Category: Regions

  • Nazif’s Is Istanbul (Not Constantinople)

    Nazif’s Is Istanbul (Not Constantinople)

    Nazif’s Is Istanbul (Not Constantinople)

    Nazif’s Turkish Grill & Deli swings into action with olive oil, tomatoes, yogurt, sheep’s milk cheese, tea and more from its delicious Mediterranean crossroads cuisine.

    By Katharine Shilcutt Wednesday, Mar 6 2013

    See inside Nazif’s kitchen and cozy up to its massive wood-burning oven in our slideshow.

    nazifs-turkish-grill.8610449.40
    A sausage- and egg-stuffed pide is the Turkish version of a calzone, but better.

    Nazif’s Turkish Grill & Deli

    8821 Westheimer Road
    Houston, TX 77063

    Category: Restaurant > Turkish

     

    Baby lahmacun: $1.95

    Shepherd’s salad: $3.45

    Mixed appetizer plate: $7.95

    Sausage pide: $8.95

    Pideli köfte: $9.95

    Sunday brunch buffet: $14.95

    Baklava: $3.95

    The sound of tiny silver spoons against the gold-trimmed glass cups of tea on every table at Nazif’s was clinking across the room like dozens of wind chimes, the hum of dozens more conversations in Turkish purring underneath like the babble of a gentle river. Since opening in June, Nazif’s and its popular Sunday brunch have become the meeting place for Turkish expats and their families, who crowd into the restaurant starting at 10:30 a.m. and often stay through the afternoon, drinking cups of chai and dancing to the live music that bounces cheerfully off the cool tiles and high ceilings.

    My friend Jessica and I sat back from our plates, which were covered with half-moons of cucumbers and tomatoes jumbled together with salty cubes of white Turkish cheese — a basic Turkish breakfast — and warm piles of eggy menemen soaking up the olive oil from nearby mounds of red pepper- and eggplant-filled akuka, heavier dishes that are usually reserved for big affairs like Sunday brunch.

    “This is the point in the meal at which we’d have a cigarette or two,” Jessica said. “If we were back in Istanbul.” Although I don’t smoke, I enjoyed the idea of a mid-meal break and tried to picture Jessica’s life inTurkey, where she’d taught school for a year and a half before returning to her hometown of Houston.

    As we took a mid-meal break of our own, Jessica told me wistful stories of her daily life there through tales of food: waiters like those at Nazif’s who allowed you to linger at a cafe table over cups of chai as long as you liked; the color-saturated markets at the base of nearly every building, where vendors would send kilos of mushrooms in baskets on rope-based pulley systems up to apartment dwellers; the sensory pleasures of endless bushels of tomatoes sweeter than she’d ever found in Texas, of produce so fresh it was still caked with dirt; and simit hawkers roaming the streets balancing trays stacked high with sesame seed-topped rings of bread and crying out “Simitçi!” as they went.

    “They’re so good,” Jessica said. “People say they’re like bagels, but they aren’t. They’re simple but wonderful.” On the table next to us, Jessica suddenly noticed, there was a single simit on a plate, speckled black with sesame seeds. The bread hadn’t been on the Sunday brunch buffet, although 50 other dishes were — including two types of bread and husky squares of börek with spinach stuffed between flaky layers of phyllo dough. She asked our waitress, but Nazif’s was out of the simit. As with many of the restaurant’s specialties — kebap, rice pudding — you have to arrive early to order it or wait until next time.

    It hardly mattered, though, since we continued to cure Jessica’s reverse-homesickness for her adopted Turkish home with olive oil-poached artichokes, smoky hunks of stewed eggplant, yogurt-topped potatoes under a dark green dusting of parsley and dill, fluffy bazlama bread coated with butter and strawberry jam — light dishes reflecting Turkey’s warm climate in the summer and dishes that were equally attractive on that muggy Houston morning.

    Jessica admitted at the end of the meal that although she’d been home for a month, she’d avoided Turkish food despite her longing for the olive oil, tomatoes, yogurt, sheep’s-milk cheese and tea she’d come to love in Turkey, not wanting a bad meal to mar her memories.

    “This was perfect,” she beamed, sipping the last of her Turkish coffee. Jessica offered a compliment in Turkish to a family next to us on their two beautiful, giggling children as we left after nearly three hours spent at Nazif’s. She felt at home once again.
    _____________________

    Much of the reason that Jessica and the expats who crowd Nazif’s feel at home can be attributed to owner Nazif Farsak. Although the tomatoes he gets here may not be as furiously red and ripe as those in Istanbul, his commitment to finding the best ingredients (including locally raised lamb for his urfa kebap and kuzu çöp i) and making everything — even the pide dough — from scratch shows in the wonderful food at his namesake restaurant. Eating at Nazif’s can’t be compared to eating in Turkey, thanks mostly to its location at Westheimer and Fondren in a plainly Houstonian strip center, but it’s as close as you’ll get here.

    That said, Farsak — who’s a constant presence in the restaurant — is smartly reaching out to average Texan diners as well with daily lunch specials that offer a tremendous amount of food for shockingly low prices. On a return visit, I took along a pizza- and burger-loving friend who’d never so much as tried Greek food, let alone Turkish food — a glorious jumble of Mediterranean cuisines thanks to its location at the crossroads of Europe and Asia. Perhaps thanks in part to the great density of Middle Eastern restaurants in Houston, my friend not only found the Turkish food relatable — who among us hasn’t had hummus by now? — but relished every bite.

    “This food is so simple,” he said, stealing bits of pideli köfte off my plate, “that it could go very wrong. But this is stunning.” He and I both noticed the aggressive chargrilled sear on the köfte, beefy meatballs diced roughly, tossed on top of thick squares of bazlama bread and topped with a barely sweet tomato sauce that smacked of smooth, buttery marinara. To the side, tart Turkish yogurt offered a cooling, astringent dimension when mixed with the pideli, and nutty rice pilaf begged to be thrown in — but I had no more stomach space left for it.

    Along with the enormous plate of pideli köfte, my $14 lunch special had included a big bowl of Turkish shepherd’s salad — cucumbers, tomatoes, onions and more — and a large slice of baklava, plus unlimited refills of Turkish tea, which I drank from my tulip-shaped glass greedily. My friend’s lunch special cost a few dollars less but somehow came with even more food: a sausage pide, more salad, crispy French fries and soft, jiggly rice pudding.

    Although he hadn’t known pide from pideli before ordering, I encouraged him to get the stone-baked specialty by describing it as the best calzone he’d never tried. This description does not do pide justice, however — especially not the pide at Nazif’s.

    The hand-rolled dough is both sweet and savory at once, crunchy on its golden exterior and pita-soft inside. Tucked into the diamond-shaped pastry is an assortment of ingredients that would be equally at home inside one of the kolaches sold next door: scrambled eggs, cheese and Turkish sausage robustly seasoned with nutmeg and other warm spices. My friend’s eyes widened on his first bite and stayed wide as he worked his way through the platter-sized pide.

    “I’ve never had anything like this,” he finally said, mystified by the revelation that this Turkish pide was perhaps better than his beloved Italian pizza.

    “If you come back here without me, we aren’t friends anymore,” he warned, only half-joking. “I want to try more things. Can we try more things next time?”

    “Yes,” I assured him. “We’ll definitely be back to try more things.” With or without him, I’m determined to work my way through all of Farsak’s dishes at Nazif’s. After all, I had only a taste of the lahmacun — spicy beef and vegetables on flatbread so unbelievably thin and crispy, it could have been a buttery communion wafer — that day, thanks to a charming appetizer section that offers “baby” bites of various dishes for around $2. I can’t wait to try that entire flatbread, the urfa kebap Nazif’s was out of that day, and so much more at Houston’s newest Turkish restaurant — a welcome entry in the small but welcoming Turkish scene.

    houstonpress

  • Violence In Afghanistan Has No Religious Justification Say Muslim Clerics At A Conference in Istanbul

    Violence In Afghanistan Has No Religious Justification Say Muslim Clerics At A Conference in Istanbul

    What the Mullahs Are Mulling

    By ANDREW FINKEL

    ISTANBUL — Midday in Istanbul’s historical Beyazit district and the air suddenly fills with the call to prayer from the many royal mosques nearby. It is a reminder that a part of the city that now bustles with shoppers, university students and tourists was once the heart of a great Islamic empire.

    Istanbul is no longer home to the caliphate, but it still transmits to the faithful: At the beginning of the week, leading Muslim scholars from across the world — Indonesia, Britain, Pakistan — met in a modestly sized hotel conference room to hammer out the rights and wrongs of the conflict in Afghanistan.

    Although I was told not to identify participants without their permission for fear of reprisals by the Taliban, no one seemed afraid to call a spade a spade. Much effort was spent debunking the notion that the struggle in Afghanistan is a holy war rather than a straightforward tussle for power.

    The conference, “Islamic Cooperation for a Peaceful Future in Afghanistan,” was the brainchild not of a cleric but of Neamatollah Nojumi, a professor of conflict resolution at George Mason University who came to the subject the hard way. At the age of 14 he was a mujahid fighting the Soviets in his native Afghanistan.

    Simply by gathering people of good will in one room, the organizers believe they have succeeded where national authorities have failed.

    Now his mission is to stop Afghans from fighting Afghans. The method is straightforward. Senior Afghan clerics meet with the world’s leading Islamic theologians to discuss suicide bombings, the targeting of civilians, the destruction of historical artifacts — even domestic violence.

    This week’s conference culminated in a detailed and strongly worded resolution that reaffirmed Islam’s compatibility with universal human norms and called on religious institutions in Afghanistan, Pakistan and neighboring countries to end violence. The document will be circulated to more than 160,000 mosques in Afghanistan so that its findings may trickle into individual consciences there.

    The meeting was the third of its kind, and the overall effort has started to make a difference, according Ataur Rahman Salim, director of the Scientific Islamic Research Center in Kabul. It is now easier to oppose the men of violence. “The majority of Islamic scholars are not afraid to speak out,” he said.

    But “some are sitting on the fence,” he added. Indeed. Several speakers supported the Taliban over the Afghan government and were more critical of NATO bombings than of suicide attacks by insurgents.

    I sat next to the Indian scholar Aijaz Arshad Qasmi, who is closely associated with the ultra-orthodox Deoband community. He believes that NATO, not Pakistan, is complicating the situation in Afghanistan and that government is supported by a mere 10 percent of the population. And yet he parts company with the Taliban when it comes to the use of violence. “Conflict will not solve conflict,” he told me. “Islam does not mean war.”

    Nor does Islam mean denying women access to education and health services, according to the draft of the final resolution. The document also states that the violation of women’s rights contradicts the tenets of Islam.

    Participants did not expect this process to solve Afghanistan’s main problem — “government without governance,” according to Nojumi — but it does allow a burgeoning civil society movement to call both the Afghan government and insurgents to account and to put pressure on interfering neighbors to back off.

    ANDREW FINKEL

    Simply by gathering people of good will in one room, the organizers believe they have succeeded where national authorities have failed. Whereas four clerics from Pakistan attended this conference, the Afghan and Pakistani governments have tried and have not managed to organize a meeting of clerics since the beginning of the year.

    Given the diversity of participants, the degree of unanimity was remarkable. The recourse to violence in Afghanistan had no religious justification, speaker after speaker said. Or, in the words of the final declaration, “A crime committed in the name of Islam is a crime against Islam.”

    Andrew Finkel has been a foreign correspondent in Istanbul for over 20 years, as well as a columnist for Turkish-language newspapers. He is the author of the book “Turkey: What Everyone Needs to Know.”

    via Violence In Afghanistan Has No Religious Justification Say Muslim Clerics At A Conference in Istanbul – NYTimes.com.

  • Turkey is both an alluring and a correct model

    Turkey is both an alluring and a correct model

    Aylin Kocaman

    aylin-kocaman_291999There has long been a debate about whether or not Turkey is a model for the Muslim countries of the world. Representatives of Arab countries themselves reiterate the need to base themselves on such a model. But a caption that appeared in the Financial Times the other day was particularly interesting: “The alluring but misleading Turkish model”!

    The article claimed that it was wrong to compare Turkey with Arab countries going through transitional stages and emphasized that becoming conservative but dynamic and prosperous societies was a remote possibility for Arab countries. It therefore suggested it was meaningless for them to aspire to be like Turkey.

    The analysis in question refers to infrastructure investments and the restructuring of the banking system and politics, but overlooked the most important point that makes Arab societies and Turkey one single body – Islam.

    Turkey is a correct model for Arab societies. Why? Let us go back a little, rather than looking at the present. Turkey is the heir to the Ottoman Empire. An empire that ruled three continents had one very important characteristic; it sheltered all faiths and nations with love and friendship. Nations and faiths were always content with the empire’s policy of love and friendship over 600 years.

    There was only one reason for that moral virtue; Islam. The Ottoman Empire was always determined to maintain the Islamic principles of affection, love, and respect that people have now forgotten. Since that inheritance was adopted when the Republic of Turkey was founded and the principle of democracy, another condition imposed by the Qur’an, was adopted, radical elements were never able to flourish inside it. Of course there are radical elements in Turkey, but their voice has never been strong.

    That is why Turkey’s resistance to communist and fascist elements after the Second World War was also successful. Indeed, Stalin said that of all the money sent to support communism across the world, only that sent to Turkey was wasted. When asked why that was, he said that Anatolia was loyal to its faith. To put it another way, the fact that Anatolia adhered to true religious values, untainted by fundamentalism, meant that it was able to repulse even such a bloody communist as Stalin.

    That is why radicalism and socialism have never prevailed in Turkey. As a Muslim country and a bridge between East and West, Turkey had to assume the natural role of mediator and reconciler; and so it did. Turkey was the place where the Western world, Muslim Arab countries, Shiite Iran and the Middle East intersected. Aware of this important duty, and as required by Islam, it has always employed the language of peace.

    Neither the Ottoman Empire nor Turkey is perfect, of course. Many undesirable things have happened in Turkey. But that does not mean we should ignore “what needs to be done.”

    Arab societies are genuine, warm and loving. But three things damaged the Arab world after World War II: the socialism that infiltrated Arab states, the dictators that shaped their socialist focus mixed with Arab nationalism, and various fundamentalist traditions.

    It needs to be said that radicalism is a scourge in every society, every religion and every ideology. But if fundamentalism is practiced as a religion, then it becomes dangerous. Those fundamentalist traditions, and of course Marxist elements whose aim was to destroy religion, never permitted people in many sections of society to live by the true secular, democratic, libertarian and peaceful nature of Islam. Oppression led to revolt and degeneration increased, as of course did atheism.

    It is because that harm was never done in Turkey that it is a model for the Arab world, not because it is perfect. The reason for the economic well-being in a 99% Muslim country is not the banking system and infrastructure investment and the like. There is only one reason for it: Turkey has preserved a loving and democratic conception of Islam, far removed from fundamentalism. That is why Turkey is an intermediary and older brother in the region.

    Financial journals may have high hopes of banks and investment. But we are Muslims. If we seek a solution, we will look to the Qur’an. Allah imposes the condition in the Qur’an that all believers must be united. And He reveals a secret, that in the absence of unity “…there will be turmoil in the land and great corruption” (Surat al-Anfal, 73). So there is only one solution to this great turmoil in the world: Unification. In order to be a model for all countries of the world we must first open up the borders between Muslim countries first. We must establish a union of love in which visa and passport requirements are abolished and borders are purely symbolic. We must demand that weapons be destroyed, not just silenced. Muslims must abandon hatred and always seek to be united and then issue the same call to the whole world. Turkey is ready for the task. It is a most alluring and correct model for Arab countries. Not because it is perfect, but because it preserves the loving spirit of the Qur’an and desires union and brotherhood.

    The writer is a commentator and religious and political analyst on Turkish TV and also a peace activist. She is a host on the Building Bridges Show ) and writes as an op-ed column for the Washington Post, Jerusalem Post, Moment Magazine, IslamOnline, Gulf Daily News and Haber Hilal in Turkey. Her FB page: https://www.facebook.com/kocaman.aylin.

    via Saudi Gazette – Turkey is both an alluring and a correct model.

  • Dual citizenship in Germany

    Dual citizenship in Germany

    The Economist March 2nd 2013

    Jus sanguinis revisited

    BERLIN

    How not to treat people with more than one passport

    THE case of a woman from Hanau, in Hesse, shows why Kenan Kolat, leader of Germany’s Turks, calls the German citi­zenship law “absurdity cubed.” Born in Germany to Turkish parents, she was a dual citizen. According to the law, she had to relinquish one passport between her 18th and 23rd birthday. She chose to forgo the Turkish one. But the Turkish bureauc­racy was slow, her birthday came and her German citizenship went instead.

    International law has never fully em­braced multiple citizenship. Many coun­tries frown on it, though others take a more relaxed attitude. Germany, however, man­ages to make it especially complicated for citizens of foreign origin. Its traditional ap­proach goes back to a law passed before the first world war. Based on jus sanguinis (“right of blood”), it gave citizenship to any­body of German descent, but not to for­eigners born in Germany, as countries such as America and France that practise jus soli (“right of soil”) do. Then, in 1999, a centre-left government added the two no­tions together. This would have let a wom­an born in Germany to Turkish parents be simultaneously German and Turkish. But that law coincided with a regional election in Hesse, where the centre-right Christian Democratic Union (cdu) seized on the is­sue to mobilise its conservative base in op­position. The cdu won the state and took control of the upper. house, where it blocked the new law.

    A compromise was reached in 2000. Children born in Germany to foreign parents after 1990 can get two passports but have to choose one citizenship before they are 23. This year, the first cohort of such children, about 3,300, reach that age. From 2018 the number will reach 40,000 a year or more. There are about half a million such cases all told, more than two-thirds of them of Turkish descent.

    Yet not all young dual citizens must choose. A child born to a German parent in America, say, retains both passports for life. So does a child born to a Greek or Spanish parent in Germany, because dual citizenship is allowed for members of the European Union and Switzerland. This seems unfair to the Turks. This week Recep Tayyip Erdogan, the Turkish prime minis­ter, said as much to Angela Merkel, Ger­many’s chancellor, during her visit to Tur­key. (Mrs Merkel also explained that, though happy for Turkey’s eu accession talks to continue, she retained her “scepti­cism” about its ever becoming a member.)

    Besides being unjust and creating two classes of citizens, the law is a nightmare to administer, says Ulrich Kober at Bertels­mann Stiftung, a think-tank. Because coun­tries like Iran do not let citizens renounce their citizenship and others make it costly or difficult, German law in theory grants exceptions. But the rules are not clear, reck­ons Kay Hailbronner, a lawyer. To make the decisions even more arbitrary, the 16 German states process the paperwork, and each uses different forms.

    dualcitizen

    Backing Turkey and Germany together

    What better way to irritate those citi­zens whom Germany’s politicians say they want to integrate? Mr Kober thinks Germany should simply allow dual citi­zenship. So do the centre-left parties hop­ing to replace Mrs Merkel’s government in September’s election, as well as the cdu’s coalition partner, the Free Democratic Party. It may yet happen. •

  • Istanbul man finds blood donor in Bangalore

    Istanbul man finds blood donor in Bangalore

    BANGALORE: A 70-year-old from Istanbul in Turkey needed blood and help came from Bangalore. Ahmed, while undergoing medical tests, was found to have Bombay O+ blood group. Seven days later, he was diagnosed with lung cancer.

    The hospital in Turkey required three units of blood to conduct his surgery. And that’s when it became clear how rare the Bombay blood group was.

    But luck prevailed. On February 20, Sankalp India Foundation in Bangalore received a blood request from the Department of Thoracic Surgery, Istanbul University, Turkey. They had come across an initiative of the Foundation, which networks Bombay Blood Group donors, needy and associated blood banks in India.

    Ten days ago, Ahmed’s 21-year-old son Zirak Ahmed flew back to Istanbul from Bangalore, after collecting blood units from the Sankalp blood bank. Such happy endings have been facilitated many times by the Foundation.

    Four months ago, a 60-year-old patient at M S Ramaiah hospital was looking for the same blood group for his heart ailment. “We had to airlift the blood units of Bombay blood group from a donor in Mumbai. Persons with this rare blood group are usually found in Maharashtra, north coastal Karnataka and West Bengal. But due to migration, such patients can be seen utside India also,” said Dr V Nandakishore, chief of blood bank at M S Ramaiah hospital.

    He says there are cases where patients with Bombay blood phenotype have donated blood to themselves in what is called autologous process. “In case of non-availability of blood during surgeries, we draw required units of blood from the same patient and use it during the surgery. Autologous blood transfusion can be done depending upon the stability of patients,” said Dr Nandakishore.

    WHAT IS BOMBAY BLOOD GROUP?

    Bombay Blood Group is present in 0.0004% of global human population, belonging to O+ve category. In India, one among 10,000-17,000 persons has this blood group. Individuals with this blood group can only be transfused with similar blood.

    This phenotype was discovered by Dr Y N Bhende in Bombay in 1952. Individuals with this blood group lack ‘H’ antigen or protein or substance in their red blood cells, which is a rarity.

    According to Dr C Shiva Ram, vice-chairman, Indian Society of Blood Transfusion and Immunohaematology, four years ago, there were only 4-6 such donors in Bangalore, but now the number is around 600. But this number is limited compared to the number of requests we get.

    “We have maintained a database of donors. When a patient with Bombay blood group is identified, closer relatives will also be screened. Because this is a rare blood group,

    Such patients must also have details of donors. Not all blood banks will have units of this blood group ,” said Dr Shiva Ram.

    No registry in India

    Unlike US and UK, in India there is no registry maintained by the government to help persons with rare blood groups. “We are making our efforts to form such a registry which can save many lives,” said Dr Shiva Ram. In the absence of such registry, Sankalp India Foundation has established , that provides the network among persons with the rare blood group.

    via Istanbul man finds blood donor in Bangalore – The Times of India.

  • 3 people, 3 classic Istanbul tourist experiences: Turkish bath, Grand Bazaar, hookah lounge

    3 people, 3 classic Istanbul tourist experiences: Turkish bath, Grand Bazaar, hookah lounge

    Staci B. Brooks | sbrooks@al.comBy Staci B. Brooks | sbrooks@al.com 

    on March 06, 2013 at 6:03 PM, updated March 06, 2013 at 6:13 PM

    ISTANBUL, Turkey — Most of the University of Alabama EMBA students’ recent visit to Turkey involved visiting various company headquarters and factories to understand Turkey’s place in the global economy.

    But, of course, all work and no play is a waste of a plane ticket.

    As a group, we visited the Hagia Sophia, the Basilica Cistern, the Blue Mosque,Topkapi Palace, the Hippodrome area, and many more ancient sites. We also cruised the Bosphorous, and crossed from the European side to the Asian side multiple times. (Istanbul is the only major city in the world to sit on two continents.)

    Evenings brought free time, and we broke off in small groups to experience more of Istanbul. Here are recaps of three classic Istanbul activities from students who wanted to experience them:

    Turkish bath

    Adventures in IstanbulThe “hammam” or authentic Turkish bath Ayasofya in Istanbul. The hammam was built in 1556 and reopened in 2011 after an extensive restoration. It sits between the Blue Mosque and the Hagia Sophia. (Staci Brooks/al.com)

    A Turkish bath is more about the beauty of the facility and the rituals of bathing than it is about the act itself. Multiple guidebooks and the concierge at the hotel recommended the Ayasofya Hurrem Sultan Hamam for a beautiful and authentic experience. The Ayasofya “hammam,” or bathhouse, was built in 1556. Its architect, Mimar Sinan, was the chief Ottoman architect and his work is still seen throughout Istanbul. 

    Everything guests touch in the Ayasofya Hurrem Sultan Hamam is marble, except for the gold-plated bath bowls. Look up and you’ll see the building’s massive domes from almost every room. Just breathtaking. The hammam was originally built for a sultan’s wife and it shows. (It was restored a few years ago and re-opened for regular folks.)

    If you want to give an authentic Turkish bath a try, here are some things to keep in mind if you visit this bathhouse:
    *Men and women have separate facilities and separate entrances.
    *Men get male attendants and women get female attendants.
    *You will get a locker with a digital code to store your clothes and belongings.
    *Everything was spotless. All guests get a new, sealed packet of soap, shampoo, conditioner, a comb and the world’s scrubbiest loofah mitt to use for their services and to take home.
    *You can be as modest (or immodest) as you like. The attendants try to make everyone feel comfortable. Some choose to wear bathing suits for their services.
    *Your attendants might not speak much English. But the signs for “Stop!” and “Lighten up, please.” are universal. You want baby soft skin? It’s gonna hurt a little.
    *Be prepared to spend the equivalent of at least $100. When I visited, services started around $90 and you don’t want to be the person who doesn’t leave a good tip for the other human being who just bathed you.
    *Relax and enjoy the moment. Pretend you’re a sultan or a sultan’s wife.
    Staci Brooks

    Grand Bazaar

    Grand Bazaar.jpgHandbags, luggage, clothes, spices, teas, vases, rugs, and much, much more. Thousands of shops make up Istanbul’s famed Grand Bazaar. Great negotiators can find great deals. (Staci Brooks/al.com)

    The Grand Bazaar is busy, chaotic, loud, packed with people, and the shopkeepers are pushy and don’t take no for an answer. 

    And it’s a whole lot of fun.

    The Bazaar is one of the largest covered markets in the world. It’s a collection of thousands of small shops on a grid of about 60 streets. Shopkeepers hawk spices, Turkish tea, jewelry, souvenir trinkets, leather jackets, shirts, luggage, rugs and tapestries and much, much more. They also sell high-end designer-like goods, including handbags and perfume, of, well, questionable provenance and authenticity.

    Once you get the hang of it and aren’t blinded by all the chaos and deafened by the pushy shopkeepers (“Special price for you, my friend. 80 lira. Why you won’t come look?”), you begin to notice there is some order to all the madness. All the handbag and luggage shops are here; all the jewelry is over there; all the shirts are around the corner and so on. It’s organized into sections, although it is really, really hard to tell at first.

    At the Bazaar, they take Turkish lira, but they love euros and U.S. dollars. Just make sure you know which currency you’re negotiating in. Some shopkeepers might try to trick you into thinking they were negotiating in dollars not lira. Be firm. Negotiating is a natural part of the Turkish culture and they are very, very good at it.

    Here’s one student’s take on the Bazaar. This Birmingham-area woman, already known as a skilled negotiator among our classmates, really gave those shopkeepers a run for their lira:

    “The most fun at the Bazaar was negotiating with the store owners. It is best if you price items at a local shop before heading to the Bazaar. That way you can negotiate a fair price. I heard that items at the Bazaar are (initially priced) double what they are worth, and I found that to be true. A T-shirt that sells for 10 Turkish lira in the city was priced at 24 Turkish lira at a Bazaar shop. Don’t be afraid to negotiate with the sellers. They expect you to do so and are very amicable.”
    LaJuan Jones

    Hookah lounge

    Adventures in IstanbulThe Ali Baba Nargile hookah, or water pipe, lounge in Istanbul, Turkey. (UA EMBA)

    The hookah bars were a huge hit with many in our group. The hookahs, or waterpipes, are used to smoke flavored tobacco. Hookah smoking originated in ancient Persia and is a centuries-old practice. 

    One student, who loves his cigars back in the States, was among those who checked out an Istanbul hookah, or “narghile,” bar:

    “The hookah, or water pipe, is not used for the illicit purposes we think of here in the U.S.  In fact, in Istanbul, most hookah bars do not even serve alcohol. It’s the equivalent of our cigar bars. The shisha tobacco used in the hookah pipe comes in an assortment of flavors including mint, cherry, cappuccino, and the Turkish favorite, anise.

    As an avid cigar connoisseur, I can tell you the smooth flavor of the shisha tobacco puts even the best cigars to shame. The smoke from the hookah isn’t like a smoke at all.  It’s more like a flavored mist, or so it seems as compared to American tobacco products.

    One of the most popular hookah bars in Istanbul is the Ali Babba Narghile. While lounging on soft benches in an open-air restaurant, you are surrounded by Turkish mosaic lamps and Ottoman chandeliers. The aroma of smooth shisha flavors filling the air is an experience that is uniquely Turkish. If you find yourself in Istanbul and would like a memorable experience, take your companions to a local narghile bar and enjoy the flavors of Turkey.”
    Russ Elrod 

    12335561-large