| ID |
Group |
Thumbnail |
Short description |
Download |
File size |
| 041 |
41-43 |
041.jpg
A Turkish couple visit the shrine, the woman dressed conservatively in the fashion of urban believers. Within lie candles, a small alter, and images of the Virgin Mary.
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House of the Virgin Mary: Turkish couple, restored shrine in background |
JPG
041.jpg
A Turkish couple visit the shrine, the woman dressed conservatively in the fashion of urban believers. Within lie candles, a small alter, and images of the Virgin Mary.
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60 Kb |
| 042 |
41-43 |
042.jpg
A Turkish couple visit the shrine, the woman dressed conservatively in the fashion of urban believers. Within lie candles, a small alter, and images of the Virgin Mary.
[ DOWNLOAD] right-click and save link
|
House of the Virgin Mary: Turkish couple, restored shrine in background |
JPG
042.jpg
A Turkish couple visit the shrine, the woman dressed conservatively in the fashion of urban believers. Within lie candles, a small alter, and images of the Virgin Mary.
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|
59 Kb |
| 043 |
41-43 |
043.jpg
A Turkish couple visit the shrine, the woman dressed conservatively in the fashion of urban believers. Within lie candles, a small alter, and images of the Virgin Mary.
[ DOWNLOAD] right-click and save link
|
House of the Virgin Mary: Turkish couple, restored shrine in background |
JPG
043.jpg
A Turkish couple visit the shrine, the woman dressed conservatively in the fashion of urban believers. Within lie candles, a small alter, and images of the Virgin Mary.
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59 Kb |
| 044 |
44 |
044.jpg
Whilst there are religious activities at the site, it is administered not by the Directorate of Religious Affairs, but by the Denizli city municipality, who take a small fee from all those who enter.
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House of the Virgin Mary: Municipality administration |
JPG
044.jpg
Whilst there are religious activities at the site, it is administered not by the Directorate of Religious Affairs, but by the Denizli city municipality, who take a small fee from all those who enter.
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60 Kb |
| 045 |
45 |
045.jpg
On the road from Denizli to the Virgin Mary shrine is an enormous statue paid for by the American Friends of the Virgin Mary.
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House of the Virgin Mary: Statue at roadside |
JPG
045.jpg
On the road from Denizli to the Virgin Mary shrine is an enormous statue paid for by the American Friends of the Virgin Mary.
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51 Kb |
| 046 |
46-50 |
046.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
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|
Cave of the Seven Sleepers |
JPG
046.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
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|
72 Kb |
| 047 |
46-50 |
047.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
Cave of the Seven Sleepers |
JPG
047.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
62 Kb |
| 048 |
46-50 |
048.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
Cave of the Seven Sleepers |
JPG
048.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
60 Kb |
| 049 |
46-50 |
049.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
Cave of the Seven Sleepers |
JPG
049.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
60 Kb |
| 050 |
46-50 |
050.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
Cave of the Seven Sleepers |
JPG
050.jpg
The Cave of the Seven Sleepers was unfortunately closed for restoration when I visited. However, it is one of the most frequented of the religious spots in Ephesus, being held to figure in both the Bible and in the Koran. Now, the wires that separate it from the public are absolutely festooned with ribbons. Hasluck, whose work I treat in one of the outputs of this research, claimed early in his career that there is more than one site in Anatolia holding to be the 'Seven Sleepers', however, it is important as indicating once more the liveliness of the syncretic tradition that is so clear at the House of the Virgin Mary. The adak wish is usually made in the name of the person or persons who are buried at that site, asking that they help persuade God/Allah grant their desire. The adak request may be succour from illness, success in examinations or similar. The phrase is always in terms of reciprocal help: if this happens, then I shall do this in return, for example offer a sacrifice.
[ DOWNLOAD] right-click and save link
|
60 Kb |
| 051 |
51-58 |
051.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
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|
Ephesus |
JPG
051.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
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|
60 Kb |
| 052 |
51-58 |
052.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
Ephesus |
JPG
052.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
59 Kb |
| 053 |
51-58 |
053.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
Ephesus |
JPG
053.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
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|
59 Kb |
| 054 |
51-58 |
054.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
Ephesus |
JPG
054.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
59 Kb |
| 055 |
51-58 |
055.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
Ephesus |
JPG
055.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
60 Kb |
| 056 |
51-58 |
056.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
Ephesus |
JPG
056.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
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59 Kb |
| 057 |
51-58 |
057.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
Ephesus |
JPG
057.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
60 Kb |
| 058 |
51-58 |
058.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
[ DOWNLOAD] right-click and save link
|
Ephesus |
JPG
058.jpg
Ephesus is one of the largest and in terms of the tourist circuit, well-integrated sites in Turkey. Whilst it is still being dug by the Austrians, the main area of the excavations are visited by hundreds of thousands of tourists a year. This 'super-commercialisation' presents a mix of religious imagery, tat and confused cruise ship trippers, some not even aware of which currency they are using to pay for their ice-creams. It also gives rise to incongruous images, such as when the grandeur of the library faCade gives way to an exhibition of prapriatic figures. A crucial debate surrounding the exploitation of Catalhoyuk is how to avoid the destruction of Pamukkale and mass tourism of Ephesus. This is not because the excavation at Catalhoyuk is against large numbers in principle, more because the neolithic structures are less able than Ephesus to take such crowds.
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60 Kb |
| 059 |
59-61 |
059.jpg
Conservation is an interesting area, partly because there often appears to be a wild discrepency between sites as to the resources that are available or channelled into such areas, but also because it is obviously so politically sensitive. Here, the Austrians have obtained sponsorship for a shelter to cover the villas and their mosaics which is praised by some in the Ministry of Culture (even held to be a model that Catalhoyuk should emulate) whilst other officials feel that it is rather misplaced for its setting. One difficulty is that it appears to be difficult to clean, so may in time become unnattractive vis a vis the lighter Ephesus stone.
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Ephesus: shelter for villas |
JPG
059.jpg
Conservation is an interesting area, partly because there often appears to be a wild discrepency between sites as to the resources that are available or channelled into such areas, but also because it is obviously so politically sensitive. Here, the Austrians have obtained sponsorship for a shelter to cover the villas and their mosaics which is praised by some in the Ministry of Culture (even held to be a model that Catalhoyuk should emulate) whilst other officials feel that it is rather misplaced for its setting. One difficulty is that it appears to be difficult to clean, so may in time become unnattractive vis a vis the lighter Ephesus stone.
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|
60 Kb |
| 060 |
59-61 |
060.jpg
Conservation is an interesting area, partly because there often appears to be a wild discrepency between sites as to the resources that are available or channelled into such areas, but also because it is obviously so politically sensitive. Here, the Austrians have obtained sponsorship for a shelter to cover the villas and their mosaics which is praised by some in the Ministry of Culture (even held to be a model that Catalhoyuk should emulate) whilst other officials feel that it is rather misplaced for its setting. One difficulty is that it appears to be difficult to clean, so may in time become unnattractive vis a vis the lighter Ephesus stone.
[ DOWNLOAD] right-click and save link
|
Ephesus: shelter for villas |
JPG
060.jpg
Conservation is an interesting area, partly because there often appears to be a wild discrepency between sites as to the resources that are available or channelled into such areas, but also because it is obviously so politically sensitive. Here, the Austrians have obtained sponsorship for a shelter to cover the villas and their mosaics which is praised by some in the Ministry of Culture (even held to be a model that Catalhoyuk should emulate) whilst other officials feel that it is rather misplaced for its setting. One difficulty is that it appears to be difficult to clean, so may in time become unnattractive vis a vis the lighter Ephesus stone.
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|
60 Kb |
| 061 |
59-61 |
061.jpg
Conservation is an interesting area, partly because there often appears to be a wild discrepency between sites as to the resources that are available or channelled into such areas, but also because it is obviously so politically sensitive. Here, the Austrians have obtained sponsorship for a shelter to cover the villas and their mosaics which is praised by some in the Ministry of Culture (even held to be a model that Catalhoyuk should emulate) whilst other officials feel that it is rather misplaced for its setting. One difficulty is that it appears to be difficult to clean, so may in time become unnattractive vis a vis the lighter Ephesus stone.
[ DOWNLOAD] right-click and save link
|
Ephesus: shelter for villas |
JPG
061.jpg
Conservation is an interesting area, partly because there often appears to be a wild discrepency between sites as to the resources that are available or channelled into such areas, but also because it is obviously so politically sensitive. Here, the Austrians have obtained sponsorship for a shelter to cover the villas and their mosaics which is praised by some in the Ministry of Culture (even held to be a model that Catalhoyuk should emulate) whilst other officials feel that it is rather misplaced for its setting. One difficulty is that it appears to be difficult to clean, so may in time become unnattractive vis a vis the lighter Ephesus stone.
[ DOWNLOAD] right-click and save link
|
60 Kb |
| 062 |
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062.jpg
At many significant archaeological sites, there is also a museum. These museums are usually formally designated part of the national museum service and those who work there civil servants attached to the Ministry of Culture. Along with other functions, the local museums also adminster the archaeological work in their province and play an important role in the success of a project. Whilst the Ephesus museum is comparatively well financed through the sale of guide books and refreshments at the site, others are less crowded, and correspondingly often less well-off. Overall, the multiple functions that the museum staff play are very important in the running of archaeological projects in Turkey, something that is overlooked of glossed over rather quickly in the reporting of archaeological activity.
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Ephesus: museum Salon |
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At many significant archaeological sites, there is also a museum. These museums are usually formally designated part of the national museum service and those who work there civil servants attached to the Ministry of Culture. Along with other functions, the local museums also adminster the archaeological work in their province and play an important role in the success of a project. Whilst the Ephesus museum is comparatively well financed through the sale of guide books and refreshments at the site, others are less crowded, and correspondingly often less well-off. Overall, the multiple functions that the museum staff play are very important in the running of archaeological projects in Turkey, something that is overlooked of glossed over rather quickly in the reporting of archaeological activity.
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Sirince is a small settlement above SelCuk that used to be a Rum (Anatolian Greek) village. Now Turkish, it nevertheless appears distinctly different from many Anatolian Muslim settlements. For example, it is a centre for wine production of many fruits, which it sells in a main bazaar in the town and also exports abroad. Sirince is a particular clear example of a Balkan or Greek cultural presence that appears gradually to intensify as one moves toward the Aegean coast.
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Sirince |
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Sirince is a small settlement above SelCuk that used to be a Rum (Anatolian Greek) village. Now Turkish, it nevertheless appears distinctly different from many Anatolian Muslim settlements. For example, it is a centre for wine production of many fruits, which it sells in a main bazaar in the town and also exports abroad. Sirince is a particular clear example of a Balkan or Greek cultural presence that appears gradually to intensify as one moves toward the Aegean coast.
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Sirince is a small settlement above SelCuk that used to be a Rum (Anatolian Greek) village. Now Turkish, it nevertheless appears distinctly different from many Anatolian Muslim settlements. For example, it is a centre for wine production of many fruits, which it sells in a main bazaar in the town and also exports abroad. Sirince is a particular clear example of a Balkan or Greek cultural presence that appears gradually to intensify as one moves toward the Aegean coast.
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Sirince |
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064.jpg
Sirince is a small settlement above SelCuk that used to be a Rum (Anatolian Greek) village. Now Turkish, it nevertheless appears distinctly different from many Anatolian Muslim settlements. For example, it is a centre for wine production of many fruits, which it sells in a main bazaar in the town and also exports abroad. Sirince is a particular clear example of a Balkan or Greek cultural presence that appears gradually to intensify as one moves toward the Aegean coast.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, showing temple, alter, theatre, and local village |
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065.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, showing temple, alter, theatre, and local village |
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066.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, showing temple, alter, theatre, and local village |
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067.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, showing temple, alter, theatre, and local village |
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068.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, showing temple, alter, theatre, and local village |
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069.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, showing temple, alter, theatre, and local village |
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070.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, showing temple, alter, theatre, and local village |
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071.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, showing temple, alter, theatre, and local village |
JPG
072.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, showing temple, alter, theatre, and local village |
JPG
073.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, showing temple, alter, theatre, and local village |
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, showing temple, alter, theatre, and local village |
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075.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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076.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
|
Aizanoi, showing temple, alter, theatre, and local village |
JPG
076.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
|
Aizanoi, showing temple, alter, theatre, and local village |
JPG
077.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
|
Aizanoi, showing temple, alter, theatre, and local village |
JPG
078.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
|
Aizanoi, showing temple, alter, theatre, and local village |
JPG
079.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
|
Aizanoi, showing temple, alter, theatre, and local village |
JPG
080.jpg
Aizanoi, in the sub-province of Cavdarhisar, near Kutahya, is a particularly interesting site for this research. Whilst it has been known for a number of years, and has the potential to attract very great interest, it has in fact been dug only by a very small German team. For this reason, the amphitheatre is not yet renovated, and the area around the temple only very partly excavated. The village at the site are just that: they still live amongst the ruins. Whilst they are slowly moving away, there appears to be no great pressure on the villagers though in turn it is said that they have agreed not to excavate illegally amongst the remains. Thus, there is a level of direct, intrusive intermingling between the past and the present which would appear to match that at Catalhoyuk, albeit with classical rather than pre-historic remains. It is likely that this policy of gradual excavation at the site is deliberate, so as to avoid a direct conflict with the villagers though this is something that needs to be looked at in more detail. Certainly at present, there appear to be few tourists and little coherent attempt at presenting the site to the public, in mark contast with Ephesus, Bogazkoy or Aphrodisias. The site, and the village, was visited by Hasluck, as is clear from the photographic record that he deposited with the Hellenic Society. The overlap that has emerged between that early research and this is discussed in the text reports. For a few Hasluck photographs, see Images 495-500.
[ DOWNLOAD] right-click and save link
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