Category: Culture/Art

  • Watch this ‘Taken 2’ trailer, or Liam Neeson will come for you! VIDEO

    Watch this ‘Taken 2’ trailer, or Liam Neeson will come for you! VIDEO

    by Solvej Schou

    You don’t want to mess with Liam Neeson.

    The tall, hulking Irish actor introduces a new Internet-only trailer for Taken 2, the sequel to his 2008 thriller Taken.

    “Check out this exclusive look at Taken 2, exclusively on YouTube,” intones Neeson, starring out and pointing at the viewer, “Or I will come for you, and I will find you.”

    The trailer follows Neeson’s Bryan Mills having a happy reunion with his daughter Kim, played by Maggie Grace, and ex-wife Lenore, played by Famke Janssen, in Istanbul. Soon after, husband and wife are, yes, taken, with a black bag cinched around Neeson’s head and neck. There’s a flurry of action after, including Grace driving a car with Neeson, speeding over train tracks and almost getting decimated into nothingness by an oncoming train.

    EW Daily Poll: Who had the best #sexyface at the DNC? — Vote now!

    “I have a particular set of skills, skills that make me a nightmare for people like you,” says Neeson, his deep voice booming in an overhead narration, at one point. Indeed, indeed he does.

    Check out the trailer, below:

    via Watch this ‘Taken 2’ trailer, or Liam Neeson will come for you! VIDEO | Inside Movies | EW.com.

  • Istanbul 2010 – European Capital of Culture

    Istanbul 2010 – European Capital of Culture

    The city of culture, the city where continents meet. Official video of Istanbul 2010; European Capital of Culture.

    Istanbul (Turkish: İstanbul, historically also known as Byzantium and Constantinople) is the largest city in Turkey and fifth largest city proper in the world with a population of 12.6 million. Istanbul is also a megacity, as well as the cultural and financial centre of Turkey. It is located on the Bosphorus Strait and encompasses the natural harbour known as the Golden Horn, in the northwest of the country. It extends both on the European (Thrace) and on the Asian (Anatolia) sides of the Bosphorus, and is thereby the only metropolis in the world that is situated on two continents.

    In its long history, Istanbul has served as the capital city of the Roman Empire (330 – 395), the Eastern Roman (Byzantine) Empire (395 – 1204 and 1261 – 1453), the Latin Empire (1204 – 1261), and the Ottoman Empire (1453 – 1922). The city was chosen as joint European Capital of Culture for 2010.

    Istanbul welcomes you…

    via Istanbul 2010 – European Capital of Culture – YouTube.

  • Review – Turkey and the European Union

    Review – Turkey and the European Union

    Turkey and the European Union
    By: Selcen Öner
    Lanham, MD: Lexington Books, 2011

    0739148591

    In Turkey and the European Union, Selcen Öner takes the issue of Turkey and its pursuit of membership in the European Union, which has a long and tenuous history, and isolates for analysis one of the most contentious elements, the role of identity. In doing so, she highlights how the question of Turkey’s membership in the European Union (EU) has been a catalyst for driving the debate about what European identity means. This work, which was mostly researched and written prior to 2008, provides an interesting commentary on two issues which remain unresolved: first, what is Europe and what does it mean to be European, and, second, what is the relationship of Turkey to the European Union. These two questions, while in some senses independent of each other, have become intertwined through Turkey’s accession process, and Öner notes that “the interactions between Europe and the Turks have been always [sic] influential on construction of European identity and Turkish identity” (192). Thus, Öner’s consideration of the construction of identity is a relevant and helpful effort in understanding the current debates over Turkey’s accession to the European Union.

    Book Summary

    The concept of “Europe” is used in various places throughout history as a geographical, cultural, and a political term, and Öner begins with an attempt to elucidate what the idea of “Europe” is. In early Greek usage, the term marked out Athens and Sparta from other parts of Greece. It was then later expanded to distinguish the continent from Africa and Asia (3-4). By the Middle Ages, Europe became closely connected with the idea of Christendom. At this point, Öner introduces a concept to which she returns multiple times throughout the book: the idea of the “other” being the basis for identity. The “other” of Europe was not a fixed entity and would change during different periods and “especially from the fifteenth until the eighteenth century, the ‘Ottoman Turks’ became the ‘other’ of Europe” (5).  In the aftermath of the Enlightenment the idea of Europe moved beyond its connection with Christendom to the European state system. This state system and, in time, the political ideas that accompanied it came to be associated with what Europe was.

    In analyzing the role of identity, Öner adopts a social constructivist approach to the issue. She provides a basic introduction to the approach of social constructivism and interacts with the work of Wendt, among others, in showing the importance of identity. For Öner, social constructivism provides the best theoretical vantage point for considering the “transformatory process of integration and helps to understand how the integration process affects states’ identity, interests and behaviour” (41). The process of constructing the European Union in particular is not simply one of integrating institutions but is a construction process of ideas, identities and norms. In the post-World War II era, “Europe” and “European identity” refer primarily to an individual or group’s orientation towards the EU while EU identity is related to the EU’s presence in the world (49). Neither of these is a fixed term but are continually changing through what Öner terms as “The construction process”  which for “EU identity refers to […] a collective identity among its Member States and their level of acting with one voice about different international issues.[…] European identity refers to a collective identity among the citizens of the EU which may be differentiated between civic and cultural European identity” (53). Which of these two identities becomes dominant– civic or cultural –will be an important factor in shaping the future of the EU. While on the hand the “main characteristic” of Europe in cultural and religious terms is “diversity,” (55) in terms of civic identity and shared values the identity is rather strong (58). Within the EU there is a debate over which of these two provides the stronger or more lasting basis for European identity. This process of cultivating European identity is not meant to replace national identity, but rather there is a need in some sense for the European identity to be incorporated into the identity of the member states (40, 72-75).

    These concepts of identity have been cultivated through various efforts and institutions of the EU project. The EU project “has been mostly an elite driven process” and as such there has been a gap between the general public perception and the opinions of the elites as these efforts have met with variegated success. Öner considers the roles of different EU institutions from the European Commission and European Parliament to the European Court of Justice and European Council and Council of Ministers. An interesting observation here is that while younger generations are typically more likely to have positive feelings towards the EU, they also have greater expectations. While the EU project arose in post-War Europe, “the young generations found peace as already given, thus they expect new measures from the EU that can positively affect their daily lives” (108). This has the potential for increased feelings of identification, but if the EU fails to deliver in this regard- and the economic challenges of the past few years have raised this concern- then the value of the EU project may also come under greater scrutiny. Writing almost prophetically of the challenges that Europe is facing at present Öner says “If there will be crucial socioeconomic problems in the EU, it will negatively influence the level of support of the general public to the EU which can be a big challenge for the future of the EU” (114). The benefits of the EU will need to be made more tangible to secure the support of the general public and make up the gap between them and the elites if there is to be an increase in feelings of European identity.

    It is only at this point, after identifying the origins of the idea of European identity and some of the challenges and efforts being made to increase these feelings that Öner turns to the question of Turkey’s membership. The interaction between Turks and Europe has been lengthy. Öner cites a good summary of this history:  “Turks have been in Europe ‘geographically since their arrival in Asia Minor in the eleventh century, economically since the sixteenth century as trade routes expanded and politically since the nineteenth century when the Ottoman Empire was included in the Concert of Europe” (117). Despite the long history of interaction, the idea of Turks being European has never been widespread. Turks have been excluded from Europe for a variety of reasons, on the basis of religion from the early modern period through end of the nineteenth century, on the basis of civilization from the end of the nineteenth century through the end of World War I and on the basis of culture from the end of the Cold War to the present (118). While at some points in history Turks were constructed as the “other” of European identity that has not been the case since the 1950s, but neither have they been constructed as “European” (119). Rather, in most of the instances and substantiated by interviews Öner conducted Turkey was somewhere in between, seen neither as the “other” nor as being fully European (120-122).

    This issue of identity has been one of the major arguments put forward by opponents of Turkey’s EU membership. In order to be granted candidate status it was necessary for Turkey to fulfill the Copenhagen political criteria. In October 2005 it was deemed that Turkey had fulfilled these obligations and formal negotiations were opened. The “Europeaness” of Turkey, however, remains a major question. And “the more Turkey fulfills the Copenhagen criteria and adopts the EU acquis to its legislation, the more cultural argument of belonging to European civilization tend to be important in the debate on Turkey’s membership [sic]” (125). As Turkey comes into greater alignment in terms of political institutions and structures the other obstacles to its membership will become more evident. Turkey’s membership has become a focal point for identifying those who are against deeper integration and those who support a more comprehensive level of integration of the member states. As was evidenced in the interviews carried out with a variety of European Ministers Turkey’s membership will be both a “challenge and a contribution” to the make-up of the EU (152-153). The interaction between the two throughout the membership process has been such that neither side has been left unchanged. While there is great focus on the transformation of Turkey to come into alignment with EU norms, the process has also influenced the construction process of European identity (179-180). In Öner’s analysis, if in the end Turkey were to be integrated into the EU, then European identity must be primarily based on a civic basis. If, however, European identity is mainly on a cultural basis, then Turkey will probably not be integrated. Thus the nature of European identity is an important factor in determining the outcome of Turkey’s EU membership process.

    Strengths and Weaknesses

    The work by Öner offers another vantage point on the issue of Turkey and its pursuit of membership in the European Union, wading into issues of identity politics which oftentimes are under the surface of the political rhetoric she brings those to the surface. In this instance, the issue of identity, while not by any means the only critical factor, is certainly an issue of major significance. Öner interacts with a large number of sources and provides a theoretical grounding in social constructivism for her arguments. This brings a level of credibility and perspective to her arguments. Another major strength is the number of interviews conducted with European Ministers of Parliament from a variety of different national and political backgrounds. These interviews provide a firsthand glimpse into the thinking of some of the decision makers in the EU. Coupled together with the statistics from the Eurobarometer surveys, Öner is able to provide a glimpse at both public opinion and the perspective of elites on the issue.

    One of the major issues that the book seemed to lack was a clear voice from the author. The work was well-researched, but in many places the flow of the argument was not well-structured. The reader is left to interpret exactly what the author is trying to communicate at a particular point. In some instances, such as demonstrating the ambiguity of European identity throughout history, this lack of clarity was acceptable, but at other places it seriously takes away from the value of the work. Öner’s work would have been greatly strengthened had the author’s voice and argumentation been more clearly demonstrated throughout the work.  Another potential weakness of the book is that it is largely based on a PhD. thesis completed in 2008, though updated and revised for the 2011 publication, and the financial crisis in Europe and around the world, the frantic speed of political events in Turkey, the uprisings in the Middle East among other issues are not accounted for in this work. Obviously, no book will be completely current but the limited references to things that have happened post-2008 is another weakness of the work.

    Conclusion

    Do issues of identity matter in international politics? In this case, the answer would seem to be yes. Öner provides a comprehensive overview of how the issue of European identity has been a key aspect in the process of Turkey’s EU membership and how Turkey has been a key influencer of what it means to be European. While other factors, such as the economic troubles of the Eurozone or questions about the incorporation of a such a large population may eventually be the cause for Turkey joining or not joining the EU, the issue of identity will certainly be a part of the story. One of the key features of this process has been that the question of Turkey joining the EU has been the catalyst to expose what being “European” means. This is a concept that is under continual construction and Turkey is both a challenge and a contributor to that process.

    J. Paul Barker is an Associate Editor of e-IR. He has a B.A. in History and a M.A. in Cross-Cultural Studies. He is currently studying in Istanbul, Turkey for a M.A. in International Relations.

  • Witness to a Fading Lifestyle on the Anatolian Plain

    Witness to a Fading Lifestyle on the Anatolian Plain

    30iht m30 turkey photos 1 articleLarge

    An exhibition of the work of Josephine Powell, an American photographer who documented the lives of Anatolian nomads, has opened at Koc University’s Research Center for Anatolian Civilizations in Istanbul.

    By SUSANNE FOWLER

    ISTANBUL — Hailed as one of the last great travelers of Anatolia, the American photographer Josephine Powell was witness to the lives of nomads in ways that most Westerners could merely imagine, collecting artifacts and tens of thousands of images along the way.

    Though Ms. Powell’s images were taken at a time of political upheaval and modernization in Turkey, her images of nomads often had a timeless quality to them.

    Some of her work documenting that fading cultural legacy during the 1970s and ’80s is on display in “What Josephine Saw,” the opening exhibit at Koc University’s Research Center for Anatolian Civilizations, an oasis of calm on Istanbul’s busy Istiklal Caddesi.

    The show runs through Oct. 21, and was curated by Kimberly Hart, a social-cultural anthropologist who is an assistant professor at SUNY Buffalo State College in Buffalo, New York.

    “It was an era of much political upheaval in Turkey,” Ms. Hart said recently by telephone. “There was a lot of economic development, of mass migration from rural areas to the cities, but Josephine Powell did not show these things. She didn’t show factories, buses and Turks migrating to Germany. Instead she shows us lives of nomads and villagers in an almost timeless fashion.”

    Often traveling on her own, sometimes on horseback and with a dog or a bird, Ms. Powell shot 35-millimeter slides that focused on the men and women on the open range or in small villages and the handicrafts they produced.

    In the exhibit, more than 70 strikingly colorful images are organized loosely by subject, the curator said, including “nomads working in pastures with animals, preparing tents, nomads in migration, women and men working on textiles, weaving, spinning, making felt, preparing fibers,” and women displaying the intricate grain sacks and kilims they had created.

    There are also portraits of Ms. Powell, in younger and later years, gripping an ever-present cigarette.

    The exhibit also includes rare video footage of Ms. Powell, being interviewed by the Istanbul-based journalist Andrew Finkel on behalf of the Textile Museum in Washington in 2006.

    To symbolize Ms. Powell’s fascination with weaving, Ms. Hart said, the show also includes a kirmen, or Turkish spindle, used for spinning carpet wool.

    Ms. Powell, who was born in New York in 1919, came from a well-to-do family, Ms. Hart said. She managed to carve an unexpected path for herself, trading what could have been an easy life of privilege for one tramping around in the dust amid livestock and uncertain or nonexistent plumbing.

    She had worked in Tanganyika in the 1940s, resettling Polish refugees in other countries. Later, as a resettlement officer in Germany, she bought a Leica and a Rolleiflex at the PX but set them on her mantle as works of art and did not learn to use them for another two years.

    In the 1950s, she began working as a freelance photographer, finding buyers for her shots of art and architecture and setting up a base in Rome. Her first trip to Turkey came in 1955, when she was asked to photograph Byzantine mosaics. After receiving rare permission from the government in Ankara to travel to more remote areas, she headed east. What followed were trips to Lake Van, near Armenia, across the border to Iran, to Afghanistan to photograph Bamyan, to Pakistan to shoot historic shrines in Peshawar, and — on an assignment — to Naples to capture the erotic images at Pompeii.

    In the 1960s, she added India, Armenia, Georgia, Uzbekistan, Indonesia, Morocco and Russia to her itineraries. In 1973, she rented an apartment in Istanbul. Two years later, her photo essay on Pakistani village life was shown at the Tropenmuseum in Amsterdam.

    In 2002, she donated about 20,000 of her early pictures to the Fine Arts Library at Harvard. Toward the end of her life, her apartment and storeroom in the Cihangir neighborhood of Istanbul were packed with a huge collection of textiles and slides. She gave the Vehbi Koc Foundation approximately 28,000 of her slides and 30 books of field notes on Anatolian kilims and nomadic and rural life, her textiles and an extensive collection of agricultural and weaving tools. The notes and photos have been digitized by the Suna Kirac Library at Koc University and made available to researchers and the public.

    Ms. Powell died at her desk, three months later, in January 2007, at age 87. According to the exhibit’s companion catalog, edited by Ms. Hart, Ms. Powell had been tracing the migration routes of nomadic groups on a hand-drawn map of Anatolia.

    “She was interested in those people,” Ms. Hart said. “I don’t think she was interested in political information or economic change. She was not really a salvage ethnographer, collecting information on disappearing societies.”

    It is clear that she directed her lens toward “the daily craftsmanship and artisanal activities of rural people,” the curator said.

    Her window onto their world, Ms. Hart said, was “not one constructed with nostalgia or overblown sentiment as its aim.”

    “I think it’s really good not to have that nostalgic point of view, so we can look at the past more objectively,” she said. “In curating the exhibit, I tended to select photos that showed how the people were self-consciously presenting themselves to her camera. I chose them because it shows people representing themselves with dignity, often posing with animals.

    “I found that especially interesting as an anthropologist. In rural Turkey, people’s relationship to animals is very different from that of Americans, in that though they also have cats and dogs, their closest emotions are for their sheep and cows. In Josephine’s archive, it’s not cows, it’s camels.”

    Ms. Hart said she first met Ms. Powell in the late 1980s “when I was a college student” at Bennington in Vermont.

    “She was telling stories constantly and always working,” the curator said. “If I look at her life over all — I did not know her in her youth or during her travels — she seems to have been really restless, really adventurous and a loner in some ways.”

    “She was a photographer who didn’t leave a lot of written traces or descriptions of what she saw,” Ms. Hart said. “And when I look at what she saw in Antatolia during the 1960s and ’70s, I see that her vision was really almost exclusively focused on rural people.”

    She worked with Harald Böhmer, known for his work on Turkish rug dyes, to establish a women’s carpet cooperative, part of the Dobag natural-dye research and development project, for hand-woven and plant-dyed wool carpets. The project continues even now, with carpets being sold by dealers in Norway and Ireland and each December at the Anglican church in Istanbul.

    Her enthusiasm for helping the weavers might have stemmed from a belief that women should be able to exercise some control over money.

    “It was an issue that all women face and understand, and it was a personal issue for her as well,” Ms. Hart said. “She inherited money which allowed her to begin life as traveler and explorer and she lost of lot of money along the way.”

    “She once described to me how she would go to the bank in New York and there would be a special ladies’ section where the banker would write the check for you. At the time she accepted that as normal, though she realized later that it was ridiculous and asked, ‘Why aren’t I taking control of my money?’

    “Then she saw these women who wove beautiful pieces of textile art but had no idea how they were being sold and what their value was because the men did all the selling. The women and their families got very little, so that was really the impetus for founding the women’s cooperative: to help them understand the considerable value of their artistic works.”

    Ms. Hart’s own hope for the exhibit, she said, was “that young people shopping and having fun on Istiklal would go into an exhibit like this, that is free and open to everyone, and become interested in the people they see in the photos.”

    “That’s really the main aim for me,” she said, “to present the more or less forgotten rural Anatolia to young people who may become curious about travel and adventure in their own country, and present these people who rarely are represented.”

    The exhibit, Ms. Hart said, “also presents Josephine as an individual. In that regard, it memorializes her but also shows an interesting American woman who traveled, photographed, and made a life in Istanbul.”

     

    A version of this article appeared in print on August 30, 2012, in The International Herald Tribune
  • Enrique Iglesias to perform in Istanbul

    Enrique Iglesias to perform in Istanbul

    Famous singer Enrique Iglesias will come to Turkey for a concert at Küçükçiftlik Park on Oct. 24. Tickets will go on sale on Aug. 27.

    n 28450 4Iglesias visited Turkey once before to give a concert in 2007. Iglesias has sold over 55 million records worldwide, making him one of the best-selling Spanish-language artists of all time. He has had five Billboard Hot 100 top-five singles, including two number ones, and holds the record for producing 22 number-one Spanish-language singles on Billboard’s Hot Latin Tracks. He has also had ten number-one songs on Billboard’s dance charts, more than any other single male artist. Altogether, Iglesias has amassed 68 number-one songs on the various Billboard charts. Billboard has called him “The King of Latin Pop” and “The King of Dance.” Billboard also named Enrique the number-two Latin artist of the years 1986–2011.

    Iglesias will visit Turkey as a part of his Euphoria Tour. The tour has taken him across the U.S., Canada, the U.K., and Europe. A second leg, which has taken him to Australia, includes fellow artists Pitbull and Prince Royce and will continue across North America. Iglesias was finalizing production for an extension to Euphoria, titled Euphoria Reloaded, but due to the poor commercial performance of his single “I Like How It Feels,” featuring rapper Pitbull, plans for the rerelease were cut.

    via MUSIC – Enrique Iglesias to perform in Istanbul.

  • Turkey: State TV ”censors” Lennon’s Imagine

    Turkey: State TV ”censors” Lennon’s Imagine

    AB’ne aday Türkiye! Bu ne rezillik.

    ANKARA – An incomplete translation of John Lennon’s song Imagine during Turkish state TV coverage of the Olympics closing ceremony has the country’s independent media and secular opposition up in arms.

    A reporter from state-run TRT television translated the famous song live, but omitted the last part of the lyrics when he came to the lines ”Imagine… nothing to kill or die for / And no religion too.” Oversight or censorship? (…)

    via Turkey: State TV ”censors” Lennon’s Imagine | EuropeNews.