THE HALL NEWS (E-MAGAZINE) JUNE 2020

TURKISH - ENGLISH DIGITAL MAGAZINE Nº6 HAZIRAN 2020

Nº6 JUNE 2020

THE SPRING, THE PLAGUE AND THE TURK POEM ARE YOU MY TYPE? BLOOD DONATION DAY GREAT GRANDFATHER’S GREAT DREAM BORIS JOHNSON’S ANCESTRY

OF MUSIC AND SILENCE

THIRST FOR JUSTICE IN THE LAND OF THE SAHARA

HOM E

A W AY FROM HOME

CONTENT PAGE 4 EDITOR’S LETTER

LIFESTYLE

F E AT U R E S

PAGE 23 BOSS LADY

PAGE 6 THE APPRENTICE OF NATURE

PAGE 24 THRIST FOR JUSTICE

PAGE 8 ARE YOU MY TYPE

PAGE 26 REFUGEE FEAR & REASONS FOR TOLERANCE

PAGE 10 BUYUK DEDENIN RUYASI

PAGE 29 ENVIRONMENT & THE DIVINE ART PAGE 31 MASUMIYETIN RENGI BEYAZ PAGE 34 AGLAYAN DEVE PAGE 37 BU DUNYA BIZIM

ART PAGE 14 BLOOM & DOOM PAGE 16 OF SILENCE & MUSIC PAGE 19 YENI SENI PAGE 20 THE SPRING, THE PLAGUE AND THE TURK PAGE 21 PLATONIK

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FOOD PAGE 41 TANDOORI CHICKEN PAGE 42 FIRIK PILAVI PAGE 43 KUZU YAHNI PAGE 44 ARNAVUT BOREGI

PAGE 38 CILELI YOLARDAN OZGURLUGE PAGE 29 ESIRGENEN SEFKAT

The Hall E-News Magazine Editor In Chief Esra Kanbur Editor Dr. Osman Komurcu Website www.thehallnews.com Instagram @the_hall_news Facebook /thehallnews Twitter @the_hall_news YouTube /CorridorTV

Esra Kanbur Editor-In-Chief & Digital Designer

Welcome!

EDITOR’S LETTER

eing a second generation Brit I hear stories of what life was like ‘back home’.

For me, it is a foreign concept and a collection of fairytales. Growing up I adopted my Turkish culture through watching Turkish soaps and Yesilcam, known as Turkish Hollywood. My parents took my brother and I to Turkey and Northern Cyprus every other summer holiday to see my extended family and soak in the norms and values.

The Ottoman Empire is a subject my father would educate us on frequently.

About how Istanbul was conquered by our Sultan, and how all nations and religions lived peacefully under the Empire; Turks, Greeks, Armenians, Italians, Muslims, Jews, Catholics,

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Orthodoxes. Then he talks about the fall of the Empire and Ataturk (The father of the Turks) who lead the transformation of the named “sick man” sovereign state into a Republic. The traditional fez was replaced with a gentleman’s hat and the Latin alphabet was adopted. We became westernised, we were no longer a threat to the west.

The collapse of the Empire surely resulted in the flood of refugees, a common occurrence in history.

The refugees do not have a choice of staying or leaving, they unwillingly flee their homes and are forced to travel across countries and continents. Not necessarily for a better life, which is associated with immigrants, rather, just to stay alive. Running away from war, pain, unjust, and then finding themselves in a safe, democratic and free land. The contrast weighs heavy on the shoulders of the displaced people, and sorrowful unresting thoughts why can’t we live like this back home? Unable to go back home for a holiday, to see family, or remind their children of their traditions. Their beloved land destroyed or unsafe to go back to. Just like the Israelites biblical story, don’t look back or else turn to stone.

The process of war, revolution and state formation brings with it stories of loss and longing. Fighting for the right to live, need to prove to the host nations they deserve a life just like their citizens.

For those who survive, life somehow goes on, carrying the memories of what once was. 20th June is World Refugee Day, it is a day to remind us and raise awareness about what refugees are burdened with. A lot of the time refugees endure harassment, with the gift of empathy be encouraged to step up and befriend, support and stand with them instead. For this reason we chose to cover this topic as a priority in this edition. You will find many dedicated pieces on displaced people from our writers throughout all sections.

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The Apprentice of Nature

DR. OSMAN KÖMÜRCÜ W R I T E R & E D I TO R A S S I S TA N T

World Environment Day has been serving its purpose by spreading awareness since 1970.

Unfortunately, this day is often overlooked by secluded societies.

Moreover, the environmental crisis has been amplified with the spread of the Coronavirus. The encounter of man-made disasters can be examined by looking at monotheistic religious perspectives. Abrahamic religions’ earliest texts inform us as follows; “God created the sky and the earth in the first verses of the Old Testament”. According to the information gathered from the Old Testament, in Judaism, the incident of creation described at the start of the Genesis shows the history of creation for 7000 years. A pastor living in the Middle Ages had stated the story of humanity corresponds to 7000 - old years based on these verses. We could also apply this information to nature, perhaps if given to the entity itself. If a Creator designed man, those who come to understand the texts are misunderstood due to contradictions concerning these timestamps. For instance, ‘Göbeklitepe’ located in Turkey, is known as the oldest civilisation in the world, dating back to 11,500 -13,000 years. Whi-

le ‘Gültepe’ another ancient settlement has a history of 8000 years.

Especially the oldest towers called ‘Harappa’ in Pakistan are known to be 8000 - 9000 years old. So wherever we look at the earth, there are human artefacts that have historically passed the narrative of creation (Old Testament) that the Torah translates to us.

For example, a piece of the human finger was found on the Arabian peninsula in 2019. The age of this finger piece is known to be 88,000 years old. Today, there are many man-made cave paintings on earth, which are also hundreds of thousands of years old. Therefore, this theological approach ceases to be a narrative of a Creator, who created the earth for us.

Furthermore, this approach has been going on since the ancient Sumerians. The Islamic holy book, Qur’an does not approve and certify this narrative. Essentially, the Qur’an wants us to look at the earth while answering the question of where to learn human creation in this field. When we look at the 20th verse of the Surah Al-‘Ankabut, we see this advice; “Say, [O Muhammad], “Travel through the land and observe how He began NEWS MAGAZINE

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creation.” Therefore, holy books are not the only source we will learn about the creation of man.

The sources we should learn from are anthropology, biology and geomorphology. It is in ruins and fossil science. Today, there are 31 certified homo-species and Neanderthals found on earth. Although they are known to be extinct, there are remaining documents that could provide sufficient evidence of their once existence. There is “Lucy” in Abyssinia, homo naledi in South Africa, a homo-Turkana boy in Siberia and more than 30 such human species all over the world. The age of Lucy in Abyssinia is over 3,200,000 years. Therefore, the narrative in the Old Testament does not match the findings.

It is an ancient narrative, but it does not coincide with the verses created by God. In essence, the place where we will learn the creation of man is in nature. As it is stated in the Qur’an, in verse 17th

of Surah al-Ghashiyah, “Then do they not look at the camels - how they are created ?” We do not refer to the Qur’an to learn the creation of the camel, as the Qur’an says to refer to the study of biology to study find the answer.

In another verse, it says, “Do not they look at the dome of the sky, how is it raised?” So if we want to learn the chest, we have to examine it from itself, as the Qur’an is not astronomy or a zoology book. In another verse of the Qur’an, it states, “Can’t they look and study the earth, the mountains?” Naturally, Qur’an is a book of Allah. However, there is also the holy grail of nature. Life and nature existed before holy books, therefore it would be fair to take a look at those narratives too. In this sense, we, as humans, are a part of nature.

Nature is not part of us, we belong to nature. If humans did not exist, nature would flourish. The places

we spoil will be corrected. Human beings are undoubtedly the most advanced last link in the evolutionary chain. But we can also say that it is the most dangerous ring, as development also involves danger. Since intelligence is the most sophisticated feature, evidently intelligence is used to destroy nature. In this sense, while human beings become the dominant and invasive species, they destroy nature with their own hands. This mentality is the role of certain secluded societies plays.

While determining the viewpoint of the monotheistic communities to nature, we can see that religious belief are the basis of an approach to the hierarchy of the existence of humans due to our entitlement for status. So, is the nature in the mind of these societies a mentality that a Creator will accept and that the teaching of holy books can be approved?

When we look at it from a wide-angle, certain demographics fall into this category, which is apparent in behaviours towards nature. We can write many things by looking at the streams, vegetation and habits within natural space. Also in the way garbage, waste, urbanisation, architecture, construction techniques and building styles, the treatment of animals, testament of attitudes. It seems that the weak scorecard of mainly the eastern demographics is obvious.

Essentially, the problem of cosmology appears here, as people living in Muslim towns learn under the name of religion, their world views are an alternation of reality, nature. In this cosmology, man’s arrogance is evident. When we want to go to the root of the problem, we can see that these texts are misinterpreted. For example, NEWS MAGAZINE

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in the Qur’an and in the same way in the Old Testament, the idea that human beings are like the caliphs (successor selected by God) of the earth, perhaps the reason a person thinks of his position as a caliph.

The psychology of a man coming into the position of the caliph of God as-though the ruler of the universe is duly a misunderstanding. The word caliphate is used in the Qur’an, but the word is not mentioned to be selected as a successor of God, as He does not have partners in the association. Therefore man should not be seen as the caliph of God. The mentioned caliph attributed is of the earth “we have made you the caliphs of the earth”. But some cultures and beliefs support it persists on the former idea.

This can be found as evidence in the Sufism (a sect of Islam), where there are partial crossovers with Judaism perspectives on the eternal man. Adam Kadmon, in Judaism, is based on the belief which refers to a soul-like existence which adopted the understanding of these commonly accepted beliefs. “Ahsen-i Takvim” is the highest title given to the human in the Qur’an, seen in the verse, “we created you in the best consistency, and then we put it on your way to find your consistency by your effort.” In other words, find your way with your effort. However, the equivalent of the word caliph is a journey. The job of the master is to build, however, we participate in demolishing. The arrogance of human beings cannot be explained to God or the assistant of God, in any other way.

A R E YO U M Y T Y PE? Wo r d s B y E S R A K A N BU R

Everyone has a type, some are negative and some are positive. Many people go about their lives without ever finding out their type. A match made in heaven? A soul mate?- nay, blood brothers. Certain countries even have the citizen’s blood type printed on their driver’s license or ID cards.

However, in the UK you must either require a blood transfusion to obtain this information or you can pay to find out by simply getting a test done.

According to the NHS, half a million UK citizens had registered to donate blood in 2019. However, only less than half of this figure has gone through with it. Although London seems to be most optimistic about participating, the most active donations are from the South East of England.

We have come a long way since 1665, of the first successful recorded blood transfusion. It was noted blood transfusion between humans and animals resulted in death, furthermore, complications also appearred between humans whom did not match. It has been 70 years since humans have got into the habit of donating the gift of life, figures show almost a million to date. Although this is a miraculous achievement, it is not matching the numbers who need blood, which

is one person every two seconds in the US alone.

It is noted a person who is registered to vote in an election, has a higher chance of also being registered for blood donation. This shows the engagement of citizens, as they participate and contribute to society in saving minds and saving lives. The amount of vital fluid you give at every session is a pint, which is enough to save up to three lives. You do not have to wear a cape to be a hero.

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Your blood type is determined by genes, we have different blood types due to the mutation in our DNA that changes part of the body’s survival during evolution as a response to diseases or environment.

O positive is the most

DID YOU KNOW? Coconut water can be used as substitue in emergences

common blood type making up 35% of the donors, and the rarest type is AB negative, which covers just 1%. The blood type AB positive impressively is compatible with all other types, however, O negative can only accept its kind and rejects all others. Types are not just letters, they can also say a lot of you as a person.

a risk of experiencing trouble handling stress. This information can be vital for personal health, by knowing triggers and vulnerabilities, one can better take care.

shopping, getting a bite to eat and saving three lives while at it. We may not be seeing a mobile clinic parked up in our streets any time soon, however, under normal circumstances you Due to the spread of would register through the Coronavirus, the NHS NHS website and book is now urging recovered an appointment. Due to patients (especially men the pandemic, a virtual over the age of 35) to donate campaign will be run blood plasma in a trail in instead, and details on hopes to find a vaccination. how to participate will be Blood-scope 14th June marks World detailed by the World Health Blood Donation Day, this The ‘blood-scope’ can Organisation. predict that those with type event aims to circulate awareness and get pulses O have the lowest risk of DID YOU racing. In Turkey, mobile KNOW? cardiac diseases due to the lower rates of inflammation. clinics park in popular Donating blood Type A has higher levels of locations in the cities where reduces your risk cortisol (the stress hormone) people can drop by and of cancer which results in them having give blood. Imagine going

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Büyük Dedenin Rüyası I l ha n G öka lp Çankırılı, varlıklı bir esnaf, Hacı Ahmet Efendi ile Çerkez asıllı, Hanife Feride Hanımdan dünyaya geliyor Büyükdede. Doğduğu Süleymaniye semtinde klasik medrese eğitimini ve hafızlığını tamamlıyor. Devrin bir miktar kuşkucu ‘Ulu Hakan’ı son döneminde kendisine perestiş etse de Sultan’ın mabeyni hümayününün yönlendirmesi ile genç yaşlarında sürgünü ve mahpusu da yaşıyor. Mülkiye’nin son sınıfında dil öğrenme bahanesi ile gittiği ilk sürgünü sonrası babası İsviçre’li Annesi İngiliz Winfred ile tanışıyor. Winfred’in kendisine onulmaz aşkına rağmen birkaç yıldır yaşadığı Kahire’ye gitme fikri galip geliyor kız tarafının soğukluğuyla. Bir sene sonra aynı gün aynı saatte halen aşkında ısrarlı isen İsviçre’nin Lucerne şehrinde veda ettikleri köprüde buluşalım deyip buluşuyorlar bir yıl sonra. Müslüman damada nikah kıymam diyen rahiplerin çokluğundan bunalsalar da LondraPaddington’da 1903’te evlenirler müsamahalı bir Rahibin nezaretinde. İlk çocukları Selma Kahire’de dünyaya gelir. Özgürlüğe kısmen muhtaçlıktan, hürriyet fikriyle İngilizFransız Liberalizminden ve hümanizminden mülhem yazılar yazar. 1909’da yönetimi devralan İttihatçıların despot siyasetini amansız eleştirirken yine zorunlu sürgününe kaçar Paris’e.

Oğlu Osman Wilfred Kemal’e hamile NEWS MAGAZINE

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eşi İstanbul’daki evinde kolluk kuvvetlerinin kaba baskınına uğrayınca kahrolur Paris’te. İstanbul’da peşi sıra gelen gazeteci cinayetleri, hakkında çıkan ebedi sürgün kararı sonrasında hamile eşinin ve kızı Selma’nın, kayınvalidesi Margaret JohnsonBrun refakatinde Londra’ya gitmelerini ister. Yorucu bir yolculuk sonrasında sağ salim Osman Wilfred Kemal’i dünyaya getirirken kendisi dünyaya veda eder Winfred. Mihnetkeş eşinin adı barışın kızı manasındadır, bu sebebten barışın oğlu Wilfred’i ekler oğlu Osman’ın adına. Eşinin ve oğlunun adına telmih olunan Fetret adlı ütopyasını İngiltere’de kaleme alır. Fetret otobiyografik bir roman ve bir hayaldir. Kendisi gibi medeni, bir çok dil bilen, Kur’an Hafızı bir babanın yarı Avrupalı hristiyan akrabaları olan oğlu Osman Fetret Bey öncülüğünde özgürlükçü-çoğulcu Avrupalı bir müslüman devlet rüyasıdır. Fetret; irfan ile aydınlanmış erdemli kadınlar ve erkeklerden müteşekkil bir medeniyetdir. Kültürel,dinsel farklılıklarla birlikte yaşanabilen, maneviyatla kurulmuş herkesin eşit faydalanabildiği müesseseleriyle mamur bir toplum özlemidir. Fikrin “şiddetlice bir yazı yoluyla” ifade etmekten dolayı erklerin şiddetine maruz kalmadığı, siyasi içtihatların bedelinin linç ile ödetilmediği müsamahalı bir devlet hasretidir.

Hakkındaki sürgün hükmü af edilince çocuklarını İngiltere’de bırakıp tekrar İstanbul’a döner 1912’de. Bir Osmanlı Paşasının kızı olan Sabiha Hanım ile evlenir ve 1914 Zeki Kemal(Kuneralp) dünyaya gelir. Gazetesi kapatılır, Savaş yıllarında öğretmenlik yaparken muharrir olmanın şanı ile tehcirle kahredilen Ermenilerin hakkı ve izzeti hayatını savunur korkusuzca. İttihatçıların savaş sonrası siyasi sahneden çekilmesi ile mütareke yıllarında 6 ay kadar aktif siyaset içerisinde yer alır. Geçiçi hükümette eğitim ve içişleri bakanlığı yapar. İçişleri Bakanlığı sırasında ermenilere karşı savaş suçları işleyenlerin tespit ve yargılanmalarının temini için

çalıştığından Kuvayı Milliyeciler ve Ulusalcı cephe tarafından Artin Kemal diye anılır. Fikri anlaşmazlıkla hükümetten istifa eder DarülFünün’da hocalığa ve gazeteciliğe geri döner. Ankara Hükümetinin içerisinde çok sayıda savaş suçlusu ve Kuvayı Milliyenin şiddetli ve hukuksuz eylemlerinden dolayı üslubu şedit yazılar ve konuşmalar ile Milli Mücadeleye muhalif kalır. “Gayeler bir idi ve birdir”,”...biz bu içtihadımızda yanılabiliriz, ya neticede sürülmek mi, vurulmak mı, asılmak mı ne ise cezamızı çekeriz. Bir fikir için mücahede edenlerin akıbetleri bazen de böyle olmaz mı?” diye yazdıktan bir ay sonra Nazım Hikmet memleketinden insan manzarası olarak o hazin sonunu paylaşır Büyükdedenin. Kızgın genç subayların ´Kahrol Artin Kemal…´diyerek parçaladığı bedenini ve müzayedede satılan, parçalanan kolundan kesilen saatini anlatır. Savaş ve mütakere yıllarında kendi ifadesiyle “iki ciğerpâremi İngiltere’de hiçbir medâr-ı maişeti, benden başka da muîni olmayan o ihtiyar kadınla beraber sokak ortalarında bırakmak felâketine uğradım” diyerek feci bir ızdırabı yaşayarak geçirmiş son 8 yılını ve Sabiha Hanım’da bu ızdırabı hissetmiştir.Margaret harb zamanı karşı cephede savaşan müttefik Almanlar ve Türklere yükselen tepkiden çekinip Brun olan Alman soyismini kaldırdığı gibi Osman Ali Kemal’ide kaldırtır tek varisi olarak kalınca. Artık Wilfred Johnson’da hiç bir hatıra kalmamıştır babadan kalan, ilk doğum belgesi ve Ali Kemal ile Winfred çiftinin merasim fotoğrafları dışında. Yetim ve öksüz Wilfred’in oğlu Stanley Johnson “Babası tarafından terkedilmiş bir çocuk” “Hiç bahsetmedi, hiç bir şey anlatmadı bile dedemle ilgili” ‘Annem saklamış dedeme ait ne varsa hatıra” der. Sabiha Hanım eşinin vahşi infazı sonrası 8 yaşındaki oğlunu alıp Ali Kemal’in vasiyetini yerine getirmek için soluğu İngiltere’de alır.

Wilfred Johnson, Celma Kemal kardeşlere (Celma Kemal’ babasının soyismini kullanır NEWS MAGAZINE

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ve Türk vatandaşlığı da alır) ve vefakar anannelerine fakir babalarının emanetlerini takdim eder. Stanley Johnson bu hadiseyi annesinden dinledikten sonra “Babam tek kelime ile katkıda dahi bulunmadı” diyerek annesinin verdiği irtibat detayları ve adres ile 18 yaşında bir genç olarak 1959 İstanbul’una manevi babaannesi Sabiha Hanım’ı ziyarete nasıl binbir heyecanla gittiğini hatıratının “Mutlaka, Ben muhakkak Türk Olmalıyım’ bahsinde anlatıyor. Hastalıklarına rağmen Sabiha Hanım’dan gördüğü şefkati ve manevi babaanneye olan muhabbetini büyükdedesi gibi gazeteci olan kızına verdiği Rachel Sabiha ismiyle yaşatıyor. bir hafta Sabiha Hanım ile İstanbul’da akabinde o dönem Ankara’da görev yapan Dışişleri Mensubu, amcası Zeki Kuneralp’in evinde 3 hafta misafirliğiyle babası Wilfred’in aksine dedesinin ehline intisabıyla bahtiyar oluyordu. Stanley Johnson Büyük Britanya’nın Avrupa Birliği milletvekili olup Brüksel’e gittiğinde de Türkiye’yi hiç unutmadı. Dedesinin hatırasına hürmeten Türkiye’nin adı geçtiği her yerde gönüllü bir elçi ve sesti. Churchil’in Partisi Muhafazakar Parti’nin üyesiyken büyük oğlunu da siyasete hazırlıyordu. ‘Başbakan olması gerektiğini hep telkin ediyordu oğluna. İngiliz siyasetine ve Muhafazakar Parti’ye şekil veren İngiltere’nin en ünlü siyasetçilerini, başbakanlarını yetiştirmiş Eton College (Eton Kolej)’e gönderdi büyük oğlu Boris’i. Kendisine Londra Belediye Başkanlığı yolunu açan, Britanya’nın eski başbakanı David Cameron ile birlikte İngiliz burjuvasinin özel ortaokul ve lise mektebini bitirip Oxford Üniversitesi’ne adım attı.

Londra Belediye Başkanlığı’na aday olduğunda büyük dedesinin ruhunu şad edip liberal bir kalenin komutanı gibi Londra’daki tüm etnik, inanç kökeninden insanların oylarını utuverdi.

Müslümanların mescidlerini ziyaret ederken hafız müslüman büyük dedesinin torunuyum diyerek, Yahudi toplumunu annesinin büyük

politik hırsının şehvetiyle teşhir eyledi. “80 Milyonluk Türkiye Avrupa Birliği’ne dahil olursa biz sınırlarımızı nasıl koruyacağız bu 80 milyondan. İşte bu sebebten AB’den çıkmak için oy verin deyivermişti”. Yükselen müslüman karşıtı söyleme el sallamak için peçeli kadınları banka soyguncusuBritanya sokaklarındaki posta kutularına benzetivermişti. Boris cebinde farklı kartlarını taşıyan bir sağcı populist siyasetçi olarak Muhafazakar Parti liderliği yarışında Başbakanlığı’da devralma yolunda müslümanlardan, göçmenlerden tekrar özür dileyiverdi “ben müslüman, göçmen bir büyük dedenin torunuyum ve dedemin Britanya’ya dedesinden bahsederek sevindirdi. Birliği’nden çıkaralım , referandum göç ederken düşündüğü gibi Türkçe konuşan topluma ben de da AB’de kalalım diyen okul bir ülkeye başbakanlık yapmak sizden biriyim dedi sınıfsal farkı arkadaşını istifa ettirip hem de istiyorum, ümit veren, şeffaf, bir süreliğine umursamayarak ülkeyi birlikte yönetelim paktına cömert ve dünyanın her ülkesinden netice de iki dönem kazandığı dahil oldu. 10 yıl önce Ortaköy’de insana ve değerlerine kucak açan”.

Londra Belediye Başkanlığı birasını içerken çektiği belgeselde Muhafazakar Parti liderliğine 2012 olimpiyat ev sahipliği ile “burası İstanbul umudun, bilginin seçilerek istifa eden Theresa ününe ün şöhretine şöhret kattı ve Avrupa’nın eski merkezi, May’in yerine alırken üç şey Boris. Belediye Başkanıyken medeniyetlerin inançların vadediyordu Ülkede birlik ve ‘Ben müslümanların, yahudilerin buluşma noktası” “Müslüman içtimai uyumu sağlamak, İşçi ve hristiyanların ürünüyüm çoğunluğun ülkesi Türkiye Avrupa Partisi Lideri Jeremy Corbyn ve herkese hizmet edeceğim’ Birliği’ne muhakkak dahil olmalı, Başbakanlığı’nı engellemek ve 31 diyerek başladığı görevinde “Batı Roma ve Doğu Roma Ekim’de Britanya’nın AB üyeliğini Londra’lıların çoğunlukla kucaklaşması” derken aslında bütünüyle sonlandırmak. Büyük sevgisini de kazandı. Belediye ne dediğini AB’den ayrılma Dedesinin rüyasını Allah hayra Başkanlığının son yılında Britanya kampanyasında gayri ihtiyari erdirsin demek düştü bizlere de.

Parlamentosu’nda Milletvekili olmak için eski ortaokul-liseüniversite arkadaşı ve Başbakan David Cameron’dan destek alarak milletvekilliğine seçildi. Liberal Kalenin Kumandanlığı misyonunu tamamlayıp sağcı-muhafazakarmilliyetçi Britanyalı Trump olma yolunda adımlarını sağlamlaştırdı. Üniversite’den mezun olur olmaz başladığı gazetecilik serüvenindeki ilk ikametgahı olan Brüksel’de muhabirliğini yaptığı Avrupa Birliği’nden ayrılma referandumunda eski arkadaşı David Cameron’a karşı aşırı sağcı, yabancı-göçmen karşıtlığı ile güçlenen cepheye katıldı.

Göçmenliği överken yereceği, AB’yi desteklerken karşı çıkacağı günlere hazırdı. Kendisi gibi sarı-parlak-züppe sınıfının güçlü temsilcisi Michael Gove ile birlikte olup eski arkadaşına karşı Britanya’yı hem Avrupa NEWS MAGAZINE

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NADIA LAZA

Bloom or Doom

n his play, The Cherry Orchard, Chekhov managed to find a subtle expression for all that could not be said. The artistic dialogue has continued to flow over time, finding its echo on screens, stages and theatre posters. Somewhere, in the space between reality and dream, Chekhovian characters go from accepting life as it is, sometimes as tumultuous as it gets, sometimes plain and a complete bore, to jumping on a crescendo, climbing up to the top and then to falling into the void.

These people seek to find their purpose, enmeshed in the ruthless fabric of existence, they sink and get lost and confused in the general thread of life. These people can be us, now, today, as we too are faced with the possibility of losing our “orchard”, our beloved Earth, which we have forced to a point of exhaustion and overwhelming abuse.

The cherry orchard is put up for auction and is about to be lost.

The debt is growing more and

more, but the orchard shyly opens its branches, laden with the memories of a blossomless existence, about to meet its end. Lyubov Ranevskaya and her brother, Leonid Gayev, become nostalgic, reminiscing their childhood at their country house and the orchard filled with cherry blossoms. Yet they remain passive, although they know they have not much time left to save it. Its petals fall tirelessly... yet they hope to be the winners in the game of chance. Anya and Trofimov, two figures representing youth in the play meet the loss of the orchard with openness – much like we have met change and industrial development, completely disregarding some of its negative outcomes. For them, “the orchard is the whole of Russia”, much like for us, the whole earth is our orchard.

The new owner, Lopakhin, had long dreamed of owning the land his predecessors had worked on.

His buying a cherry orchard symbolizes the return of a historically violated justice, the door that opens to the new generation of owners. He is a pragmatic businessman, who comes up NEWS MAGAZINE

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with an offer for the current owners to save the orchard.

The incompatibility between what the orchard represents and its takeover by the new owners is also mirrored in the family’s reaction, which deems the sale to be useless.

Could this perhaps be perceived as an indication of the incompatibility between the way we should treat our habitat and the negligence that characterizes us? Should we let apathy and indifference decide the fate of our orchard? Do we get to play the game of chance? The owners of the orchard choose to drink their problems away, dance, flirt and engage in various distractions to forget about the terrifying sale to come. As much as they would like to appear bound, the idea of ​​agency is suggested in this next poster by the arms of the character who has the fate of the orchard “in her own hands”. Her body rises from the house that has given her roots in a slight movement, and the orchard withers away in front of her helpless eyes, because movement, even if it is possible – is limited.

These Chekhovian characters seem to speak a stagnant language.

They do talk, but they don’t

communicate. Their speech begins on an articulate note but culminates in silence.

Dialogues are gradually muted until they become extinct. They resemble a twig of cherry blossoms, entrapped by the walls of this closed jar, they have their eyes wide open to the outside world, but they are lost in dreams. Time is moving in reverse. Time is as stifling as during a storm, unforgiving and merciless.

In the Romanian poster, black clouds infiltrate the sky. Their movement is irreversible. A cherry tree can be observed barely standing behind the piles of wood. Life flows along with the sandy clouds that move inside an hourglass.

Time is bound and internalized.

The feeling of inner emptiness seizes everyone present, and the apocalyptic landscape that takes over is no place to call home. It’s empty... The deforested land will accommodate villas to be further sold. Loss

in a cold environment, from which there is no escape.

It was not God who crushed man, but his own banal, apathetic existence…

This reinterpretation of the play that I have chosen puts us face to face with each of these ominous images, that represent a familiar setting to us and confront us with the possible, dark fate of mankind: a framework from which we can still withdraw. Straying away from the mould of apathetic, Chekhovian characters, of “good people who aren’t capable of any good”, but rather involved, attentive, proacti-

becomes inevitable, but life must go on. The characters remain the same, lethargically advancing on the irreversible path of life. The society they live in is a drifting one. The disease of apathy seems to infest everyone, to pile them up

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ve, equipped people, those good people that engage in good things and that would do whatever it takes to save their “orchard”.

Earth cannot be saved by accepting gloom and doom. It is within our power to help combat climate change and to reduce our impact.

For, in the end, there won’t be any place for the nouveau riche to take it over, if we allow it to rampage down into a critical downfall. “One cannot save one’s beloved cherry orchard by cutting it down”, therefore let us all raise our awareness and fight for a sustainable future!

Of M

El mas Meh met

& Silence

“Where words fail, music speaks.”

– Hans Christian Andersen

It is an already known and proven fact that music affects the human brain; it is strongly

advised for mothers to sing or play music for the baby they carry in their womb to soothe them, bond with them or even help enhance their intelligence. At the same time, one of the simplest and most caring gestures one can do to alleviate a loved one’s suffering or anxiety during their dying process is to softly play their favourite music. At this point, I believe it is safe to say that music accompanies us from birth (and actually, before it) to death.

It joins us in our moments of excitement, as well as those of deep despair, being there for us both as a quiet (pun intended) and supportive friend when we are in good company and therefore we only need vibration to layer our minds’ and mouths’ clamour with, and as a deity of emotion when we lie on our beds, eyes closed, unable to conceive that the song we are listening to at that moment could have possibly been composed for anyone else but ourselves.

We associate moments or even periods of our life with one particular piece of music; we remember that first time we had to sing in front of people (who of course happened to be our classmates, our parents and our classmates’ parents) in a group of 3 to 10 kids, wondering if our audience could notice us having missed that tricky verse that we simply couldn’t memorise and flushing red at the thought; we turn on the radio, come across that platinum-selling song we heard hundreds of times in our second year of high school. We instantly find ourselves transported to the subway platform at 6.30 AM, with a sleepy head, an embarrassing haircut, tapping our sneakers with different colour shoelaces on the floor, listening to that exact tune. Not to mention our national anthem, our wedding dance song or the one we choose to be played at our funeral. Again, music is with us from the beginning to the very end.

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Music Music and the human species were born and grew together. And, if one wishes to philosophise, the former has been there long before us, in the melodious chirping of birds, the rhythmical explosion of thunders and the intensifying flow of sea waves, probably the first crescendo our planet has ever produced. Those have later translated into human possibilities as a mother’s first attempt at humming a lullaby, children’s obstinate claps following an increasingly organised pattern and the discovery that the amount and pressure of air, both in the human voice and in any wind instrument, greatly affect the intensity of a sound. After such a discovery, the brilliant human mind did not take too long or too much to create layers

“Music can change the world because it can change people.” Bono

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“Music produces a kind of pleasure which human nature cannot do without.”

- Confucius of sound which could express every concept, every phenomenon, every contrast found in nature and fantasy and enriching it with emotion, a language we all speak. Having said all that, it is impossible not to notice the forced and sudden transformation that the performing arts have suffered in the past few months, due to the inability to carry out live shows and public events as a consequence of the COVID-19 pandemic. As a safety measure both to the audience and the artists, state theatres have closed their curtains and public venues, their doors. Under these circumstances, music and any other manifestation of performing arts have moved indoors, to small circles, as many artists have chosen to offer their art for free, from the intimacy of their homes, often in a simple, honest, stripped-down presentation, as a gesture of pure generosity towards their audience and as a symbol that music and the urge to

make it cannot be stopped even by the harshest conditions.

Therefore, we have seen and heard artists of all sizes, from all genres, in different arrangements and styles, bringing one single song or entire hours of music without the filter of stage sets, lights, costumes, sound designing or sparkling theatre acoustics or any other means of enhancing the audience’s experience visually or aurally. The street artist strummed his acoustic guitar in front of a webcam. So did the greatest classical singers of our times, releasing their globally acclaimed high notes and their emotion-filled pianissimo, joining forces to make the Metropolitan Opera Gala happen. If it weren’t for the screen in the middle (more of a hindrance than a shield of protection), one could almost talk about music in its purest form.

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The music is not in the notes, but in the silence between.” Mozart While these initiatives might make a statement about the importance of art while also touching us in unique ways, I believe the wish of music lovers to enter their beloved theatre almost equals the artists’ wish to step on stage again, eager to communicate directly with their audience, with all the excitement and vulnerability it involves. Because, no matter how heartfelt, altruistic and intense a home performance can be in its simplicity, nothing compares to that split second of silence following the final sound, artists and listeners holding their breath together, before the audience bursts into roaring applause.

şIIR

G üLSüM BöLüK

Yine seni Doğmuş gibi yaptım doğudan İsyanım bütünleşti doğrudan Gözyaşım doğdu gün doğmadan Yine seni göremedim Bir ışık söndü batıdan Sesim kısıldı susmaktan Güneş yanık kaldı bahtımdan Yine seni sevemedim Dilimi bilmedi bir yıldız gökten Ağzım harfleri unuttu hepten Bir ağaç kurudu kökten Yine seni bilemedim Mahrum bırakıldım sevginden Kokunu aldım her esintiden Karanlık kaldım geceden Yine seni seçemedim

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Po et Nazif Ö zas la n Translation Michele Granas

THE SPRING, THE PLAGUE, AND THE TURK In the Corona time, the clock to Friday has come round, And in the evening, a suffocating silence has been wound, About the tomblike city, yet in the room a tambur’s sound, Arises, and outside the plum tree’s newly opened flowers.

Listen, on their April branches, as the illness marches on, As the trees awake from occult sleep, in the garden, Where each branch is whitely hung—the city has no warden: It lets the hazard pass, surreal, between its towers.

Nature will not stop the hour; the plum tree’s fully turning, And the apple tree is too, as the tambur’s voice is rising, But what soul’s the target now? Whose throat is that it’s grasping?

It walks, this plague, from house to house, to see whom it devours.

This Friday, flower by flower, the city has been quickening, But his body is a prisoner, though outside’s green and freshening, So in his mind he’s far from here, with Cemil Bey this evening.

Because from piffling maladies, he won’t be one who cowers.

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Oy a Ka nbu r

Pl ât o n i k Ben aşk konusunda, sevmek neymiş bilemedim.

Kőr gibi baktım.

Gőzűmű kapkara, karanlık sevdalara açtım.

Umutsuz, yarını olmazlara őzlem duyup kapıldım.

Kendi canımı yaktım.

Bunu sizlerden birisi, anlayamaz.

Aşk sandım, derin denizlerde, kűçűk balık gibi kayboldum.

Plâtoların gerisinde, Plâtonik, içi içine geçemememiş.

Kaldırım taşlarına benzedim.

Mahsumdum, ama ezildim. Őğrendim, yeniden sevebilirsem, O, gőrmeyen gőzlerimi açacağım.

Karanlıkta őn sezilerimle yűrűyűp, hedefine koklayarak koşacağım, kőpek gibi.

Kazanacağım aşkım, Yirmi dőrt ayar saf altın, ődűlűm olsun.

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L IF E ST Y L E

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BOSS LADY Business can be hard, but life is harder We’re all on a journey, and we’ve all been rejected before, as the result of being rejected we are set to be wondering if what we’re doing is really worth it.Wondering if what we’re doing is really making an impact.

But, it’s important that we’re always moving forward. This is a lesson that I learned early in life.

I remember I was around 4 years old, and I was learning to ride my bike with my father.

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N uv i t Sal i h Ra m a d a n

Of course, I fell off multiple times while I was learning to cycle, and I remember I one time I cut my knee pretty badly.

At that point I really just wanted to quit and go home. But, my mum and dad told me: “you can’t quit now, you’re almost there. Just try it once more!”You’ve probably heard that before too, right?

So, I got back on that bike.

Even though I didn’t want to ride my bike ever again , but you just need to power through and face your challenges head on.

Sure enough, that was the first time that I rode that bike without any help.

After that, I was so glad I kept moving forward, and that I never gave up.

Maybe now your properly thinking my speech wasn’t the speech that you expected to read, however this is the reality behind the challenges you face through the life. If you ever think that your not capable of overcoming the challenges a head of us, think of that we can do much more than that we think we ‘re capable of when we’re spurred on by others. I really hope that this motivational article will help all you precious individuals to know how much more you can achieve with a little bit of extra motivation.

So, let’s jump into it and let your dreams become your inspiration!

THIRST FOR JUSTICE IN THE LAND OF THE SAHARA Words by Eliane de Sousa

Often times we hear about refugees fleeing their homes to Germany, France, Greece and the United Kingdom. But let’s also remember the African host countries that share their very limited resources with displaced people and refugees. Kenya, Tanzania, Uganda and Ethiopia are some of the host countries in Africa which support people that have abandoned their neighbour motherlands due to the political instability, conflict, violence and natural disasters linked to climate change.

COVID-19 knows no borders and it placed more pressure to the African continent with many existing social challenges as it increases the strain of the fragile health systems and

weak economies. The pandemic is affecting many peoples’ lives, including some of the most marginalised in society - refugees. Placed in under-funded camps, refugees are at high risk of contracting and spreading the virus to others as they live in tiny overcrowded spaces, have limited access to water, inadequate health services and sanitation systems. The living conditions of refugee camps means that maintaining social distancing and other COVID-19 prevention measures is almost impossible, and people are also worried as misinformation and fake-news spreads. And for obvious global health reasons, resettlement of refugees around the world has been temporarily suspended.

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Refugee camps need support from non-governmental organisation (NGOs) and UN agencies.

These organisations and agencies, however, are avoiding missions into these camps to stop coronavirus infection and spread. But, they are still trying to mitigate the effects of the pandemic by helping refugees with life-saving support, monitoring the spread of the outbreak, establishing isolation units and supporting with medical care. As the donor community is responding slowly, many international organisations had to reduce their funding and support, furthermore adding another problem to refugee camps. UN agencies are urgently raising funds to support international NGOs to distribute soap to improve health services and help provide reliable information, as refugees are an asset in the fight against coronavirus. Although the number of the confirmed refugee cases in Africa is low, the indirect impact of lockdown measures imposed by the government has to be considered.

In Uganda, a host of almost 1.5 million refugees, many facing food shortages because of the lockdown that is imposed.

The Director-General of the World Health Organisation (WHO), Dr. Tedros Adhanom, and

UN High Commissioner for Refugees (UNHCR) Filippo Grandi recently signed a new agreement to support public health services for people displaced around the world during the COVID-19 crisis, because keeping the most vulnerable safe means keeping everyone safe. The outcome of COVID-19 will be based on everyone’s responsible behaviours and humanitarian responses to these refugees’ camps. Despite the difficulties, refugee camps should try to maintain social distancing, and international organisations should utilise the trust they have with the communities. This will empower and train public health professionals to deal with the pandemic, while certifying that they wear the protective equipment needed. It is also important to continue to raise awareness about the disease to communities in these refugee camps to give everyone access to accurate information and avoid anxiety or excessive worry and fear.

These are just some of the concerns that should be considered to mitigate the negative effects of COVID-19 in refugee camps. The disease can also be tackled if we all continue to join forces, show solidarity and act together as a global community.

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REFUGEE FEAR AND REASONS FOR TOLERANCE WORDS BY D O I N A G AV R I L O V

The refugee theme has been a subject of debate for a long time in the political sphere and a subject of discussion for all of us.

In these discussions, there are always two camps: those that sustain the refugees and those that do not. Many people choose not to support them because of the information received from the mass – media. The information is often false or manipulated and, most importantly, it does not represent what it truly means to be a refugee.

According to the UN Refugee Agency, a refugee is a person that ran away from the war, violence or persecution that threatened him in his country. To overcome these dangers, the person crosses the borders of its country, sometimes passing through several countries until reaching one that can guarantee his basic need: safety. The refugee status is granted through a legal process in which the state verifies whether the person’s life is indeed endangered in its coun-

try of origin.

Still, many of us do not know what their lives are like, but we continue to blame them for all our shortcomings, difficulties, drawbacks and problems.

Let’s take a look into a refugee life to better understand their situation.

In 2014 Christina Nuñez worked with several refugees in Salt Lake City, USA and she managed to understand the difficulties they were going through. At first, one of their major problems was leaving their home. Some of them did not have a chance to take any clothes or, even worse, they lost some of their family members. Then, getting over the problems they faced on the road while trying to reach the host country. Once they obtain the refugee title they face other issues like language problems, the difficulty of raising kids, work security, finding an acceptable place to live, fear of accessing services, transpor-

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“If a country with many natural resources was left to develop on its own, there would be a great possibility for that country to develop very fast due to those resources.” tation and cultural conflicts.

The refugees do not feel at home in the host country. Firstly, they feel like they have no rights as it is not their country, they don’t know the language nor the laws. For this reason, they are easy targets in various deceptive structures that hire them without employment contracts, paying them below legal limits, their basic conditions of work safety are not respected and sometimes they are not paid and maybe discriminated. Their lives are not easy and in addition to the difficulties, there are also cultural problems which make their lives even harder.

Each nation has a culture - a specific way of life with particular customs and beliefs - shaped by its historical experiences, recorded and rendered through music, theatre, literature, art, etc.

The refugees have great difficulty integrating within the society of the host country because of its lack of tolerance for refugee culture. This is one of the main reasons why many people are against and afraid of refugees and immigrants of any kind.

First of all, it is not their fault their country went into a war or that their efforts of turning their society to democracy are paid with execution.

The wars are often encouraged by the

developed countries that produce arms, moreover triggering the war. We all know why, but most of us avoid saying it – it is for the interest of natural resources. If a country with many natural resources was left to develop on its own, there would be a great possibility for that country to develop very fast due to those resources. Its political powers would probably become more stable, and it would be impossible for the superpowers to control the natural resources in that country.

In 2004 Joanna Zylinska claimed that we are somewhat responsible for the fact that they are now coming and seeking refuge. As an example we can look at the Iraqi refugees that came in Europe and the USA. They were threatened by the Western bombs, and as a result they were allow to come to the USA, Britain, Australia, etc.

This should make us think about whether we have directed our anger and discontent in the right direction.

Although European countries, with some exceptions, and their allies have been active participants in the Iraqi and the Syrian wars, they took sceptical positions in every refugee

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“We want to emphasise that it is not our merit that we were born in a conflict-free region, and it is not the refugees’ fault that their lives are threatened in their countries.” crisis: Bulgaria has sent the gendarmerie to guard the borders from refugees.

Australia showed its attitude towards refugees in 2014 while launching the campaign against asylum seekers by using the slogan “no way, they will not make Australia home!”.

Italy was also very sceptical about receiving refugees, saying that it will not be “Europe’s refugee camp”.

The above attitude was also taken by Hungary, Poland, Latvia, Croatia and others.

Officially, Romania has accepted refugees, but the recent events in Ditrau have shown the lack of tolerance the locals have towards citizens of other race, culture or religion.

It seems easy to have such an attitude when you are not a refugee, but let’s go back a few years and see the situation from a different perspective. We will take Romania as a case study to prove our point. In 1989 Romania started the mass emigration. The first wave of emigration was of 100 thousand Romanians that went in Germany and made permanent establishment. Then in 2016, almost three million Romanians were temporarily or permanently established in the western EU countries and the USA. In 2019 at the parliamentary elections, the officials confirmed that 9.7 million Romanians are established in foreign countries or

temporarily working there. Now, the first wave of emigrants can be explained due to the aftermath of the communist regime as the people faced hard times. However, after 2003 they did not face hunger, war or executions but still, they went into a country with a better economy for better-paid work. We will not blame the Romanians for doing so because they may still have good reasons for emigration and they are not the only ones emigrating in mass.

But the Romanians were also often illegally working in a European state, deceived and underpaid by their employers, humiliated by the locals. So did they forget that? Or is it easier to be the one with the knife - the one who cuts not the one who takes what was cut?

In conclusion, we want to emphasise that it is not our merit that we were born in a conflict-free region, and it is not the refugees’ fault that their lives are threatened in their countries. Let’s learn to be more tolerant of the refugees. We may never know how history will turn and if we will always be the ones who cut and not the opposite.

Behave with others as you would like others to behave with you.

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F

or most of us, the days of quarantine have become a thing of the past, as we are now stepping up to the outside world that we were dreaming of.

While the world we encounter is a slightly changed, purified and animal-friendly version of what we used to know. We have come out with a repertoire of new features acquired during the lockdown: a new skill or, according to statistics, with a couple of new plants to complete the interior space of our homes, and a wide variety of fruit and vegetables in the pantry. In a BBC News article entitled “Coronavirus: Six things that are booming in sales”, the third most successful category on the market turns out to be “home and garden items”. The demand has increased to such an extent, that some of the biggest seed companies in the world have taken down their websites temporary, as a measure to avoid people’s “panic buying”.

The massive cultivation of plants within the private space of the household –on bal-

WORDS BY B E AT R I C E B A D E A

conies, terraces, vertical facades, inside the rooms, or even in the underground –has gradually upgraded the initial function of the so-called “urban agriculture”. Turning it from an alternative means of healthy food production, to what has become the most beloved hobby in 2020. As the “urban gardening” phenomenon is taking over the private sector of the house, increasing the quality of its space, a new question is to be considered in the upcoming future: how can we apply its benefits to the public space of the city?

Back in 2011, when the ecological movement was reaching its peak, through the contamination of the world with the “green everywhere” trendy attitude, the Spanish architect and urbanist Beatriz Ramo (STAR Strategies + Architecture) was the first to signal the superficiality of the human understanding of the “Green”.

Hence its exaggerated interpretation as “the saviour of the Tower of Babel”. Observing the NEWS MAGAZINE

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process of simplification and thereafter symbolization of the more complex idea of “sustainability” through the sensationalist “Green” icon, what Beatriz Ramo’s manifesto –“O’ Mighty Green” –was criticizing in the last decade’s society is the consumerist human approach; sooner than embracing the essential principles of sustainability in their daily actions, people would rather come down to colouring their surroundings green: green products, green plastic signs, green websites, green everything.

When naming the qualities of the “Green” as a common ground for the professionals (“the architect, the client, the developer, the politician, and the user”), Beatriz Ramo invokes an ironic tone. However, what meets the eye in our post-quarantine reality is a series of authentic green interventions at the urban level, started from people’s initiative. Therefore, we propose a further insight into three public interventions through which “the perfect trio” of sustainability –the social, the environmental, and

the economic –is integrated in a participative manner under the universal theme of “urban gardening”.

The Social When dealing with the social dimension of the city, one should take into account the dichotomy between the administration and the inhabitants. The latter including urban activists, NGOs, voluntary communities etc. An eloquent model of a sustainable social system operating in the field of urban agriculture can be found in the City of New York, where the collaboration between the administration and the local non-profit groups made possible the realization of the famous High Line operation. Created on a converted postindustrial area on the west side of Manhattan, the High Line successfully integrates not only spaces for leisure, but also areas of healthy food production along a 2.33 km elevated linear park. Beyond the architectural virtuosity of the intervention itself, what certifies the operation with the “Green” label is the creation of a partnership between the private, nonprofit “Friends of the High Line” organization and the municipality, in the name of a better environment.

The Environmental Sustainability within the environmental field aims at diversity, by stressing the contrast between the “official” administrative landscape, based on roses, grass and lawnmowers, and the naturalness, variety and vividness of the “guerrilla gardening”. As a form of both protest

and hobby, a young programmer in Bucharest dedicates his free time to the reactivation of neglected stripes of land between buildings on Camil Ressu Boulevard. By voluntarily growing fruit and vegetables in the public green space of the city, the young Romanian involves both a civic protest and an ad-hoc operation for making the exterior space of the city a more challenging and attractive environment.

The Economic According to the Romanian architect and academic professor Cosmin Caciuc, a sustainable common ground in the economic field can be reached by activating a “hybrid ideology” between the political left spectrum (nonprofit, anti-consumerist, guerrilla gardening) and the right spectrum (for-profit, bio niches oriented, corporatist businesses).

Such a case scenario where the stimulation of productivity joins the beautification of NEWS MAGAZINE

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the employees’ work environment under the sole architectural attitude is represented by “Office Farm” in Tokyo. In a country where less than 12% of the land is arable, urban agriculture becomes not only a preference in people’s choice but also a “must” in the future development of society.

At “Office Farm”, Kono Designs proposes the extension of the outside garden in the interior space of the offices, under the configuration of miniature plantations for cereals, vegetables and fruit. The inclusion of vegetation between office desks and chairs is invested with educational meaning: the future generations should grow up in the spirit of deep respect for the environment.

It is a fact that during the last two months, at least, the population of the world has dreamed the same dream of stepping out to a free, green world. The first step was made: we are out. The rest is to be continued…

Q uo te o f T he M o n t h: “ W e w o n’t have a so ci et y if we de s tro y t he e n vi ro nm e nt .”

-M ar g ar et Me ad

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Environment & The Divine Art CRISTINA EKSIOGLU

Are the Environmental crisis and pandemic the consequences of forgetting the divine art?

After two months of lessened human activity, the environment is reborn. As the saying goes; in every good, there is an evil, and in every evil, there is a good; or as the Chinese philosophy and metaphysics refer to as the Yin and Yang. The concept of Ying and Yang represents the primordial and complementary forces that make up the universe and all its components.

The same thing is happening today with the Covid-19 pandemic and the environment.

The environment is starting to recover due to the low levels of pollution and people are beginning to understand, or rather wake up to this reality. So-

cial responsibility is the point of order both on the agenda of the great leaders and on the common people. Due to the coronavirus outbreak, there has been an impact on travel and industry, as a result, globally there has been a drop in air pollution. Interestingly, reducing air pollution could reduce both climate change and COVID-19 risks.

To amplify the importance of the environment in human life and existence, the directions given by the Creator to creation can be referenced. All religions agree that creation is an act of God and should be treated as such.

Almost all religions address the issue of the creation of the universe or NEWS MAGAZINE

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universes in different forms and with varying degrees of clarity or detail.

For example, in 2015, Pope Francis said: “The urgent challenge to protect our common home includes a concern to bring the whole human family together to seek sustainable and integral development, for we know that things can change. The Creator does not abandon us; he never forsakes his loving plan or repents of having created us. Humanity still can work together in building our common home.�

What does Islam say about Environment and humans?

First of all, we should note what Bediuzzaman Said Nursi said in Gleams

of Truth: Prescriptions for a Healthy Social Life.- Nature is not the printer, it is something printed; -It is not the inscriber, but the inscription; -It is not the doer or the agent, it is the recipient; it is not the source, but the pattern; -It is not the power, it is the law; -It is a set of laws that issue from the Divine Attribute of Will; -It is not a reality that has a materialised self-existence.

The Qur’an and the Environment The Holy Qur’an has several specific references to ecology and also contains some important principles for environmental conservation. The first principle which guides Islamic teaching on environmental sustainability is the concept of trusteeship. According to Islam each man is the custodian of nature and must live with harmony with other creatures.

All Muslims must respect, nurture, and care for the environment. Corruption of all kinds, including environmental corruption, which includes industrial

pollution, environmental damage, and reckless exploitation and mismanagement of natural resources are disliked

by Good.

(as we have permitted) but do not be extravagant: God does not like extravagant people.” (Surat Al-A’raf 7:31)

“Do not strut arrogantly on the earth.

You will never split the earth apart nor will you ever rival the mountains’ stature” (Qur’an 17: 37).

According to the Holy Qur’an, environmental conservation is a religious duty as well as a social obligation, and not an optional matter. The exploitation of a particular natural resource is directly related to accountability and maintenance of the resource.

“And do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith” (Surat Al A’raf, ‘the Heights’, verse 85) Eat and drink: But waste not by excess, for Allah, loveth not the wasters (Surat Al-A’raf 7: 21).

“And do good as Allah has been good to you. And do not seek to cause corruption in the earth. Allah does not love the corrupters”, (Surat Al Qasas 28:77) “Children of Adam, dress well whenever you are at worship, and eat and drink NEWS MAGAZINE

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The problems that arise - whether or not related to the environment - are the consequences of our inattention and disrespect. As we continue to be careless, some issues will arise is union- in this case; viruses and the environment. What we need to do is to respect the environment as it is the Divine art that we must decipher and maintain, just as a collector does with a painting or a diamond of inestimable value.

The environment is the diamond that we must carefully grind and look at with divine admiration.

MODA

ASLI BEDiR

Masumiyetin *Kıyafetlerinizi seçerken kumaş seçimi çok önemli, sağlığınız açısından mutlaka pamuklu kumaşları tercih etmelisiniz. *Eğer alacağınız kıyafetin kumaşı kırışıyorsa pamukludur. Kırışmıyorsa mutlaka naylondur. *Naylon kumaşlar sizi terletir *Pamuklu kumaşlar teri emerek sağlığınıza zarar vermez. *Mağazadan aldığınız kıyafetlerin iç etiketlerini okuyarak alacağınız kıyafetin kumaş türünü öğrenebilirsiniz. *Pazardan alacağınız kıyafetin iç etiketi olmayacağından ufak elinizde büzüp kırıştırarak naylon mu pamuklu mu olduğunu rahatça anlayabilirsiniz.

Beyazın zıttı renklerle kombinlemek farklı bir tarz yaratır. Siyahın asaleti ile beyazın masumiyeti birbirine çok yakışır. Özellikle iş görüşmesine giderken beyaz eteğinizin üstüne mutlaka siyah bir ceket yada siyah eteğinizin üstüne mutlaka beyaz bir ceket seçerseniz ne kadar ciddi olduğunuzu kanıtlarsınız.

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Yazın sıcaklarında en güzel gi kombinleyerek giyebiliriz paça pantolonun üstüne giyec elinize alacağınız beyaz çant görüntü elde ede

n Rengi Beyaz Arkadaşlarınızla görüşeceğiniz bir günde uyum içinde olmak isterseniz saks mavisi ceket, çanta ve takılarınızla buluşmanın gözdesi siz olun.

Seçtiğiniz beyaz elbiseniz gösterişli ise altına mutlaka normal çok göze batmayan bir ayakkabı seçmelisiniz.

Makyajınız doğal tonlarda olmalı ki elbisenin güzelliği ile sizin şekilde beyaz rengüzelliğiniz bir bütün z. Kısa, dar ve geniş oluştursun. ceğiniz beyaz gömlek tanız ile çok klas bir ersiniz.

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Beyaz renk elbise üstüne kot ceket ve altına giyeceğiniz kırmızı ayakkabı çanta uyumuyla gözlerde hoş bir güzellik oluşturursunuz.

Soft tonlarda beyaz, çok naif bir görüntü yaratır. Bebe mavisi önü hareketli bir ceket içine giydiğiniz bol paça pantolonunuzla çok şık olacaktır.

Katılacağınız davette eğer elbiseniz gösterişli degil sade ise o zaman mutlaka ayakkabı saç makyaj ve aksesuarlar gösterişli olmalı.

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Şeyma Taşcı

A ğ l a y a n D ev e

Her fotoğrafın bir hikayesi vardır ve her hikayenin bir anlatıcısı…

Ben mi ? Bense bu deve misali hiç bitmeyen yolculuğu olan, kadrajına takılan anları ölümsüzleştiren sıradan biriyim.

O halde misalimi şu şekilde değiştiriyorum: varsayalım ki ben gerçekten bir deveyim.

Sandığınız gibi hörgücümde su depolamıyorum. Aç kaldığımda beslenebileceğim bir yağ kütlesi depoluyorum.

Tek seferde 90 litre su içip bir günde 100 km yol yürüyebiliyorum. Ayaklarım çöl koşullarına olduğu kadar kar koşullarına da elverişli ve sütüm ineklerin sütünden 3 kat daha faydalı. Ayrıca sinirlendiğimde tükürüyorum.

venin. Herkes susuyor. Deve nefes aldıkça heybetli soluğu göğsünü titreştiriyor. Çalgı çalmaya başlıyor. Öfkenin sesi geliyor kulağına, deve şaşırıyor. Sakinleşmeye başlıyor nefes nefes. Sonra deve ağlamaya başlıyor. İç çekerek ağlıyor. Yavrusunu yanına getiriyorlar, sarılıyor, ağzının yanıyla seviyor. Yarı belgesel niteliğindeki bu yapıt izlenmeye değer.

Nesilden nesile anlatılan bir efsaneye göre, bir deve eğer yavrusunu emzirmeye karar verirse gözyaşı dökermiş.

Gobi çölünde geçen ‘Ağlayan Deve’ filminde; Moğol bir ailenin devesi doğum yapıyor.

Anne deve kabul etmiyor yavrusunu, emzirmek istemiyor. Aile çözümü bir kemancıda buluyor. Müzisyen müthiş birşey yapıyor, telli çalgısını hayvanın hörgücüne asıyor. Enstrümanın arkası koca göğsüne yaslanıyor de-

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Develerin çokça bulunduğu Orta Doğu ülkelerinden Amman’ın gözdesi, Hz. Nuh’un soyundan gelen Nebatilerin mistik kayıp şehri; Pe tra, Namı diğe r Rose City.

Perslerden kaçan Nebatilerin, Ürdün’ün 60 km ötesindeki Akabe şehrinde sığındığı bir vadi burası. Uçsuz bucaksızlığın içine insan eliyle oyulmuş, çölün ortasında yapılan su kanalları sistemiyle müthiş

zık ki amacı hala bilinmiyor.

Dönemin en önemli 3 ticaret yolunun kesiştiği yer olduğu için kültür etkileşimi yaşıyor Nebatiler. Bu sebeptendir ki El Khazneh helenistik figürler taşıyor üstünde. Sonra geniş bir havzaya açılıyor bu yapı. Sanılanın aksine burası El Khazneh’ den ibaret değil çünkü .İçerisinde bir tapınak, bir amfi tiyatro ve çokça mezar barındırıyor. 500 yıl yaşıyor Nebatiler burada. Sonra gizemli bir şekilde arkalarında hiç iz bırakmadan gidiyorlar buradan. Bunun normal bir terk ediliş olmadığının herkes farkında. Kuran’da adı geçen helak olmuş Semut kavminin Nebatiler olduğu düşünülüyor. Uzun yıllar terk edilmiş kalıyor Petra. Yalnızlığına rağmen ayakta duruyor, bir gün tekrar eski görkemine kavuşmayı bekliyor. Keza öyle de oluyor… bir mühendislik harikası.

1800’lü yıllarda o şanslı kişi rak tohumu atmaya başlıyor içinize. Yolun sonunda şehrin Burckhardt rast geliyor PeŞehir kumtaşı kayalarından en görkemli yapısıyla bu- tra’ya, ve yeniden doğuyor . oluşup güneşin açısına göre luşuyor bu renkler.

2007’de ise dünyanın yeni 7 renk değiştiriyor. Ne zaman harikasından biri oluyor. Eğer inşa edildiği bilinmeyen bu bir gün görmek isterseniz hiç El Khazneh yapının %85 i hala yeraltınde zor değil. Türkiyeden sada. 50 Dinar vererek 1 buçuk Firavun’un hazinesi anlamı- dece 3 saat uzaklıktaki Ürdün km uzunluğunda ‘sig’ adın- na gelen 39 m uzunluğundaki son derece misafirperver bir da büyülü bir yoldan giriyor- yapı, bilinen yapı teknikle- ülke. sunuz şehre. O uzun dar geçit, rinin aksine yukarıdan aşağı renkleriyle ve dokusuyla me- doğru inşa ediliyor. Ne yaGiderseniz benden selam söyleyin.

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KEVIN PEACE

Bu Dünya Bizim Memleket cak hiç bilmeden bir meçhule yelken açılıyor. Peki neden bu meçhule yolculuklar devam ediyor.

Insan hayatını riske atarak çıkılan bu yolculuklar ne kadar huzur ve refah seviyesi yüksek ana vatanların olduğunu aşikar bir şekilde gösteriyor bizlere aslında (!) Kim vatanını terketmek ister ki…

çarka sen dahil olursun ya da dahil olmak zorunda kalırsın. Bu kabulleniş bir nevi vazgeçiştir aslında. Kimi insanlar buna bir dur deyip hayatının en önemli hatta en zor kararını almak zorunda kalır.

Hayat standartlarını yükseltmek, daha iyi bir yaşam daha yaşanılası bir hayata adım atmak icin göç yoluna baş koyarlar. Tabiki bunun zorlukları olacaktır. Yolda ne tür Coğrafya kaderdir; hayat zorluklarla karşılaşılacak, gittiğin şartlarını ve standartlarını sen yerdeki hayata entegre olabilmek belirleyemezsin. İşlemekte olan için ne tür sıkıntılarla karşılaşıla2020 verilerine göre 8.4 milyar dünya nüfusunda mülteci oranı 272 milyon civarındadır. Dünyada mülteci olmak veya başka bir söylemle doğduğun, büyüdüğün coğrafyadan ve vatanından çeşitli nedenlerden ötürü göç etmek zorunda kalmak nasıl bir duygudur hiç düşündünüz mü?

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Ne yazık ki güçler dengesini gözetmek, bir kısım insanın huzur ve refahı için milyonlarca hayat feda edilebiliyor. Adaletin olmadığı bir dünyada her birey kendi vicdanının adaletini yansıtmaya çalışır. Vicdanı karaborsada kalpsiz güruhlar topluluğunun adaletine kalan masum insanlar çözümü yaşanmaz gördüğü vatan toprağını terketmekte buluyor. Hayatları pahasına da olsa bu kabullenişin onları nereye sürükleyeceğini hangi zorluklara göğüs gereceklerini karşılarına neler çıkabileceğini bilmeden yola koyuluyorlar. Savaş, baskı, dışlama ve ötekileştirme altında hayatı yaşamaya çalışan bu masum insanlar eğer hayatta kalırsak can güvenliğimiz olur, akşam yastığa başımızı koyduğumuzda sabaha emin bir şekilde kalkarız duygu ve düşüncesiyle başka diyarlara göç etmek zorunda bırakılıyorlar.

Benim en çok canımı acıtan bu olaylardan hiç haberi dahi olmadan göç deryasında akıntıya kapılan masum çocuklar …

Vicdanlar ne kadar körelmiş ki bu masum çocukların dahi hayatları hiçe sayılıyor görmezden geliniyor. Suçu sakın ebeveynlere atmayın. Bu suç, buna birinci derecede sebep olanlarla birlikte düzene çanak tutan, hadiseler karşısında üç maymunu oynayan insancıl görünümlü vicdan yoksulları da

bir o kadar bu suçun sahibi. Rüzgara göre yön ve taraf belirleyen insanlıktan mahrum bu kişiler masum çocukların göç yolunda çekmek zorunda kaldıkları sıkıntı ve meşakkatlerin mimarlarıdır. Hatta ölümlerinin de…

Dünya dengeleri üzerinde herhangi bir söz sahibi olmayan hatta zararı dahi dokunmayan bu insanlara yapılan zulüm değil de nedir?

Sadece hakları olan hayatı dahi yaşamasına izin verilmeyen sürgüne, tehcire maruz ve mecbur kalan bu insanların yaşadıkları terk etmek zorunda kaldıkları ülkeleri için kara birer leke olarak iz bırakacaktır.

Hz Isa (Mesih) zamanında kimseye zararı dokunmayan sadece inandıkları değerlerden ötürü dışlanan ve ölüme mahkum edilen insanların diyarlarını terketmek zorunda kalması, Ashabı Kehf’in 310 sene uyutulup sonrasında uyandırılıp halkın gözüne sokulması ve bunu yüzyıllarca ibretlik olay olarak kitaplarda yer alıp dillerde pelesenk olmasına karşın günümüzün inançlı toplumlarına hala ibret olmadığını görüyoruz.

Bu inançlı görünen toplumlar, Hz Muhammed` in (s.a.v) gözümün nuru dediği Hz.Hasan ve Hz. Hüseyin` e sahip çıkmadılar.

Zalim idarecilerinin emri ile ölüme mahkum ettiler. 40 günlük bebeği dahi öldürebilecek kadar insanlıktan nasibini alamamış inançlı (!) asalak mahluklar olarak tarihte yerlerini aldılar ve tabii ki hesap burada kapanmadı…

na sadece yaşamak icin Necaşi topraklarına atan yüzbinlerce insanların çektikleri sıkıntılar, kaybettikleri hayatlar…

O masum insanların, hatta bebeklerin can verdigi Meriç Nehri kim bilir ne kadar hüzünlüdür.

Hayatını Meriç’in serin sularına bırakan o meleklere kimse de sormadı dalgalar boyunu aşar mi diye…

Gidilen ülkelerde insanlık dersi veren sosyal devlet yöneticileri ve halkı tarafından kucaklanan bu masumların hayata dair ümitleGünümüzde ise bir Meriç vardır ri tazeleniyor. Gidilen ülkelerdeki bu Necaşi soluklu insanlar bizleki keşke dili olsa da anlatabilse… re dünyaya huzurun, güvenin, seHayatlarını bir umut uğru- vginin, saygının ve hoşgörünün NEWS MAGAZINE

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hakim olacağı ümidini aşılıyorlar. Ne kadar kalbinin bir parçası ana vatanın için çarpsa da gidilen ülkeler bir anavatan oluyor ve benimseniyor…

Dünya yeni bir bahar sancıları çekiyor, hava git gide karanlığa bürünüyor. Insanlık için yeni bir dünya ışıltıları çok uzaklarda olmadığı ümidini taşıyorum.

Kanaatim o ki barışın, huzurun ve güvenin hakim olduğu bir dünya elbet vuku bulacaktır. Yalnız, insanlara olan güvenimi ne zaman kazanacağım husunda, derin yaraların ne zaman kapanacağına dair tereddütlerim var galiba… Bu da benim sınavım olacak.

O YA K A N B U R

Çileli Yollardan Özgürlüğe

Mülteci kişi, kendi doğup bűyűdűğű ülkesindeki kamu baskısı, sosyal gurup çatışması, yaşam kaygısı, savaşın sürekliliği ve fikir özgürlüğünün kısıtlanması ile kanun mekanizmasına uyum sağlayamayan şahıstır.

Hükümet ve yargı organlarının resmi kararlı mahkeme sonuçlarına itiraz davası olanlar; hapis, idam ya da sürgün ediliyor.

Mültecilerin pasaportu yok. Dűnya űzerine çizilmiş sınırları, yasal yollardan geçemez. Bu nedenledir ki, ‘denize dűşenler, yılana sarılıyor’. Bir güçlükten kaçıyorken, başka tuzağa yakalanıyor. Mecburi hareket eden mülteci, mafya aracı, karteller, o kadar da para karşılığı ile can gűvenliği olmaksızın yolculuğa çıkıyor.

Mülteci, içine girmiş olduğu tűnelin ismini bilemez. Varmış olduğu limanda kendisini ifade edemez. Burada ana dili işine yaramaz. Geldiği yere gönderilme riski vardır. Kapalı araç kapısı aralandığı an, sınır gűvenliğine görünmeden ayağını bastığı toprakta izini kaybettirmelidir. Şimdi, esas insanca yaşama karışabilmenin mücadelesi başlıyor.

Bu insan kendisine kimlik bulmalı. İdari işleri, kuralları ile hayatına devam etmelidir. Standartlara uygunsunuz. Kalite arıyorsanız, örnek insanların yaşadığı bölgelerde yeni lisanınızı öğrenmelisiniz . Iş ve meslek üzerine eğitim ile yaşam kurallarına uyum sağlayıp yaşayacağınız hayata ‘hoşgeldiniz’.

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OYA KANBUR

Esirgenen

Veled-i zina, dindar aile için onur kırcıdır. Bu kavram kabul edilmez. Nikâhsız dünya’ya gelmiş bebek, topluma gelişi ile ona, ağıza alınmayacak damga vuruyor.

Gönlüne göre ilişki kurmuş adam, kadın sebebiyet verdikleri durum hakkında bilinçsiz, sorumsuz ‘bana ne’cilik anlayışı ile ortadan yok olur. Ortada günah keçisi çocuk kalır. Bu durumdan nemalanmak isteyenler olacak. Namus cinayeti, suçlu arayışı gibi durumlar gelişi güzel değerlendirilecektir.

Insanların yaşadığı bölgelerde eğitim şart. Hangi dine inanç gösteriyorsa, hayat kuralları onun űzerine yansıtılmalıdır. Böylece refah seviyesine ulaşmak, gelecek nesile iyi isim vermek zorunluluğu, topluma kuvvet katar. Soyu temiz, saygın insan yetişir.

düzenden kaçmışlar. Küçümsenemeyecek boyutlara ulaşmış hastalık, ölümlerin temel sebebi gizleniyor.

Buna rağmen, halâ daha bazı kimseler garip, öksüz, masum yavruların kanını vampir gibi emiyor.

Lâf ebeliği yerine, büyüklük gösterip kapanmaz yaralara parmak basalım. Savaşlar içerisinde doğmuş bebekleri koruyabilelim. Silahlar, susturulsun. Kimyasal salgın durdurulsun. Pastanın bütününü yiyenlere engel olalım. Ekmek yoksa pasta yeyiniz anlayışın-

Yűz yılların değiştiremediği insanlar var. Günü birlik, ekonomisi düşük seviyede hayatını kazanmaya çalışıyorken başlarına her gűn olay geliyor.

Kadına şiddet kullanarak, tecavüz etmek. Genç kızları taciz etmek. Çocuk kaçırıp öldürmek.

Halkı ayaklandırmak, isyana teşvik etmek, eyleme karışmak sayısız suç işleyenler arasındaki bağı çözememektense ‘Ateşe körükle’ gidenler ayakta. Mal ve para kaçırıp zimmetlerine geçirmişler. Ve yüksek sosyetedekilerin sorgusuz kalışı.

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şefkat

dan uzaklaşalım. Sınır çizgisini önce kendimize çizelim.

Dünyamızı, gelişmiş teknoloji ile yőnetenler diplomatik çözümler bulunuz. Hayat kavgası canlılara zarar vermeden devam etmelidir. İnsanoğlu, öz evlâdına dahi sahip çıkamaz durumda.

Zevk, sefa içinde yaşamış diyebilirsininiz. Ancak ahlâk kural tanımıyor olanların ürünlerine, lâkap takmaksızın onları sahiplenelim.

F OO D

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DOCTOR’S KITCHEN Dr. Anjani Kumar

Ingredients

Tandoori Chicken

- 1 kg. Chicken thighs/legs, Chicken breast or a whole Tandoori Chicken is one of the recipes that has brought Indian cuisine international chicken can be used (the recognition. You’ll find it in all Indian restaurants all over the world. It has a complex and meat must be skinless); rich taste, with a slight hint of spice. Its name originates from the clay charcoal oven it is - 200 grams yogurt; cooked in, called “Tandoor”, an extremely hot oven (max. 400°C). This is not to mean that - 1 tablespoon finely ginger you cannot use an oven or a grill. Its unique aroma comes from marinating the meat (lamb, paste chicken or fish) in a mixture of yoghurt and spices.

- 2 tablespoon garlic paste - 2 teaspoons hot / (preferably) sweet smoked paprika; - 1 teaspoon ground cumin; - 1 teaspoon garam masala; - ¼ teaspoon ground cardamom; - ¼ teaspoon ground cinnamon; - 2 tablespoons mustard, olive or sunflower oil; - 2 tablespoons lemon / lime juice; - salt & pepper (to taste).

How To Make It Thoroughly rinse the meat, drain it well and wipe it with a paper towel. Cut slashes with a sharp knife on each side, transversely on the bone, so that the marinade penetrates those areas as well. Put the yoghurt in a bowl. Add the garlic, ginger and all the aromatic spices together with the lemon/lime juice and oil and mix well. Coat the chicken with the yoghurt mixture, making sure it seeps inside the slashes as well. Then place the thighs on a deep plate, or in a large bowl, pour the rest of the marinade over them and mix well. The meat must be covered by the marinade as evenly as possible. Cover the plate and let the chicken marinate for at least 3-4 hours or overnight in the refrigerator.

The marinated chicken can be cooked directly on the grill, in a grill pan or in a hot oven, at 200 ° C / 400 ° F. Oil the grill and add the chicken pieces. Make sure you grill them evenly until the meat is thoroughly cooked. Brush the meat with melted butter and garlic in between.

If using a grill pan, heat the pan, add a drizzle of oil and cook the meat on all sides until done.

If using an oven, place the meat on a tray and put it in the oven. Take it out after 30 minutes, brush the meat with melted butter and put it back in the oven until it is done.

This dish can be served with any type of garnish: vegetables, rice, salads and Raita sauce (you’ll need to mix two grated cucumbers, 300 grams of full-fat yoghurt, finely chopped mint leaves, salt and pepper to taste, and a tablespoon of lime juice).

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Firik Pilavı Rukiye Kara

Malzemeler :

• • • • • • • • • • •

90 gr Firik bulguru 40 gr Bulgur 1 adet Kuru Soğan (orta boy) 1 adet Domates 60 gr Nohut 1 adet Yeşil Biber 30 gr Domates Salçası 45 gr Tereyağı 300 ml Et suyu 150 – 200 ml Su 2 y. kaşığı Zeytinyağı

Firik bulguru zahmetli işlemlerden geçip soframıza gelmiş, besin değeri yüksek, kalorisi düşük, demir açısından zengin olan bir bakliyatımızdır. Türkiye’nin özellikle Orta Anadolu ile Güneydoğu Anadolu yöresine özgü bir üründür .

Firik buğdayının başakları içerisinde bulunan taneler olgunlaşır sertleşir, yeşilken toplandıktan sonra saplarıyla kabuğunun ateş üzerinde ütülenerek yakılmasıyla elde edilen ve isli bir aromatike sahip olan leziz bir üründür.

Gluten içeren Firik bulguru, glutene karşı hassasiyeti olanların fazla tüketmemesi önerilir.

Bir porsiyon Firik Pilavı 397 kaloridir.

Yapılışı: Nohutlar önceden haslanmış olup kullanılmaya hazır olmalıdır.

Firik bulguru ile bulgur bol su ile yıkanırken suyu berraklaştırılır ve kenara alınır. Soğan, zeytinyağında esmer olana kadar karamelize edilir. Ardından kup kup doğranmış biberler ilave edilip kavrulmaya devam edilir. Domates salçası ile kup kup doğranmış domatesler eklenip biraz kavurulduktan sonra nohutlar eklenir biraz daha kavurulmaya zaman verilir.

En son olarakta bulgurlar ile diğer malzemeleride ekleyip 30 ile 45 dakika arası kısık ateşte pişirilmeye bırakılır.

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Rukiye Kara

Kuzu Yahni (Provence Usulü) Malzemeler :

•500 gr Kuzu Kuşbaşı •2 bas Sarımsak (dişleri ayrılmış, soyulmuş)

•1 yk Provence Baharatları (Eşit miktarlarda biberiye, mercanköşk, kekik, fesleğen ve defne yaprağı)

•130 ml Beyaz Şarap (Veya sirke kullanmak isterseniz 80 gr.)

•250 ml Dana kemiği suyu (Sirke kullanacaksanız kemik suyu oranında artar 300 ml, fırının ve yemeğin pişme duruma göre su ilave edilebilinir.)

•3 yk Zeytinyağı

•5 gr Doğranmış Maydanoz Üzerine

•Yeteri kadar Tuz

•Yeteri kadar Karabiber

Yahni yemeklerimizin tarihi çok eskiye dayanmakla birlikte yerleşik hayata geçtikten sonra mevcut malzeme ve avlanan hayvanlarımızdan bir çok çeşiti yapılarak padişahlarımızın sofralarında en basta tüketilen ve günümüze kadar süregelmiş daha çok akşam tüketilen ve bol enerji veren besinlerle donatılmış bir çeşit yemeğimiz, kültürümüzdür.

1 porsiyon et yahni 330 kaloridir.

Yapılışı: Kuzu kuşbaşıları tuz ve karabiber ile tatlandırın. 3 yk Zeytinyağını kızmış tavaya koyarak etleri soteleyin. Sarımsakları ekleyin ve provence baharatlarını üzerine serpin. Biraz daha kavurduktan sonra beyaz şarap ile dana kemiği suyunu da ekleyin. Ilk kaynatıp sonra ateşin altını kısın. Önceden ısıtılmış 200 °C’ilk fırında etler yumuşayıncaya kadar pişirin. Eğer gerekirse, etlerin iyice kaplanması için ara ara dana kemiği suyu ekleyin.

Etler yumuşayıp piştikten sonra, şaraplı dana kemik suyu olan sostan çıkarıp etleri başka bir kaba alıp, kalan sos ve içerisindeki baharatlarla birlikte tuz karabiberde ilave ederek, blenderden geçirin . Gözünüze fazla yaprak gelirse birkaçını çıkarıp da yapabilirsiniz. Hazır olan sosun içine etleri tekrardan koyup üzerine doğranmış maydonoz serperek servis edebilirsiniz.

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ŞEF- K üB R A K A N B U R

Arnavut böreği Balkanlar’dan gelen en leziz börektir .Hazırlaması zevkli, yemesi keyifli ve kıyır kıyır bir börektir.

Aralarına sürdüğümüz tereyağı sayesinde tel tel açılan yaprakları arasında kalan dolgun kıymalı harcı oldukça iştah açıcı gözükür. Nar gibi kızaran böreğimiz sabah kahvaltıları ve günler 5 çaylarının vazgeçilmezi olmuştur..

ARNAVUT BÖREĞI

Mazemeler Hamur için: 5 su bardağı un 2 yemek kaşığı sirke 1 tatlı kaşığı tuz 2-2,5 bardak su Arasına sürmek için : Yarım su bardak sıvı yağ 2 yemek kaşığı tereyağı İç Harcı için : 1 kg ıspanak- yaprak kısımları 2 adet kuru soğan 1 adet yumurta 250gr Lor peyniri 1 tatlı kaşığı tuz

YAPILIŞI: Elenmiş unun ortasına ve kenarlarına tuz serptikten sonra unun ortasına sirkeyi dökelim. 2 su bardağı ılık suyu yavaş yavaş dökelim ve iyice yoğuralım. Orta sertlikte olması lazım. ( Hamur ne kadar iyi dinlenirse o kadar iyi açılacaktır.) Hamuru 2’ye böl / 10-15 dk dinlendir ve hamurdan 22 tane beze çıkaralım.(beze halindeyken de dinlendir).Hamurları küçük açalım ; 11 tane üste 11 tane alta gelecek şekilde ayarlayacağız.Açtığımız hamurların her bir katına tereyağı sürüp üst üste dizelim. Hamuru tekrar dinlendirelim.Aynı şekilde diğer 11 parçayıda açalım ve en üst hariç her kata tereyağı sürelim. Elimizle birlikte hamura bastırarak tepsi büyüklüğünde açalım, alt yufkamızı tepsi büyüklüğünden 2-3 cm daha uzun açalım ve yaptığımız için hepsini tepsiye koyalım. Hazırladığımız üst yufkayı da açıp böreğin üstüne yerleştirelim. Alt ve üst hamuru elimizle birleştirelim. İçi dışarı çıkmasın. Tam ortasına çorba kasesini koyup bıçak yardımıyla yuvarlak keselim. Ortadan kenarlara doğru 12 dilim olacak şekilde keserken en üste, kalan tera yağını sürelim.

180C fırında 1 saate yakın pişirelim.

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THE HALL NEWS JUNE 2020 CREDITS EDITOR IN CHEIF & DIGITAL DESIGNER ESRA KANBUR EDITOR ASSISTANT DR. OSMAN KOMURCU WRITERS CRISTINA EKSIOGLU NADIA LAZA BEATICE BADEA DOINA GAVRILOV

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