Athlete’s foot is a frequent infection that millions of people suffer from annually. I once had it during my military service where we had to wear boots almost an entire day. Once during a noon intercession, I performed my ablutions to pray and I placed my feet under the sunlight to dry them. I was also hoping that ultraviolet rays from the sun would be good for the infection. Soon, flies swarmed in between my toes. When I could not bear the excessive itching, I tried to kill the flies until I was stopped by a friend who reminded me of the great sage Bediuzzaman’s comments where he called flies “cleaning workers.” At that time, I also remembered Prophet Muhammad’s (peace be upon him) words on flies. So, I patiently endured the nuisance, and repeated the same procedure for the next three or four days. Eventually, my feet were healed and there was no trace of the fungi.

In one of his very interesting hadiths, the Prophet, peace and blessings be upon him, is reported to have said the following about flies: “If a fly falls into your drink, dip it into your drink, then throw it away, for on one of its wings is a disease, and on the other is a cure. It dips the wing with the disease to protect itself” [1]. This hadith has been a reason for much controversy mainly due to germ disease theory.  According to Jonathan C. Brown, “even before modern medicine, the Hadith of the Fly was raising skeptical eyebrows and prompting Sunni defensiveness as early as the writings of Ibn Qutayba (d. 276/889)” [2]. Brown also mentions that this hadith “could be false or it could be true, since scientists used the flesh of a snake to help prepare antidotes to its poison” [3].

Before the microscope was invented it was impossible to define microbes or talk about the anatomy or microbiology of flies as we can today. However, the introduction of experimentation and observation as an important scientific method with the Renaissance served as a turning point in Western scientific revolution. Thus, the “proof-based medicine” conception that relies on experimentation and observation emerged as a precursor to today’s medicinal and scientific research. The importance of perceptions that rely on causes relating to the material world in persuading the human mind cannot be denied. It is harder to make people believe in something unless they are provided with concrete results that appeal to our five senses. We should not rush to deny any claim solely based upon our preconceptions and prior knowledge without doing any research about it; rather, we should pass our judgment on it after experimentation and observation.

Some people may automatically reject the idea that when a fly falls in our food or drink that we should immerse this microbe-carrying insect completely and they may say that this would not eliminate the microbes. Indeed, it may sound reasonable to assume that this disgusting insect that feeds on all sorts of dirt would cause only diseases. If you have an ample supply of food or water and if you do not have the stomach for it, you can of course refrain from eating or drinking such a food or drink. But, you can hardly advise someone who has very little water or food in a desert or at the time of famine to throw away what they have because of a fly.

We should examine different types of flies in laboratory settings using the method of experimentation and observation. First of all, it is very difficult to prove that someone can contract an illness from eating food in which a fly had fallen into although he or she had immersed that fly completely in that food. If it is proven that someone becomes ill due to a fly’s alighting in their food, then strong objections can be raised. If it is said that there many diseases caused by flies, no one will deny it. The point is not whether flies carry germs, but whether this advice for being protected from the germs carried by flies is correct or not. As a matter of fact, the advice by the Prophet seeks to protect us from diseases that may be caused by germs carried by flies. The great scholar Bediuzzaman’s words on flies also give us an alternative perspective to consider about these “tiny birds”:

“…Flies are dutiful about cleaning away noxious substances or germs that cause disease. By sucking up and absorbing harmful germs, they destroy them, and they cause noxious or poisonous substances to change into other harmless forms, thus preventing the spread of many contagious diseases. A sign that they are both laborers for health and cleansing operatives and chemists, serving many instances of wisdom, is the fact that they exist in extremely great numbers. For the things that are valuable and beneficial are multiplied.” [4]

The hadith of the Prophet and Bediuzzaman’s commentary encourage us to explore more about flies and whether they can be a source of healing in any way.

Flies are very ubiquitous on earth. There are approximately 125,000 species of flies, but only ten species live in our homes and are of concern to us. They feed on garbage and organic waste materials that act as a breeding ground for microbes such as bacteria, fungi, and viruses. The female fly lays down more than 100 eggs in the dung of some animals or in garbage. After one day, the larva emerges to feed on the surrounding organic materials. In two weeks, they become full-grown flies. In four generations, one female fly can lay 1.5 million eggs, but fortunately the majority die due to weather circumstances or become food for birds, reptiles, amphibians, and other insects. A fly can live for 60 days at most.

Given the ecological balance in nature, one comes to accept that there should be species that will remove all sorts of organic waste, garbage, dead animals or plants, and similar things by eating them. Houseflies feed on the rotting corpses of animals while female horseflies suck blood. How can flies, which act as health workers that are charged with the duty of cleaning the world, digest so many diverse amounts of garbage and waste?

Flies get their nourishment differently from other animals. What other animals do for digestion is done by flies outside their bodies. They do not have teeth-like structures in their mouths in order to chew solid, dry food and therefore have to turn such food into liquid form or split it into 0.45-mm or smaller pieces. In this liquid form, flies can easily suck up their food using their suitably shaped mouths. To do this, flies vomit a saliva-like liquid, containing enzymes and acids, and that disintegrates the solid food into something that can easily be digested in a couple of seconds. In this process, some of the microbes in that waste food can be disintegrated while the rest will be sent to the stomach.

These foods and microbes taken inside in the form of vomit are sent to a sac called a “crop” if they are not small enough to go through the digestive tract. Flies produce fresh saliva regularly during which the vomit moves between their mouths and crops. Eventually, the sufficiently liquefied food is sent to the stomach which contains enzymes and acidic content as well as partially disintegrated microorganisms.

What does scientific research tell us?

Based on the theory that flies must have remarkable antimicrobial defenses and resistance to survive the bacteria from rotting dung, meat, and fruit, a team at the department of biological sciences at Macquarie University in Australia set out to identify those antibacterial properties.

“Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no one has looked before,” said Joanne Clarke, who presented the group’s findings at the Australian Society for Microbiology Conference in Melbourne.

Clarke’s research showed that flies produce their own antibiotics, and this was tested on four different fly species. Such research may lead to better treatments for human infections from Escherichia coli and other virulent bacteria even, perhaps, Staphylococcus aureus (MRSA).

Upon preliminary results, a global pharmaceutical company decided to support the research over the next six months by trying to isolate antibiotic compounds from the material collected from the flies. The research team is trying to identify the specific antibacterial compounds. As antibiotics that will eventually be invented and chemically synthesized come from the body surface of flies, not from other fungi or bacteria, it is believed that any gene that gives resistance to microbes will not be easily transferred to pathogens and the new antibiotic form will have longer and more effective treatment duration [5].

Later, Russian doctors had developed interest in this topic and observed that flies contain many substances that can be more effective than traditional medications and certain fly larvae have very strong therapeutic effects [6].

Noting that flies should be kept away from hospitals, Professor Juan Alvarez Bravo at the University of Tokyo expressed his support for such research, saying, “But soon we will witness a rapid treatment for many diseases, which consists of extracts from flies” [7].

Some researchers at Auburn University of the United States discovered a protein in the fly’s saliva which can accelerate the lengthy process of healing wounds and chronic skin cracking. Entomologists Ed and Mary Cupp managed to isolate the protein which houseflies inject into their prey to increase blood flow in the skin of their prey. Mary Cupp and surgeon Steven Swaim demonstrated that surgical incisions, skin ulceration, and diabetic foot lesions treated with solutions that combine antibiotics and this protein heal faster and stronger than incisions treated with antibiotics alone [8, 9].

In another study, it was found that epithelial cells forming the inner layers of the front and back intestines of the fly protect it from the bacteria it swallows thanks to a special cuticular lining, and in this way, bacteria never directly touch the intestinal epithelium and cannot give any damage to it. In this study, it was noted that people nurtured a radical approach to flies and that fly control has been abused for the sake of human health, suggesting that flies may be the source of novel germicides that make use of their antimicrobial digestive enzymes, lysozyme, and antimicrobial peptides [10].

Viruses cause many diseases in cattle, sheep, and birds. These diseases include encephalitis, aphthous fever (foot and mouth diseases), and duck plague which can be transferred to people through infected animals. Some crops such as potatoes, tomatoes, bananas, and sugarcane can also be destroyed by viral infections.

Flies carry the viruses of many diseases which are consequently transferred to man’s food, drink, and body. Of these viral diseases are common flu, measles, mumps, chickenpox, warts, yellow fever, infectious liver diseases, some cases of paralysis, some types of cancer, and some chronic diseases of the central nervous system.

El-Naggar, Zaghloul, from Egypt, indicates that some of the disease-causing viruses may directly infect living beings and cause damage to their cells, while there is a type of virus which infects bacteria cells known as “bacteriophage.” These viruses, which can kill the bacteria they infect in a short time, are known as “virulent bacteriophage.” Those viruses that do not kill the bacteria they infect are called “temperate bacteriophage” [11].

After a bacteriophage infects a bacterium, more than 100 viruses are released from that bacterium and each of these viruses can infect new bacteria. The spreading of infection may continue until all vulnerable bacteria cells die. After it was discovered that bacteriophages are parasites of bacteria, they started to be used in treating the diseases caused by bacteria. However, their use in this manner declined after the discovery of antibiotics. Yet, the interest in phage treatment was revived after the emergence of bacterial resistance to antibiotics [12].

Researchers from Stanford University announced that they found a substance in flies that can improve the human immune system [13].

The work by Rehab Mohammed Atta from the Microbiology and Immunology Department, National Research Center, Cairo, Egypt, is quite remarkable [14]. In this research, the extracts taken separately from the left and right wings of flies were used against the bacteria and fungi calculated on nutrient “agar” media in the laboratory. It was demonstrated there was both bacterial and fungal growth for the left wing extract plates while no bacterial or fungal growth was reported for the right ones.

Given the fact that the garbage and rotting corpses on which flies feed from contain numerous dangerous bacteria, it is quite reasonable that it contains antibacterial materials necessary for its survival. In this case, the fly’s needs might be of service as sources of antibiotics that can prevent epidemics among human beings, and this may be the reason why they were created in the first place: not to be a source of nuisance but a source of healing for us.

Aj-Taili, et al., from the department of medical microbiology, Qassim University in Saudi Arabia, conducted an experiment using water, honey, and various fruit juices in different cups. They found no germ in the solution in which the whole body of fly was immersed while the solution in which only one wing of the fly was dipped indicated the presence of germs [15].

In sum, we can say that antibacterial materials produced in the bodies of flies protect them against the microbes in their environments and that these microbes can prevent epidemics among human beings. At the very least, this topic deserves in-depth research. Atta’s study confirms the virtue of the hadith that says, “The best way to release this vital antidote is to dip the fly in a liquid because these substances are concentrated on the outer surface of the fly body and wing.” Abduldaem al-Kaheel refers to this study in his website: “This is logical because the fly has a lot of harmful bacteria on the outside of her body and therefore in order to continue in her life, it should also carry anti-bacterial materials; these materials were furnished by God to protect it from viruses and diseases.” In the light of these studies, the need for conducting more research for obtaining antibiotics from the right wing of the fly is clear [16].

References

1. Abu Dawud, At’imah, 49. Also see Bukhari, Tib, 57, Bed’u al-Khalk 17; Ibn Majah, Tib, 31, Nasa’i, Far’, 11.
2. Brown, Jonathan A. C. 2009. Hadith: Muhammad’s Legacy in the Medieval and Modern World, p. 264.
3. Ibid. p. 255.
4. Nursi, Bediuzzaman Said. 2008. The Gleams. The Light, Inc. p. 376.
5. Danny Kingsley, ABC Science Online, 1 October 2002, The new buzz on antibiotics. Clarke, J., Gillings, M. and Beattie, A. (2002). Hypothesis-driven drug discovery. Microbiology Australia, pp. 8–10.
6. Petersburg State University, (2006). The fly effect: Russian Scientists Invent new medicine with the help of flies.
7. Bravo, J. A. (1994). The ointment in the fly: antibiotics. New antibiotic derived from a common fly. The Economist (US).
8. Ed and Mary Cupp (2005). Protein in Fly Saliva Speeds Healing of Incisions Wounds. Auburn University. R Am Ex Ars Medica, Inc., 7:23.
9. Protein in Fly Saliva Speeds Healing of Incisions, Wounds 20-Jan-2005. www.newswise.com/articles/protein-in-fly-saliva-speeds-healing-of-incisions-wounds
10. Nayduch, D. and Burrus, R.G. (2017). Flourishing in Filth: House Fly–Microbe Interactions Across Life History. Special Collection: Filth Fly–Microbe Interactions. Annals of the Entomological Society of America, 2017, Vol. 110, No. 1.
11. El-Naggar, Zaghloul, (2010). Housefly Falls into One’s Drink! 09 September 2010. www.quranandscience.com/quran-science/sunnah-science/204-housefly-falls-into-ones-drink-274
12. Aydogan, D.Y., Hadimli, H.H. (2016). Bakteriyofaj Tedavisi (Bacteriophage Treatment), Etlik Vet. Mikrobiyol. Derg.; 27 (1): 38–47.
13. Stanford University Medical Center, 2007. Fruit Fly Insight Could Lead to New Vaccines. Science Daily. www.sciencedaily.com/releases/2007/03/070308220904.htm
14. Atta, R. M. (2014): Microbiological Studies on Fly Wings (Musca domestica) Where Disease and Treat. World Journal of Medical Sciences 11 (4): 486–489.
15. Aj-Taili, S.I., A.A.R. Al-Misnid and K.D. Al-Uteybi, (2002). Wing One and the Other Disease Carrying the Cure. Qassim University. Danny Kingsley.
16. Abduldaem al-Kaheel, 1995. New facts: fly have a cure, www.kaheel7.com/eng.

Being an academic is not an easy thing. In many countries, it seems you are always between a rock and a hard place when you are in academia. Politics permeate the academic halls, where positions might be assigned or created for political allies. Besides this, as a faculty member your superiors have unrealistic expectations of you, such as excruciating teaching loads and a tough oral exam with professors in your field in order to gain some tenure. In recent years, Turkey has unfortunately been one of the worst cases where all these challenges have become unbearable. Arguably the biggest problem of Turkish academics has been the lack of freedom to become critical intellectual voices in public spheres. Academics’ speeches, actions, and political views have traditionally been monitored and tracked by the Higher Education Council or government appointed University Presidents. After the July 15, 2016 coup however, some academicians’ problems became more of a struggle to stay alive. Why were thousands of academics and tens of thousands of teachers fired and arrested for “taking a part in” a military coup attempt on July 15 in Turkey? I can’t find any rational answers.

The current difficult lives of academics are connected to the societal and historical understanding of authority in Turkey. After the coup d’état in 1980, Turkish society witnessed an era where the state and the government were taken as sacred concepts. A lingering tradition since the ancient Turkish states has been that people would rather avoid advocating for truth and morals when they feared doing so would come back and bite them through the cold force of an authoritarian state. Psychological and even physical lynches could and have happened since the power owners and patriarchs are always positioned to be the identifiers of “transgressors” and dictators of the “consequences.” Few people advocated for human rights. For instance, when a group of academics signed an ‘academics for peace’ declaration in January 2016, over 60 Turkish academicians were fired or punished for “spreading Kurdish terrorist propaganda and undermining the country’s national security.” There was no big public uproar, since anyone objecting to it would be demonized as “terrorist supporters.”

Speaking your mind, expressing your opposition, and writing freely have never been easy for thinkers and academics in autocratic regimes. Unfortunately, Turkey has become one such regime in which critical academics are among those facing collective hatred and punishment for their beliefs and views.

These same arguments were recently used as a social lynch for another group: followers of Fethullah Gülen, a Turkish cleric who lives in Pennsylvania. For the last five years since one the biggest corruption scandals involving cabinet members and President Erdogan’s son broke, each investigation has been shut down by Erdoğan with the accusation towards Gülen followers, aka the Hizmet movement, that they were plotting a coup attempt against the government. What followed was the complete overhauling of the police force and police education institutions with the suspicion that many Gülen followers had “infiltrated” their ranks. After the coup attempt on July 15, 2016, which Erdoğan described as “a gift from God,” he also shut down the military and purged half of all high ranking officers, along with thousands of lower ranking members of military, many of whom are still in jail now. 15 major universities were shut down, along with more than 3,000 other schools and hospitals. In the government sector, from health to judiciary, from education to academia, more than 150,000 lost their jobs and 80,000 were arrested upon accusations of being a member of a so called “terrorist organization” with such “evidence” as using free apps like WhatsApp or Bylock, or having Gülen’s books at home or having an account at a once successful bank: Bank Asya. Many reports of abuse and torture in jails emerged since then, and about 40,000 previously convicted inmates were set free to open up space for Gülen’s followers.[1]

Erdoğan’s regime easily demonizes others who are in the opposition by putting them into the “Gülenist” melting pot. For example, atheist religious history professor Candan Badem was first detained, then released, then fired from his job for belonging to the “FETO” organization, a dysphemism produced by the government for Gülen’s followers. The people in Turkey are silent about the genocidal actions of the government because the government has the power to silence even the journalists. Hysteria is in its peak as my own family tells me I cannot send them money from U.S., call them from U.S., or invite them to U.S., which are all received with suspicion by the government that you may be affiliated with the Gülen movement (Gülen has been a US resident for almost two decades). While there are serious claims that Erdoğan himself might have had a part in the coup to consolidate his power, no one including judges, prosecutors, (who are themselves jailed), or the media (Erdoğan shut down all opposition media and arrested over a hundred journalists) can investigate these claims fully. The judiciary system is also on complete lockdown: it made the news when a judge was arrested during his very own court hearing. On another account, as a judge couple were being arrested, their two children, one of them a toddler, were locked in the house from outside and left home alone until their grandparents arrived from a faraway city late at night and found them hungry and desperate. Of the other kids whose parents were arrested some were taken into state custody in unknown locations and not released to their relatives even though they requested them. A female journalist, Ayşenur Parıldak, reported being sexually harassed and tortured while in custody and being confined to a cell. A left-wing journalist, Aslı Erdoğan, was withheld from taking any medicine or being provided a cardigan despite her multiple serious health issues and cold prison cells. She and other left-wing prisoners got the same accusation. After her release, she is now in exile in Germany, awaiting the outcome of her court case in absentia.[2]

Universities were already struggling with favoritism and unfair practices in Turkey. After the so called coup attempt, all university presidents were called into a national meeting organized by the Director of Higher Education Council (HEC) in Turkey, who threatened them that he would take necessary actions against those who “act slowly” in purging Gülen related academics.[3] This was the start of the public statement and demonstration contest among universities where University Faculty Senates hastily wrote statements shunning the group and calling them FETO (abbreviated for “Fethullah Terrorist Organization”) as directed by pro-Erdoğan media, and walked in groups in the streets protesting FETO, while there was no real evidence, official prosecution, or trial. This public hysteria resulted in thousands of fellow academics being fired without any evidence or due process based simply on the lists of profiling done by Erdoğan’s regime officials. Worse, many unions were asking when these positions would be reposted so “other” citizens could apply. Obviously, again, no one was questioning the ethics of this situation, but rather trying to think of ways to benefit from it, whether by trying to replace them with their own kin, or reporting on others to get them fired. Their attitude was, “If you are not going to bite me, long live the rattlesnake, and bite others as you wish!” As an academic who proudly thinks academics can carry an identity to become the bearers of hard truths, this is especially scary to me; not only did academics in Turkey remain silent about social injustices, but some unscrupulous people helped perpetuate this silence by demonizing a group of colleagues. Of course those people proved their worthiness of being strong allies to the current hierarchical system of university presidents, who follow orders from the Director of HEC, who in turn is reporting to the government. It is obvious that this system cannot produce the next generation of critical thinkers and intellectuals.

Why do I care about this personally? Along with some of my friends, my brother, who is an academic, is currently in jail for an unknown accusation after the coup attempt. His wife, who was an entry level secretary within a small municipality, was the first one to be detained. Police stormed into their house 2 days after he and his wife learned they were fired from their jobs. Since the government increased the detainment period to 30 days we were under a big trauma after they took her, not knowing her whereabouts since no one was allowed to make any contact with her, including any attorneys. Was she being raped or tortured? Was she being beaten severely to get some kind of confession out? What is currently happening is similar to what happened in World War II or the Bosnian War where an entire system to protect basic human rights collapsed along with the judiciary system and sense of justice. Can you imagine the feelings of a helpless husband, mother, or father? Worse, can you imagine them having a 2-year old toddler screaming non-stop after witnessing the shock of his mother violently being taken from her family? Three days had passed when she was in front of the judge and the prosecutor for “being a member of a terrorist organization.” Seeing how fragile her health was, the prosecutor asked for her release. She was united with her son at last. However, those judges and prosecutors were shortly fired for not being ruthless enough to hunt all Gülen followers. We don’t know where she and her son is, since she left her town to avoid the trauma of being separated from her toddler, fearing they may call for her arrest again.

A few days after they released her, my brother was taken into custody. He was a shining star in his work, attending each and every conference in his area of expertise, publishing both Turkish and English articles. Philosophy was his passion. They released him after a few days of detainment and courts. Later, when the prosecutors were changed, they sent out another warrant for his arrest. He immediately turned himself in knowing he had nothing to hide. They seized his computer, all of his digital files, and his phone, and they were never returned. All of his academic work was gone. In the first five days of his arrest, his wife snuggled with his coat, refused to eat anything, and just lay in bed. Their toddler still is under a huge shock, and asks for his dad and does not understand why they had to leave his toys, clothes, and everything else he knew to be home.

Besides being permanently fired from their jobs with no social security, health benefits, and retirement without any due process, these academics are no longer able to be hired by any other company or institution due to official and unofficial orders from the government dehumanizing them. Their children who have terminal diseases got their Medicaid cancelled and denied any services at hospitals. They were left to become homeless, helpless, and hungry. “They will beg us to kill them,” Minister of Economy Nihat Zeybekçi said,[4] while a municipal director of AKP, the ruling party, said: “Let them eat tree roots.”[5]

The collective hatred towards and punishment of all opposition for their beliefs is reminiscent of Jewish genocide under Hitler’s regime. This incredible violation of human rights destroyed Turkish academia, freedom of speech, writing, and research, and caused social fractions and hatred among universities. To all governments and to the international community of academics: We must support the rights of these scholars and not let another genocide happen in Europe in the 21^st century.

[1] www.turkeypurge.com

[2] https://pen.org/advocacy-case/asli-erdogan/

[3] https://tr.sputniknews.com/turkiye/201607191023938783-yok-baskani-universite-feto/

[4] https://www.birgun.net/haber-detay/bakan-zeybekci-gebertin-bizi-diye-yalvaracaklar-122392.html

[5] http://www.hurriyet.com.tr/gundem/ak-parti-il-baskanindan-fetoculere-agac-koku-yesinler-40242531

The second event The Fountain participated in was the Second Interfaith Conference at Sacred Heart University in Fairfield, CT, US. Aimed to be a friendly conversation among Jews, Christians, and Muslims, the conference was hosted by Fr. Anthony Ciorra of Sacred Heart University and featured speakers from the three Abrahamic faith traditions in each of two panels: “Unity and Peace through Music” and “Love and Dialogue through Literature.” It was a thoughtful event with live and recorded mystic music and where we felt the word’s power  to evoke divine beauty in some of the best works of Rumi, Tolstoy, and Dostoyevsky.

The third event was the book launching of Moon Queen by Katharine Branning. Hosted by the Turkish Cultural Center in Manhattan, Branning spoke about her motivations behind writing this novel about Mahperi Hatun, the wife of one of the most notable Turkish Seljuk Sultans. While the novel’s center is a vigorous woman and her hunger for truth, wisdom, and honor, the book unveils many historical events during a tough period in Asia Minor, when its people were being beaten by the Mongols from the east and the Crusaders from the west. It was also a time which witnessed the birth of spiritual giants like Rumi and Yunus Emre, whose rays of hope still illuminate our world.

“Hope is not a feeling,” said Fr. Ciorra of Sacred Heart University. “It is a manifestation of belief.” In this issue, the story of Hassan Fofana from Togo is one such manifestation. Inspired by the generosity of his devout parents and of the people he met after migrating to America when he was a teenager, Fofana formed a foundation connecting student-athletes in West Africa with prep schools in the United States and Europe.

Karl Marx left an indelible mark in world history with his revolutionary ideas and social theories. Two articles in this issue by Mustafa Uzun explain the foundation of Marx’s ideology, his approach to religious thought, and how his views accurately diagnosed some of our current problems but were mistaken in their solutions. Marx failed to see the hope that a broad world view offers, choosing the narrowness of ideology instead.

Lastly, Mr. Gülen’s lead article reads like a manifesto on the hope offered by education. Gülen’s entire life is living evidence of his fight against ignorance, but in this article, he lays bare the danger ignorance poses to our world – but he also finds possibility in the devoted efforts of teachers to combat ignorance. With such teachers, our hopes for the future will always be high.

I grew up with a bias towards my own culture and judged cultures and religions that were different from my own based upon this perspective. Since no one challenged my Catholic beliefs, I left home for college somewhat sheltered and mostly uninformed about other religions and cultures. While at college, I made new and diverse friends and I would bring these friends home with me. My father said to me when I left for college, whoever I bring home is always welcome at our table. My mother has eight years of formal education in a one room rural school house and has lived her entire life in the same community where she was born and raised Catholic. Several years ago, my mother spoke with profound eloquence and simple affection about my classmates and friends that she cooked for and fed around her kitchen table. She said she grew up prejudiced because she never met anyone who was Jewish or Muslim. But after providing a place for these guests at her table, she grew to respect and love them as much as her eight children did. She is grateful for having reached out to people of diverse backgrounds and religions. She taught us that it is around a table that friends are made and prejudices disappear.

My recent trip to Turkey refreshed these good memories around my mother’s kitchen table. It was an educational and cultural exchange program to meet with university professors and community leaders in Turkey to promote international and interfaith dialogue. The program was organized by a non-profit organization in St. Louis, MO named the Niagara Foundation, and I had the honor to be selected to join. My experiences in Turkey of sharing meals in the homes of university professors and their families opened my eyes to our common bond even though an ocean and religion separates us. It was around their family tables that I again was reminded what my mother taught us: that much of the prejudice that exists among different cultures and religions is because we do not invite others into our homes and cook a meal for them. Warm food and kind conversation have the capacity to create bonds that can erase prejudices.

I was expecting family homes in Turkey to be quite different from mine, but instead, amidst the slight differences in cuisine and not wearing shoes, I knew I was at home. The bountiful bean salads, stuffed peppers, seasoned couscous, lemon chicken, lamb, lentil soup, cucumber salad, baklava, and more all adorned my hosts’ tables. How I wanted my mother to experience this! So, upon my return home, I invited Muslim friends to her home for a meal around her table. It was a simple but significant meal that bridged two cultures and two religions as one.

Having this opportunity to interact intimately with Turkish families reminds me of the story of the prophet Abraham, the father of Jewish, Christian, and Muslim followers. He welcomed three strangers into his home. And because of his hospitality, he was blessed a hundredfold with a son, Isaac, who was promised to him and Sarah in their old age by the visitors who were angels disguised as men (Genesis 18: 1-15). As Abraham and Sarah’s son Isaac is a symbol of God’s generosity, so too the Muslim families are a symbol to me of the blessings that hospitality brings to peoples’ lives.

Traveling through Turkey, my appreciation for the people grew. From the sprawling city of Istanbul to the rural cities touching the Black Sea, I could see the similarities in lifestyle, just like in the U.S. The rural countryside appeared similar to my rural home, and as our bus traveled through the rolling hills dotted with wheat fields and small towns, it reminded me of home. Stopping at a gas station and communicating with local rural people who do not speak English, it was comforting how well we could understand each other without speaking the same language. A smile, a handshake, and a meal go a long way.

While in Istanbul, I enjoyed seeing the ripe watermelons and other fruits and vegetables being loaded into wooden carts and carried into the market. The urban markets in the U.S. are similar to the markets in Turkey, not in scale but in essence. Both possess an energy that tantalizes the senses, where a local harvest awaits to be tasted and savored at home. It’s as if time stands still among vendors and shoppers, bartering and engaging in rituals that have persevered and evolved over the centuries for generations. Whether in Turkey or the U.S., shopping in an open air market unites humanity in a common ritual that is at the heart of every culture: how we produce, purchase, and prepare our food.

The occasional neighborhood mosque blends in with Turkish urban life, and upon entering a mosque courtyard, I found luscious green space with colorful flowers bordering red tomatoes and green peppers, a quiet respite from gray urban life. Catholic churches often provide the same reprieve for busy urban residents and tired tourists who grow weary of the harshness of industrial life and the demands that city life places on them. Churches, synagogues, and mosques provide sacred places to pause and be refreshed, knowing that God is present in the most obscure and discreet corners of life. Perhaps this is one essential role that religion procured through the centuries: to provide shelter from the utilitarian survival rituals being play out around us. Whether church steeples, synagogue towers, or mosque minarets, all remind us to pause and remember that when our day’s work is complete, there is more to be aware of and more to count than the coins in our pocket.

During our time in Turkey, we visited several universities, which was a highlight for me. As a university professor and social worker, I was eager to meet professors and students to discuss their curriculum and scholarship. Our interactions were informative and engaging. While on campus, I was invited to attend the Friday (Jumu’ah) prayer services, the name of which is derived from the Arabic word that means “gathering.” Muslims believe to gather in one place as one soul is a pillar of their faith. I was deeply moved by the prayer, and felt united with the people in the room. It was an honor for me to be shown by a faculty member the ritual washing of the hands, forearms, head, and feet with a threefold movement of the hand. This Middle Eastern ritual is retained in the Catholic liturgy with the priest washing his hands prior to the Eucharistic prayer. The rinsing out the mouth, blowing out of the nose, and scrubbing out the ears reminded me of the Catholic ritual of cleansing the mind, mouth, and heart with a threefold movement of the thumb before the Gospel is read on the Sabbath. The sermon (Khutbah) was impossible for me to follow, but my host was gracious in whispering to me a translation. During the Catholic prayer service, we too stand and kneel throughout our prayer, being reminded that God is great (Allahu akbar). Although I did not understand the words spoken, my soul was refreshed and nourished by the ritual prayers.

When I was a young man living in a homogeneous culture, I did not seek to understand and appreciate what other cultures believed and practiced, nor did I challenge the beliefs of my ancestors. Today I embrace the faith of my ancestors from a different advantage point, having traveled and tasted other religions and cultures. This new vision is both a gift and a responsibility, which calls me to recognize the sacredness of the faith that has been handed down to me. Returning to the U.S., I brought with me the Abrahamic thread that unites all Muslims, Jews, and Christians in our quest to know and serve God. Each day I wrap my waist and my heart with this thread so that I might seek the intersections, both within and across each faith community. This is my responsibility, which I am learning from the Vatican II teachings of the Catholic community and the Hizmet (Gulen) movement in Turkey.

Riding in a boat on the sea that bisects Istanbul, I envisioned the Greeks, Romans, Byzantines, and Ottomans who sailed these same seas. This city is at the crossroads of human civilization, where war and peace have shaped people’s lives for centuries. I imagined Romans conquering this city and the Crusades trampling through it; I imagined the Ottomans achieving domination ach le an indelible cultural and religious mark on the fabric of this region and creating the culture we know today as Turkish.

The Niagara Foundation is bridging the vast expanses that separate the two continents, the two religions, the two cultures. I am confident that this effort will have immense consequences. In the memorialized words of Robert F. Kennedy, who in June, 1966, delivered the Day of Affirmation Speech at the University of Cape Town to the National Union of South African Students: “Few will have the greatness to bend history itself, but each of us can work to change a small portion of events. It is from numberless diverse acts of courage and belief that human history is shaped. Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope, and crossing each other from a million different centers of energy, these ripples build a current which can sweep down the mightiest walls of oppression and resistance.”

And so I, too, have newfound responsibilities since I have toured Turkey through the generosity of the Niagara Foundation. I pray for the courage to stand up for the ideals embodied in my Catholic faith, and to stand against injustices by embracing Niagara’s mission “to serve societal peace, love, and friendship wisely and compassionately in support of human dignity and the common good by striving to bring forth the common values of humanity; values such as understanding, tolerance, respect, and compassion.”

Gary Behrman is Adjunct Professor at Washington University in St. Louis

She began to question religious thought under the influence of philosophy she studied when she was eighteen. She searched for answers but failed to convince herself. Since her grandmother taught her to be “honest” all the time, she decided to end her connection with the church, stating, “I do not have the faith and I still continue to go to church; this is not right.”

One day, in the library of the Sorbonne University, she encountered a half page text describing the views of Rumi written by Dr. Muhammad Iqbal. She grew confused after reading the article. Either Rumi or the Greek philosophy which she had been reading up until that time was correct. She looked for publications regarding Rumi to investigate the matter comprehensively. But she failed to find any record related to the topic in the entire library. She read Muhammad Iqbal’s book called The Reconstruction of Religious Thought in Islam in English, expecting she could reach the opinions of Rumi through him. She found many answers to her questions in this book. She became a Muslim in 1954, as a result of this enlightenment, and changed her name to Hawwa.

Hawwa was very impressed with the collections of Rumi, accepting him as a guide. She translated almost all of his and Iqbal’s works into French. She worked ten years to translate Rumi’s magnum opus the Mathnawi. She became the reason for many French intellectuals to discover and grow closer to Islam by her translations, radio speeches, and lectures. She made many visits to Turkey and attended Rumi programs.

In a live broadcast, Ms Hawwa gave the following long answer to questions such as, “Why did you choose Islam? What have you found in Rumi? Why Turkey and not another Islamic country?”

The Western media happens to have launched an attack against the religion of Islam. When you listen to French or German televisions and radios, you would hear awful statements regarding the Islamic religion. You would hear that Islam is about violence, jihad, fanaticism, etc. Despite these continuous attacks, there are scores of people in Western countries adopting Islam. I know many people who have accepted Islam in France, England, Germany, and Spain.

According to the data I have obtained from French authorities, many of the converts are intellectual people. They were seeking something and they found what they were searching and longing for in Islam. It is because their interpretations on creation and existence were not addressing these feelings anymore and also materialism disappointed them completely.

I have discovered a very different Islam than the one taught at the school or university, or depicted on newspapers and televisions. I am proud to say that the work of Rumi I last translated took ten years. This is an extraordinary book. In my opinion, the West was thirsty for spirituality. I also think this is very significant for our era. I go to Konya every year and love it there since it is the town of Rumi. I feel as if I am from Konya when I am there. I also love Turkey very much; since it represents my acquaintance with Islam, I am very happy there and I feel like a Turk. I found a religion in the Mathnawi that rejects radical religious ways, strict rulings, fanaticism, and conservative approaches; a religion which is entirely sincere, tolerant, and suitable to my beliefs.

The need for spirituality in our time is not satisfied. But I also do not think that humans can quench this by withdrawing from social life. In addition, scientific developments have demonstrated such an amazing universe. What is extraordinary of Rumi (which is not my reason for adopting Islam) is his projection and this impresses people, especially a young generation who has a passion for science. Consider that Rumi tells, ‘If you split an atom, you will find a solar system.’ He speaks of planets orbiting inside and outside of us, but also warns us to be careful. Since when these atoms open their mouths, they can eject a fire that can destroy the whole world. As seen, he talks about the dangers of the atomic bomb in the thirteenth century. It mentions the presence of nine planets, whereas modern science only proved this in the 1930s. Previously, seven planets were believed to exist. Number eight was found by a French researcher in the 1840s, and the ninth was discovered by an American scientist in 1930. However, Rumi already knew that there were nine planets back in his era. While the sun was believed to orbit earth in the West, Rumi tells that earth, like other planets, is a small planet that revolves around the sun. He also mentions other extraordinary things.

I often receive frequent phone calls, usually from intellectuals, even professors, authors, and journalists, and they tell me that, ‘Do you know Madam, I have accepted Islam and this was possible via Rumi.’

I now have translated all of his books including, ‘Majales-e Sab’a (Seven Sessions), Fihi Ma Fihi (In It What’s in It).’ The most important one is the Mathnawi. I am truly happy. Furthermore, I think that the time is very suitable for the publication of such works. This is because our world is being devastated by wars, conflicts, hatred, and aggression. However, Rumi’s works are full of love, peace, and tolerance, which are essential messages for today. True Islam is a universal religion with a perfect message of tolerance. The teachings of the prophets before Prophet Muhammad, peace be upon him, are accepted as valid. Therefore, Islam provides satisfying answers to people seeking clearer, universal and general answers compared to their own religions. Yet I am repeating once more that conversions are totally different from each other. For instance, I know people who adopted Islam suddenly. These people experienced something, saw something, and joined Islam. Some people like me, however, adopted Islam after doing many investigations, passing through many stages, completing PhD work on Islamic philosophy, but the goal as a result is the same. Spain was Muslim for 800 years; right next to it was France, and Spain was decidedly more advanced, intellectual, and civilized than France and the rest of Northern Europe.

I only assess the situation with a Western point of view and I do not mention either Turkey or Arabia. I am talking about the West. I am talking about such a tolerance in Spain, where ministers were Jewish, doctors were Christian, and Caliphs were Muslim. In this country governed by Muslims, business was advancing much faster than other countries. This was a great threat to Christian countries, kingdoms, and the Papacy. As you know, in order to get rid of something disturbing, it must be put down. The West did that. It started imperialism wars by putting down Islam. They expanded their propaganda and misinformation campaigns against Islam. For example if you ask someone in the street, ‘What do you think of Buddhism?’ They would answer, ‘I do not know,’ but when it is about, ‘the religion of Islam,’ they would reply with phrases such as, ‘Ah, yes, marrying four women, keeping them at home, having a tent.’ As you see, there is a type of partial lack of information present, there are clichés found on televisions and in newspapers; concrete symbols exist and all of these distort Islam entirely.

Today Islam is not known very well and people have gotten completely inaccurate ideas. Unfortunately, I think that these arise from failing to generate the necessary image about Islam by Muslim countries. In addition, the misinformation planted as the result of the wars of imperialism contributed to this. Unfortunately there are fractions observed among Muslim countries and this hinders the solutions needed for this and many other issues. Muslims have the same Book, the Prophet and his tradition, culture, and the Qur’anic language, which is Arabic. Yet these countries fight frequently and do not pay attention to this common heritage. In my opinion, the main reason for Westerners not to accept Islam is the lack of unity among Muslims. In fact, this is a separate issue. Islam as a religion should not be adopted through political and social reasons, but through the point of views and paradigms that it brings to the Creator, life, humans, and the universe.

In order to describe Islam as is, it is essential to read Rumi, Ibn Arabi, and briefly, the works of all the great Islamic thinkers. People get very surprised. The other day, I went to the doctor; they are very educated people. His wife, who called me in the evening, asked me ‘what are you doing now?’ I told her that I had just completed the translation of the Mathnawi. She asked what that was. I then told her that the Mathnawi mentions nuclear break down, the atomic bomb. They did not believe. As you see, people do not know the main reason of scientific developments in the middle ages.

The first medical school was established by Arabs in France. The greatest doctor of the era was in Spain. There were many successful scientists who were very ahead of their times, but nobody is aware of this. While I was doing my doctorate on Islamic philosophy at the Sorbonne University, I discovered Islam, but while studying at the university before starting my doctorate on Rumi, nobody taught us about Muslim thinkers. They were teaching German, English, Latin, and Greek philosophers.

There is a long way to go, so much to do. Now there are intellectuals who love and embrace Islam. These people should announce what lies at the essence of Islam to the world.

In her will, written to her spiritual stepson, Prof. Dr. Abdullah Ozturk, Ms Hawwa asked to be buried near the tomb of Rumi, in Konya. After she walked to the horizon of her soul on July 24, 1999, Dr. Ozturk went to great efforts to fulfill this will and she was buried at the Ucler Graveyard, near the tomb of Rumi, on December 17, 2008, exactly the time of “Seb-i Arus” the wedding day, as Rumi described death.

Likewise, Aristotle considered metaphors a sign of language mastery and genius, but he also deemed them ornamental, appropriate for poetry but too enigmatic for philosophical or scientific discourse. On the contrary, Max Black articulated an influential alternative to traditional views of understanding metaphors. Having rejected Aristotle’s comparison as too simplistic, Black argued that metaphor is a communicative phenomenon operating not at the level of mere word meaning, but at the (ostensibly) deeper level of conceptual structure. Lakoff and Johnson (1980) put forward that metaphors establish the modal method through which the mind represents concepts that are not sensorial or perceptual in nature. Their conclusion is:

“Metaphor pervades our normal conceptual system. Because so many of the concepts that are important to us are either abstract or not clearly delineated in our experience (the emotions, ideas, time) we need to get a grasp on them by means of other concepts that we understand in clearer terms (spatial orientation, objects). This need leads to metaphorical definition in our conceptual system” (1980, 115).

Conceptual Metaphor has been the prime concern for translation scholars, academicians, and students. Scholars have tried to map and analyze conceptual metaphorical aspects in poetry and novels for a long time. But somehow, they face a series of confusions regarding the meanings of some conceptual metaphorical phrases. As Newmark (1988) holds, whilst the central problem of translation is the overall choice of a translation method for a text, the most important particular problem is the translation of metaphor. Conceptual Metaphor is often fully employed in literary texts and it is regarded as a challenge to ESL students and academicians.

According to Tone Aksberg Bjerkmo Johansen (2007), the process that constitutes a conceptual metaphor is when the knowledge of one field is epitomized onto another field. Conceptual Metaphors are normally used when expressions that represent our thoughts in a conventional way are being systematically used in everyday language. An example of conceptual metaphor is a metaphoric concept such as “Theories are buildings,” where we can partially conceptualize “Theories” in terms of “Buildings.” According to Lakoff and Johnson, metaphor has the tendency to highlight and hide certain aspects of the target concept. Another example is “A relationship is a journey,” which ascertains that the metaphor is measuring the progress in a relationship, but it does not give any idea of how this progress can be achieved. Metaphor is only a partial mapping as “not all the features of the source have analogs in the target,”

According to Apps (1995), metaphors have proven useful after examining different approaches to learning in adult education. Young (1996) states that, “Metaphors form visual constructs through which we associate, interpret and organize thought. They dominate and delimit our consideration of experience and phenomena. Because one’s metaphor of teaching and learning interacts with fundamental issues such as the nature of knowledge and the nature of persons, it impinges directly on the way pedagogical decisions are made” (p. 79).

Postman and Weingartner (1969) suggested that many adult educators conceptualize teaching and learning through the use of metaphors. Winner and Engel (1980) used a matching task where the classification of one item in terms of recurring similarity to another item was scored as metaphorical. Furthermore, Vosniadou and Ortony (1983) asked their participants to complete similarity statements, including similes. The expressions tested “were often constructed idiosyncratic metaphorical expressions instead of actual natural language expressions.”

Waggoner, Messe, and Palermo (1985) found out that the recollection and the construction of meaning for both literal and metaphorical expressions depends on the supporting contexts, such as extended and appropriately structured stories. Stones (1989) used short stories with familiar concrete nominal metaphors as targets and he found out that participants perform better when they are asked to paraphrase rather than explain the meaning of the metaphor. However, this has one drawback for children, as the meta-cognitive abilities that paraphrasing required usually develop late in childhood. Thus, such reasons could prevent participants from scoring well in the task.

For students who do not have a cultural orientation of the western background, metaphors from English Linguistics or English Literature textbooks might create confusion. According to Brown, “cultural knowledge” is too vast to teach in the context of English Literature, thus, ESL students should be taught “explicit strategies for making inferences from language” (1990, 11-17). Furthermore, Murray (1985, 7) states that without the inculcation of such strategies, students will interpret the texts according to their own background. Murray’s recommendations are based on the “Schema Theory” (Adams Collins 1979), which is the body of research into reading comprehension. According to Adams and Collins (1979), a schema can be characterized as an “abstract knowledge structure” in the memory and it functions by interpreting, storing, and retrieving new information. This theory concludes that texts on their own do not provide meanings, but rather they direct to readers the construct meaning based on what they have acquired previously.

References

• (n.d.). The American Heritage Dictionary of the English Language (4th Ed.). Retrieved June 23, 2007, from Dictionary.com website.
• Kaal, Anna Albertha. 2012. Metaphor in conversation. VU University Amsterdam.
• Lakoff, George and Johnson, Mark. 1980. Metaphors We Live By. Chicago: University of Chicago Press.
• Lakoff, George. 1993. Metaphor and Thought. 2nd Ed. Cambridge University Press.
• Lakoff, George and Turner, Mark. 1989. More Than Cool Reason: A Field Guide to Poetic Metaphor. Chicago: University of Chicago Press.
• Lakoff, George. 1993. “The contemporary theory of metaphor.” In A. Ortony (Ed.) Metaphor and Thought. (pp. 202-251) Cambridge: Cambridge University Press [second edition]
• Lakoff, George and Johnson, Mark. 1980. “Conceptual Metaphor in Everyday Language.” (Vol. 7). The Journal of Philosophy.
• McGlone, Matthew S. 2006. What is the explanatory value of conceptual metaphor? The University of Texas.
• Erna. 1996. “The limits of literal meaning.” Danish Yearbook of Philosophy.
• Pierson, Cheri. 2008. “Reflections on Educational Metaphors for Teaching English as a Second Language to Adult Learners.” (Vol.17). PAACE Journal of Lifelong Learning.
• Short, Mick. 1996. Exploring the Language of Poems, Plays and Prose. Longman.
• Van, Engen Robert B. 2008. Metaphor: A Multifaceted Literary Device used by Morgan and Weick to Describe Organizations. (Vol. 1). Regent University.
• Winberg, Christine. 1994. The comprehension of figurative language in English literary texts. Rhodes University.

All the home-cooked dishes were delicious. It was obvious that the secret ingredient of my Turkish hosts’ cooking was love, spiced with intriguing conversation. I had not known that Turkish cuisine was one of the best three cuisines of the world, along with Chinese and French. As the IID members we had a great time eating the meals, sharing experiences and world views, and indulging ourselves with delicious and sinfully sweet Turkish desserts. During this trip, I had an ample opportunity to learn about Turkish everyday life as our hosts showed us their entire houses and explained Turkish customs and manners. Unlike contemporary, always busy, American or Japanese households, eating meals together still constitutes the core of Turkish family life, and this practice binds each member to the family unit.

Since my 2007 trip, I have been involved with various social activities at the Little Rock Raindrop Turkish House, and chief among them is the cooking course. A friend and I took the course for a few years, and we are now able to cook some dishes with ease, thanks to the classes and also our Turkish friends who gave us private lessons in their kitchens.

The Raindrop Turkish House cooking classes are taught by Turkish women volunteers, most of who are in their late 20s and early 30s. Some are housewives with small children, and others are teachers, researchers, and graduate students at university. When some of these women’s mothers visit them from Turkey, the older ladies often volunteer to show us different dishes that require some special techniques—which I would describe as “tricks.” I learned that Turkish cuisine is characterized by regional differences from the visiting mothers, who come from different parts of Turkey.

Students taking the cooking classes are diverse; some are university professors, school teachers, secretaries, university and high school students, housewives, and retirees. Their ages range from the high teens to low 60s. The nationalities of the students vary, too; during any semester, there are students from the U.S., Japan (me!), Mexico, Columbia, Uzbekistan, Poland, and Turkmenistan, among other places. The classes are thus international, for over the years I took the classes, a number of different languages were spoken besides English and Turkish.

The religious affiliations of the participants differ, too. All the Turkish women are Muslim, and some of them wear the scarf called Esharp, while others do not. American students belong to Catholic or Protestant churches or Jewish synagogues. I practice Zen (meditation).

The classes are very informal and take place once a week during the evenings. When too many people want to enroll, the classes may be offered twice a week. Usually, the class size varies from 4 to 13 students and two to four Turkish teachers. Recipes are given at the beginning of the class, and students learn about the ingredients, cooking techniques, regional differences, and the significance of the meal as they chop or mix vegetables and meats, and talk about life experiences.

The reasons for taking Turkish cooking classes vary. Zelda, an American woman aged 50, who is married to an attorney, said, “I am interested in the development of food, its difference and similarities with different ethnicities and regions. Plus, I like exploring new cuisines and cooking techniques.” Zelda is a dedicated cook at home and always brings a set of sharp knives to the class. She taught her sons how to cook Turkish meals, too. My colleague recommended Amber, a 23-year-old student to take the class to learn about Turkish culture. It is part of her project for a linguistic anthropology class. Kim, 59, a Jewish homemaker, said “I love to cook and learn new traditions and recipes. I enjoy getting to know the other participants,” when I asked why she wanted to learn about Turkish cuisine. Lynne, 62, said, “The food we’ve learned to make is excellent, but my favorite part is learning from and spending time together with the young Turkish women who teach the class.” She went to the IID’s Houston headquarters for a cooking competition in February, 2011, and won an honorable mention award.

Food is often a symbol of national identity, and it helps define cultures. Food can influence and enrich cuisines of other cultures, too. Historically, food was part of cultural imperialism and colonialism as well. Food unites people and standardizes the world as well—as we can see from the spread of American fast food chains thriving all over the world. As a result of globalization, the boundaries between cultures based on tastes and availability of foods have become much more ambiguous, and certain cuisines have merged in recent years, resulting in the food fusion phenomenon.

For me, as a sociologist, food unites the women at Raindrop Turkish House for world peace. Utilizing the Durkheimian theory of religion, we can say that these cooking classes are an integrator of all the participants from different nations and cultures. The class experience is similar to religion.

The teachers and students gather weekly in search of good food in a cathedral called the kitchen. The cookbook is like the Bible or Qur’an that is used as guide to successful cooking. Chopping boards, knives, ladles, and spatulas are items necessary for the “rituals,” and are comparable to an incense burner, a Yad (a pointer for reading the Torah), candle sticks, a Kiddush cup (for the rabbi to bless the wine). The teachers preach the way of cooking and tell us the significance of the specific meal. Some of the Ten Commandments of Cooking include:

• Always cook with love
• Wash the grape leaves before you wrap them with filling
• For the syrupy dessert, the cake must be warm and the syrup must be cold
• Sauté chopped onions with olive oil before you add the tomato sauce
• Use only the freshest and best ingredients

We work in a close proximity and in unison with all the participants. We laugh together as we dice carrots, mix minced meat, roll sarmas, and make mantis in huge quantities, and we cry together as we chop onions. After the cooking comes the tasting of the food we cooked with love. We open bottles of water and soft drinks to quench our thirst and become our nectar of life. We eat the meal that will become our flesh, blood, and energy to keep us going. We talk about experiences in our countries, share stories, and bond. Georgiana, 63, a secretary, said, “I am taking the class for the fellowship of others—to learn about the Turkish culture, to expand my horizons by meeting people from other walks of life. I love the lessons and I love all the folks!”

The teachers and students in the cooking classes are mothers, university professors, and school teachers who are raising the next generation of Americans. The children, youth, and young adults will grow up to be less prejudiced, more open-minded, and have more knowledge and understanding of each other’s nations and cultures because of the socialization process of their mothers and teachers/professors. By talking casually as we cook and eat together about our experiences, nations, and cultures, the participants can relate better to each other in spite of their different backgrounds and world views. The cooking class companionship promotes international understanding, friendship, and appreciation. This is the first step toward peace.

The Latin origin of the word “companion” includes the words “com,” meaning “with” and “pan,” meaning “bread.” Thus, a companion is basically a person you eat bread with! In Japan, there is an idiom, “eat from the same rice pot.” Our cooking-class companionship makes us bond and become friends. At Raindrop Turkish House, we say “Delicious!” in different languages, appreciate the food, and discuss matters that are important to women everywhere in the world. As women, daughters, wives, mothers, and grandmothers, we do share feelings, emotions, and thoughts about certain things, and they are universal to humankind: feelings of love, understanding, empathy, and compassion.

One night, my friend said at the table, “You know, we eat together, share experiences, and try to understand each other’s countries and culture. We become friends, and we will never think about bombing each other’s country or harming each other’s people.”

I hope that a day will come when there are no more wars in the world, and people live together in peace. And we can begin our efforts right in the kitchen!

Dr. Kinko Ito, Professor of Sociology, Department of Sociology and Anthropology, University of Arkansas at Little Rock, U.S.A.

Today, many grade-school children do not know that milk comes from cows and eggs come from chickens. They think it all comes from the refrigerator. And if it is not there, it comes from mom—and she brings it home from the car. The Texas Nature Project in Mason, Texas, is a program initiated to help such students develop a better relationship with nature and understand that bounties do not come from mom’s small kitchen but rather, the generous kitchen of the All-Merciful and All-Providing, one as broad as the earth. Kelli Angelone interviewed Dr. Sherra Theisen on this project. Since locating to the 100-acre Northpoint Ranch in June of 2006, the project has provided hands-on programming for over 10,000 college students and their families on site, and over 100,000 young Texans through outreach programming. Dr. Theisen also has a book published online The Thoughtful Child’s Book of Rhymes with Reason that guides caregivers in helping their children aged 3-12 or so, to work through the kinds of moral dilemmas they already face. Book proceeds support programming for Texas Nature Project. Poetry by Jan Schultz, Illustrations by Sherra Theisen.

“Oak trees always make acorns. How do they know? They don’t have to know, but somebody does!” Dr. Sherra Theisen gestures to the landscape just a few hundred yards away. The two of us lounge on the porch behind her big country home in Mason, Texas. My travelling companion drifts comfortably back and forth in Dr. Theisen’s porch swing and our photographers alternate between exploring the property and photographing our conversation. Millie the Beagle can’t decide whether she should lie in Dr. Theisen’s lap or continue making friends with the photographers traipsing around in her yard.

Millie’s yard is big enough for all of us. It extends for a hundred acres, and she need not worry that the nice young men might ruin the grass. Most of her ‘yard’ is forested land, with rocks, a stream, cactus, and even a herd of deer that pop in every evening, right behind the fence that separates the house from the wilderness. Dr. Sherra Theisen, doctor of philosophy, is a one-woman (pacifist) army out on the front lines of the war between community and apathy, justice and chaos.

She and Ms. Jan Schultz organized the Texas Nature Project in Mason, Texas, a program through which they help high school and college students to have a better relationship with nature. They live in a house on the edge of Texas wilderness, inviting students to visit and learn about nature and, by extension, about themselves. The Texas Nature Project was born out of the Saint Augustine Program at the University of St. Thomas in Houston, Texas. After designing and implementing the St. Augustine Program to introduce incoming freshman to nature, God, philosophy, and service learning, Jan and Dr. Theisen realized they could be offering a more intensive program that reached out to students of all ages. In addition, they hope the Texas Nature Project will soon be able to offer college credits.

As a former student of Dr. Theisen’s, I was thrilled to learn about her new program and the philosophy behind it, which was surely similar to the St. Augustine Program, but much more exciting in the wilderness setting. The University of St. Thomas is located in the middle of Houston, Texas—not quite as breathtaking as the beautiful scenery around us in Mason.

K.A: What do you hope students will take away from the Texas Nature Project in relation to the environment?

DR. THEISEN: Can you imagine thinking that we don’t need trees? Thinking that planting trees is some kind of luxury, or something childish? More than 50% of Americans live in urban areas. And that means that they don’t have experiences like people my age took for granted. If you didn’t live in the country, you always knew somebody who had a farm. So you would spend some time [there], and you knew how to milk cows and you knew how to pick up eggs…

Today, grade-school kids—many of them don’t know that milk comes from cows or eggs come from chickens. They think it all comes from the refrigerator. And if it’s not there, where does it come from before that? From mom. Where does mom get it? She brings it in from the car. I’m serious. This is what I do when I go to do the outreach programming [for Texas Nature Project]—letting the parents see that the kids do not know that they are natural beings themselves, that their health depends on the health of the whole planet.

Americans now spend 4% of their time outdoors. Four percent in outdoor activities. Because they’re terrified, terrified of the outdoors… Kids are more and more two-dimensional. And they have computers everywhere they go, technology everywhere they go, cell phones, video games, big screen televisions, computers, but it can have an alienating effect because what you can learn on the computer is about rainforests and everything else, and that you have no power to effect any change. So it can be overwhelming. And that’s why we’re focusing on ethics of place.

K.A: Who wants to go outside when they think their air is bad, when there is ozone depletion and it’s dangerous to go outside?

DR. THEISEN: [That] could be, but if you’re afraid, the thing is that the fear comes from what we don’t know. Like how healthy it is for us to be outdoors.

At the University of St. Thomas, a Catholic university, the mission was to try to connect and educate the entire human person. So, at the Augustine program that you were a part of, that was the goal. We knew that everything is integrated, that what it means to be a human person is to be an incredibly complex reality, a totality that has an intrinsic relationship to self, to others, to nature, and to the Divine, we would highlight each of those aspects in the readings, but also in the service.

What we found again and again was that it was the experiences in nature that were the most powerful and effective for absolutely everyone. And that is where people found themselves! Suddenly, instead of being very egocentric, students became aware of something larger than themselves that they don’t have complete control over. They encountered the world, the universe in its vastness. And that humility lets them find out who they are in relation to an entire universe, the need for more than one person in the universe.

Really understanding of the land and conversation with it, working together, that co-creative act and then [the students] start to see the Divine in just the vastness and the beauty and the order, the purposefulness, the intelligence…the evidence is suddenly overwhelming for it. From a philosophical standpoint it’s that St. Thomas approach where he says “It’s impossible to deny the existence of God, if you just pay attention.” ‘There’s this whole world—I didn’t make it, I can’t make it, I can barely understand it, but something does, and it’s bigger than me.’ And that’s opening up to the Divine.

K.A: How is the program run? Why bring it to Mason, Texas?

DR. THEISEN: That experience, [the Augustine program] after four years, was incredibly successful and continues to be: people like yourself continue to come back. We’ve developed these long-term friendships and associations, and people’s lives have changed to service-lives. What we decided to do was to do [the same program] in a more directed and serious and intensive way.

Jan was the co-creator of that program and then co-runner. Hers is more administrative and student development, mine is more academic and service maybe. And that’s the origin of Texas Nature Project.

We want to make this available to all Texas college students instead of just the ones that happen to be at ‘this’ university, we want to do it year-round, we want to be able to do it for every major, which is really a critical thing too. We don’t leave it to the experts—we recognize that there’s purposefulness in every single human life. If we didn’t need 7 billion people, they wouldn’t be here.

K.A: Do you hope to do that with the Texas Nature Project also (as was done with the St. Augustine Program)—bring in people of different faiths and different backgrounds?

DR. THEISEN: It’s about the shared experience of, well, there’s just this one planet (laughs). That we share our common humanity, that we share the planet, and people relax in nature, that’s the other beautiful thing—every architectural structure is somehow inculcating culture, right? And you have presuppositions about what is an appropriate activity that occurs in this space or that space. When you get outdoors, it’s open. And everybody kind of relaxes and breathes, and they can warm up, and it is a place to share everything in a safe way.

K.A: What role does science play in your curriculum?

DR. THEISEN: Science has a really important role. Now again we’re operating from a trans-disciplinary viewpoint. What that means to say is that it’s interdisciplinary, but frequently the idea of interdisciplinary is [the thought that] maybe I can connect 3 or 4 disciplines, but what we mean to say by transdisciplinary is (and I didn’t make up the word, it was Vartan Gregorian that introduced the word. He was president of the Carnegie Foundation) that we recognize everything is connected.

But, education has come so far with specialties and sub-specialties and sub- sub-specialties that it becomes more and more fragmented in practice. And if somebody is going to specialize in biology, they can’t even do that. It’s got to be microbiology or macrobiology or plant biology.

K.A: That’s what I’ve found with my own career.

DR. THEISEN: Yes, and what you need now is a specialist who’s a generalist as a speciality. That’s what a philosopher’s always been, so perfectly natural. But, so what you do is you specialize in the connections.

Scientifically, we’re working with the LCRA, which is the Lower Colorado River Authority, in doing monthly water testing of the Llano River. So we have on this property a live spring and two seasonal creeks, and they feed into Comanche Creek, and Comanche Creek feeds into Llano river, and the Llano River feeds into the Colorado River which means that you’re serving millions of people in Texas with water.

Then you get a sense of the whole, how land use is filtering into the water that people are drinking a hundred miles away. And so again you’re seeing the interconnectedness instead of doing chemistry just in a classroom where you test a sample that you picked up somewhere.

K.A: What other philosophical leaders, or founders, thinkers, not even necessarily philosophical thinkers, have you based this program on?

DR. THEISEN: In some ways what we’re doing is not brand new. A somewhat influential philosopher in the West—Plato, [she says with a grin] in the Republic, his most mature work, says, “All education begins at birth, and it starts with a noble lie. And the lie is: The earth is your mother. And the rest of your formal education, until you are 35 years old, or 50 if you intend to be a leader, will be based on that: The earth is your mother.”

It’s noble because if you don’t understand it, you will not live in the right ways. You will not be able to defend and protect your mother earth, right? And so you get your nobility from your recognition that the earth is your mother. It’s a lie because the earth is not your biological mother and of course you have a biological mother, but so much more is the earth your mother because she is a means of providing you with food and shelter throughout your entire life, and your biological mother does not and cannot.

Up until that time, 15-1600s, everybody who went to college was a philosopher because it meant you had to know everything. In order to answer any question you had to have a view—a universal view—of how your specialty fit in. It was all philosophy, all PhDs—that’s why it’s called a Ph.D.—a doctor of philosophy. So for the last 400 years though, now we’ve got these specializations, sub-specializations, so literature is still a Ph.D., but they don’t get that they need a bigger view. So the economist, it’d be a PhD but they don’t get that they need the bigger view, and the biologist is getting a Ph.D., but they don’t get that they need the bigger view because they’re working so hard on their own specialty.

K.A: There needs to be a connection to the bigger picture?

DR. THEISEN: [She nods] Our program is integrative, trans-disciplinary. Not just integrating disciplines, but integrating theory and practice. Connecting learning and life, so what we’re connecting is people to other people, people to their communities, learning to other learning, and all learning to life—not just the practical life and theoretical life, but the day to day living. I’m sure you know that service learning is kind of a new idea, maybe a decade old in universities, because students were reporting again and again that they found their education irrelevant.

As soon as they graduated they didn’t know why they spent all that time just to get a piece of paper. They didn’t see how it connects to their life. You need to be more deliberate in not just talking about how it connects but day to day showing people. That was what the Augustine program was about, day in and day out a community of research and of education and discussion and getting the connections. ‘Interdisciplinary’ in getting the connections between, but in the end you get a universal so you always know how you fit in. And so that ethics of place is: how do I live given this is my ecosystem?

K.A: So, is there an inherent connection here between philosophy and environmental science?

DR. THEISEN: Absolutely. The number one overriding concern of philosophy and philosophers is justice. Justice is the achievement of the good for everything and everyone. And what we’re always trying to do is bridge the gap, but there is no gap. It’s one place. It’s your home. It’s all about what is the right way to live? What is a good way? A worthwhile—not ‘right’ in the oppressive way but what’s a worthwhile way for human beings to live? The worthwhile way is that I work hard to achieve your good because your good is my good.

You can find more information about the non-profit Texas Nature Project at: www.texasnatureproject.org. The website contains information regarding the program’s curriculum as well as contact information for Dr. Sherra Theisen and her co-founder, Jan Schulz. The Texas Nature Project is currently accepting donations through its website to further its goals of nature education and community involvement.

Kelli Angelone is a former student of Dr. Theisen’s. She currently works as an Air Quality Planner in the Houston area, managing grants and conducting outreach. Kelli is also working on her Master of Liberal Arts in English at the University of St. Thomas, where she previously received her Bachelor’s in Environmental Studies and minors in Creative Writing and Philosophy.

The media continues to influence our lives with an ever growing capacity, for it is no longer solely in print form and thus commands a much larger potential of accessibility in a much shorter span of time and space. For many, the print edition still offers the best experience of the news but with a much smaller frequency, velocity, and flexibility. Such an influence that comes along with the amount of exposure and yet instant mutability of new media forms brings up concerns about the “values” that set the main guidelines for this power and change in media outlets. This was our main topic of discussion this past March and April in Singapore, Jakarta, Melbourne, Sydney, Kuala Lumpur, and Shah Alam. We are thankful to local organizers in these cities for their cooperation. We are especially indebted to Professor Radhi al-Mabuk from the University of Iowa and Professor Jon Pahl from The Lutheran Theological Seminary in Philadelphia, who generously spent their time with us during this tour and gave presentations in each of these cities on our behalf. You will find in this issue brief notes and photos from the “Media and Values” panels, in addition to two other The Fountain Talks events in Austin, TX and Manhattan, NY. We would like to offer our appreciation to the local organizers of these events. For more information, please visit www.fountainmagazine.com.

“An Ardent Prayer” leads the current issue. It is the prayer of a painful heart filled with sorrow for our weakness in responding to the blessings bestowed on us; a heart that is concerned with the troubles of our society and yet hopeful for the divine mercy as he prays to be treated not according to our distance from Him, rather in light of His proximity to all of His creation.

“My Treasure Jars” comes from a lifetime resident of the Appalachian Mountains. Belinda Sturgill shares with us a very thoughtful piece on what a woman, a mother, and a grandmother can leave behind as a legacy to her family, to her nation, and to humanity. This is an award-winning essay from The Fountain Essay Contest of 2010.

Our interview with Dr. Priya Natarajan from Yale University is another “treasure jar” in this issue. She describes her job as “building a story line for the universe.” Who else other than a cosmologist could dare to offer such a description of her work? Or perhaps we should put the question the other way around: who on the face of this earth does not want to learn the story line of the universe?

instead of a picture, multiplication table adorns my kitchen wall.

I have 8 arms like an octopus reaching in every direction.

Nobody can worry as much as I do.

There is always some stain on my clothes that detergent won’t remove.

I am a mother,

my notebook has dinosaurs drawn on it

the wall of my bedroom a little artist’s exhibition.

Me and my cell phone fall apart too often.

I lose my keys every other day.

I am a mother

and a pediatrician though I never went to medical school.

I play the cook, the nurse, the teacher, the driver, the singer

selfless like the rain, the earth, the sun.

I am a mother,

small things make me cry for joy.

like little notes that say “luv mom”

or sketched portrait with ugly teeth and fuzzy hair,

every line reflecting admiration and care.

I am a mother,

my heart deep and vast like an ocean.

I am a mother,

paradise lies under my feet.

Mirkena Ozer pursues MA in creative writing at the University of Georgia, Atlanta.