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| 477 |
468b-477 |
479.jpg
Kilistra is in many ways an important contrast to Catalhoyuk. Like Catal, it is an important site, and like Catal, it is at present being dug with the knowledge that it will be significant for visiting touristic groups. However, unlike Catal it is a large Roman site, spread over a significant area, and has very significant and prominent Christian remains. Due to technical problems, some photographs did not come out, or came out badly, and I hope to have the opportunity to return. However, briefly, it is dug through the Konya Museum service, and is being excavated and restored with a view to making it suitable for religious tourism. Those working at the site explain that it is significant for Pauline studies, and that this means that it will have a clear and attractive place for those who, for example, may already wish to visit Ephesus. Unlike Catal, I gained the strong impression that in times past the rock-cut Christian churches had been treated fairly forcefully by the local village population, and any remaining iconographic material destroyed. Whilst only a further research project could clarify this matter further, it does strengthen the possiblity that peaceful co-existence with past heritage that Catalhoyuk evidences is more likely to take place when the objects concerned are sufficiently amorphous not to attracted obvious attention to themselves. It might, more simply, imply that however liberal they might be in other ways, Anatolia populations remain steadfastedly iconoclastic.
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Konya: Kilistra |
JPG
479.jpg
Kilistra is in many ways an important contrast to Catalhoyuk. Like Catal, it is an important site, and like Catal, it is at present being dug with the knowledge that it will be significant for visiting touristic groups. However, unlike Catal it is a large Roman site, spread over a significant area, and has very significant and prominent Christian remains. Due to technical problems, some photographs did not come out, or came out badly, and I hope to have the opportunity to return. However, briefly, it is dug through the Konya Museum service, and is being excavated and restored with a view to making it suitable for religious tourism. Those working at the site explain that it is significant for Pauline studies, and that this means that it will have a clear and attractive place for those who, for example, may already wish to visit Ephesus. Unlike Catal, I gained the strong impression that in times past the rock-cut Christian churches had been treated fairly forcefully by the local village population, and any remaining iconographic material destroyed. Whilst only a further research project could clarify this matter further, it does strengthen the possiblity that peaceful co-existence with past heritage that Catalhoyuk evidences is more likely to take place when the objects concerned are sufficiently amorphous not to attracted obvious attention to themselves. It might, more simply, imply that however liberal they might be in other ways, Anatolia populations remain steadfastedly iconoclastic.
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|
61 Kb |
| 478 |
478-487 |
480.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
480.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
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61 Kb |
| 479 |
478-487 |
481.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
481.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
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60 Kb |
| 480 |
478-487 |
482.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
482.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
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60 Kb |
| 481 |
478-487 |
483.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
483.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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61 Kb |
| 482 |
478-487 |
484.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
484.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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85 Kb |
| 483 |
478-487 |
485.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
|
Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
485.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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53 Kb |
| 484 |
478-487 |
486.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
|
Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
486.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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57 Kb |
| 485 |
478-487 |
487.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
|
Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
487.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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97 Kb |
| 486 |
478-487 |
488.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
|
Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
488.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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57 Kb |
| 487 |
478-487 |
489.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
|
Konya, city graveyard, three Seljuk tombs: a) GumeC Hatun Turbesi b) unknown c) Suca-edin |
JPG
489.jpg
The relationship between everyday tombs, as it were, that are found in a community's cemetery and the more special tombs that gradually become elevated to the level of a monument is potentially full of tension. Reformist Islamic movements such as the Wahabbi believe that any form of prayer at the grave of a dead person is inappropriate. On the other hand, potentially, any grave (whether onstensibly that of a saint or not) may potentially be regarded as having special properties. These issues are highly relevant in the old Konya city graveyard where a sprinkling of ancient Seljuk tombs is mixed with the present day graves. Broadly, they appear to be in moderately good condition, though their relationship with the wider society of Konya is difficult to establish without a specific project. For example, it would seem that the larger, GumeC Hatun Turbesi is used for fornicatory purposes at night, as it is comparatively isolated, likewise a retired man was living in Suce-edin tomb, where he had set up a little home where he would stay sometimes. There, he devoted himself to watering the trees in the cemetery to keep them green, sleeping next to the stone grave of the saint, a canary suspended in a cage in the corner, a fridge in the other, and a camping stove by the door.
[ DOWNLOAD] right-click and save link
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61 Kb |
| 488 |
488-490 |
490.jpg
Ulus baba, a well-kept tomb just by the main Konya hospital, was restored not by the state's Vakiflar Mudurlugu, but by local municipality. The municipalities in Turkey have considerable discretion over the urban environment, and as this includes religious monuments party differences often occur. Most of Konya has an Islamist (Fazilet) weight, and this is one reason why such a major civic programme of monumental protection has taken place. Pious citizens sometimes contrast this worthy initiative with the laxer or impious religious attitude of the Republican People's Party, saying for example that they refused to provide lamps for tombs at night because 'they said that the saint within hardly needed a light to see by'.
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Konya: Ulus baba turbesi |
JPG
490.jpg
Ulus baba, a well-kept tomb just by the main Konya hospital, was restored not by the state's Vakiflar Mudurlugu, but by local municipality. The municipalities in Turkey have considerable discretion over the urban environment, and as this includes religious monuments party differences often occur. Most of Konya has an Islamist (Fazilet) weight, and this is one reason why such a major civic programme of monumental protection has taken place. Pious citizens sometimes contrast this worthy initiative with the laxer or impious religious attitude of the Republican People's Party, saying for example that they refused to provide lamps for tombs at night because 'they said that the saint within hardly needed a light to see by'.
[ DOWNLOAD] right-click and save link
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62 Kb |
| 489 |
488-490 |
491.jpg
Ulus baba, a well-kept tomb just by the main Konya hospital, was restored not by the state's Vakiflar Mudurlugu, but by local municipality. The municipalities in Turkey have considerable discretion over the urban environment, and as this includes religious monuments party differences often occur. Most of Konya has an Islamist (Fazilet) weight, and this is one reason why such a major civic programme of monumental protection has taken place. Pious citizens sometimes contrast this worthy initiative with the laxer or impious religious attitude of the Republican People's Party, saying for example that they refused to provide lamps for tombs at night because 'they said that the saint within hardly needed a light to see by'.
[ DOWNLOAD] right-click and save link
|
Konya: Ulus baba turbesi |
JPG
491.jpg
Ulus baba, a well-kept tomb just by the main Konya hospital, was restored not by the state's Vakiflar Mudurlugu, but by local municipality. The municipalities in Turkey have considerable discretion over the urban environment, and as this includes religious monuments party differences often occur. Most of Konya has an Islamist (Fazilet) weight, and this is one reason why such a major civic programme of monumental protection has taken place. Pious citizens sometimes contrast this worthy initiative with the laxer or impious religious attitude of the Republican People's Party, saying for example that they refused to provide lamps for tombs at night because 'they said that the saint within hardly needed a light to see by'.
[ DOWNLOAD] right-click and save link
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77 Kb |
| 490 |
488-490 |
492.jpg
Ulus baba, a well-kept tomb just by the main Konya hospital, was restored not by the state's Vakiflar Mudurlugu, but by local municipality. The municipalities in Turkey have considerable discretion over the urban environment, and as this includes religious monuments party differences often occur. Most of Konya has an Islamist (Fazilet) weight, and this is one reason why such a major civic programme of monumental protection has taken place. Pious citizens sometimes contrast this worthy initiative with the laxer or impious religious attitude of the Republican People's Party, saying for example that they refused to provide lamps for tombs at night because 'they said that the saint within hardly needed a light to see by'.
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Konya: Ulus baba turbesi |
JPG
492.jpg
Ulus baba, a well-kept tomb just by the main Konya hospital, was restored not by the state's Vakiflar Mudurlugu, but by local municipality. The municipalities in Turkey have considerable discretion over the urban environment, and as this includes religious monuments party differences often occur. Most of Konya has an Islamist (Fazilet) weight, and this is one reason why such a major civic programme of monumental protection has taken place. Pious citizens sometimes contrast this worthy initiative with the laxer or impious religious attitude of the Republican People's Party, saying for example that they refused to provide lamps for tombs at night because 'they said that the saint within hardly needed a light to see by'.
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81 Kb |
| 491 |
491-494 |
493.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
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Konya: Tacul-vezir Turbesi |
JPG
493.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
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73 Kb |
| 492 |
491-494 |
494.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
[ DOWNLOAD] right-click and save link
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Konya: Tacul-vezir Turbesi |
JPG
494.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
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80 Kb |
| 493 |
491-494 |
495.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
[ DOWNLOAD] right-click and save link
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Konya: Tacul-vezir Turbesi |
JPG
495.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
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40 Kb |
| 494 |
491-494 |
496.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
[ DOWNLOAD] right-click and save link
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Konya: Tacul-vezir Turbesi |
JPG
496.jpg
Tacul-vezir provides yet another setting for the Seljuk monumental architecture, this time in a newly rennovated park setting. This is the work of the municipality also. Behind the tomb may be seen a rather different religious complex: an enormous modern mosque, school, library, and hostel that was built through benefaction and public collection. It is this type of multiple use religious complex that secularists fear in particular may lead to the growth of Islamist sentiment.
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47 Kb |
| 495 |
495-500 |
497.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
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Hasluck: photographs from Hellenic Society's archives |
JPG
497.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
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51 Kb |
| 496 |
495-500 |
498.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
[ DOWNLOAD] right-click and save link
|
Hasluck: photographs from Hellenic Society's archives |
JPG
498.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
[ DOWNLOAD] right-click and save link
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41 Kb |
| 497 |
495-500 |
499.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
[ DOWNLOAD] right-click and save link
|
Hasluck: photographs from Hellenic Society's archives |
JPG
499.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
[ DOWNLOAD] right-click and save link
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54 Kb |
| 498 |
495-500 |
500.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
[ DOWNLOAD] right-click and save link
|
Hasluck: photographs from Hellenic Society's archives |
JPG
500.jpg
The work and theories of FW Hasluck, and the way that through his work, we may reconsider the relationship between archaeology and anthropology, gradually has become an important theme of this research. Investigating Hasluck's work led me to the discovery also of several hundred of his original photographs, now held in the archives of the Hellenic Society in London, but (so far as we could tell) never consulted. One long-term aim of this project will be to take the original glass images and scan them in (dpectied opposite), and use them to help understand better the explorations of Anatolia that he undertook before the first world war. Some benefits of this comparison are instantly obvious in that he visited Azanoi, leaving a good set of preliminary photographs in the archives, which show very well how little the landscape of the village has changed to this day. Amongst the collection is in addition a very good survey record of Cyzicus, the subject of his pioneering survey project that resulted in the monograph of that name. Sadly, I do not know where his diaries or field records may be found - when they do come to light we shall have a remarkably complete picture of his life and works. I am pleased to thanks and acknowledge the permission of the Hellenic Studies Society and the British School at Athens to use material concerning his life that is in their possession.
[ DOWNLOAD] right-click and save link
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43 Kb |
