem nichts”)
Production
(Germany-France) A Warner Bros. Pictures presentation of a Bombero Intl., Warner Bros. Film Prods., Macassar Prods., Pathé, Dorje Film, Corazón Intl. production, in cooperation with Canal Plus, Ciné Plus. (International sales: The Match Factory, Cologne.) Producers: Nurhan Şekerci-Porst, Fatih Akin, Herman Weigel. Co-producers: Mélita Toscan du Plantier, Marie-Jeanne Pascal, Jérôme Seydoux, Sophie Seydoux, Ardavan Safaee, Alberto Fanni, Flaminio Zadra.
Crew
Director, writer: Fatih Akin. Co-writer: Hark Bohm. Camera (color, widescreen): Rainer Klausmann. Editor: Andrew Bird. Music: Joshua Homme.
With

Diane Kruger, Denis Moschitto, Johannes Krisch, Samia Chancrin, Numan Acar, Ulrich Tukur, Rafael Santana, Hanna Hilsdorf, Ulrich Friedrich Brandhoff, Hartmut Loth, Ioannis Economides, Karin Neuhauser, Uwe Rohde, Asim Demirel, Aysel Iscan. (German, English, Greek dialogue)
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Ordular! İlk hedefiniz Akdenizdir. İleri!

August 25, 2017, 8:37 am
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Mavi Boncuk |



Garp Cephesi Kumandanlığı 

Türkiye Büyük Millet Meclisi Orduları

Afyonkarahisar- Dumlupınar büyük meydan muharebesinde zalim ve mağrur bir ordunun anâsır-ı asliyesini inanılmayacak kadar az bir zamanda imha ettiniz. Büyük ve necib milletimizin fedakarlıklarına layık olduğunuzu ispat ediyorsunuz. Sahibimiz olan büyük Türk Milleti istikbalinden emin olmaya haklıdır. Muharebe meydanlarındaki maharet ve fedakarlıklarınızı yakından müşahade ve takip ediyorum. Milletimizin hakkınızdaki takdirlerine delalet etme vazifemi mütevaliyen ve mütemadiyen ifa edeceğim.
Başkomutanlığa teklifatta bulunulmasını Cephe Komutanlığına emrettim.
Bütün arkadaşlarımın Anadolu da daha başka meydan muharebeleri verileceğini nazar-ı dikkate alarak ilerlemesini ve herkesin kuvây-ı akliyesini ve menâbi-i celâdet ve himmetini müsabaka ile ibzale devam eylemesini talep ederim.

Ordular! İlk hedefiniz Akdeniz dir İleri!

Türkiye Büyük Millet Meclisi Reisi

Başkumandan

M.Kemal

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Aylav You Academy Awards

August 26, 2017, 12:19 pm
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Turkey Selects True-Life Drama ‘Ayla’ as Foreign-Language Oscar Entry. 

The nominations for the 2017 Academy Awards will be announced on Jan. 23, 2018. The ceremony takes place March 4.

Turkey has submitted films for consideration in the Oscar best foreign-language film category on 23 previous occasions but has yet to receive a nomination. In 2014, the country submitted Nuri Bilge Ceylan’s Cannes Palme d’Or winner “Winter Sleep.”




Mavi Boncuk | SOURCE

Can Ulkay’s “Ayla” has been selected as Turkey’s official candidate for the best foreign-language film Oscar, it was announced Friday. Based on the true story of a Turkish veteran of the Korean War, “Ayla” follows its characters against the background of the war in 1950 and revisits them in this century.

The film tells the story of a soldier who risks his own life to save a young girl he finds half-frozen and on the verge of death, smuggling her into his army base. Despite being unable to communicate with each other, the two form a strong bond. When the war ends and the soldier must return home, he cannot bear to abandon the girl but is forced to hand her over to an orphanage, hoping one day to be reunited with her. The pair were finally reunited 60 years later.

Ismail Hacioglu stars as the young soldier, with Cetin Tekindor playing him as an older man. Kim Seol and Lee Kyung-Jin play the eponymous Ayla as a young girl and adult, respectively. The cast also features U.S. actor Eric Roberts.

The selection was made by Turkey’s Artistic Events Commission (SEK). The 17-person committee, which includes Turkish film industry professionals as well as officials from the country’s culture and tourism ministry, selected the film from a pool of 13 films submitted for consideration.

“Ayla” is produced by Mustafa Uslu for local production company Dijital Sanatlar and will be released in Turkey Oct. 27.
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Search

Word Origins | Cani, Cinayet, Katil, Ölüm, Ömür, Günah, intihar

August 28, 2017, 6:43 am
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Mavi Boncuk | Word Origins search on the Vatan/Filiz murder suicide.


Cani: Killer EN [1] 
cani [ Daî, Nevhatü'l-Uşşak, 1647]
from AR cāni جانٍ  suç işleyen from AR canā جنا suç işledi

Cinayet: Murder EN [2]
[Rab 1310]
Suāl: Tavus ne cināyet kıldı? Cevāb: tavus uşmaχ [cennet] içinde Âdem ve Havvāġa cināyet kıldı,
from AR cināya(t) جناية   suç, özellikle İslam hukukunda kabahatten daha ağır olan suç, ölüm cezası gerektiren suç Aramaic  gunāyā גניא  suç  from old FA gunāh.

Katil1: [ Aşık Paşa, Garib-name, 1330] ḳatl kıldı oğlını
from AR ḳatl قَتْل öldürme from AR ḳatala قَتَلَ öldürdü

similarly: katil2, katliam, kıtal, maktul, mukatele, taktil1

Katil2: [ Gülşehri, Mantıku't-Tayr terc., 1317] şehdi koyup [balı bırakıp] zehr-i ḳātil yimedi from AR ḳātil قاتل  öldüren, öldürücü from AR ḳatala قَتَلَ öldürdü

Ölüm: Death EN[3] oldTR: [ Irk Bitig, c. 900] sub içipen yaş yipen ölümde ozmiş [su içip ot yeyip ölümden kurtulmuş]TTü: ölümcül [ Ahmed Vefik Paşa, Lehce-ı Osmani, 1876]
ölümcül: Maraz-ı mevt. (...) ölümlü dünya: Dār-ı fenā.
oldTR ölüm ölme hali ve eylemi  from old TR öl- +Im

Ömür: life EN[4] [ Edib Ahmed, Atebet-ül Hakayık, c.1250 (1444)]
keçir sen me ˁumruŋ könilik öze [sen de ömrünü doğrulukla geçir]
fromAR ˁumr عمر  yaşam from AR ˁamara عَمَرَ canlandırdı, can verdi

Similarly: umran (imar, imaret, mamur, mimar, tamir), umre

Günah: Sin EN[5]
[ Codex Cumanicus, 1303]
culpa - Fa: guna - Tr: yazuk [yazuk] ... culpabilis - FA: guna kar - TR: yazuklamis
[ Aşık Paşa, Garib-name, 1330]
yavuz işden ḥāṣıl oldı çok günāh
günahkâr [ Kadı Burhanettin, Divan, c.1398]
baχıcak ol ortada yine günehkār ˁışk
fromFA gunāh گناه suç from oldFA vināh/vinās a.a. from oldFA vi-nath zarar, hasar

Aramaic gunāyā "suç, günah" from Persianr. Karş. cinayet. Armenian vnas վնաս "zarar" OFa vināskār  from Armenian vnasagar  FA gunāhkār.

İntihar: suicide[6] [ Ahmed Vefik Paşa, Lehce-ı Osmani, 1876] intihār: Kendini boğazlamak. fromAR intiḥār إنتحار kendini öldürme, özellikle bıçak vurarak  AR  naḥara نحر (hayvanı) boğazını keserek öldürdü, boğazladı 


[1] kill (n.1) early 13c., "a stroke, a blow," from kill (v.). Meaning "the act of killing" is from 1814 in hunting slang; that of "a killed animal" is from 1878. Lawn tennis serve sense is from 1903. The kill "the knockout" is boxing jargon, 1950. Kill ratio is from 1968, American English.

kill (v.) c. 1200, "to strike, hit, beat, knock;" c. 1300, "to deprive of life, put to death;" perhaps from an unrecorded variant of Old English cwellan "to kill, murder, execute," from Proto-Germanic *kwaljanan (source also of Old English cwelan "to die," cwalu "violent death;" Old Saxon quellian "to torture, kill;" Old Norse kvelja "to torment;" Middle Dutch quelen "to vex, tease, torment;" Old High German quellan "to suffer pain," German quälen "to torment, torture"), from PIE root *gwele- "to throw, reach," with extended sense "to pierce." Related: Killed; killing. 

Meaning "nullify or neutralize the qualities of" is from 1610s. Of time, 1728; of engines 1886; of lights, 1934. Kill-devil, colloquial for "rum," especially if new or of bad quality, is from 1630s. Dressed to kill first attested 1818 in a letter of Keats (compare killing (adj.) in the sense "overpowering, fascinating, attractive").

[2] murder (v.) Old English myrðrian, from Proto-Germanic *murthjan (source also of Old High German murdran, German mördren, Gothic maurþjan;  Related: Murdered; murdering.

murder (n.) c. 1300, murdre, from Old English morðor (plural morþras) "secret killing of a person, unlawful killing," also "mortal sin, crime; punishment, torment, misery," from Proto-Germanic *murthra- (source also of Goth maurþr, and, from a variant form of the same root, Old Saxon morth, Old Frisian morth, Old Norse morð, Middle Dutch moort, Dutch moord, German Mord "murder"), from suffixed form of PIE root *mer- "to rub away, harm" (also "to die" and forming words referring to death and to beings subject to death). The spelling with -d- probably reflects influence of Anglo-French murdre, from Old French mordre, from Medieval Latin murdrum, from the Germanic root. 

Viking custom, typical of Germanic, distinguished morð (Old Norse) "secret slaughter," from vig (Old Norse) "slaying." The former involved concealment, or slaying a man by night or when asleep, and was a heinous crime. The latter was not a disgrace, if the killer acknowledged his deed, but he was subject to vengeance or demand for compensation.
Mordre wol out that se we day by day. [Chaucer, "Nun's Priest's Tale," c. 1386]
Weakened sense of "very unpleasant situation" is from 1878.

murderer (n.) mid-14c., alteration of murtherer (c. 1300), agent noun from murder (v.); in part from Old French mordrere, from Medieval Latin murdrarius, from Germanic. Old English words for this included morðorcwalu, morðorslaga, morðorwyrhta, literally "murder-wright." The original murderer's row was in New York City's Tombs prison; figurative use in baseball dates to 1858, though the quintessential one was the 1927 New York Yankees. Fem. form murderess attested from late 14c. Murderee (1920) never caught on.
sin (v.) Old English syngian "to commit sin, transgress, err," from synn (see sin (n.)); the form influenced by the noun. Compare Old Saxon sundion, Old Frisian sendigia, Middle Dutch sondighen, Dutch zondigen, Old High German sunteon, German sündigen "to sin." Form altered from Middle English sunigen by influence of the noun.

[3] death (n.) Old English deað "death, dying, cause of death," in plura, "ghosts," from Proto-Germanic *dauthuz (source also of Old Saxon doth, Old Frisian dath, Dutch dood, Old High German tod, German Tod, Old Norse dauði, Danish død, Swedish död, Gothic dauþus "death"), from verbal stem *dheu- (3) "to die" (see die (v.)) + *-thuz suffix indicating "act, process, condition."

I would not that death should take me asleep. I would not have him meerly seise me, and onely declare me to be dead, but win me, and overcome me. When I must shipwrack, I would do it in a sea, where mine impotencie might have some excuse; not in a sullen weedy lake, where I could not have so much as exercise for my swimming. [John Donne, letter to Sir Henry Goodere, Sept. 1608]

Death's-head, a symbol of mortality, is from 1590s. Death row first recorded 1940s. Death knell is attested from 1814; death penalty from 1875; death rate from 1859. Slang be death on "be very good at" is from 1839. Death wish first recorded 1896. The death-watch beetle (1660s) inhabits houses, makes a ticking noise like a watch, and was superstitiously supposed to portend death.
FEW ears have escaped the noise of the death-watch, that is, the little clickling sound heard often in many rooms, somewhat resembling that of a watch; and this is conceived to be of an evil omen or prediction of some person's death: wherein notwithstanding there is nothing of rational presage or just cause of terror unto melancholy and meticulous heads. For this noise is made by a little sheathwinged grey insect, found often in wainscot benches and wood-work in the summer. [Browne, "Vulgar Errors"]

[4] life (n.) Old English life (dative lif) "animated corporeal existence; lifetime, period between birth and death; the history of an individual from birth to death, written account of a person's life; way of life (good or bad); condition of being a living thing, opposite of death; spiritual existence imparted by God, through Christ, to the believer," from Proto-Germanic *libam (source also of Old Norse lif "life, body," Old Frisian, Old Saxon lif "life, person, body," Dutch lijf "body," Old High German lib "life," German Leib "body"), properly "continuance, perseverance," from PIE root *leip- "to stick, adhere." 

The noun associated with live (v.) "to live," which is literally "to continue, remain." Extended 1703 to inanimate objects, "term of duration or existence." Sense of "vitality, energy in action, expression, etc." is from 1580s. Meaning "conspicuously active part of human existence, pleasures or pursuits of the world or society" is by 1770s. Meaning "cause or source of living" led to the sense "vivifying or animating principle," and thus "one who keeps things lively" in life of the party (1787). Meaning "imprisonment for life, a life sentence" is from 1903. Paired alliteratively with limb from 1640s. Not on your life "by no means" is attested from 1896. 

In gaming, an additional turn at play for a character; this transferred use was prefigured by uses in card-playing (1806), billiards (1856), etc., in reference to a certain number of chances or required objects without which one's turn at the game fails. The life "the living form or model, semblance" is from 1590s. Life-and-death "of dire importance" is from 1822; life-or-death (adj.) is from 1897. Life-jacket is from 1840; life-preserver from 1630s of anything that is meant to save a life, 1803 of devices worn to prevent drowning. Life-saver is from 1883, figurative use from 1909, as a brand of hard sugar candy from 1912, so called for shape. 

Life-form is from 1861; life-cycle is from 1855; life-expectancy from 1847; life-history in biology from 1870; life-science from 1935. Life-work "the labor to which one's life has been devoted" is from 1848. Expression this is the life is from 1919; verbal shrug that's life is from 1924 (earlier such is life, 1778

[5] sin (n.) Old English synn "moral wrongdoing, injury, mischief, enmity, feud, guilt, crime, offense against God, misdeed," from Proto-Germanic *sun(d)jo- "sin" (source also of Old Saxon sundia, Old Frisian sende, Middle Dutch sonde, Dutch zonde, German Sünde "sin, transgression, trespass, offense," extended forms), probably ultimately "it is true," i.e. "the sin is real" (compare Gothic sonjis, Old Norse sannr "true"), from PIE *snt-ya-, a collective form from *es-ont- "becoming," present participle of root *es- "to be." 

The semantic development is via notion of "to be truly the one (who is guilty)," as in Old Norse phrase verð sannr at "be found guilty of," and the use of the phrase "it is being" in Hittite confessional formula. The same process probably yielded the Latin word sons (genitive sontis) "guilty, criminal" from present participle of sum, esse "to be, that which is." Some etymologists believe the Germanic word was an early borrowing directly from the Latin genitive. Also see sooth. 

Sin-eater is attested from 1680s. To live in sin "cohabit without marriage" is from 1838; used earlier in a more general sense. Ice hockey slang sin bin "penalty box" is attested from 1950.

sinner (n.)  mid-14c., agent noun from sin (v.). Old English had synngiend in this sense.

[6]suicide (n.)  "deliberate killing of oneself," 1650s, from Modern Latin suicidium "suicide," from Latin sui "of oneself" (genitive of se "self"), from PIE *s(u)w-o- "one's own," from root *s(w)e- (see idiom) + -cidium "a killing" (see -cide). Probably an English coinage; much maligned by Latin purists because it "may as well seem to participate of sus, a sow, as of the pronoun sui" [Phillips]. 

The meaning "person who kills himself deliberately" is from 1728. In Anglo-Latin, the term for "one who commits suicide" was felo-de-se, literally "one guilty concerning himself." Even in 1749, in the full blaze of the philosophic movement, we find a suicide named Portier dragged through the streets of Paris with his face to the ground, hung from a gallows by his feet, and then thrown into the sewers; and the laws were not abrogated till the Revolution, which, having founded so many other forms of freedom, accorded the liberty of death. [W.E.H. Lecky, "History of European Morals," 1869] 

In England, suicides were legally criminal if of age and sane, but not if judged to have been mentally deranged. The criminal ones were mutilated by stake and given degrading burial in highways until 1823. Suicide blonde (one who has "dyed by her own hand") first attested 1921. Baseball suicide squeeze is attested from 1937.
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EU Watch | The Story So Far

August 29, 2017, 8:33 am
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1855 | Mickiewicz in Pera

August 29, 2017, 11:03 am
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See also: Adam Mickiewicz, sa vie et son oeuvre Ladislas Mickiewicz Nouvelle Librairie Parisienne, 1888 - 382 pages 

A good source for Armand Lévy letters and descriprions of Istanbul.

Mavi Boncuk |

Adam Bernard Mickiewicz (b. 24 December 1798 Zaosie, Lithuania Governorate, Russian Empire– 26 November 1855 Constantinople, Ottoman Empire) was a Polish  poet, dramatist, essayist, publicist, translator, professor of Slavic literature, and political activist. He is regarded as national poet in Poland, Lithuania and Belarus.

On 31 July 1832 he arrived in Paris and became active in many Polish émigré groups and published articles. On 22 July 1834, in Paris, he married Celina Szymanowska[1].

Mickiewicz welcomed the Crimean War of 1853-1856, which he hoped would lead to a new European order including a restored independent Poland.  Polish émigrés associated with the Hôtel Lambert persuaded him to become active again in politics] Soon after the Crimean War broke out (October 1853), the French government entrusted him with a diplomatic mission. He left Paris on 11 September 1855, arriving in Constantinople, in the Ottoman Empire, on 22 September. 

There, working with Michał Czajkowski (Sadyk Pasha)[2], he began organizing Polish forces to fight under Ottoman command against Russia.  With his friend Armand Lévy[3] he also set about organizing a Jewish legion. 


He returned ill from a trip to a military camp to his apartment on Yenişehir Street in the Pera (now Beyoğlu) district of Constantinople and died on 26 November 1855. Though Tadeusz Boy-Żeleński and others have speculated that political enemies might have poisoned Mickiewicz, there is no proof of this, and he probably contracted cholera, which claimed other lives there at the time.[

Mickiewicz's remains were transported to France, boarding ship on 31 December 1855, and were buried at Montmorency, Val-d'Oise, on 21 January 1861.

In 1890 they were disinterred, moved to Austrian Poland, and on 4 July entombed in the crypts of Kraków's Wawel Cathedral, a place of final repose for a number of persons important to Poland's political and cultural history.


Mickiewicz's temporary grave under his Istanbul apartment, now an  Adam Mickiewicz Museum (Polish: Muzeum Adama Mickiewicza, Turkish: Adam Mickiewicz Müzesi) 

The house museum dedicated to the life of Adam Mickiewicz, renowned Polish poet is located in the district of Beyoğlu, on the European side of Istanbul, Turkey. Serdar Ömer Caddesi, Tatlı Badem Sokak nr 23, Beyoğlu

The house was renovated after a fire in 1870. The museum was opened in 1955 with the help of the Museum of Literature in Warsaw. The crypt where Mickiewicz was temporarily buried for the period of one month is located in the basement.

The museum houses some manuscripts of Adam Mickiewicz, historical documents and paintings.

[1] Celina Szymanowska, daughter of Mickiewicz's late friend the pianist Maria Agata Szymanowska, married the 14-years-older Adam Mickiewicz in Paris on 22 July 1834. The couple had six children: daughters Maria and Helena; and four sons, Władysław Mickiewicz (1838–1926), Józef Mickiewicz (1850–1938), Aleksander Mickiewicz and Jan Mickiewicz.
Celina roused the dislike of other Polish émigrés, including the Romantic poet Zygmunt Krasiński. She was accused of extravagance, poor cooking skills, a desire to dominate her husband, and mental instability.
In 1838 Celina declared herself a prophet, an incarnation of the Mother of God, and redeemer of Poland, of Polish émigrés and of the Jews. She also claimed to possess a power to heal, which she said she had successfully applied to the gravely ill Adolf Zaleski.

For a time, Adam Mickiewicz cared for his wife himself; but marital discord and Celina's mental illness drove him to attempt suicide on 17 or 18 December 1838 by jumping out a window.

When he found that Celina's mental state was getting worse, Mickiewicz had her committed to a mental hospital at Vanves, where she underwent sleep-deprivation, cold-water and mental-shock therapies.
Celina was freed from the hospital by Andrzej Towiański, who claimed to have miraculously cured her. She believed his assurances that she had regained her mental health, and to the end of her life she remained under his influence and that of the Circle of God's Cause (Koło Sprawy Bożej).

Upon her death in 1855, she was interred at Paris' Père-Lachaise Cemetery. Exhumed, her remains were transferred to Les Champeaux Cemetery at Montmorency. The Mickiewicz family tomb exists there to the present day.

After Celina's death and the outbreak of the Crimean War in 1855, Adam Mickiewicz left his under-age children in Paris and went to Istanbul, Turkey, to organize legions to fight for Poland's independence from the Russian Empire.

[2] Michał Czajkowski (Polish spelling), or Mykhailo Chaikovsky (Ukrainian spelling), or Sadyk Pasha (Turkish: Mehmet Sadık Paşa) was born 19 September 1804 in Halchyn, near the town of Berdychiv in the Province of Volhynia, in right-bank Ukraine, which had been annexed to the Russian Empire at the end of the eighteenth century. He died on 18 January 1886, in Borky, in central Ukraine. He was a Polish writer on Cossack themes (Ukrainian school in Polish literature) and a political emigre who worked both for the resurrection of Poland and also for the reestablishment of a Cossack Ukraine.

During his French period, Czajkowski briefly collaborated with the radically oriented Polish Democratic Society, and then with the moderate Confederation of the Polish People, before going over to the conservative Polish emigre faction led by Prince Adam Jerzy Czartoryski called the "Hotel Lambert," after the Prince's residence in Paris. At Czartoryski's bidding, Czajkowski went to Turkey where he was active in Bosnia and Serbia and supported anti-Russian activities in the Caucasus. In the years following the unsuccessful revolutions of 1848, he helped arrange for political asylum for refugee Polish and Hungarian revolutionaries. Russian and Austrian efforts to have him extradited back to his homeland, and conflicts with Paris led to his eventual conversion to Islam and his new name "Sadyk Pasha". He thereupon organized an Ottoman Cossack Brigade to fight against the Russians. His Ottoman Cossack unit actually saw some action in the Balkans during the Crimean War but never got to invade Ukraine from the south which was the original intention of its organizers.

Although Czajkowski returned from the war with honours and was able to live a comfortable life in Turkey, his restless nature could never be completely satisfied. His differences with the Hotel Lambert had steadily increased over the years and he was becoming more and more estranged from the Polish political emigration. He was also frustrated by the failure of his larger Cossack project. In 1872, the Russian government offered him an amnesty, and in part under the influence of his third wife, a young Greek girl, he accepted the Russian offer, converted to Orthodoxy, returned to Ukraine and chose to live in Kiev. During this period he wrote his very extensive memoirs. His young wife proved unfaithful, however, and in 1886 a dispirited Czajkowski took his own life. One of his sons, Ladislas (Władysław) Czaykowski/Muzaffer Pasha, became governor in Mount-Lebanon in 1902.

[3] Armand Lévy (12 March 1827 – 23 March 1891) was a French lawyer and journalist. Lévy was an anti-clericalist, a freemason, a republican and a socialist who supported the 1848 Revolution and the Paris Commune. Born in a Roman Catholic family, but with a Jewish grand-father, he was passionate about the Jewish cause. He fought alongside his illustrious friends, such as Adam Mickiewicz, Ion Brătianu and Camillo Cavour, for the independence of Poland and Romania, and for the unification of Italy.



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Article | Is Turkey's Rapprochement with Iran and Russia Sustainable?

August 30, 2017, 11:36 am
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Mavi Boncuk | Is Turkey's Rapprochement with Iran and Russia Sustainable? 

  SOURCE

Soner Cagaptay

Soner Cagaptay, the Beyer Family Fellow and director of the Turkish Research Program at The Washington Institute, is the author of The New Sultan: Erdogan and the Crisis of Modern Turkey. 

August 30, 2017
A lasting Turkish shift toward Tehran and Moscow would require a perfect storm, but anti-U.S. sentiments in the country offer reason for concern.

Recent news stories suggesting that Ankara, Tehran, and Moscow are agreeing to cooperate in Syria's northern Idlib province and to bury the hatchet in Syria's civil war have brought to the foreground a key question: can Turkey become good friends, or even allies, with Iran and Russia in Syria and beyond? History suggests that any "handshake" between Ankara and its two neighbors will be difficult to sustain -- unless a rupture occurs in Turkey-NATO ties.

HOW THE TURKS VIEW THEIR NEIGHBORS
Turkey has a dozen neighbors, distributed in groups of three, in the Middle East (Iran, Iraq, and Syria), the Caucasus (Armenia, Azerbaijan, and Georgia), Europe (Cyprus, Greece, and Bulgaria), and maritime neighbors across the Black Sea (Russia, Romania, and Ukraine) whose access to international waters goes through the Turkish Straits. Ankara's relations with these neighbors help explain its current orientation:

Ignoring the larger lot. During six centuries of Ottoman rule (1299-1923), the Turks defeated and ruled over all their neighbors, with the exception of Russia and Iran. This resilience elevates the two populous countries in contemporary Turkish views and also in the Turkish foreign policy weltanschauung.

Whereas Ankara can be patronizing in its foreign policy toward its other neighbors, dismissing their concerns and even interfering in their internal affairs -- as has been the case in Iraq, Bulgaria, and Syria recently -- historically speaking, Turkey neither confronts nor ignores the Russians or the Iranians.

…but fearing the Russians. During the eighteenth and nineteenth centuries, Russia not only evaded conquest by the Ottomans but defeated them numerous times, often instigating such wars. Furthermore, Russian policies contributed in many ways to the decline of the Ottoman Empire from the nineteenth century onward. As a result of the wars, Russia took vast, and often solidly Turkish and Muslim, territories around the Black Sea from the Ottomans, including the Crimean Khanate (including what is now southern Russia and Ukraine) and large parts of the northern and southern Caucasus. In the Balkans, the Russian czars supported nationalist movements among the Greeks, Bulgarians, Serbs, and Romanians, helping them split away from the Ottoman Empire and eventually leading to near complete Ottoman withdrawal from Europe.

All this explains Turkey's deep-rooted historical fear of Russia -- and the speed with which Ankara pivoted to become a NATO member at the beginning of the Cold War, following Joseph Stalin's 1946 demand for territory from Turkey. Since Turkey's accession to the alliance in 1952, NATO has been the bedrock of Turkish security against Russia.

The fear of Russia also prevails in Turkey for personal, historic reasons. When the czars captured Ottoman territory, they would often ethnically cleanse the Turkish and Muslim inhabitants, thereby forcing the survivors to flee to Turkey over several decades. In the nineteenth century, for instance, when the Russians took over the northern Caucasus region from the Ottomans, they expelled the native Circassian population -- around one million people -- to lands still under Ottoman control. At the time, the Turkish Muslim population of modern Turkey was around ten million. Many other Turkish and Muslim groups, such as Chechens from the northern Caucasus and Tatars from Crimea, were forcibly driven to the Ottoman Empire by Russia. Turkish citizens who descend from those expelled by the Russians form a large constituency, adding to the Turks' historic trauma and resulting fear of -- and animosity toward -- Russia.

...and taking the Iranians seriously. Historically speaking, Turkish ties with Iran have differed substantially from Turkey-Russia ties. The Ottoman and Persian Empires became neighbors in the fifteenth century, at which point they started to push against each other for control of what is now eastern Turkey and western Iran. After fighting 166 years of debilitating and inconclusive wars (between 1473 and 1639), and ending up with bankrupt treasuries -- the seventeenth-century version of mutually assured destruction -- the Turks and Iranians settled on historic power parity, agreeing to avoid future conflict at any cost. 

This power parity still guides Ankara's ties with Tehran. Accordingly, with the exception of some wars across Iraq in the nineteenth century between the Ottomans and the Qajar Dynasty and twentieth-century land swaps, the Turkey-Iran border has been the most stable in the Middle East, running quite close to its original 1639 contours.

CONCLUSIONS
As the previous discussion shows, Ankara's foreign policy toward Moscow and Tehran has been driven by fear and caution, respectively. The Russians hold the inverse position, viewing Turkey as a "small, irritating" neighbor that has often, and "rightfully," been at the receiving end of Russia's might and punishment. Simply put, Moscow looks down on Ankara. Accordingly, Russia regards Turkish policies in Syria, where Ankara has been trying to oust the Moscow-backed Assad regime, with contempt, and will do everything to ensure Turkey does not emerge a winner from the Syrian civil war. Russian president Vladimir Putin's ultimate goal in Syria is to humiliate Ankara and Turkish president Recep Tayyip Erdogan in order to remind the Turks why they should continue to fear the Russians. This explains, among other Russian policies, why Moscow has established a relationship with the Syria-based Kurdish Peoples Defense Units (YPG), a group closely aligned with the Turkey-based Kurdistan Workers Party (PKK), against which Ankara has fought over the last several years.

While Washington, too, has formed a relationship with the YPG against the Islamic State, U.S. cooperation with the Kurdish group is strictly limited to areas of Syria, such as Raqqa, with an IS presence. On the other hand, and contrary to U.S. policy, Russian cooperation with the YPG takes place in areas of Syria where the Islamic State is not present, such as the YPG-controlled Afrin enclave, which is flanked by Turkey to the west and north and by Turkey-backed rebels to the east and south. Russia's engagement with the YPG is clearly anti-Turkish. Whatever temporary arrangements it reaches with Turkey in Syria, in the long term Moscow will use its many allies and proxies there to undermine Ankara's interests.

While Iran has not adopted an openly hostile stance toward Turkey in Syria, Tehran views Ankara's support to rebels fighting the Iran-backed regime as a violation of the two countries' historic power parity accord. Indeed, the support given by each side to opposing proxy forces in Syria renders this instance the closest in recent memory to outright conflict between Ankara and Tehran. At this stage, Tehran, whose fortunes and allies are ascendant in Syria, will attempt to restore its historic power parity with Ankara -- on its own terms. From Iran's perspective, however, such a restoration would necessitate a complete cessation of Turkish support to anti-Assad rebels. In this context, every step Iran takes in Syria with respect to Turkey -- including the aforementioned "handshake" over Idlib province -- serves the broader Iranian goal of reestablishing power parity, wherein Turkey recognizes Iranian (and, even more overtly, Russian) control over Syria.

The only scenario in which Turkey would shift its historic view of Russia and Iran involves a rupture with NATO. At the moment, such a far-fetched possibility would require a perfect storm. Still, since taking power in Ankara in 2002, Erdogan's Justice and Development Party (AKP) has mainstreamed anti-Americanism. At the same time, U.S. policies in Iraq and Syria, including cooperation with the YPG, have led to a strong anti-American backlash in Turkey that extends beyond the AKP's core Islamist constituencies. Unpredictable incidents in Syria, such as friendly fire between Turkish and U.S. troops or their proxies, or PKK use against Turkey of U.S. arms somehow acquired from the PYD, could precipitate a bilateral crisis. A potentially insurmountable anti-American and anti-NATO furor could ensue, eventually even forcing Ankara to make the historic choice to adopt a more benign view of both Iran and Russia.


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Article | Revisiting the 30th August / 30 Ağustos'u İncelemek

August 30, 2017, 12:09 pm
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Mavi Boncuk |

Revisiting the 30th August at the light of the 15th May

The commemorations of the victory on August 30 are widespread every year, but too few Turks know today that August 30 does not mean only a military success, but also a victory against the war crimes of the Greek army and its Armenian volunteers. Swiss journalist Noëlle Roger observed around 1930 that there was no plaque, and even no design to unveil a plaque, to mark the Greek atrocities.[1] Nevertheless, these atrocities started since the very first day of the Greek landing: May 15, 1919.

Crimes from the beginning

The crimes were so obvious that Captain Rollin, head of the French Navy Intelligence service, sent, in addition to his regular reports, a special letter to his minister, to protest. Rollin had been wounded and captured by the Ottoman army in 1915, and he was a prisoner for the rest of the war. Recalling this fact, Rollin said he had no reason to defend the Turks. However, Rollin gave an interesting account that Fethi Bey, the officer in charge of the prisoners of war in İzmir went beyond “what could be expected from the most chivalrous enemy.” Fethi Bey was “slaughtered with rifle butts” on May 15, 1919. One of the three eyewitnesses’ accounts forwarded by Rollin was the one of French whose family was exiled in Bursa during WWI.[2] If the Greek high command was forced by the Western representatives to punish some of the perpetrators of the crimes committed in May 15-17 (48 Greeks and 12 Armenians[3]), similar crimes continued, unpunished, during the rest of the year 1919. For instance, the telegrams and reports of the U.S. High Commissioner Bristol are very clear on the Greek war crimes against both Muslims and Jews.[4]

The Greek landing was justified by two allegations: the “persecution” of the Christians and the “Greek majority” in İzmir and its neighborhood. Both were categorically denied by the report of the investigative commission of Entente officers (U.S., UK, France, Italy). Even more strikingly, in his dispatches of March 23, April 13 and 22, 1919, the French Consul in İzmir, Osmin Laporte,[*] warned that the actual risk of a bloodbath was a possible Greek landing. In their reports of May 9 and 14, two French officers (one from the Navy, one from the gendarmerie) came to similar conclusions.[5]

Devastations until the end

In May 1921, a commission of the International Red Cross, led by the Swiss Maurice Gehri and British General Franks, made a deep investigation on the behavior of the Greek forces in Yavola peninsula. In his report, Gehri provides a comprehensive description of the killings and arsons, adding that, in spite of its numerous interviews with Greeks, the commission “no knowledge of cases where the misdeeds would have been prevented by the [Greek] military command.”[6]

Businessman Elzéar Guiffray, the elected head of the French community in Izmir since 1914, was requested by Paris to make a report about the Greek atrocities. Adding his proper findings to the ones of his compatriots, he submitted his notes to the MFA on July 27, 1922. Guiffray explained that since the landing of May 1919, the Greek crimes were “countless” and that the published accounts (for instance the killing of 250 Turks, mostly children, in the mosque of Karatepe in February 1922) represent only “a small part of the crimes perpetrated up to now”. Guiffray gave numerous and precise examples of burned villages, slaughters, assassinations, arbitrary arrests and inhuman conditions of detention. He also considered that “without exaggeration,” the number of Turks killed by the Greek forces (which included, at least in some cases, Armenian volunteers) since May 1919, is in excess of 150,000, “without counting the deported persons, estimated to be 300,000”.[7]

Regarding the last stage of the Greek retreat, Lord Saint-Davids, administrator of the İzmir-Aydın railroad company, concluded: “it is a fact that [the Greek forces] burned Aydın and Nazlı; they put fire to all the villages they passed through,” committed plunder and murder. They did so, added Lord Saint-Davids, by order of the Greek officers.[8] The French engineer C. Toureille, a resident in İzmir at that time, confirmed the systematic plunder and arsons, the recurrence of killings. He this account that, as late as September 8, an Armeno-Greek gang committed plunder around İzmir, and on September 11-12 September, another gang, purely Greek this time, was putting fire to several villages very close to İzmir.

On the other hand, General Pellé, the French High Commissioner in İstanbul, cabled to Paris on September 8 that if he received evidence of Greek crimes, he did not receive since a long time any accusation of Kemalist crimes, even from the Greek patriarchate.[9] It is safe to conclude that the Turkish victory in 1922 was an ethical, not only national, victory.


Maxime GAUIN - Contributor, Strategic Outlook
[1]Noëlle Roger, En Asie mineure, Paris : Fasquelle, 1930, p. 205-213 and more especially pp. 211-212.
[2]S.R. Marine, Turquie, 3 juin 1919, n° 774, Service historique de la défense nationale (SHD), Vincennes, 1 BB7 232.
[3]Arnold J. Toynbee, The Western Question in Greece and Turkey, London-Bombay-Sydney: Constable & C°, 1922, p. 401.
[4]See for instance his telegram of July 17, 1919, Library of Congress, Bristol papers, container 74.
[5]SHD, 16 N 3202 ; Centre des archives diplomatiques de Nantes, 36 PO/1/42.
[6]Maurice Gehri, Mission d’enquête en Anatolie (12-22 mai 1921), Geneva, 1921, p. 3.
[7]Archives du ministère des Affaires étrangères (AMAE), La Courneuve, microfilm P 1380.
[8]« Grave réquisitoire d’un Lord anglais contre l’armée grecque », Le Petit Parisien, September 27, 1922, p. 3.

[9]These two documents are in AMAE, P 1380.

A Turkish version of this article was published in Cumhuriyet on September 1st, 2013.

30 Ağustos'u İncelemek
  
Source: cumhuriyet.com.tr

İstanbul’daki Fransız Yüksek Komiseri General Pellé, 8 Eylül’de Paris’e yolladığı telgrafta, Yunan suçlarına dair delil elde etmesine rağmen, çok uzun süredir Kemalistlere yönelik benzer bir suçlamayı Rum Patrikliği’nden bile duymadığını yazdı. Bütün bunların ışığında, 1922’de elde edilen zaferin sadece milli değil, aynı zamanda ahlaki bir zafer olduğu sonucuna varılır.

Her yıl 30 Ağustos’ta tüm Türkiye’de yaygın bir şekilde zafer kutlamaları yapılır, ancak günümüzde, pek az Türk 30 Ağustos’un yalnızca askeri bir başarı olmayıp aynı zamanda Yunan Ordusu’nun ve onun Ermeni gönüllülerinin işlediği savaş suçlarına karşı kazanılmış bir zafer olduğunu bilmektedir. İsviçreli muhabir Noëlle Roger, daha 1930’lu yıllarda, Yunan vahşetini anımsamak için dikilmiş ve hatta dikilmesi planlanan bir anıt bulunmadığını gözlemlemişti. Sözü edilen vahşet olayları Yunan kuvvetlerinin Anadolu’ya ayak bastığı ilk gün olan 15 Mayıs 1919’dan itibaren başlamıştı.

İşgalin başlangıcından itibaren işlenen suçlar

Yunan ordusunun işlediği suçlar o kadar açıktı ki, Fransız Deniz Kuvvetleri İstihbarat Servisi’nin başındaki Albay Rollin, ilgili Fransız bakanına yolladığı normal raporların yanı sıra, bu vahşeti kınamak için, bir de özel protesto mektubu yolladı. Rollin 1915’te yaralanarak Osmanlı ordusu tarafından esir alınmış ve savaşın sonuna kadar tutuklu kalmıştı. Rollin bu gerçeği anımsatarak, kendisinin Türkleri savunmasını gerektirecek hiçbir neden bulunmadığına ve o dönemde, İzmir’deki savaş tutsaklarından sorumlu olan Fethi Bey’in “en centilmen düşmandan beklenenden” daha âlicenap davrandığına dair ilgi çekici bir ayrıntıya yer vermişti. Buna rağmen aynı Fethi Bey, “tüfek kabzalarıyla” 15 Mayıs 1919’da Yunanlılar tarafından katledilmişti. Rollin’in gözlemlerini aktardığı üç görgü şahidinden bir Fransız’ın da Bursa’daki ailesi 1. Dünya Savaşı sırasında sürgüne gönderilmişti. Yunan İşgal Komutanlığı her ne kadar Batılı temsilcilerin zoruyla göstermelik olarak 15-17 Mayıs günlerinde işlenen suçlardan dolayı bazı suçluları (48 Yunanlı ile 12 Ermeniyi) cezalandırmış olsa bile, devam eden süreçte, benzer suçlar işlenmeye devam etti ve suçlular cezasız kaldı. Örnek vermek gerekirse, Amerikan Yüksek Komiseri Amiral Bristol’un yolladığı telgraflarda ve raporlarda Yunanlıların Müslümanlara ve Yahudilere karşı işlediği savaş suçları açık bir şekilde anlatılmaktadır.

Yunan ordusunun Anadolu çıkarmasının sözde gerekçesi, İzmir ve çevresinin “çoğunluğunu teşkil eden” Rum ve Hıristiyan nüfusa “zulmedildiği” iddialarıydı. Ama bu iddiaların her ikisi de Amerikan, İngiliz, Fransız ve İtalyan subaylarından oluşan İtilaf güçlerinin araştırma heyeti raporlarında kesinlikle reddedilmişti. Daha da çarpıcı olanı ise İzmir’deki Fransız Konsolosu Osmin Laporte’[*]nin 13 ve 22 Nisan 1919 tarihli raporlarında yer alan, asıl kan dökümü riskine, muhtemel Yunan çıkarmasının yol açabileceği uyarısıydı. İki Fransız subayı da 9 ve 14 Mayıs tarihli raporlarında benzer sonuca varmıştı.

Son ana kadar süren yıkımlar

1921 Mayıs ayında, Uluslararası Kızıl Haç Örgütü’nün kurduğu, İsviçreli Maurice Gehri ile İngiliz Generali Franks’ın liderliğindeki bir komisyon da Yunan güçlerinin Yalova yarımadasındaki davranışı üzerine derin bir araştırma yapmıştı. Gehri raporunda, katliamların ve kundaklamaların ayrıntılı tasvirini sunup, komisyonun Yunanlılarla yaptığı sayısız görüşmelere rağmen “bu kötü olayların (Yunan) askeri kumanda kademesi tarafından önlenemeyecek kötülükler olmadığı bilgisini” de ilave etmiştir.

Paris’teki yönetim, İzmir’deki Fransız toplumunun 1914’ten beri seçilmiş lideri olan Elzéar Guiffray adındaki işadamından, Yunanlıların kötü davranışları hakkında bir rapor yazmasını istemişti. O da kendi bulgularını diğer vatandaşlarının şikâyetlerine ekleyerek, 22 Temmuz 1922 tarihinde Dışişleri Bakanlığı’na sundu. Guiffray 1919 Mayıs çıkarmasından beri Yunan suçlarının “sayısız” olduğunu anlattı ve (Şubat 1922’de Karatepe Camii’nde, çoğu çocuk olan 250 Türk’ün katledilmesi gibi) yayımlanmış olan raporların o zamana kadar “işlenmiş olan suçlardan çok azını” teşkil ettiğini ekledi. Guiffray yakılmış köylerden, katliamlardan, rastgele tutuklamalardan ve insanlık dışı hapis ortamlarından birkaç tane kesin örnek vermişti. Ayrıca Mayıs 1919’dan beri (en azından bazı durumlarda Ermeni gönüllülerin de dahil olduğu) Yunan güçleri tarafından öldürülen Türk sayısının “abartısız” 150.000’i geçtiğini ve bu sayının “sürgün edilen yaklaşık 300.000” kişiye ilave edilmesi gerektiğini belirtti.
İzmir - Aydın demiryolu şirketinin yöneticisi olan Lord Saint-Davids, Yunan geri çekilmesinin son evresinde Yunan güçlerinin “Aydın ve Nazilli’yi yakıp yolları üstündeki tüm köyleri ateşe verdikleri”, yağmacılıkla katliamlar işledikleri ve tümünü Yunan subaylarının emriyle yaptıkları sonucuna vardı. O zamanlar İzmir’de yaşamakta olan Fransız mühendis C. Toureille, sistemli şekilde işlenen yağmacılıkla yakıp yıkmanın ve katliamların tekrarlandığını teyit edip, bir Ermeni-Yunan çetesinin İzmir civarında kundakçılığa 8 Eylül’e kadar devam ettiğini ve 11-12 Eylül’de tamamen Yunanlılardan müteşekkil olan başka bir çetenin de aynı suçları işlediğini ilave etti. Öte yandan İstanbul’daki Fransız Yüksek Komiseri General Pellé, 8 Eylül’de Paris’e yolladığı telgrafta, Yunan suçlarına dair delil elde etmesine rağmen, çok uzun süredir Kemalistlere yönelik benzer bir suçlamayı Rum Patrikliği’nden bile duymadığını yazdı. Bütün bunların ışığında, 1922’de elde edilen zaferin sadece milli değil, aynı zamanda ahlaki bir zafer olduğu sonucuna varılır.

MAXIME GAUIN Uzman, Avrasya İncelemeleri Merkezi

[*] François Georges Osmin Laporte (b.24 February 1875 in Ismailia , d. 1932 Sulina ) was a French diplomat .


M. G. Osmin Laporte was educated in France, securing a diploma in Oriental languages.
In 1908 he was under the chairmanship of Pierre de Margerie, Consul General in Bangkok , Siam. In 1912 he was vice-consul in Rijeka and in 1914 consul of first class in Prague . On 16 January 1919 he was among the survivors of the sinking of the passenger ship Chaouia . From 1918 and 1920 the Turkish province of Cilicia was occupied by French troops. On September 15, 1922, Laporte conducted the mission in Adana . On September 9, 1922, the city of Smyrna (now Izmir ), which had fallen to Greece with the Paris subcontracts , had been recaptured by Turkish troops. Laporte reported Raymond Poincaré of the francophilic reactions in Adana on this intake. From 1925 to 1929 Osmin Laporte was ambassador to Oslo .



From 1929 to 1932, Laporte was a delegate to the European Danube Commission . He was a knight of the honorary legion . 
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