Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
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Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
[DOWNLOAD] right-click and save link

Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
[DOWNLOAD] right-click and save link

Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
[DOWNLOAD] right-click and save link

Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
[DOWNLOAD] right-click and save link

Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
[DOWNLOAD] right-click and save link

Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
[DOWNLOAD] right-click and save link

Amongst the different ornaments here are hollow worked stone used as a plant pot, and a beautifully carved frieze used as a pot stand in the garden.
[DOWNLOAD] right-click and save link

This illustrations shows a 'new' saints tomb, one that has gradually been tidied up and extended since I have been visiting the house (that is, since 1996). The lady of the household explains that she saw a saint in her sleep, who asked her to clean the mud from above his grave, which was in her back garden. She did so, and continues to see the saint occasionally in her dreams and ensure that his wishes for a pleasant environment for his rest are kept. This is obviously interesting in many ways. It supports, for example, arguments first put forward by Lewis on the alternative or unorthodox paths to sanctity saught by women within Muslim communities. However, it also goes to the heart of the arguments put forward by Ramsay, and then contradicted by Hasluck, on the creation and imposition of spirituality onto the archaeological record. Hasluck's interpretations were much more subtle, and indeed, provide for just such seemingly spontaneous creation of the sacred, a sacred which for Ramsay was much more fixed and anchored in the past. These points are discussed further in the archive report, though see also image 372.
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This illustrations shows a 'new' saints tomb, one that has gradually been tidied up and extended since I have been visiting the house (that is, since 1996). The lady of the household explains that she saw a saint in her sleep, who asked her to clean the mud from above his grave, which was in her back garden. She did so, and continues to see the saint occasionally in her dreams and ensure that his wishes for a pleasant environment for his rest are kept. This is obviously interesting in many ways. It supports, for example, arguments first put forward by Lewis on the alternative or unorthodox paths to sanctity saught by women within Muslim communities. However, it also goes to the heart of the arguments put forward by Ramsay, and then contradicted by Hasluck, on the creation and imposition of spirituality onto the archaeological record. Hasluck's interpretations were much more subtle, and indeed, provide for just such seemingly spontaneous creation of the sacred, a sacred which for Ramsay was much more fixed and anchored in the past. These points are discussed further in the archive report, though see also image 372.
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This illustrations shows a 'new' saints tomb, one that has gradually been tidied up and extended since I have been visiting the house (that is, since 1996). The lady of the household explains that she saw a saint in her sleep, who asked her to clean the mud from above his grave, which was in her back garden. She did so, and continues to see the saint occasionally in her dreams and ensure that his wishes for a pleasant environment for his rest are kept. This is obviously interesting in many ways. It supports, for example, arguments first put forward by Lewis on the alternative or unorthodox paths to sanctity saught by women within Muslim communities. However, it also goes to the heart of the arguments put forward by Ramsay, and then contradicted by Hasluck, on the creation and imposition of spirituality onto the archaeological record. Hasluck's interpretations were much more subtle, and indeed, provide for just such seemingly spontaneous creation of the sacred, a sacred which for Ramsay was much more fixed and anchored in the past. These points are discussed further in the archive report, though see also image 372.
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This building, newly built, marks the headquarters of the MHP (Nationalist Action Party) who are enjoying success in Turkey as a whole, and particularly in the Knoya region. However, it was built against the protests of a village woman who told me on several occasions of her desire to mark a saints' grave at that point, because he had appeared in a dream to her in order to ask her for his protection. She prophesies that no good will come of the building because its construction will disturb the saint's grave.
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This building, newly built, marks the headquarters of the MHP (Nationalist Action Party) who are enjoying success in Turkey as a whole, and particularly in the Knoya region. However, it was built against the protests of a village woman who told me on several occasions of her desire to mark a saints' grave at that point, because he had appeared in a dream to her in order to ask her for his protection. She prophesies that no good will come of the building because its construction will disturb the saint's grave.
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SirCak hoyugu, a mound a kilometer to the south of Catalhoyuk marks beautifully a very common way that a mound becomes destroyed: through gradual incorporation into fields. Here, it is both sown on its top, and also its sides are systematically cut into, creating a split level effect as the lower fields are forced ever more into the body of the mound which is, in any case, growing gradually smaller.
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SirCak hoyugu, a mound a kilometer to the south of Catalhoyuk marks beautifully a very common way that a mound becomes destroyed: through gradual incorporation into fields. Here, it is both sown on its top, and also its sides are systematically cut into, creating a split level effect as the lower fields are forced ever more into the body of the mound which is, in any case, growing gradually smaller.
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SirCak hoyugu, a mound a kilometer to the south of Catalhoyuk marks beautifully a very common way that a mound becomes destroyed: through gradual incorporation into fields. Here, it is both sown on its top, and also its sides are systematically cut into, creating a split level effect as the lower fields are forced ever more into the body of the mound which is, in any case, growing gradually smaller.
[DOWNLOAD] right-click and save link

SirCak hoyugu, a mound a kilometer to the south of Catalhoyuk marks beautifully a very common way that a mound becomes destroyed: through gradual incorporation into fields. Here, it is both sown on its top, and also its sides are systematically cut into, creating a split level effect as the lower fields are forced ever more into the body of the mound which is, in any case, growing gradually smaller.
[DOWNLOAD] right-click and save link

SirCak hoyugu, a mound a kilometer to the south of Catalhoyuk marks beautifully a very common way that a mound becomes destroyed: through gradual incorporation into fields. Here, it is both sown on its top, and also its sides are systematically cut into, creating a split level effect as the lower fields are forced ever more into the body of the mound which is, in any case, growing gradually smaller.
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These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
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These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
[DOWNLOAD] right-click and save link

These ten photographs are all of classical objects, large and small, accumulated in one man's house. The inscribed gravestone (that will be published in Dr Baird's account) lies just by the gate. Outside, are two long plain squared stone suitable for sitting on. Inside, inside the house's foundations is an extensively carved stone built into the wall of the house but just visible. In the workshop is an antique storage vessel, seemingly Byzantine or late Roman, in almost perfect condition, standing empty but not looking incongruous. To hand are a little collection of worked pipes. This systematic accumulation of ancient objects is not quite bricolage in the Levi-Straussian sense because they appear to have no obvious functional quality, but it is a form of cultural accumulation or absorption of the remains of the past into a cosmology that does not reject, rather embrace other cultures. In itself, it does not produce archaeology because it has almost no periodicisation, but it might conceivably produce a form of antiquarianism. It would be interesting to look at this aspect of the matter further, both with respect to the roots of archaeology in the UK, and also at possible links with current or dominant museological practice in Turkey.
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A butterfly and a flowering plant grown in the central courtyard of the dig-house, seemingly a trivial happening. However, it is interesting in several ways. The plants are tended and watered by the local villagers, not especially by the CH team, though they like them very much. Thus, there is a marked domestication of the site area is taking place through the local staff who work there in spite of the seeming separation between the two communities. At the same time, such landscaping can hardly be ignored when thinking about the long-term future of the site as a heritage area within a region that, as the natural resources are siphoned off, is going through a process of what can only be described as desertification.
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A butterfly and a flowering plant grown in the central courtyard of the dig-house, seemingly a trivial happening. However, it is interesting in several ways. The plants are tended and watered by the local villagers, not especially by the CH team, though they like them very much. Thus, there is a marked domestication of the site area is taking place through the local staff who work there in spite of the seeming separation between the two communities. At the same time, such landscaping can hardly be ignored when thinking about the long-term future of the site as a heritage area within a region that, as the natural resources are siphoned off, is going through a process of what can only be described as desertification.
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The social anthropology of the archaeology itself is both interesting and important, though not the primary focus of this project (which looks more at the different cross-cultural interactions within the region as a whole). However, it is worth noting that the internal organisation of the excavation team: specialists, diggers, camp management, cooks, and so on, as well possessing its own internal dynamic revolving around the systematic creation of knowledge from the remains of the past, also may become reflected in the interaction with the local and national community in sharply differentiated ways. The state-sponsored separation from the local community should be considered a way of slowing down and filtering this regular and diverse interaction rather than acting in a purely confining or isolatory way. One outcome of this careful structuring of relations is that long-term links are facilitated, and it is certainly no accident that very-long term even semi-permanent excavations are looked upon with favour by the Ministry of Culture.
[DOWNLOAD] right-click and save link

The social anthropology of the archaeology itself is both interesting and important, though not the primary focus of this project (which looks more at the different cross-cultural interactions within the region as a whole). However, it is worth noting that the internal organisation of the excavation team: specialists, diggers, camp management, cooks, and so on, as well possessing its own internal dynamic revolving around the systematic creation of knowledge from the remains of the past, also may become reflected in the interaction with the local and national community in sharply differentiated ways. The state-sponsored separation from the local community should be considered a way of slowing down and filtering this regular and diverse interaction rather than acting in a purely confining or isolatory way. One outcome of this careful structuring of relations is that long-term links are facilitated, and it is certainly no accident that very-long term even semi-permanent excavations are looked upon with favour by the Ministry of Culture.
[DOWNLOAD] right-click and save link

The social anthropology of the archaeology itself is both interesting and important, though not the primary focus of this project (which looks more at the different cross-cultural interactions within the region as a whole). However, it is worth noting that the internal organisation of the excavation team: specialists, diggers, camp management, cooks, and so on, as well possessing its own internal dynamic revolving around the systematic creation of knowledge from the remains of the past, also may become reflected in the interaction with the local and national community in sharply differentiated ways. The state-sponsored separation from the local community should be considered a way of slowing down and filtering this regular and diverse interaction rather than acting in a purely confining or isolatory way. One outcome of this careful structuring of relations is that long-term links are facilitated, and it is certainly no accident that very-long term even semi-permanent excavations are looked upon with favour by the Ministry of Culture.
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An annual event at Catalhoyuk illustrates this point nicely. It consists of a 'whirling dervish' evening organised by a local carpet merchant who also has close links with the Mevlana museum experts. On that day, he invites local civil servants from the ministry and provides also a generous portion of roast mutton to all at the site. Partly, he is no doubt thinking of trade (and it is true that members of the site do buy carpets from him on occasion), but also he is conscious that Catalhoyuk is regarded by many as sensitive project, and it is simply a good idea to be a living part of a triangular interaction that includes himself, the museum officials and the site. In turn, the people at the site gain a square meal followed by a pleasant evening listening to music, and look forward to the occasion eagerly. The connection between Konya and the whirling dervishes I will treat more fully in the final publication. I have not been able yet to decide adequately how to treat the relationship between the whirling dervishes and Catalhoyuk. Such a relationship undoubtedly exists in that they have frequently been connected by modern spiritual groups, both in Turkey and outside, such as the Beshara Foundation. Perhaps it is no more than the fact that many attracted to Catalhoyuk are fascinating by the symbollic wealth that Mellaard discovered, and by the religion that he regarded as being part of the CH neolithic culture, and that it is not surprising that they should also find the humanism of Rumi worthwhile. It is a pleasant thought then, that the Dervishes should perform beneath large reproductions of the restored and completed illustrations that Mellaard used in his work to explain Catalhoyukian spirituality.
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An annual event at Catalhoyuk illustrates this point nicely. It consists of a 'whirling dervish' evening organised by a local carpet merchant who also has close links with the Mevlana museum experts. On that day, he invites local civil servants from the ministry and provides also a generous portion of roast mutton to all at the site. Partly, he is no doubt thinking of trade (and it is true that members of the site do buy carpets from him on occasion), but also he is conscious that Catalhoyuk is regarded by many as sensitive project, and it is simply a good idea to be a living part of a triangular interaction that includes himself, the museum officials and the site. In turn, the people at the site gain a square meal followed by a pleasant evening listening to music, and look forward to the occasion eagerly. The connection between Konya and the whirling dervishes I will treat more fully in the final publication. I have not been able yet to decide adequately how to treat the relationship between the whirling dervishes and Catalhoyuk. Such a relationship undoubtedly exists in that they have frequently been connected by modern spiritual groups, both in Turkey and outside, such as the Beshara Foundation. Perhaps it is no more than the fact that many attracted to Catalhoyuk are fascinating by the symbollic wealth that Mellaard discovered, and by the religion that he regarded as being part of the CH neolithic culture, and that it is not surprising that they should also find the humanism of Rumi worthwhile. It is a pleasant thought then, that the Dervishes should perform beneath large reproductions of the restored and completed illustrations that Mellaard used in his work to explain Catalhoyukian spirituality.
[DOWNLOAD] right-click and save link

An annual event at Catalhoyuk illustrates this point nicely. It consists of a 'whirling dervish' evening organised by a local carpet merchant who also has close links with the Mevlana museum experts. On that day, he invites local civil servants from the ministry and provides also a generous portion of roast mutton to all at the site. Partly, he is no doubt thinking of trade (and it is true that members of the site do buy carpets from him on occasion), but also he is conscious that Catalhoyuk is regarded by many as sensitive project, and it is simply a good idea to be a living part of a triangular interaction that includes himself, the museum officials and the site. In turn, the people at the site gain a square meal followed by a pleasant evening listening to music, and look forward to the occasion eagerly. The connection between Konya and the whirling dervishes I will treat more fully in the final publication. I have not been able yet to decide adequately how to treat the relationship between the whirling dervishes and Catalhoyuk. Such a relationship undoubtedly exists in that they have frequently been connected by modern spiritual groups, both in Turkey and outside, such as the Beshara Foundation. Perhaps it is no more than the fact that many attracted to Catalhoyuk are fascinating by the symbollic wealth that Mellaard discovered, and by the religion that he regarded as being part of the CH neolithic culture, and that it is not surprising that they should also find the humanism of Rumi worthwhile. It is a pleasant thought then, that the Dervishes should perform beneath large reproductions of the restored and completed illustrations that Mellaard used in his work to explain Catalhoyukian spirituality.
[DOWNLOAD] right-click and save link

An annual event at Catalhoyuk illustrates this point nicely. It consists of a 'whirling dervish' evening organised by a local carpet merchant who also has close links with the Mevlana museum experts. On that day, he invites local civil servants from the ministry and provides also a generous portion of roast mutton to all at the site. Partly, he is no doubt thinking of trade (and it is true that members of the site do buy carpets from him on occasion), but also he is conscious that Catalhoyuk is regarded by many as sensitive project, and it is simply a good idea to be a living part of a triangular interaction that includes himself, the museum officials and the site. In turn, the people at the site gain a square meal followed by a pleasant evening listening to music, and look forward to the occasion eagerly. The connection between Konya and the whirling dervishes I will treat more fully in the final publication. I have not been able yet to decide adequately how to treat the relationship between the whirling dervishes and Catalhoyuk. Such a relationship undoubtedly exists in that they have frequently been connected by modern spiritual groups, both in Turkey and outside, such as the Beshara Foundation. Perhaps it is no more than the fact that many attracted to Catalhoyuk are fascinating by the symbollic wealth that Mellaard discovered, and by the religion that he regarded as being part of the CH neolithic culture, and that it is not surprising that they should also find the humanism of Rumi worthwhile. It is a pleasant thought then, that the Dervishes should perform beneath large reproductions of the restored and completed illustrations that Mellaard used in his work to explain Catalhoyukian spirituality.
[DOWNLOAD] right-click and save link

An annual event at Catalhoyuk illustrates this point nicely. It consists of a 'whirling dervish' evening organised by a local carpet merchant who also has close links with the Mevlana museum experts. On that day, he invites local civil servants from the ministry and provides also a generous portion of roast mutton to all at the site. Partly, he is no doubt thinking of trade (and it is true that members of the site do buy carpets from him on occasion), but also he is conscious that Catalhoyuk is regarded by many as sensitive project, and it is simply a good idea to be a living part of a triangular interaction that includes himself, the museum officials and the site. In turn, the people at the site gain a square meal followed by a pleasant evening listening to music, and look forward to the occasion eagerly. The connection between Konya and the whirling dervishes I will treat more fully in the final publication. I have not been able yet to decide adequately how to treat the relationship between the whirling dervishes and Catalhoyuk. Such a relationship undoubtedly exists in that they have frequently been connected by modern spiritual groups, both in Turkey and outside, such as the Beshara Foundation. Perhaps it is no more than the fact that many attracted to Catalhoyuk are fascinating by the symbollic wealth that Mellaard discovered, and by the religion that he regarded as being part of the CH neolithic culture, and that it is not surprising that they should also find the humanism of Rumi worthwhile. It is a pleasant thought then, that the Dervishes should perform beneath large reproductions of the restored and completed illustrations that Mellaard used in his work to explain Catalhoyukian spirituality.
[DOWNLOAD] right-click and save link

An annual event at Catalhoyuk illustrates this point nicely. It consists of a 'whirling dervish' evening organised by a local carpet merchant who also has close links with the Mevlana museum experts. On that day, he invites local civil servants from the ministry and provides also a generous portion of roast mutton to all at the site. Partly, he is no doubt thinking of trade (and it is true that members of the site do buy carpets from him on occasion), but also he is conscious that Catalhoyuk is regarded by many as sensitive project, and it is simply a good idea to be a living part of a triangular interaction that includes himself, the museum officials and the site. In turn, the people at the site gain a square meal followed by a pleasant evening listening to music, and look forward to the occasion eagerly. The connection between Konya and the whirling dervishes I will treat more fully in the final publication. I have not been able yet to decide adequately how to treat the relationship between the whirling dervishes and Catalhoyuk. Such a relationship undoubtedly exists in that they have frequently been connected by modern spiritual groups, both in Turkey and outside, such as the Beshara Foundation. Perhaps it is no more than the fact that many attracted to Catalhoyuk are fascinating by the symbollic wealth that Mellaard discovered, and by the religion that he regarded as being part of the CH neolithic culture, and that it is not surprising that they should also find the humanism of Rumi worthwhile. It is a pleasant thought then, that the Dervishes should perform beneath large reproductions of the restored and completed illustrations that Mellaard used in his work to explain Catalhoyukian spirituality.
[DOWNLOAD] right-click and save link