Shoplifters is a movie about purity of characters and personalities. I didn’t know I like Japanese movies but now I know. Shoplifters is a wonderful work of art. If you do not know whether you like Japanese movies, go there – because you do like them. You certainly like Shoplifters.
Shoplifters starts with the ‘finding’ of a little girl, a 4 or 5 year old kid that is suffering from violence in her family. She is happy to go with her finders and live in their place. It is an environment of love and respect. In her new family, people are careful in handling each other’s feelings. Her new grandmother takes care of her food and clothing. A boy, maybe 8 or 10 years old, is there to do games with her, to show her around in her new world and indeed… to teach her how to work in shoplifting.
Nobody in the little girl’s new family is really family – as the story unfolds, it becomes clear that every family member has its own history – and its own grief and failure. Very strong in this movie are the images shown: feelings are not explained but filmed. The emotion derives from what you see. With shortcoming and weakness comes nevertheless a transcendent purity. The characters are not perfect but very honest and absolutely fair in their behaviour; much more than in the world of the average.
When the movie ends, it is the little girl that pays the price. The officials find her and bring her back to her original family, where she was treated badly. She is unhappy and very lonely in the end of the movie. She pays the price of the general myth that a girl needs her mother and that she is best off in her ‘own’ family, much better than in a family of shoplifters. Japanese society is ruthless towards kids in order to uphold the myth of nice families who are the cornerstone of society. It has a certain, idealist, perception of a family and is blind towards the true meaning families can have. Is that only Japanese society or also yours?
Go see this movie. It is something completely else. Uncomparable to other movies. A combination of art, beauty, emotion, societal relevance, love and excellent story-telling.
Cats in Șanlıurfa do not have a real good or a real bad life. It depends a bit where they are, whom they meet and what the weather is like. I saw happy and unhappy cats, and locals who were nice to them or unpleasant. Following my statement that the way people deal with cats says something about their level of development, I’d say Șanlıurfa is somewhere ‘average’ compared to Turkish levels.
Cats in Șanlıurfa are not difficult to spot.
Especially in tourist places like the parc around the Balıklıgöl close to Abraham’s cave and the Mevlid-i Halil Mosque cats are very present. Although no one will give them fish as the thousands of carpers in the Balıklıgöl are holy, the parc with it’s many visitors must be a great place to find food. However, the cats in this parc were merely unhappy as it was raining a lot when I visited. Some cats were totally soaked and moreover dirty.
They had difficulty to cope with the circumstances, even though they got some help for food. Most people leave the cats alone. They do not pay any particular attention to them and they do not bother them. A negative exception I saw was in the Grand Bazaar where a cat was begging and the two owners of a shop wanted to kick the cat. The good news is that they are aware kicking is a no-go.
Their feet were already ‘hanging in the sky’ when they noticed me watching them. The feet stayed for a moment up where they were, then they stood on two legs again, grinsing in my direction. Without awareness of considerate animal treatment, they would have continued their initial movement and kicked the poor cat. The cat learned his lesson and escaped quickly between the stalls of the bazaar. A positive exception I saw was in the Freedom Museum and Müslüm Gürses Museum where the museum guard had a warm relation with Keto, a true museum cat.
Finally three more pictures of cats in notable places:
Traveling in Şanlıurfa is a great idea but not easy. Here I give you some tips. Do not worry about food or pickpockets. Buses and taxis make your transport easy if you do not want to walk. Your problems are different in this conservative area and mainly concern ‘the rules’ and personal safety.
Conservatism and safety Traveling in Şanlıurfa is traveling in a conservative place. The general norm here is orthodox Islam and it is known that radical elements are also here. Be aware that the center of the ISIS-calliphate was next to the province of Şanlıurfa (so-called capital Raqqa only 70 kilometers away). A friend of mine who visited 2 months before me noticed quite some Dutch license place on cars (‘Syrië-gangers’), radicals who had fought in Syria and passed the border to be more safe in Turkey as they were loosing the fight in Syria. I myself didn’t see them by the way. However, conservatism can be felt in many aspects.
I got loads of questions as a woman traveling alone. Locals can get quite irritated because they feel you cross the line – you break the rules just by doing so. On the other hand, comments can be tackled with friendliness and compliments; locals are sensitive to that. Do not think you can change the world. Do not go into discussions you can’t win and that might bring you into safety problems. Confirm what is OK in the culture to support your safety.
For example I was in a dolmuș-bus and after the other passengers had left, the driver started to criticize me for travelling alone as a woman, and how that problem should be solved now. I responded that there was no problem because Turkish hospitality is unbelievably wonderful and that everybody is willing to help me as a guest. He immediately confirmed my view, yes, Turkish hospitality was beyond what any country had to offer (Turkish nationalism is always strong 😊). Then he frowned, I think he understood that after his praise of Turkish hospitality, he couldn’t go back to the subject of me-alone being a problem.
Conservatism means people want to play by the rules, and they do not think about the meaning of rules. They can not discusse them. For example at Göbeklitepe I first went up the hill with my ticket to see the temples but I came down because the weather was very bad. I entered the building downstairs for a coffee and audiovisual show. After an hour, I decided to try again and they wanted me to buy another ticket because I went up already. Note that all were shivering, and they knew I did not go on the temple hill itself. The keyword here is patience. Do not discuss but just stand there, telling that you already bought a ticket and wait. They started to discuss among themselves about my problem and it ended so that one guy came out, waved to me and let me go to the road up the hill again. Some others watched, maybe unhappily because the rules were broken but without further resistence. You will find yourself in situations like that. Keep smiling (not too much because you are a woman in a men’s land), wait and let others solve the problem. A key problem in islamic conservatism is the lack of critical reflexion. Do not think that a simple visitor can change that. Just find a way to travel with it when traveling inŞanlıurfa.
As for safety in general, it is unusual for women to be on the street after sunset, unless accompanied by men. For safety in general: if you are not used to travel in risky, unsafe areas, do not go to Şanlıurfa on your own. There are group journeys, although not many because companies can not always deal with the risks of this region either. Be vigilant: personal safety is your main concern here, 24/7. Certainly do not go to places outside Şanlıurfa city or Göbeklitepe site without anybody knowing that you go there and without knowing who is your protection on the spot when problems occur. Generally speaking in places like Harran and Sogmatar you are unprotected unless you organize it and speak the language (Turkish or Arab).
Concerning robberies and the like, you are very safe traveling in Şanlıurfa. Look at the jewellers: they all have their door widely opened to the public, during day time and even after sunset. ‘We all know each other here’, a local told me. Anyway stealing is considered as a very bad thing. If you have to pay something, you could give your wallet to the person you have to pay to – and it will be dealt with correctly. Nobody grabs your bag in the street. As a woman, I was maybe judged a lot but I was not at all harassed, not one single time. Anybody you ask help from, will help you. First of all Turcs love to help someone out, second they have a culture where everybody is used to ask little services, third you are a guest and hospitality is key, also in Şanlıurfa.
Questions Question number one they ask you is: do you have children? This question will come to you at least ten times a day, from the hotel reception to the bakery, from the cashier at the restaurant to the woman that helps you find your way in a mosque. Not having children here means your life was useless (and that maybe you are useless, too). Either talk about your children, real or phantasy, or give ‘kismet’ = ‘fate, destiny’ as a reason for not having them, they will stop asking. Unless you like long and uneasy discussions, of course.
Question number two they ask you is: are you married? Not being married also means missing out the meaning of life. This is one of the regions in Turkey where girls are married at the age of 14 or where a position as second wife is accepted, rather than risking a life as an unmarried person. Question number three is: what is your name? Three identical questions asked all the time and in that order. The good news is: you can be prepared 🙂
Food and drinks Food and drinks are excellent. Go to the local restaurants and eat a great meal for just a few euros. Be aware that men have their own room, usually downstairs. Some restaurants have a place upstairs for mixed groups or women and children. It took me days to find a women-friendly restaurant – in western terms. Finally, unexpectedly, in the banking district I found an open restaurant where women walked in as much as men, some of them veiled, others unveiled. It didn’t matter there and that is rare to find in Şanlıurfa. But it exists!
Alcool and drugs There is no alcool in average public places in Şanlıurfa for religious reasons. Don’t be the troublesome tourist to push for it. This is not about your safety but your waiter´s and it’s serious. Strange enough there are drugs in Şanlıurfa, at least soft drugs and maybe more, and availability might not be difficult. One local showed me a photograph of himself in front of what I’d call a cannabis tree (!) in his own garden. Also, after sunset in darker places, there is some illegal activity. Not recommended and be careful – there is no forgiveness for foreigners.
Feel free to approach me if you will be traveling in Şanlıurfa! I enjoyed it and wish you an equally good or even better trip.
500.000 Syrian refugees Șanliurfa, that is really a lot for an existing population of 2 million. Turkey is doing a great job for the children of Syrian refugees in Șanliurfa but the integration of the adults seems to fail. Although most people support the shelter given to Syrian refugees, they worry about the consequences of housing 1 refugee on every 4 inhabitants in the province of Șanliurfa.
500.000 Syrian refugees Șanliurfa, that is really a lot for an existing population of 2 million. Turkey is doing a great job for the children of Syrian refugees in Șanliurfa but the integration of the adults seems to fail. Although most people support the shelter given to Syrian refugees, they worry about the consequences of housing 1 refugee on every 4 inhabitants in the province of Șanliurfa.
Turkey’s effectiveness to deal with a refugee crisis Turkey has set up very good provisions for its refugees. In Europe one can hear sometimes remarques of doubt about the seriousness of Turkish expenses for refugees (EU gives billions to Turkey to shelter refugees in the region) but everybody traveling in the south can see that Turkey makes a serious business of good shelter. I saw that last year in Gaziantep and wrote a blog about that and I see it now in Șanliurfa. It is impressive and worth our support.
Problem 1: Competition for ordinary workers So what is the problem? Well, the problem is not that Turkey is not taking care of the refugees but that they are different and they are many. First of all, there is a competing situation for workers, especially in the low cost areas. Turkish poor work for little money and now Syrian workers have arrived and take their jobs for even less money. More than anybody, it is the workers who pay the price for 500.000 Syrian refugees Șanliurfa. They lost their jobs that brought already no more than poverty or they kept their job but their wages have gone down.
Problem 2: lack of integration, fear of ethnic conflict Second, there are worries about long term effects of the lack of adult integration. Șanliurfa has camps and neighbourhoods that are Syrian dominated, for example in Harran exists a refugee camp that is almost a city in itself with 30.000 refugees (note that we do not talk tents and the like but normal housing and other infrastructure). This allows for targeted efforts such as education and association. Children are doing fine, they are learning Turkish and as a consequence also other lessons at school. But the adults do not seem to learn a lot. It is not clear why that is: do they still expect to return to Syria at short notice, are they too traumatized to learn, are they just not interested or not capable? On the other hand all-Syrian associations are developed in isolation of Turkish society. Some individuals are optimist and think that this is because the Syrian refugees want to return and they are succesfully preparing for that. However, general opinion is pessimist, that Syrian refugees are creating a state in a state with their own clubs and political parties that will form a danger for the status quo in Șanliurfa.
Opinions about Syrians in Șanliurfa Șanliurfa is a province with a strong Arab minority. People here judge milder about Syrian culture than in 114 kilometer far Gaziantep. Nevertheless the inhabitants here consider themselves fully as Turcs and are as nationalist as other Turcs. They do admit cultural differences between themselves and Syrians, notably the fact that Syrians do not seem to love their country and fight for it, that there are thefts and cases of begging and child labour and that they lack in contribution to society as a whole, being rather passive towards organisation of work, education and other daily business issues. All express their worries that in the long term, if the Syrian war does not end and the refugees do not go back, there will be big problems in Șanliurfa.
Șanliurfa under occupation… One man told me even that 500.000 Syrian refugees Șanliurfa means that ‘Șanliurfa is under occupation’. He is sure that President Erdogan will give citizenship to the refugees so that they will stay in Turkey for good. He thinks the risk of ethnic conflict is huge. ‘Every Syrian who is able to do something went to Europe’, he said, ‘we know that the Syrians who are stupid, unemployed and uneducated came to Șanliurfa’. They get so much aid in Turkey that their life has considerably improved compared to their status in pre-war Syria. ‘There is no reason for them to go back because their life has never been better than nowadays. It is not just that they have nothing to go back to because the war destroyed it all, it is because they simply didn’t have anything’. He told me that already 100.000 Syrian babies were born in Șanliurfa and explained that many Turkish citizens of Șanliurfa worry about these high Syrian numbers of birth.
North-Syria as the solution? Several people I spoke to consider the Turkish military offensive in Syria, first in Afrin, now soon to come East of Euphrate, as a way to re-house Syrian refugees. They think it can be a solution for the increasing tensions between Turcs and Syrian refugees on Turkish soil. Occupying Syria’s North entirely, like the Ottomans used to do, seems a good idea to them as the Turkish army will surely create a peaceful North-Syrian region where the population can start rebuilding a future.
Turkey has shown great hospitality and also wonderful capability in infrastructure to house so many refugees in a human and dignified way. Now, after the efforts to deal with the crisis, the long term issues become more urgent every day.
Graves near Abraham’s cave ‘You can’t go there, it is dangerous’, the man told me while I was walking on a beautiful path amid hundreds of graves. I had come half way the graveyard, enjoying the tranquility and reading the names and comments on the stones. ‘Really’, the man said and he pointed towards one of the exit porches, ‘you are walking here alone and furtheron it is dangerous with drugusers and the like. I can not let you continue, you understand that’. He looked at me in the genuine hope that I would understand indeed.
Political correctness exists in many countries, also in Turkey. Here in conservative Şanlıurfa, they find it difficult that a woman wanders all by herself without a clear and useful purpose such as doing shopping, and even then she is usually not alone. Women are not present when their beloved ones are buried; in the best case, they watch from a distance while the men do the ceremony. And here I am, crossing all the lines by walking freely over the graveyard, uncontrolled by a man, undefined by any purpose.
Political correctness means that the man does not tell me directly to go away because I am a woman, alone. He is aware of western values and my possible ignorance about the middle-eastern ones. Therefor he tries to convince me on the grounds that are always used everywhere in Turkey in cases like these: he tells me that it would be dangerous not to listen to him. I give it a small try, by showing a shocked face when he mentions drug users on this rainy Monday morning ‘oh, do you not have police officers to come and do something about it?’ ‘Yes, of course, they will be here when there is an incident’, is the answer I get, ‘please Madam, follow me’. I decide to give up, it is not that important anyway, and follow him on the way out.
I was on my way to Abraham’s cave when I saw the immense graveyard and decided to have a look. Is it a coincidence to find so many graves here? I don’t think so. All these people have found a last place to rest in the very neighbourhood of the holiest place in this region. The very very lucky ones have conquered one of the rare spots next to Abraham’s cave and the Mevlid-i Hilal mosque, see the picture on the right. It was taken from the road to the castle (Kale) that looks down on the Dergah Complex. In many places, like Rome and Jerusalem, people get buried close to holy places (Saint Peter’s church, Mountain of Olives) to be the first one to witness on the last day, on Judgement Day. I do not know what is the thought of being buried in graves near to Abraham’s cave: there will be no resurrection of a holy person there because Abraham was buried in Hebron, not in Şanlıurfa, and it is not the spot where a prophet will reveal himself on Judgement Day. There must be a thought that I missed (feel free to comment below if you know how this works).
Another interesting story here is the grave of Bediüzzaman Said Nursî. If you are in the court that gives direct access to Abraham’s cave, look opposite to the entrance to find a special chamber for Bediüzzaman Said Nursî. He is presented as a Muslim scholar and commentator of the Quran and the author of the Risale-i Nur collection. In Western Europe he is known as the founder of the so-called Nurcu movement.
A sign mentions that he always longed for Şanlıurfa and asked to be brought there when he felt death coming. Thus he spent his last three days in Urfa lying in a hotelbed, surrounded by praying students ‘from all the corners of the country’, then he blew out his last breath on March 23 1960. They buried him in front of Abraham’s cave. But a few months after the military coup of May 1960, officials dug up his body and transported it to another place, unknown until today. So what you look at in the chamber is an empty grave. The fight between secularism and fundamental islam is older than just the 21st century…
Bilqiss is about regrets and hope for the chance to be the one you should have been. Living in a burqa is more than just having some inconvenient clothing; it is the expression of a patriarchal society where women live within the boundaries men grant them. Individual men have the right to totally suffocate the women they live with. You might be bored when I write it like this but reading Bilqiss will not bore you.
Bilqiss: resisting boundaries
Saphia Azzeddine is a very talented writer. The language she uses is beautiful, rich and harmonious: a pleasure to follow, to listen to with your soul. Her main character Bilqiss lives the reality of these boundaries from the moment she was born – and she resists. She has kept an independent mind. Her inner voice of self confidence never stopped. Whatever happened in her life, she reinvented herself and kept hope to ‘be someone’ at last (p.185). Bilqiss is a moving character who uses her strengt hand intelligence to be an individual, to learn and discover. She is a proud woman who refuses to be treated unequally, be it by men in her society or by Western women with their feelings of pity and compassion.
Bilqiss: challenging boundaries
Bilqiss has done the unthinkable: she as a woman has climbed up in the minaret of the mosque and woken the village by singing the morning prayer. While doing so, she added some tweaks in the way she as a true believer sees muslim faith. Her acts are received in the village with indignation and horror. She will be stoned to death as a punishment but before that, she will be heard in a courtcase. She defends herself without advocate in clear and eloquent wording. Many things happen during that period. The judge seems to listen and prolong the time of the courtcase. Meanwhile he starts visiting Bilqiss in prison every evening, probing her ideas and appreciating exactly that what society expects him to annihilate with his judgment. Just like Mandela once said, he is a prisoner of his own system and also unable to be what he should have been.
Bilqiss: a big cry to resist
Different views and perspectives on what happens to Bilqiss and why are intertwined naturally in the story and give it depth. More and more foreign attention is attracted as videos about the court case appear on youtube. An American-Jewish journalist, Leandra, comes over to follow from nearby what is happening. Leandra is welcomed the way people in the Middle East welcome their guests. It takes some time before Leandra finds out that this is not because the locals like Americans so much… However, she stands as a character and surprises with her calm and truthful reactions until the very end of the book. I found the end surprising and one big cry to continue resisting patriarchy and the form of islam that serves it.
Some quotes that you will find more meaningful in the full context of the book
> About the lost past of the Andalusian spirit of curiosity and learning for all “Il était loin, le temps où la valeur spirituelle d’un musulman se mesurait à la quantité de livres qu’il possédait, où les bibliothèques champignonnaient comme des minarets, loin aussi le temps où les mosquées, au-delà des salles de prière, abritaient le savoir que les hommes et les femmes pouvaient venir goûter sans distinction” (p. 150)
> About being a subject in a book “Leandra s’était jetée sur mon histoire pour l’écrire avec ses larmes teintées de mascara. Peut-être même que, un jour, je me retrouverais en tête de gondole dans les boutiques d’aéroports ou de gares au milieu d’autres best-sellers pour divertir ou émouvoir d’autres voyageurs des long-courriers selon qu’ils aiment les femmes ou détestent les musulmans. Je refusais d’être une intermittente de leur spectacle”. (p. 154)
> About denial of responsability “Une vilaine habitude philologique de notre langue voulait que ce soit l’extérieur qui nous frappe et non l’inverse. Ainsi nous ne disions pas ‘J’ai attrapé froid’ mais ‘Le froid m’a frappé’, ‘la fenêtre m’a cogné’, ‘la soupe m’a brûlée’. Jamais nous n’étions responsables de ce qui nous arrivait”. (p. 160)
Beyond the Difference – the Importance of Inclusive Leadership is the title of my new book, published this week by Common Ground – USA. It is a great honor to have my book published for a worldwide audience and I hope it will inspire many readers!
Ideas and instruments deriving from the best practices in a variety of organisations now find their path to a world wide public. They show why inclusive leadership is essential and what scientific theories were developed. Globalisation and individualisation have considerably increased diversity at work. Organisations frequently face situations of (apparently) conflicting values. We urgently need leaders who understand how the dynamics of diversity impact daily business. We need leaders who are knowledgeable about these processes and who do not fear to address diversity issues that are not just easily solved. And there is enough to gain with these efforts!
A quote from Beyond the Difference (and yes, indeed, I quote my own words now, very funny): ‘Although we live in difficult times for diversity & inclusion, opportunities occur for organizations who think across silos and borders and who are strong in trade, customer relations and innovation. Inclusive leadership is of inestimable value for prosperity, both materially and immaterially’.
As I have been active in the field of culture, diversity and inclusion (through my company Seba), the book does not just offer some analytic observations but concrete methods and tools to implement the business case for diversity successfully along the three headlines of:
1. giving direction
2. role model behaviour
If you compare my work to that of other experts in this field, you can see that I care less about what people think, about opinions and the like, and more about what people do, how they act. I notice that in most Western countries ‘having the right opinion about diversity’ often dominates the debate, while (Middle-)Eastern countries usually have a more pragmatic approach: they are looking for the most effective way to go forward. I find all those opinions about diversity often time-consuming with little effect on the business case. Therefore, consider Beyond the Difference as a working guide for leaders to make progress in a context of paradoxes, uncertainty and dilemmas.
This guy lived in the 14th century in Haarlem. The way he looks is estimated as 95% accurate. His bones were found in excavations at the Botermarkt in Haarlem; most probably the graveyard of a former hospital. From his bones it was clear that he suffered from severe diseases like infections and disorders of joints caused by hard labour. The idea is that he died in that hospital, only 34 years old. He was larger than I’d thought: 1 meter 84 which was the normal size for people in that period. A woman working with the police worked on the basis of his bones to bring him ‘back to life’, for us living in the 21st century to identify with and see who made all the things that we find in excavations.
Archaeological Museum Haarlem is a great museum. I got all this information from a volunteer who started explaining stuff to me without asking, calmly and politely and very knowledgeable. Thanks to volunteers the Archaeological Museum Haarlem can open five times a week. It is not very big: the size of one room. Both history story lines and the objects are very well presented. Creative methods are used to get stories across and it is very child-friendly. History is in Dutch only – object names are also in English. I am sure a volunteer will be helpful for English speaking visitors. I show here some objects I particularly liked, but there are many more special pieces:
Life in the western part of the Netherlands is older than you maybe thought. There was no stable soil but findings witness that this did not prevent humans from living, chasing, working there.
The man on the horse is estimated 1500 AD, the round one 1575 -1600 AD. Very beautiful pieces made by real craftsmen.
Two jugs: One is a traditional beardman jug that I saw a lot in museums. The jug with the pointed nose however (1425-1600 AD) is more rare I guess – or maybe I just never saw it. Apparently this type of jug is the beardman jugs’ predecessor. A very fine piece!
I absolutely adored this 14th century jug with the ladies depicted in them.
Container to collect dripping fat:
I found this one real fun, such a practical invention. It was catching the fat from the roast above the fire. It has a gutter on the right side to cast the fat in a smaller pan and can be hung to the wall through the eye on the right upper side. Someone thought about this before designing it…
Battle for Haarlem:
Not only the museum offers loads of superinteresting info about the battle for Haarlem (against the Spanish, 1572-1573), including the famous lady Kenau Hasselaer – a strong business woman as well as the fighter she is merely known for. They also show it in pictures and a model of the city walls.
Children’s book about 16th century Haarlem:
This idea deserves a price! The objects shown in one of the showcases are also depicted in the book – an excellent integrated approach to make history come alive. Great applause!!!
Archaeological Museum Haarlem is small, compared to similar musea in the Middle East but it is special and worth your visit.
Since I went to Tunis two years ago, I became a fan of Arab-French literature again. This started as a student of French many years ago and got lost during the years… until I found the brilliant bookshop in Tunis, simply named Al Kitab. It has a diversified collection that reminds more or less the inspiration of Al Andalus: the time when cultures and religions lived next to each other and arts and science flourished. Al Kitab made me discover the Algerian writer Boualem Sansal. The first book I bought was Le serment des barbares (see a short note in this blog), and on my return to Tunis I found 2084 and Le village de l’Allemand in the shelves.
Boualem Sansal is a unique writer. When he wrote his first book Le serment des barbares, he was still working in a high position of Algerian industry. Boualem Sansal is an engineer and an economist. Since he started writing, he won many prices: many French ones, but also this German price. His books are not easy to read or light lecture. He is writing about the sharpest sides of humanity: the massive violence, cruelty, corruption, treason and dictatorship. Free thought and free speech are continuously in danger, as well as sincerity, trust and integrity. His books have a theme and an agenda. Boualem Sansal, although rather pessimist in his books, is a strong defender of enlightened mankind and for that he uses magnificent language skills.
Le serment des barbares(1999)
(The oath of the barbarians > only translated into Spanish?)
This was Boualem Sansal’s first book that brought him several prices. Boualem Sansal shows here the power and richness of his language skills in describing his country, Algeria, in decline. Thirty years after the independance of Algeria, the wounds of the fierce war they fought are still there. Factions of the army for freedom FLN, islamists and maffia-type politicians lead the country into a downward spiral of poverty and corruption while distrust shapes the day-to-day relations.
The leading story is about detective Larbi who starts the investigation of the murder of a poor guy, Abdallah. While doing so, step by step the actual way of life and the status of Rouiba, once the prosperous industrial suburb of Algiers, is revealed as if you walked there yourself. Le serment des barbares does not end well and that is a logical consequence of the story. When religious fanatism, anger, madness and greed reign, there is no hope.
Links you might want to read: https://www.babelio.com/livres/Sansal-Le-serment-des-barbares/30900 https://www.lexpress.fr/culture/livre/le-serment-des-barbares_804680.html
Le village de l’Allemand, ou le journal des frères Schiller (2008)
In English: The German Mujahid
I found this a very good book, I could not stop reading. It is less descriptive than the other two and the plot is impressive. Malrich Schiller lives in a banlieu in France. His brother committed suicide six months earlier and left him a journal. The book develops over the gradual lecture of the journal. There is a lot to discover. Malrich finds out that his parents who lived in a village in the south of Algeria, were killed in one of the terrible raids of GIA islamists.
His father, a German, was a hero who fought with the FLN (freedom army) against the French for independance but was killed with all the others in their village. Then he finds out that his father was a former Nazi; his brother who had to clear the house of the parents, describes in the journal how he found multiple objects and memories of that period. Their father never destroyed them but hid them in a safe corner. This comes with so much guilt and also identity problems; who was my father? who am I? And it comes with resistance and anger as islamists are already active in the banlieu and are organised to take over. And with despair about the ever repeted cruelty and the mass killings: ‘My God, why have you created mankind like this? Who can save them?’ This book is the dark history of mankind made personal – and reverse.
Links you might want to read: http://eveyeshe.canalblog.com/archives/2015/12/01/33008684.html https://vmesny.wordpress.com/horizons/romans-contemporains/le-village-de-l’allemand-boualem-sansal/ https://www.goodreads.com/book/show/6570427-the-german-mujahid
I found Simone Veil’s autobiography Une Vie while buying groceries in the Super-U. In France, culture and quality can be found everywhere, a characteristic that I adore in that country. It is a breathtaking book about a life that started in an ordinary, middle-class way and got heavily interrupted by the Second World War, went through the Nazi death camps and then on to government positions at the highest level of France and Europe. Compared to the intensity of that life, the book is short (343 pages Livre de Poche). There are many chapters where the reader would like to know more because her experiences are unique and give insights one rarely gets.
Simone Veil was a Holocaust survivor and she was also a major player in France’s after-war period. Une Vie tells a lot about the things she did, but her influence went much further than that because of who she was, a woman with clear principles that she followed in any function she would fulfill: ‘le sens de la justice, le respect de l’homme, la vigilance face à l’evolution de la société‘ (p. 262).
She says she liked politics but not the political game and indeed in her book the description of such games are rarely found. It is about the goals Simone Veil was going for and about what she achieved. The reader can only wonder how she did that. The same goes for all the positions she got – it seems to be just the natural flow of her life and it would be so interesting to learn more how she got there. The political part of Une Vie shows little relations or emotions; if I may criticize Une Vie, the only point by the way: this is not about living a (political) life, it is too factually descriptive for that (though very interesting).
Anyway I highly recommend this book that was translated in many languages; (just) some parts of the book that I found breathtaking:
* the description of the Holocaust, an inside story. ‘l’enfer‘ (p.53-89)
* the question whether governments should have stayed or left their countries during the Second World War. France hat the Vichy-régime that collaborated with the Nazis. Simone Veil always thought that was wrong, until she met Queen Beatrix of the Netherlands who told her how heavily her mother Queen Wilhelmina was criticized for leaving to Canada and thus ‘abandonning her people’. ‘aucun événement historique, aucun choix politique des gouvernants, surtout dans des périodes aussi troubles, n’entraîne des conséquences uniformément blanches ou noires‘. (p.46)
* the letters she got when she fought as Minister of Health for the first Law on Abortion in 1975. The verbal abuse was so terrible that her staff destroyed some letters. Simone Veil regrets that because these letters are witnesses of a history of reform and should have formed study material by now to remember that changes come with pain. ‘il faut rappeler aux esprits angéliques que les réformes de société s’effectuent toujours dans la douleur‘. (p.165)
* in the beginning of her European period she expected that in twenty years countries would go beyond their national frame. She found out that it doesn’t work like that and that everybody looks for their roots. Thus nowadays she compares the EU more to the aggregate of Russian matrushka puppets than a monolithic building. (p. 190)
* her ideas about human rights that she supported all her life; how militant activists rarely bring peace and rather increase human rights violations because their approach is too one-sided; that there are no universal human rights when it comes to business and other modus vivendi. ‘Au fond, ce sont toujours aux faibles que l’on fait la morale, tandis qu’on finit par blanchir les puissants‘. (p.194)
* Simone Veil concludes that she has become more and more a fighter for women’s rights because equal chances for women are not naturally based in laws or in the rules of the game. ‘Les chances, pour les femmes, procèdent trop du hasard‘. (p.258)
Een pareltje is het, deze in elk geval voor mij onbekende film De Inspirator die ik bij toeval tegenkwam in de filmagenda van het onvolprezen Amsterdamse Ketelhuis. Slechts een dag zou de film vertoond worden. Terwijl ik met toenemend plezier naar de film keek, verwonderde ik me daar steeds meer over. Waarom verdient deze film geen uitgebreidere presentatie en publiek?
Hoofdpersoon Gijs Schippers zet een buitengewoon rake schets neer van een bewogen managementgoeroe op het terrein van organisatieverandering, transities noemt hij het ook, en leiderschap. Zijn type is vanaf het eerste moment herkenbaar zonder dat het een karikatuur wordt.
Sowieso zit De Inspirator goed in elkaar. Je verveelt je geen moment, hier is een buitengewoon goede scenarioschrijver aan het werk geweest. Het verhaal zit vol verrassende wendingen en humoristische details – hoewel ik zoals wel vaker merkte dat ik erg moest lachen terwijl niemand in de zaal leek mee te lachen. Over wat grappig is. kun je van mening verschillen, dat is duidelijk.
Twee mensen die een bestaande relatie hebben, onderhouden samen een geheime relatie: de managementgoeroe Gijs zelf en zijn vriendin Judith. Hun partners blijven onderbelicht tot in het laatste deel van de film: dan krijgen zij plotseling vorm en kleur. Daarmee veranderen de verhoudingen en ontstaat er een diepgaander verhaal dan in het begin van de film als de partners slechts bijzaak lijken te zijn.
Je zou kunnen beweren dat De Inspirator gaat over zingeving. Of over de vraag wat je nu eigenlijk wilt in de spanning tussen carrière en liefdesleven. Of over het jezelf verliezen in succes of in de schaduw van succes. Eigenlijk doet dat er niet toe. De film is goed genoeg om er elke toeschouwer zijn eigen verhaal en betekenis in te laten vinden. En een geweldig leuke ervaring te krijgen.
Nergens heb ik kunnen opsporen waarom deze film is gemaakt en wat de makers beweegt; intrigerend want het is toch veel tijd en energie die men eraan besteedt en het lijkt alsof ze veel creativiteit moesten ontplooien om alles voor elkaar te krijgen. Hoe dan ook wil ik hier wel kwijt: goed gedaan! Het is een verrijking voor de Nederlandse film. De Inspirator verdient meer vertoningen en als je in de buurt bent van zo’n voorstelling: zeker gaan kijken.
Such a fabulous museum, the Vesunna Gallo-Roman Museum in Périgueux! A complete villa (‘domus’) has been covered and integrated into a museum together with many very interesting Gallo-Roman objects found – and with a surrounding parc that shows the beautiful and quite well preserved Vesunna Tower. To do so was not just an ambitious idea, it has effectively been realized in an impressive way.
Vesunna or Vésone was a celtic (gallic) goddess that gave her name to the capital of the home of the Petrocorii, the ancient Gallo-Roman inhabitants of the actual Périgord region (in French: from Petricores to Périgordin). The first remains of Vesunna were uncovered in the ’60s already and it was step by step developed into the actual shape of the Vesunna Museum and its surroundings. Visiting it is an amazing experience. If you visit the Dordogne region, don’t miss out on this one. The price is 9 euro only for a combined ticket of both the Musée d’Art et Archaeology and the Vesunna Museum; and for a family ticket, 20 euro.
It was not my best day in taking photographs, alas. But I have a few objects here to show from the Vesunna Museum Périgueux that I liked most:
A taurobolic altar from the 2nd/3rd century. It remembers the sacrifice of a taurus to the mother of the gods Cybele. The four sides of the altar show the symbols and the accessories of the cult.
A figurine of the mother goddess who is breastfeeding two children. It was made in white terracotta. Copies of it can be bought in the museum shop.
A bit difficult to see on this picture but this is a
bronze balance weight with the head of Bacchus.