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Quang felt a slight guilt at the ease with which he had finally made his destiny become a reality. The whole Australian base will be a ruin on the morning of the.
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The story of the Turkish soldiers remains untold to many Australians, but historian Harvey Broadbent has detailed the battle from other side for the first time. Associate Professor Harvey Broadbent gained unique access to the Turkish archives and has spent five years translating official records, personal diaries and letters to reveal an account of the Gallipoli campaign through "enemy eyes".

Now, we all know about the huge losses among the Anzacs including, as you say, more than 8, Australians who lost their lives in this ultimately futile campaign. This is because so many of the Turks died and found their way into mass graves on the battlefield.


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The numbers vary from around 60, to more than around , so we tend to put an average figure on it at around 87, Turkish soldiers who died at Gallipoli defending what they saw as an invasion of their homeland. One of the Ottoman commanders at Gallipoli whose records you have access to remarks on the spiritual strength of his troops. How do you understand the notion of spiritual strength and did it give the Ottoman forces an edge? I think from looking at the documents, there are frequent references, even amongst the commanders themselves, who were insistent that they were following military tactics and that the idea of the spiritual background for the soldiers was not the most important thing.

Following orders was the most important thing. But also you can't ignore the fact that the determination of the Turkish soldiers, as shown in the documents, was governed a lot by their sense of fighting for their religion as much as for their homeland. ELEANOR HALL: There is some really poignant details from some of the letters that you translate, including one of the commander's reactions when he discovers piles of folded clothes in the wake of his soldiers' advance.

So it pleased him essentially that his troops were going into fight with a determination and of course, what he sees in that situation, when he sees these clothes in the bush, that the men have changed into their clean clothes, he knows therefore that they're thinking that they are going to be killed. They know they're going to be killed yet they still go, they don't desist, and this is the idea of martyrdom for their religion and they had to go to their god clean, in as clean as possible state, so they put their clean clothes on and go into battle.

When I found that document I thought, well, you know, this does say something about both the commander and his sense of humanity and also the soldiers.

Through Enemy Eyes

The story takes place in the Pacific Northwest at the end of theIce Age, where three brothers live and hunt together. Kenai, voicedby Joaquin Phoenix, sees his oldest brother die trying to save hissiblings from a frightened, angry bear.


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Kenai, shocked by the transformation, sets out on a journey tothe top of a mountain, where he hopes for a reversal of hisfortunes. Tagging along with him is Koda, a young, lost bear who seeks hismother. Kenai tolerates the talkative young bear, but his patienceis thin. Along the way, though, through adventures both comic andfrightening, Kenai learns the value of friendship and mutualunderstanding, and also that enemies are not always what theyseem.

Good comic relief isprovided by two Canadian-sounding moose, voiced by Dave Thomas andRick Moranis, whose ineptitude and love for grazing ischarming.


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Real Estate. About Us. He ends with the repeated moral that the Mercians were evil and that collaborators are fated to destruction, but he does not offer any real hope of the prophecy's fulfillment. Viewing the HB as a history of the island makes its 'anglophilic' views more understandable. Opinions on Cadwallon must have ebbed and flowed over the years since , just as they do for politicians today. Cadwallon's victories and alliances served the Britons into the mid-eighth century, but the HB was written after many years of recent aggression by the Mercians that obliterated all evidence of the once mutually beneficial ties Higham , Penda has now become an icon of the evil Mercian, intended to be reinforced by Bede's History.

Higham , stresses that the author is purposefully opposing the demonic Mercians with the Northumbrians, with whom he "attempts to make connections It may be better to say that the author was selectively but not entirely pro-Northumbrian. It celebrates the destruction of Edwin's dynasty at Hatfield and that of Ecgfrith at Dunnichen, makes Oswald's prowess at the expense of Cadwallon and his army, and shows Oswiu destroying the British kings who fought beside Penda.

The author's feelings about Northumbria are clearly complex. Most of these references are present to serve a particular point in the text, while a few others—like the reference to Cuthbert—are simply passed on neutrally. The inclusion of Oswald's slaying of Cadwallon and Oswiu's destruction of the British kings at Winwead are both examples of the fates that occur to those who ally themselves with Gwynedd's contemporary enemy Mercia.

Through Enemy Eyes Part 3

The anti-Mercian parables are more important than the author's opinion toward Northumbria as a whole, or his attitudes toward Cadwallon, the most militarily successful king of Gwynedd. So where does this all leave memories of Oswald in Merfyn's Gwynedd?

Camouflage in War: Deceiving Enemy Eyes

There is the obvious recognition of his sainthood, possibly fueled by a growing cult of St. Oswald at Oswestry near the British border. Bede's inclusion of a miracle attributed to Oswald on behalf of a Briton probably did not hurt British acceptance of his sainthood either. One of the remarkable features of Oswald's cult was that it transcended ethnic boundaries fairly early and was celebrated throughout the British Isles among friends and foes 39 alike by the time the HB was written.

Oswald's inclusive proverb—'May God have mercy on their souls, as Oswald said when he fell to the earth' 40 —may have much to do with that. Chad of Lichfield Bartrum The use of Oswald's epithet "White Blade" suggests that he was a figure of British folklore, probably initially focusing on the battle of Denisesburna and the fall of Cadwallon.

This folklore was common enough for the author to make the equation in the text as an aid to the reader. Judging by the creative folkloric pedigree provided in the Bonedd y Sant , there is good reason why the reader might have a hard time recognizing the real history of Oswald.

In the HB, we have a rare instance when an author can still make a connection between a folklore-appropriated figure and his true history. Our author made such an attempt for several Northumbrians with varying success. It is charming to note that Oswald made a similar folkloric leap in Ireland where he is listed among the heroes of the prehistoric Irish king Conaire of Tara in the Togial Bruidne Da Derga Moisl , Last but not least, by placing these segments of the HB in their proper context, we can extract valuable information from Penda's regnal assessment in section By understanding that the ultimate source for this information is probably Mercian compiled under Offa and that it was heavily modified by the HB's author, its information becomes interpretable.

Offa is unlikely to have allowed Mercia to be described in a submissive fashion unless it was undeniably true.

Love through enemy eyes in spiritual ‘Brother Bear’

Even Penda's rivals acknowledged that he was the first truly independent Mercian king. Eowa's importance also shines through for Offa in the ninth century, the Historia Brittonum being the oldest source for Eowa's existence. Oswald to support this portrait. First, Oswald kills Cadwallon who supported Penda, 43 who in turn martyrs St. Oswald with guile.

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Here we can again draw the parallel between Offa and St. The author may have left Eowa's position in the battle vague so that it did not taint St. Oswald with a Mercian ally. The more saintly Penda's victim, the more demonic Penda himself becomes. When Penda is finally slain by Oswald's brother Oswiu, the HB's author claims that all the British kings who marched with Penda, except the shamed Cadafael, are slain with him.

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If Penda is the icon of Mercian evil, then St. Oswald is the martyred icon of piety and holiness. It is not difficult to see in this context how Oswald White Blade became the patron of the Welsh march, eventually flourishing along the northern Welsh march conflict zone and at Gloucester. After the Historia Brittonum , there are only a few brief statements in the mid-tenth century Annals Cambriae and then he does not resurface until the eleventh- to twelfth-century folkloric sources of the Bonedd y Sant Pedigrees of the Saints and Canu Tysilio Song of St.

Tysilio , and then the highly political portrayal of Oswald in Geoffrey of Monmouth's History of the Kings of Britain. David Dumville has discussed the anglophilic attitude of the author toward Hengest. A recension of the text credits it to the famous Gildas, while another recension credits it to Nennius. The recension that is considered to be closest to the original, the Harlien , is without title or attribution. Only some of the recensions give it the title Historia Brittonum that has been accepted by scholars, but it is not found on most versions of the text.

See Dumville X, and Field for the authorship, and for the title see Dumville See Sims-Williams for a discussion of Merfyn's origins. Dumville , II: has noted that the English genealogies and regnal list material are "interdependent" and "to divide them is to introduce unnecessary confusion".

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He has further concluded that the HB's author obtained "probably a single English document containing both regnal list s and royal genealogies, produced a synthesis of British history, synchronizing as best he could his Celtic and English sources" Dumville , II: The translation is that of Morris with slight emendation by the author. The Annals Cambriae spell the place name Cantscaul , and this has been accepted as the most likely intended or original spelling. See Jackson , p. Klaeber in Wilson , I would like to thank Kent Hare for suggesting the Wilson and Klaeber references to me.

The unnamed 'Flamebearer' is the opponent of Urien Rheged in the Taliesin poetry. See Jackson for all of these translations. Ecgfrith White Brow may also be a mistake, since this is usually the epithet given to his father Oswiu and is probably a reference to Oswiu's decision at the Synod of Whitby. The mistaken application of these epithets to Eata and perhaps Ecgfrith suggest that the author the HB applied them from a Welsh source that was either already becoming confused or with which he was inexperienced. Alternatively, the 'great knee' epithet could have been genuinely recycled for Eata who was the father of a generational king and the first Northumbrian archbishop.

Sometimes epithets are recycled in Welsh legend particularly in the same kin group; for example, multiple Strathclyde kings used the hael epithet. Bede's account of Aidan's blessing of Oswald's arm HE 3. The Irish would have been uncomfortable about Oswald's arm relic and therefore may have stressed a peaceful reason for its sanctity that deflected the miracle away from Oswald to Aidan. The Irish favored bishops as saints over kings. Ecgfrith's entry in the regnal list should have been the end of the narrative history section.

Dumville , V, p. Alex Woolf has shown that Cenwealh son of Pybba is probably a reference to Penda's brother-in-law Cenwealh of Wessex and therefore probably an artificial linkage to the Mercian dynasty. It is not impossible that Coenwulf was descended from a disinherited nephew of Penda. If so, they would have owed their success in Mercia to a good relationship with the Pendings.

The Pendings may have also thrown their support behind Coenwulf because they had a common enemy in the Eowings. Feud loyalties had long rippling effects. Wendy Davis in Brooks , p. Higham , 89; Higham , ; Sharp Although short, the Additamentum Nivalense de Fuilano is an important source for seventh century Britian. It is believed to have been composed between and Fouracre and Gerberding , It may include one of the earliest reliable named evidence of an Anglo-Saxon king, Anna of East Anglia.

Anna's opponent is an unnamed pagan king. The Vita Fursei , featuring Follian's brother Fursey, was composed on the continent in early s, and this addendum was attached to it. Bede does not mention who was Coenwalh's godfather or who baptized Coenwalh but Anna is the most likely choice for his godfather. A cult soon flourished at Hereford, south of Oswestry along the Welsh march. The similarity in their name suggests they were probably related. Hereford was a place of frequent Mercian and British contact.