Seraskerat - Ottoman and Near East Philatelic Society

Transcription

Ú THE LEVANT
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Journal of the Ottoman & Near East Philatelic Society
APS Affiliate 247
May 2015
Volume 8
President: Robert Stuchell
number 2
Editor: Richard Rose
CONTENTS
Kiuwait Covers from Baghdad-Haifa Over
land Mail Service. Rainer Fuchs ......... 22
Question & Answer Round-Up .............. 24
The Fez is Decreed Away.
Jeremy Seal ................................. 28
Book Review: Charity in Islamic Societies
by Amy Singer ........................ 29
Closed Albums / Member Notices ........ 32
ONEPS Society page ............................ 34
1909 Printed Matter Returned from Egypt.
Rida Bazzi .................................... 35
From the President .......
The annual meeting of ONEPS will be at
Balpex 2015 and the link below will take
you to the prospectus and information about
the event.
http://www.balpex.org/exhibits.html
Balpex will be held on Friday, Saturday
and Sunday of Labor Day Weekend 4, 5,
and 6 September, 2015 at the Hunt Valley
Inn (Wyndham Affiliate) 245 Shawan Road,
Hunt Valley, Maryland , Exit 20E off I-83,
north of I-695. If you are considering
offering an exhibit at Balpex, contact me
right away.
“ Seraskerat “
World Stamp Show
takes place May
28-June 4, 2016 at the Javits Center in New York
City. Full show information is online at
www.ny2016.org. I am co-ordinating plans for
our Society’s presence at this Show so if you
plan to attend or exhibit, please contact me.
Bob Stuchell
[email protected]
Overland Mail Baghdad-Haifa
Mail from Kuwait
The attempt of a Census and Postage Rate Table
Rainer Fuchs (AIJP,FRPSL)
The recent results of the Auction of Alan Parsons Indian Post offices in the Middle East
collection where 3 Overland Mail covers from Kuwait were offered gave me the incentive to
prepare a census of known covers from Kuwait, sent thru the Overland Mail.
I believe this is the first such census so the listing may be incomplete (as usual with initial
listings) and I would appreciate if fellow collectors inform me if they are aware of additional
covers.
Based on that census I try to lay out the postage rates and surcharges which are still a bit n the
dark, despite several collectors wrote about them. However, as far as I know, no first hand
proofs in regard to official announcements from Kuwait Post are known. If other collectors know
about such official announcements from Kuwait Post, I would appreciate to receive a copy.
Currently, the postage rates /surcharges i am aware of are as follows:
Date
From
1924
Until
1936
20 Grams
3 Annas
3 Annas
Postage *
Registration
3 Annas
3 Annas
Overland Mail Surcharge
3 Annas
1 ½ Annas
* Note: Rate for additional weight is not considered as no covers are known. Nevertheless, it
would be good to know if the weight steps were 20 grams or 1 ounce.
I would appreciate if some collectors with more knowledge on Kuwait rates than myself fill the
gaps.
Covers are listed chronologically. Rate is figured thus: Postage + Registration + Overland Mail
Surcharge
Index
Image
Date:
Rate
Reference / Comments
1
05 Sep. 1924 9 Annas, Registered
(3 + 3 + 3 Annas) Gärtner Auction 09‐2012, Lot 2253
Cover sent to Sweden. Same sender and address as cover No. 5 2
25 Nov. 1924 9 Annas, Registered
(3 + 3 + 3 Annas) No image of front of the cover in my archive! Who can provide one? Index
Image
Date:
Rate
Index
3
Image
Date:
1924?
Rate
6 Annas
(3 + 3 Annas)
Spink Auction, 10 Nov. 2014, Lot
2133, The Alan Parsons
Collection.
Imprinted Envelope IE14. Date not
clear to me. Collins lists a similar
envelope dated 1931, however,
no image seen.
That cover was illustrated in”The
Overland Desert Mail” by Major
T.L.C. Tomkins, The Philatelist
(May 1949). Cover sent to
England
4
28 Dec. 1925 9 Annas,
Registered
(3 + 3 + 3 Annas)
Cover sent to Germany
5
04 Feb 1926 9 Annas,
Registered
(3 + 3 + 3 Annas)
Gärtner Auction 09-2012, Lot
2254
Cover sent to Sweden. Same
sender and address as cover No.
1
6
19 Apr 1927 6 Anna
(3 + 3 Annas)
Cover sent to England. Ebay, 11
Sep. 2008, item 350095406786
7
19 Jly 1928 6 Anna
(3 + 3 Annas)
Collection.
Cover sent to England Same
sender and address as No. 8
8
8 Dec 1928 6 Anna
(3 + 3 Annas)
Cover sent to England Same
sender and address as No. 7
Index
Image
9
Date:
Rate
15 Nov 1931 6 Anna
(3 + 3 Annas)
10
11
5 Oct 1933
6 Anna
(3 + 3 Annas)
12 Dec 1936 5 Annas, why?
Maybe no 1 ½
Anna stamp on
hand so
overfranked by ½
Anna?
Collection.
Ebay, 3 Feb. 2013, item
271144472465.
Cover sent to England. With
British Post Census Marking
Ebay, 3 Feb. 2013, item
251219137640.
Cover sent to England
While the census contains considerable more items than included by Collins in his Monograph,
these covers are still very rare and very much thought after by Kuwait (and Overland Mail)
collectors. However, I am sure more items must exist, sitting in known or unknown collections.
-------------------------------------------------------------------------------------------------------------------------------
Q & A Round-Up
Carl Catherman < [email protected] >
Q. 1. From the May 2014 issue, p. 95
This is a common Ottoman 2 para newspaper stamp from 1884. Most of
these stamps were applied to blank sheets which were then sent through
the printing press. Hence, most newspaper stamps bear a portion of
whatever was being printed, a newspaper, advertisement, notice, even
menues. This example appears to be unused, and bears instead a letter
design, the top portion of which clearly reads der seadet (in Turkish, or
dar as-sa’adah in Arabic), which translated as House of Bliss, the formal
designation of Constantinople, or Istanbul. The remaining text lies
largely off the stamps.
Was this stamp from a sheet of stamps, each overprinted with a handstamp of this design? What would have been the purpose --- to designate these
stamps for use only in Istanbul, or to shift a newspaper stamp to some other fiscal use? Not seen in
McDonald or Süleymaniye. Color image on back cover
Q. 2. From the Jan. 2011 issue, p.12 and p. 15
This label has many clues for one who can decipher the elegant script. In the
center circle are the letters § (shekel, the coin?). If the letters directly
beneath the in the circular band mark the beginning of the text, then the
text – reading clockwise – may be something like –
\ µÄ¯\~ »À^zn ²\§yÇ »³\§½¬¯ »Ï´Ä¯ dÄ¯.
Color image on back cover
Q. 3. A new item from Gordon Brooks of Montreal.
This imperforate stamp is printed on Crown Agents paper with Royal Cipher
watermark of King George V. The E.E.F. (Egyptian Expeditionary Force)
text is similar to the OPDA revenue stamps of Palestine (Bale 42, Dorfman
R63). The difference is that the Palestine revenue stamps indicate the Ottoman
Public Debt Administration (OPDA) in English, while this stamp bears the
French version, Administration du Dette Publique Ottomane (ADPO). The
French occupation of regime in Syria overprinted several Ottoman revenue
stamps with ADPO, but nothing like this appears in the revenue catalogs for
Palestine (Bale, Dorfman), Jordan (Ross), or Syria (Duston). I thought I had
a reference to this issue in Barefoot but cannot now find it. I bought a number
of these, all NH, when I acquired a large portion of the Forbin stock in
Montreal.
Two from Martin Doring,
From the Sept. 2012 issue, p, 93
Q. 4. A controversial series of overprints purporting
to be proofs or trials of an overprint for the Macedonia
tour of Sultan Mehmet V in 1911. Are they valid
essays?
Color images on back cover
.A
< M. Doring image.
Image from Cherrystone auction of
1 7-18 March 2015, Lot 1339. ;
The Levant. Journal of the Ottoman & Near East Philatelic Society. Vol. VIII, No. 2, May 2015
27
A. These overprints were declared to be phantasies by Billig (Handbuch der Fälschungen, lieferung
No. 38 = Türkei II. 1937), at illustration no. 64. They are not listed in Passer or Pulhan or Isfila.
Andreas Birken revisited the question in “Essais zur Sultanreise” in Türkei-Spiegel (4:2005) pp. 1214. He suggested that Suat Bey, the Director of the Postal System (per Passer) at the time, could have
considered several essays, such as these. The only real hint of validity might be the date, which is
PRQV / 1327( = 1911) in the Ottoman fiscal calendar, and this calendar was the one used for postal
cancellations and most ministerial business, and so the logical one to use. The decision to use the
date of PRQX / 1329 from the hijra or religious calendar (which also = 1911) was for the purpose
of emphasizing the Sultan’s role as caliph of Islam for this trip, which may have been a subsequent
idea. Nonetheless, printing a value in French and not Turkish, and on stamps not likely to be used
for the ultimate series, renders them suspicious. They continue to appear for sale by the most
reputable auction houses, and also on eBay.
Was there one source for this phantasy, and how many different stamps were overprinted?
Q. 5. The 1876 Istanbul water well tickets or fee stamps functioned in the usual way, one design,
most with the value of 20 paras, but printed on seven different colored papers, one for each day of
the week, and each set printed with the name of one of several public wells. The basic design (on the
left) was introduced in 1876, and later was altered only with the addition of a larger wooden barrel
in the center, instead of the corners.
A. Martin Doring first brought three examples with this handstamp (on the right) to my attention.
The handstamp is a negative ¦z°§ (gümrük), a word which means Customs, as in the office for
collecting import and export fees. This variety does not appear in the McDonald catalog, Revenues
of the Ottoman Empire and Republic of Turkey (2nd ed. 1998. Coupeville, Washington) but
Sülemaniye illustrates a few, in his catalog Revenue Stamps of the Ottoman Empire and the Early
Period of the Turkish Republic (Ankara 2012), for five of the ten or eleven wells for which stamps
were issued (pp. 269-71).
The question now as then is, what has the Customs Department to do with public well fees? Back
in 2012 I surmised that customs officials were in charge of collecting the well tax and this mark is
a cancellation, with all that implies. The rarity of the mark might be explained that after being
canceled, the stamps had no value and were simply disposed of by the purchaser. Also, the purpose
of cancelling is to prevent the stamp from being reused. Does anyone have further information, or
guesses?
28
Q. 6. This red 20 para stamp is Turkey Scott 112, but with an unusual
overprint, or perhaps two — a crescent moon, and a crude peaked design.
Does anyone recognize these overprints ? Color image on back cover
Q. 7. A set of Ottoman revenue stamps with these values (from left to right):
20 paras, 5, 10, 20, and 50 piastres. The text in the upper oval reads devlat
aliye othmanye Exalted Ottoman State. The lower oval contains what
appears to be: ½s¯ »À³\c~ y\¬^ bulghâr satâniye makhsûs. The violet
cancels are fiscal.
A. These are listed in McDonald under Ottoman Consulates in Bulgaria, numbers 89-95. The lower
title seems to read Bulgar sathina mahsusdur which could mean "valid throughout Bulgaria". If this
is the case, then like other Ottoman consular stamp series, the full set include a stamp of zero value,
which is priced the same as the 50 piaster. Yavuz Corapcioglu
Color image on back cover
Q. 8. From David Wilcox
Carl, a couple of years ago you were generous enough to help me identify
a Turkish revenue stamp which I could not find in the Scott catalogue. I hope
I’m not imposing by asking whether or not you or someone you know might
be able to assist me with this group of three, please.
They seem to be from the Russian Offices In The Turkish empire. What
stumps me is the additional surcharge on each stamp. For example, the 4
para has an additional surcharge of 5 piastres, the 20 para a surcharge of 3
piastres, and the 2 piastres one of 5 piastres. I’ve only sent photos of three
of them but I have several examples of each with
various additional surcharges. Color image on
back cover
A. I think the surcharges are bogus.
Has anyone else seen this type of surcharge ?
29
The Fez is Decreed Away
Jeremy Seal
The autumn of 1925 saw the new Turkish government make another step in the
Westernization of the nation. It was announced that the fez would become illegal for all citizens,
barring some branches of the clergy, on 25 November. That summer, Sir Telford Waugh had been
on leave in England. He would go on to complete forty-four years of distinguished service in the
dragomanate (interpreter’s office) accompanying the ambassador and other senior British diplomats
on official visits around the republic. Sir Telford thought he knew Istanbul as well as anybody, and
he always looked forward to his return to the city and the cool breezes among the plane trees as
autumn blew its gentle way up the Bosphorus. But as the time for his return drew near, a chance
scrap of information led him to suppose that something momentous had happened in his absence;
a hat manufacturer in London mentioned in passing that he had recently received an unprecedented
inquiry from Istanbul. The inquirer apparently wanted hats, thirty thousand of them, and Turkey did
not often order hats.
In fact, hat demand in Constantinople was reaching fever pitch by late October, when the
pressure on fezzes was stepped up. Although not yet officially illegal, night watchmen were given
orders to go from house to house to seek out all surviving fezzes. Just as fez wearers had before
knocked the homburgs off the heads of infidels, so republicans now knocked the fezzes off the heads
of fez wearers.
The morning of 25 November broke strangely silent. Near the Dolmabahçe Palace, the
muezzin trudged up the steps to appear on the balcony of his minaret with a 1900-model bowler
pulled down hard over his ears. With an apocalyptic sense of foreboding, he started to sing,
wondering how long his incensed God would allow him to continue. After a few uneasy notes, he
discovered to his surprise that he was still alive, but in a world
that had become unrecognizable..
In the weeks that followed, Western hats were
imported into Turkey by the million. They came by ship and
by train – bowlers and homburgs, panamas and flatcaps, but
they did not arrive in sufficient numbers to meet the demand.
In Ankara, the hat stores were continually sold out. Such was
the shortage in Istanbul that the city prefect, Emin Bey, set
restrictions on the profit that could legally be made on hats,
15% on the standard ones and 25% on more fancy models.
On his return, Sir Telford discovered that several of his old
bowlers and homburgs had been requisitioned by desperate
Turkish staff members at the dragomanate. In fact, securing
a hat in hat-starved Istanbul was only half the battle. It had
always been a dandy’s city were even the boatmen and the
porters made a point of wearing their fezzes at just the right
angle. How to wear the thing, this newfangled hat, was just as
taxing a problem. “How to Wear the Hat” articles that
appeared in the press were voraciously consumed. But the
problem was as much with the hats themselves as with the
wearing of them; there was no correct way of wearing many of
the styles that were being unloaded on the unsuspecting
Turkish population.
Outside of Turkey, the fez survived for many decades. The gentleman at right is wearing a fez in the bazaar,
of Haifa, Palestine, late 1920s.
30
Seventy-eight-year-old Faik Kurtar was a baby when his family came to Turkey from
Albania. Faik Bey remembered that he was a fez-wearing primary school pupil when the hat laws
were introduced. “We knew all about cowboy hats in American culture,” he told me in his Istanbul
flat. “Homburgs were so similar that we imagined ourselves as cowboys. And you can imagine how
that made us feel as kids.”
“Woolen bonnets on bearded porters, woolen balaclavas on smart lounge suits,” read a
contemporary account. Old stocks of fez felt were dyed a less conspicuous color and fashioned into
shapes intended to resemble hats. Would their memory fade so quickly? Were fezzes discarded by
the million by Turks with a theatrical sense of history who took themselves down to the water and,
after perhaps casting a last fond glance at the hat that had served them so well, tossed their fezzes
into the Bosphorus in such numbers that the waters ran red with their drowning reflections? Of left
them to be collected by the Red Crescent so that they might be turned into slippers for the infirm and
the destitute? Doubtless, nobody would have smiled quite like the Gazi as converted fezzes were trod
underfoot until the soles eventually broke up, the detested badge of ignorance became dust that was
lost on the winter wind, and Turkey was believed free of the past.
Excerpts from A Fez of the Heart, Travels around Turkey in search of a Hat,
chapter six (London/New York 1995)
====================================================================
BOOK REVIEW
Amy Singer. Charity in Islamic Societies (Cambridge University Press 2008).
The book's broad historical and geographical scope not only makes it an ambitious study but
also causes some discontinuity in terms of sustaining a focused argument and attention to exegesis.
Nevertheless, Singer provides sufficient and diverse evidence - whether from the Qur'an, the works
of al-Ghazali (d. 1111), or early modem fatwas - to present a sophisticated picture of charitable
giving, its symbolic, social, and economic dimensions, and its place in the arena of human
beneficence. She draws some parallels with Judeo-Christian charitable traditions and brings into
discussion contemporary visual illustrations and empirical anecdotes. Two premodern non-academic
sources that Singer uses repeatedly for eyewitness evidence are the travel books of Ibn Battuta (14th
century) and Evliya Celebi (l7th century). She identifies certain Shi'i norms and practices that are
sometimes overlooked in introductory studies. The book is structured simply, written clearly, and
dotted with insightful interpretations, making it useful to specialists and accessible to students.
Singer's approach is topical rather than chronological. Questions such as "Who gave? Who received?
Who were the deserving and undeserving poor?" (p. 14) are addressed in separate chapters. The
question of how "the charitable impulse was expressed in different historical settings" (p. 20) is
explored from the perspectives of the donor and the recipient, the law and the public perception.
Singer uses the terms "charity," "beneficence," and "philanthropy" interchangeably and points out
that even the Qur’an does not always clearly distinguish between zakat (obligatory alms) and ºadaqa
(voluntary charity) (see, for example, p. 36).
In the introduction, Singer points to a relative paucity of in-depth Western studies on Islamic
charity and lists as neglected areas theological, ritual, and social aspects of Islamic almsgiving and
philanthropy. To alert the reader to the complexity of charity dynamics in Islam, Singer notes that
emphasis on charity as generosity shown to the needy leads to the common perception of patronage
along vertical lines and may overlook the element of reciprocity. Compliance with such a universally
required obligation as zakat "was mostly an invisible performance" (p. 26), and therefore its
implementation across time and space is for the most part absent from the records. Monumental
buildings or elites' extravagant public donations of robes, food, and money not only were more
visible than but also obscured the discreet acts of everyday almsgiving and kindness by those of
31
modest means. Nevertheless, giving benefited most Muslims, and most Muslims gave.
Singer emphasizes that in the contexts of other forms of taxation and state economics
dependent on tax collection, the place of zakat varied over time. Jurists debated zakat rules and faced
the challenge of assessing changing forms of income and other wealth. Directed toward God in
intent, but impacting people, communities, and authorities, obligatory almsgiving evolved in
relation to material well-being and personal spiritual norms. The organization, collection, and
distribution of zakat concerned and were contested by rulers, scholars, merchants, and farmers. A
necessary part of local economies, zakat collection was subject to abuse and required periodic fatwas
from jurisconsults to address new situations. Sufi hospices (zawâyât) sometimes both collected and
distributed alms.
Charity coupons from
Egypt 1965-75. A person buys a booklet of
coupons from the
charity, and is then
authorized to sell each
coupon for the designated amount so
that the initial buyer is
compensated and the
subsequent buyers
have donated to
charity, but the
charity receives the
full amount up front.
Usually sold during
Ramadan.
Top left, Association
for the improvement
of Prisons;
top, Children’s Aid
Cooperative;
middle, Women’s Health Improvement Association; bottom, Committee for Winter/Rainy Season Aid.
From the Editor’s collection.
Despite the ideal of sharing wealth, poverty was not considered a sufficient reason to receive
beneficent distributions. In the chain of charity, the recipient might also be a giver in turn. Paying
out money was not enough: intent and the manner of fulfilling the obligation were also of paramount importance. Singer also discusses zakât al-fiþr, or alms given to the poor at the end of the
Ramadan fast. This is an obligation of a lower order (mentioned in the hadith but not the Qur’an)
though observed almost universally.
In addition to zakat, Singer discusses Muslim endowments and voluntary charity, legally
defined as ºadaqat at-taþawwu’ (alms of spontaneity). She explains the prominence of ºadaqa in part
by the fact that zakat “did not prove an effective instrument for relieving need and redistributing
wealth” (p.65). Singer also provides a useful “calendar of charity,” emphasizing the variety and
ubiquity of charitable gestures (p. 73). The calendar includes regular and occasional opportunities
for devotional giving from Friday mosque attendance to boys’ circumcision celebrations to ‘îd al-fiþr
food distributions. Such public events allowed for more direct and informal contact between the
giver and the recipient than did zakat and therefore more clearly demonstrated and reinforced
patronage ties. Because they were also more observable than zakat, such events produced more
accounts by European travelers impressed by the pervasive Muslim culture of giving.
32
Singer makes a point that children’s education included learning about charity, whether from
the teachings of the Qur’an or from observing the actions of the surrounding community. Safe
delivery from danger was routinely marked by giving alms, a point even recorded in the Arabian
Nights. Mamluk and Ottoman sources document public distributions on behalf of the sick or in
thanks for those who recovered from illness. Medical care was effected through endowed hospitals,
but death and funerals were also accompanied by animal sacrifice and distribution of food and
money. Chapter 2 includes a section on waqf, a highly visible form of endowed foundation
supporting construction and maintenance of buildings dedicated to charitable service and/or paying
for such services in perpetuity. Singer's discussion is based on the Hanafi regulations of waqf
properties, deeds, and practices.
The aspirations, patronage, and status of donors are discussed separately from the needs,
expectations, and behavior of the recipients of charity. Regarding the former, Singer highlights the
cases of royal women active in endowments and other charitable work from Saljuq to Ottoman times.
These are special cases not only because they are better documented than other women's activities
but also because for the women themselves performing such deeds was an opportunity to play a role
in public life. Paradoxically, elite women had greater freedom to practice charity than some menOttoman princes, for example, were not alowed to endow mosques, which might create the
appearance of competing with the sultan over wealth and prestige. Guesthouses for travelers aided
those without support networks and spread the fame of the donor far beyond his own land. Examples
from Safavid Iran and Mughal India show ways in which Shi'i or Hindu practices shaped patronage.
Chapter 4, while concentrating on less visible beneficiaries of charity, hospitality, and patronage,
emphasizes that none of these measures aimed to raise the recipient to the level of sustainable selfsufficiency. Here the author dwells on definitions of poverty, the merits and demerits of begging
(pertaining especially to Sufis), and the categories of deserving poor, among whom were the dwellers
of Mecca, Medina, and other holy cities of Islam. Drawing comparisons, Singer remarks that unlike
some European practices, Islamic relief did not require incarceration or controlled living conditions
for beneficiaries. However, we know that some hospices for orphans and widows, being in effect
charitable institutions for disadvantaged women indeed controlled (sometimes quite strictly) the
living conditions and behavior of inmates.
The section on the economics of charity outlines the modernization of the philanthropic
administration in the Ottoman Empire and its successor states. Singer considers the nature of modem
states' disbursements and obligations to their citizens, concluding that while the Ottoman Empire was
not a welfare state, it was a "welfare society." She points to the large imperial waqfs as being closest
to "state welfare agencies" (p. 183). Modernization of the Ottoman government and imperial
administration entailed waqf reforms and deeply affected the mechanisms of welfare services. In the
20th century, state welfare agencies and better protection of property rights contributed to a decline
in waqf endowments in some parts of the Muslim world, while state ministries took over some of
the functions previously fulfilled by waqfs. Managing poor relief became a primary responsibility
of late imperial charity in the Ottoman Empire and Egypt, and bureaucratization of poor relief
became a preoccupation for new nation-states. Modern Islamist thinkers have highlighted zakat as
an instrument of social justice and helped to revitalize its role as a fiscal mechanism. Official
national zakat systems have been created, and the relationship between the poor and the police has
also undergone a dramatic change. Modern communication and fundraising have allowed the
formation of new associations, combining nationalist goals with Islamist reformist ideology. With
minimal government support, some philanthropic associations have aspired to development projects
or were formed by women to benefit women and girls.
Reviewed by Marina Tolmacheva in the International Journal of Middle East Studies
(vol. 44. 2012) pp 836-839.
33
mmmmmmmmmmmmmmmmmmmmmmmmm
CLOSED ALBUM
EARL GALITZ
1946 – 2015
Earl Galitz of Miami, Fl. passed away on Feb. 22, 2015. He grew up in South Florida and was a
family lawyer in Miami for over 30 years. He retired in 2013 and moved to Maryland to be near his
sister part of the year. An avid stamp collector, he was an expert in Bulgarian philately with many
international award winning exhibits, including a large gold medal at Washington 2006 for " North
and South Bulgaria: 1879-1886”. He was a long-term member of the Ottoman and Near East
Philatelic Society, American Association of Philatelic Exhibitors and APS.
He loved to play and dance to folk music and also played classical chamber music for many years.
Musically gifted, he could play almost any instrument. Earl and his wife both enjoyed traveling the
world and eating exotic foods. He lived life just the way he wanted it and had fun along the way. Earl
is survived by his wife, Marisa, and sister, Nina, who will miss him very much.
BILL GOECKLER
I am sadly informing you that my husband Bill Goeckler passed away on 21 January, 2015. He
fought the good fight but pneumonia took him from us. He spent many years thoroughly enjoying
working on his stamp collections. Sincerely, Karen Goeckler, Warminster, PA
hhhhhhhhhhhhhhhhhhhhhhhhhh
MEMBER
NOTICES
AWARDS
A philatelic exhibition was recently held (18-25 March) in Canakkale, Turkey, to mark the 100th
anniversary of the Gallipoli Campaign. Two ONEPS members achieved high awards:
Kemal Giray
POW's in Turkey During the Great War - Gold
Turkish POW's in the Great War - Gold
Timur Kuran
The End of the Ottoman Empire as Seen Through Postal Stationery - Large Gold,
plus a finalist for the Best in Show award.
34
Baghdad-Haifa Overland Mail and
Iraq Railway Stamps 1928 - ca. 1942
Advanced research collector is looking for
contacts with other collectors of this area. Will
purchase any kind of items related to these
two specialties. Rainer Fuchs, Am
Burkardstuhl 33, 97267, Himmelstadt,
Germany. < [email protected] >
Yemen & Persia. Will purchase philatelic
material from Yemen up to around 1950:
stamps, covers, postal and official documents,
revenues. Will also purchase Persia/Iran
covers & ppc's. Bjorn Sohrn.
< [email protected] >
Navy League Revenues. Will buy
perforated color essays, color essays,
Immigration (red overprint) and Matches
(black overprint), on documents, etc. Send
description or images to: Rolfe Smith.
<[email protected] >
WANT LISTS Filled: Ottoman, Turkish
Republic, & North
Cyprus. Very
reasonable prices. Rolfe Smith, 705 SE Sandia
Drive, Port St. Lucie, Florida. 34983 USA.
<[email protected]. >
TRADE my Middle East & North Africa
duplicate stamps for yours. Richard T.
Barnes, 11715 - 123rd St. NW, Edmonton,
Alberta, T5M 0G8 Canada.
Wanted: Russian perfins. Even if you have
only one Russian perfin to offer, consider
trading it with me. I have perfins of many
countries for trade, incl. China, Japan, and
UK. Dick Scheper, Hogeland 1, 2264 JX.
Leidschendam, The Netherlands.
35
THE OTTOMAN and NEAR EAST PHILATELIC SOCIETY
The Society was established in 2000 and is an affiliated organization with the American Philatelic
Society. New members can join by sending a completed application plus appropriate dues to the
Secretary (checks only in $US payable to ONEPS). Applications can be obtained from the Secretary or
downloaded from our website www.oneps.net.
Membership renewals should be sent directly to the Treasurer. Dues are payable by Dec. 15 each year.
USA, Canada, Mexico – USD $20.
UK - £17 to Mr. Michael Fulford, Ruth Cottage, Main Street, East Langton, Leics. LE6 7TW.
Turkey - €20 to our Representative in Turkey (see below).
All other countries - €20 or $25 to the Treasurer.
Our Treasurer has set up a payment option using Paypal. A fee of $1.50 should be added to take care of fees.
Payments go to is <[email protected].. Members should indicate their name in the "note" area and
mention that the payment is for ONEPS dues.
ONEPS now has a eBay account, which is another avenue for membership. Subscription to The Levant is
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of The Levant plus any special issues for the calendar year. Changes of address, email, etc. are to be sent
to the Secretary.
SOCIETY OFFICERS
Elected Officers
PRESIDENT
VICE-PRESIDENT
SECRETARY
TREASURER
Robert Stuchell
Yavuz Corapcioglu
Rolfe Smith
Marwan Nusair
193 Valley Stream Ln
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705 SE Sandia Drive
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Wayne, PA 19087
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(772) 240-8937
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[email protected]
[email protected]
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Richard Rose
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QUESTIONS & ANSWERS WEBMASTER
REPRESENTATIVE
Carl Catherman
Marisa Galitz
IN TURKEY
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The Levant is published three times a year and mailed at First Class Rates in the USA and Canada, and at
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and/or limit advertise-ments. Articles appearing in The Levant may be reprinted with the approval of the
Editor, unless personal copyright by the author is claimed. Back issues can be obtained from the Editor
for $1.50 each, plus postage.
Articles, Letters, Reviews, Announcements, Questions, and Information related to any aspect of
Ottoman, Turkish, and Near East philately should be sent to the Journal Editor, Dr. Richard Rose. The
next issue will appear only when YOU write up something about your collecting interests, or encourage
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which has appeared in another journal or magazine (permission will be sought).
The Internet ---- Log on to our Society ONEPS Web page <www.oneps.net> and find links to The
Oriental Philatelic Association of London (OPAL), Die Arbeitsgemeinschaft Osmanisches Reich/Türkei
(AROS), and Tughra Net, the online link among collectors.
36
1909 Beirut Printed Matter Returned from Egypt
Rida Bazzi <
[email protected] >
37
Color Images from Q & A Round-up
From Riachi collection :
38

Seraskerat - Ottoman and Near East Philatelic Society

Transcription

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