Something to watch

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Dollar’s status as reserve currency may not be taken as granted any more. If this is the case Dollar may be about to fall sooner or later.

http://www.ft.com/cms/s/0/4e93bce2-af76-11de-ba1c-00144feabdc0.html

Investment banking is not dead yet

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Even in Germany, where regulations are really strict compared to the United States.

http://news.bbc.co.uk/2/hi/business/8171734.stm

And more on Germany, Germany did not experience a credit crunch yet, but it doesn’t mean that it is not coming.  Shrinking exports and downgraded lender firms may cause a problem in the second half of the year.

http://www.economist.com/businessfinance/displaystory.cfm?story_id=14094137

Let’s see how Deutsche Bank performs under these conditions, later this year.

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Kendini Imparator Justinian Sanmak

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Dun gece, bircok gece yaptigim gibi gecenin sukunetini duymak icin balkondaydim. Denizli ovasinda sonmekte olan isiklarina baktiktan sonra gozumu daglara dogru cevirdim. Eskiden zeytin agaclariyla kapli olan bu daglarin etekleri hizla ihtisamda birbiriyle yarisan mustakil evlerle doluyor.  Dun gece baktigimda ise kendini Justinian sanan bir adamin evini gordum. 3 katli evini Aya Sofya gibi spot isiklariyla aydinlatmisti, ve gece 2′de hala acik duruyordu bu isiklar. More: Read the rest of this entry…

Zwei Reisen in den Abgrund: Dionysische Elemente durch Homosexualität und Chaos in Faserland und Der Tod in Venedig

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Faserland (1995) von Christian Kracht wurde von Vielen als ein Manifest von der Dandykultur, der Kultur von den reichen oberflächlichen prahlenden Jungen,  gelesen. Obwohl der Roman über die Dandykultur erzählt, gibt es viele Elemente außerhalb dieser Kultur, mit literarischen Werten. Er gibt die Anspielungen auf andere literarische Werke, wie zum Beispiel, dass Thomas Mann und seine Werke besonders wichtig in Faserland sind. Der Ich-Erzähler versucht am Ende das Grab von Thomas Mann zu finden. Er sagt, dass Thomas Mann ihm gefällt, nicht Frisch oder Hesse. Es war Thomas Mann, weil Faserland parallel zum Der Tod in Venedig (1912) ist. Deswegen endet Kracht den Roman mit Thomas Mann. Die homosexuellen Erfahrungen des Ich-Erzählers können parallel zu der Zuneigung zwischen Aschenbach und Tadzio in Der Tod in Venedig gelesen werden und die körperliche Änderung des Ich-Erzählers ist auch parallel zu der Krankheit in Manns Venedig.  Meine These lautet, dass Kracht dionysische Elemente vom Manns Roman von Kracht in Faserland  recyclet. More: Read the rest of this entry…

Puerto Rico

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4 days in Puerto Rico after a winter in Vermont was a real bliss from heaven. It was warm and humid, but occasionally cloudy. We never needed any coats or hoodies at any point. Beach was good, but if any one is going to Isla Verde, I think the beach on the right side, that is where Ritz Carlton is, is better than the other one. The beach that is closer to downtown is full of seeweeds, something that I don’t enjoy much.

Our hotel was close to the airport. Bad side is that you hear planes taking off all the time. However, other big hotels around make it a real tourist place. The baseball bar near by, Lupi’s, has a very good Mexican/ American menu.

Old San Juan is the downtown area inside the city walls. It is really lively when the cruise ships stop by. Many many souvenoir shops wait for the cruise travelers to shop in this area. Spanish style houses and narrow streets are really lovely. There are quite a few good restaurants in the area. There are also good bars and pubs but, nothing interesting happens before 11pm.

There are also two collosal forts around the Old San Juan. I think they are both worth seeing. They are big, old, but the most interesting thing about them is that they have great views of the ocean and the old city. Definitely very classy pictures can be taken. There is huge park in front of one of the bigger park. That park was full of people of all ages flying kites when we went there. It was really fun to aly down on grass watch kites and children after a long day full of walking and sightseeing. img_0242

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blogging

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Looking at my blog, I noticed that it really doesn’t look like a blog at all. I will start putting in not-so-serious stuff after this point. This semester I have much more free time than I usually do, so all I just can spend time blogging.  Next week, hopefully I will be writing a blog about Puerto Rico with some nice pictures. For today, I have two links to share: More: Read the rest of this entry…

ROBERT SKIDELSKY: Shaky social contracts during downturn

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here’s an interesting piece by Robert Skidelsky, a British economic historian, on the connection between macroeconomic and political instability:
http://www.nst.com.my/Current_News/NST/Saturday/Columns/20090221080457/Article/index_html

A Movement From Margins to the Center

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Once considered extremist marginal groups, the Islamic movements moved to the center of Turkish politics. If someone told my republican parents two decades ago, that in 2007 our industrial home-city, Denizli, would be in the American newspaper New York Times, they could never guess that it would be about Islamist power rising in the city[i]. The same year, in the parliamentary elections, 43% of voters in province of Denizli voted for Justice and Development Party. In light of these, a question that will guide this paper rose in my mind. On October 29th 1998, the 75th anniversary of the Republic, when a huge crowd was marching the streets of Denizli, chanting “Turkey is secular, and will stay secular”, many felt that their city was united under the ideas of Kemalism. Less than a decade later, Denizli, even wealthier and more industrialized after the export boom, voted for an Islamist mayor and 4 Islamist MPs. There was a movement taking place, one that almost nobody in the crowd of 1998 fully understood. They all thought the Islamist movements in Turkey were backward marginal movements that were bound to disappear in the process of modernization. However, the juxtaposition of religion and modernity, two very hard concepts to define, was to have very complex outcomes as well. Rather than backward anachronistic religious movements, Islamic social and political movements in Turkey are movements along the lines of modern world order that is defined by nation states, market economies and individual rights. These movements also effectively adapted to globalization and worldwide privatization of the post cold war era. More: Read the rest of this entry…