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Il Jacob's Pillow è un centro di danza, scuola e luogo per spettacoli situato a Becket, nel Massachusetts, nel Berkshires. L'organizzazione è conosciuta per essere il più antico festival di danza estiva acclamato a livello internazionale negli Stati Uniti. La struttura comprende anche una scuola professionale e ampi archivi, nonché programmi comunitari per tutto l'anno. La struttura stessa è stata elencata come un National Historic Landmark District (Distretto di interesse storico nazionale) nel 2003.

Missione
La missione del Jacob's Pillow è sostenere la creazione, la rappresentazione, l'educazione e la conservazione della danza; e per coinvolgere e approfondire l'apprezzamento del pubblico e il sostegno alla danza.

Storia
Il sito del Jacob's Pillow a Becket, Massachusetts, fu originariamente stabilito nel 1790 dalla famiglia Carter. A causa della strada a zigzag che portava alla proprietà in cima alla collina, divenne nota come "Jacob's Ladder" ("La scala di Giacobbe"), e una roccia a forma di cuscino sulla proprietà fece acquisire alla fattoria il nome di "Jacob's Pillow" ("Cuscino di Giacobbe").

La fattoria fu acquistata nel 1931 dal pioniere della danza moderna Ted Shawn come ritiro per la danza. Shawn e sua moglie, Ruth St. Denis, guidarono l'apprezzata Denishawn Company, che aveva diffuso forme di danza radicate nel teatro e nelle tradizioni culturali, al di fuori del balletto europeo. Furono influenti nell'addestrare una schiera di pionieri della danza, tra cui Martha Graham, Charles Weidman, Doris Humphrey e Jack Cole.

L'obiettivo di Shawn era fondare un'organizzazione di danza per gli uomini americani. Il primo gruppo della sua compagnia tutta al maschile costruì molte strutture nel campus del Jacob's Pillow. Questo sforzo si concluse nel 1940 con l'avvento della seconda guerra mondiale. La compagnia di Shawn si sciolse e la maggior parte dei suoi membri si unì all'esercito.

Debiti importanti costrinsero Shawn a considerare la vendita della proprietà. Nel 1940 affittò la proprietà alla maestra di ballo Mary Washington Ball, ma anche il suo festival estivo fu finanziariamente infruttuoso. Le stelle del balletto britannico Alicia Markova e Anton Dolin, avendo appreso delle difficoltà finanziarie di Shawn, decisero di acquisire la proprietà. Con l'aiuto finanziario e il sostegno alla raccolta di fondi da parte del miliardario Reginald Wright, furono raccolti  per acquistare la proprietà e costruire un teatro. Il festival di danza estiva fu ripreso e Shawn fu tenuto come direttore fino alla sua morte nel 1972.

Nel 2003 la proprietà Jacob's Pillow fu dichiarata National Historic Landmark District dal governo federale "un luogo culturale eccezionale che vale tutti gli americani". È l'unica entità di danza negli Stati Uniti a ricevere questo onore. Nel marzo 2011 il Jacob's Pillow fu designato destinatario della National Medal of Arts 2010, un riconoscimento nazionale di distinzione.

Il Festival
Il Pillow offre danza internazionale in molte forme, stili e tradizioni e circa 200 eventi gratuiti ogni stagione, tra cui spettacoli, conferenze, tour, film, mostre e ddiscorsi con artisti di tutto il mondo, che raggiungono l'apice di circa 80.000 visitatori all'anno.

Il fondatore del Pillow Ted Shawn fu determinante nell'avviare le carriere di Martha Graham e Jack Cole, e il Pillow ha continuato questo ruolo di mentore nelle carriere di artisti come Alvin Ailey, José Limón e Mark Morris. Compagnie come Dance Theatre of Harlem, Parsons Dance Company e Trey McIntyre Project hanno fatto il loro debutto al Pillow, e gruppi internazionali come il Balletto Reale Danese, il Nederlands Dans Theater, il Black Grace e la Hofesh Shechter Company hanno fatto qui il loro debutto negli Stati Uniti. Prime mondiali sono state commissionate da coreografi come Merce Cunningham e Paul Taylor e artisti come Margot Fonteyn e Michail Baryšnikov sono stati presentati nelle loro opere.

Le esibizioni al Jacob's Pillow si svolgono in tre fasi. Il Ted Shawn Theatre ha una capacità di 620 posti riservati. Il Doris Duke Studio Theatre, costruito nel 1990 come spazio flessibile e sperimentale, dispone di 220 posti di accesso generale. I discorsi dei docenti in residenza al Pillow hanno luogo prima di ogni esibizione in questi due teatri. Inoltre, i discorsi dopo spettacolo si svolgono nel Ted Shawn Theater il giovedì e nel Doris Duke Studio Theater il venerdì, offrendo al pubblico l'opportunità di confrontarsi con artisti in sessioni di domande e risposte con moderatore.

La terza fase è Inside/Out, che presenta spettacoli gratuiti di artisti affermati ed emergenti provenienti da tutto il mondo in un ambiente informale, all'aperto, con vista panoramica sulle colline del Berkshire. I mercoledì anteprima degli artisti del Doris Duke Studio Theatre, il giovedì e il venerdì si esibiscono artisti emergenti e il sabato mostra i ballerini di The School at Jacob's Pillow. Ogni esibizione Inside/Out si conclude con una sessione di domande e risposte con gli artisti. Tra gli artisti presenti in Inside/Out ci sono: Pilobolus Dance Theatre, Nadine Bommer Dance Company, Reggie "Regg Roc" Gray, Michelle Dorrance con Dormeshia Sumbry-Edwards, Dušan Týnek Dance Theatre, Abarukas, Manuel Vignoulle e Laurie M. Taylor.

Un altro aspetto dei continui sforzi educativi del Jacob's Pillow è la serie PillowTalk, che riguarda l'arte della danza e gli artisti che si esibiscono ogni settimana attraverso tavole rotonde, interviste, proiezioni di film e autografi sui libri. Le manifestazioni sono gratuite e aperte al pubblico, così come gli Archivi, che offrono l'opportunità di vedere video, leggere libri, accedere al catalogo del computer del Pillow o visualizzare le collezioni permanenti di programmi e fotografie del Pillow. Durante l'estate sono disponibili gratuitamente visite storiche a piedi al pubblico.

La Scuola al Jacob's Pillow
Il programma scolastico della scuola del Jacob's Pillow in stile conservatorio comprende cinque programmi: Balletto, Tradizioni culturali, Tradizioni contemporanee, Teatro jazz/musicale e Laboratorio di coreografia. Il programma dei ballerini comprende sei giorni ogni settimana con quattro lezioni di studio di livello professionale ogni giorno, sessioni di allenamento, spettacoli settimanali per il pubblico, corsi di specializzazione con artisti del Festival, conferenze guidate da docenti in residenza, compiti di studio nei rari e ampi archivi del Pillow e partecipazione a tutti gli spettacoli e gli eventi del Festival.

La Scuola del Jacob's Pillow è conosciuta per la sua facoltà. La facoltà della scuola presso il Jacob's Pillow ha compreso Susan Jaffe, Amanda McKerrow, Chet Walker, Nikolaj Hubbe, Anna-Marie Holmes, Milton Myers, Katherine Dunham, Rennie Harris, Matt Mattox, Soledad Barrio, Tim Rushton, Finis Jhung, Martin Santangelo, Mercedes Ellington, Stephanie Saland, Victor Plotnikov, Annie-B Parson, Paul Lazar, Aszure Barton, Helen Pickett, Banu Ogan, Mr. Wiggles, Marjory Smarth, Dana Moore e Ric Ryder.

Tra gli ex alunni della scuola ci sono Meredith Monk, vincitrice del MacArthur Grant, la coreografa Mia Michaels, Linda Kent ex direttrice dell'Alvin Ailey American Dance Theater e Paul Taylor Dance Company, Nikolaj Hübbe, direttore artistico del Royal Danish Ballet, il recente vincitore della serie televisiva della FOX So You Think You Can Dance, Joshua Allen e Robert Swinston della Merce Cunningham Dance Company.

Programmi per la comunità
I programmi di danza comunitaria del Jacob's Pillow raggiungono ogni anno più di 3.000 bambini, studenti, educatori, gruppi con necessità particolari, studenti universitari e ballerini di tutte le età e livelli di esperienza. I programmi si svolgono presso il Pillow, nelle scuole e in altri contesti e sono progettati per collegare una vasta gamma di partecipanti al mondo della danza intellettuale, emotivo, ispiratore e fisico.

Ogni anno gli studenti e gli insegnanti della contea di Berkshire coreografano danze per esplorare i temi richiesti per la padronanza in classi accademiche, tra cui scienze, matematica, storia e comunicazione. Il programma Jacob's Pillow Curriculum in Motion, colloca gli artisti del Pillow in classe per sviluppare e insegnare programmi che soddisfano gli standard statali e nazionali delle arti e accademici.

Il Pillow collabora con organizzazioni della comunità nella Contea di Berkshire per permettere l'accesso alle attività di danza e imparare dagli artisti e dallo staff del Festival. Una partnership per tutto l'anno con il progetto Railroad Street Youth promuove la leadership degli adolescenti e il coinvolgimento della comunità attraverso lo sviluppo del lavoro coreografico. Durante il Festival il Pillow collabora con l'Istituto Berkshire per un apprendimento che dura tutta una vita; Elderhostel Programmi e i programmi Days In The Arts della Boston Symphony Orchestra e Shakespeare & Co. Arts for All. Il Pillow offre a questi gruppi lezioni di danza, visite guidate, spettacoli e opportunità di osservazione della scuola e accesso a artisti e personale.

Gli archivi
Le collezioni principali conservate negli archivi del Jacob's Pillow erano state originariamente assemblate dal fondatore Ted Shawn. I materiali sono stati aggiunti continuamente dagli anni '30 dai volontari della Commissione e dello staff del Pillow. Nel 1991 il Jacob's Pillow creò la posizione di Direttore della Conservazione per dirigere le attività e la manutenzione degli archivi. Gli Archivi al Jacob's Pillow hanno circa 6.000 film e video dal 1894 ad oggi, 45.000 foto e negativi di danza storica, 313.000 pagine di materiali stampati unici, 27 bauli di costumi dal 1915 e 2.000 libri. Gli Archivi sono una componente del Programma di preservazione del Pillow, che organizza mostre che esplorano vari aspetti della danza, sovrintende questioni riguardanti il sito National Historic Landmark e registra le attività in corso del Festival.

Gli Archivi sono riconosciuti a livello internazionale come un importante deposito di materiali per la danza. L'accesso alla struttura di ricerca è aperto al pubblico tutto l'anno su appuntamento ed è disponibile durante la stagione estiva da mezzogiorno fino alla fine di ogni spettacolo, sei giorni alla settimana. La collezione degli Archivi è catalogata elettronicamente e gran parte di essa è accessibile attraverso il sito web del Pillow.

Blake's Barn è una struttura del XVIII secolo che è stata trasferita e riconfigurata appositamente per l'attività di conservazione. Questa struttura è stata donata da Marge Champion, attrice teatrale e sceneggiatrice ed è intitolata in onore del defunto figlio. Oltre ad un'area centrale per mostre e conferenze, l'edificio ospita una sala di lettura con postazioni video che forniscono accesso alla collezione di immagini in movimento. Il livello inferiore contiene aree di stoccaggio a temperatura controllata e apparecchiature di produzione video.

Jacob's Pillow rimane in prima linea nel campo della conservazione della danza in parte attraverso la sua partecipazione attiva alla Dance Heritage Coalition, un'alleanza tra le otto principali collezioni di danza del paese tra cui la Library of Congress, la Harvard Theatre Collection e la New York Public Library for the Performing Arts. La Coalizione è attualmente presieduta da Norton Owen, il direttore della conservazione da lungo tempo del Pillow.

Nel 2008 il Pillow fu invitato dal Nonprofit Finance Fund (Fondo per il finanziamento senza fini di lucro), con il sostegno della Doris Duke Charitable Foundation, a partecipare al Leading for the Future: Innovative Support for Artistic Excellence Initiative quinquennale. Con questo finanziamento, le risorse dell'Archivio possono essere utilizzate in modi che aggiungono contesto e approfondiscono la comprensione dei singoli artisti e delle tradizioni della danza e aiutano il pubblico in tutto il mondo a comprendere forme nuove e in evoluzione.

Nel 2011 il Jacob's Pillow lanciò il Jacob's Pillow Dance Interactive, una risorsa online di videoclip a cura degli Archivi di Becket. L'archivio presenta spettacoli che hanno avuto luogo al festival dal 1937 al 2010, comprese riprese raramente viste. Questa risorsa gratuita di facile utilizzo consente all'utente di consultare i filmati di danza per artista, genere ed epoca. Il direttore della conservazione, Norton Owen, cura la collezione. Ogni voce include un video clip, un paragrafo informativo che descrive il ballerino / coreografo e un ritratto di artista.

Note

Collegamenti esterni

 Entry on Jacob's Pillow Dance Festival at the National Historic Landmarks site
 Jacob's Pillow Dance Interactive
 Official YouTube account
 Jacob's Pillow Dance
 Archival footage and trailer from the Jacob's Pillow documentary Never Stand Still.
 Jacob's Pillow Dance's Photostream
 Finding aid to the Jacob's Pillow Dance collection at ONE National Gay and Lesbian Archives
 New York Theatre Ballet

Festival di danza
Scuole di balletto negli Stati Uniti d'America

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Home » People For The Week: 07/21/2003
People For The Week: 07/21/2003
Cherie Preville
Jerome G. Santowski, president and CEO of Broan-NuTone LLC (Hartford, Wis.) and the Broan-NuTone group of companies, has retired. David L. Pringle has been appointed to assume these positions.
Glasfloss Industries (Dallas) has promoted Chuck Watts to vice president of manufacturing.
Tony Adolfs, executive director of the Chicagoland Sheet Metal Contractors Association (Chicago), was recognized as the Chapter Executive Legislative Advocate of the Year, Richard Buckley, of Anderson, Rowe, and Buckley Inc. (San Francisco), was recognized with the Distinguished Legislative Service Award, and Mark Nelson, of Los Angeles Air Conditioning Inc. (La Verne, Calif.), was recognized as the Legislative Contractor of the Year by the Sheet Metal and Air Conditioning Contractors' National Association.
Recent Articles by Cherie Preville
Today's HVAC Instruction Bucks Tradition
Deciphering the Value of Qualified Salesmen
ESCOs Offer Energy Efficiency Without Inflated Upfront Costs
Proper Energy Management Facilitates High-Performance Results
TAB Analysis Critical for Building Efficiency
Cherie Preville is Education and Products Editor. She can be contacted at 248-244-6496 or cheriepreville@achrnews.com.

redpajama_set_name: RedPajamaCommonCrawl


'Nachmeinemeinung is MY PERSONAL MEMOIR. It is a collection of my thoughts and opinions on issues or topics of interest as well as a recording of my life experiences.
It is a memoir of a man lucky enough to have travelled the world, to east and west, and meet people of different religions, of different beliefs, of different tongues and of contrasting yet similar cultures, as well as experience the changes that has changed the world we live in today.
I was in Germany from March 1987- August 1988 for a course fully sponsored by one Germany's foundations, the Carl-Dusiberg-Gesellschaft (CDG). Since the course was primarily conducted in German, we naturally had to learn the language.
It was during this time that I came across the phrase 'nach meine meinung', which roughly meant 'in my 'humble' opinion'. It was a phrase frequently used when one is voicing an opinion that may, more often than not, goes against conventional wisdom.
In Germany, it is sort of an unwritten rule that when an opinion is expressed, the phrase demands that the opinion be heard and be respected, but not necessarily concurred with.
Hence, my use of the phrase as my tagline, and unknowingly, being a novice at blogging, also sort of became my nom de plume.
When reading again what I wrote above, I discovered that it still stands true. This blog IS my personal memoir, littered with my personal thoughts and views on the various issues of the day coupled with my personal experiences, knowing full well that I had been lucky enough to have experienced what I have experienced.
My fervent hope is however, may it long continue and please, not end anytime soon.
maybe you can try emailing it to me at nachmeinemeinung@yahoo.com.my.
Very interesting blog…may I know your kind name sir.
Thank you and my sincere apologies for the very very late response. My name is shah and you can email me at nachmeinemeinung@yahoo.com.my.
Btw, hv u had a look at my blogroll? Yr thots?
Many thanks for following The Monching's Guide! 🙂 Terima kasih!
You are welcomed and I look forward to reading more of your postings.
Very interesting blog, I enjoyed it very much.
I am a German native speaker and I am learning English presently. So I know very well, what it means to write in another language.
Liebe Ilka, would love to know your tip.
Ok 🙂 You have two options to write "in my opion" in German: either you use "meiner Meinung nach" or "meine Meinung". For your blogtitle it would be more precisely to use "meine Meinung". This is shorter and more clearly too and for English user better to read. Your current blogtitle is grammatically incorrect, but I think it is a great idea to use "meinemeinung".
Thank you. Thats what happens when you don't use a language for a while. Btw which part of Deutschland are you from?
You're welcome! You can always ask me for the right German phrase.
My posts with regards to my stay in Germany have the heading 'Sonst noch was'. You may want to have a read, if you have not already.
Again, many thanks for the tip and for dropping by.


Floral hd Happy New Year Wallpaper. Stunning Happy New Year. Happy New Year Wallpaper is available in 334x260 pixels resolutions. Choose Stunning-Happy-New-Year.jpg's appropriate size/resolution from following which best fit on your device.
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This article examines the Islamic claim that the Qur'an is free from corruption.
2 Could the Qur'an have Been Preserved through Memorization?
6 What did Ibn Mas'ud have in his Qur'an that Uthman did not?
The Qur'an is claimed to be a revelation from Allah to Prophet Muhammad through the Angel Gabriel. It was revealed to Muhammad in stages, taking 23 years to reach its completion.
At no time during Muhammad's life did he ever order these alleged revelations to be compiled into a single book. If Muhammad was, as he claimed, a messenger to all mankind, it is perplexing as to why he never gave thought to the written preservation of his message.
His followers must solely take the credit of the Qur'an's existence today and its spreading to people beyond those which Muhammad had initially subjugated. Muslims however would argue that the Qur'an was preserved by Allah as he had promised.
Could the Qur'an have Been Preserved through Memorization?
We would say no, as Muhammad himself had forgotten portions of the Qur'an and needed his followers to remind him. This led to him having a "just in time" revelation claiming that some verses were to be forgotten. Furthermore, evidence that Muhammad had a somewhat casual attitude to variant readings is provided in the Qira'at section later in this article.
What about the great memorizers of Islam from among the Salaf, maybe they had successfully memorized it? Well, that would not work as an argument. The best, and most, of the Qurra' ("reciters") had died before its compilation. Abu Bakr even knew that the Qur'an would be hard to collect and that Muhammad had never ordered such an action to be taken.
The Qur'an in fact was not memorized in full by the companions, and for proof of this we need only look to the words of Zaid bin Thabit, the companion who was charged with its collection.
He had stated "I started looking for the Qur'an and collecting it from (what was written on) palm-leaf stalks, thin white stones, and also from the men who knew it by heart, till I found the last verse of Surat at-Tauba (repentance) with Abi Khuzaima al-Ansari, and I did not find it with anybody other than him."
Had the companions fully memorized it and there was full agreement, why then would they look for verses in leafs and stones? The last two verses of Surah al-Taubah were found in written form with only one person, though some others recalled hearing it.
The fact that in more recent times there have been many memorizers (huffaz) of the complete Qur'an is not a helpful analogy because they have the benefit of choosing a standard qira'at (recitation) and standard written Qur'an as a complete book to help them or their teachers in the learning process.
During the Caliphate of Uthman, he heard that many Muslims in different regions were arguing that they can recite the Qur'an better, and they had differences between them.
Upon hearing this, Uthman hurriedly ordered the burning of both fragmentary manuscripts and whole copies of the Qur'an and sent a message to Hafsa (one of Muhammad's wives) requesting the manuscripts she had in her possession. Making a codex from what Zayd bin thabit had originally compiled, he gave it to the people.
...Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.
Al-Tabari's tafsir for verse 4:24 includes narrations saying that ibn 'Abbas, ubay ibn Ka'b, and Sa'id ibn Jubayr (others too in other tafsirs) included the words 'until a prescribed period' ('ila ajal musamma') after the words 'whom you profit by'. If one were to speculate that this represents an abrogated version of the verse, where is the evidence and why did these sahaba not seem to know?
Another interesting example, recorded in a sahih hadith that appears in many collections, concerns a variant reading of verse Quran 2:238. It was given by Aisha, according to whom in this verse it says 'the middle prayer and the Asr Prayer', as she heard Muhammad reciting it. As such, her version of the verse combines what was, according to another hadith, the pre-abrogated version of the verse, which mentions the asr prayer, and post-abrogation version, which says the middle prayer.. What purpose would be served by an abrogation to replace one specific word with another that more ambiguously indicates the same prayer (according to most scholars) is a mystery. Rather, all this is evidence for the inconsistency of Muhammad's recitations.
Many other examples of such variations among the sahaba are discussed in another online article.
Muhammad ordered Muslims to learn the Qur'an from four individuals and the first of them was Abdullah bin Mas'ud. So, according to Muhammad, Ibn Mas'ud was an authority on the Qur'an.
Ibn Mas'ud swore that he knew all the surahs of the Qur'an, saying "By Allah other than Whom none has the right to be worshipped! There is no Sura revealed in Allah's Book but I know at what place it was revealed; and there is no verse revealed in Allah's Book but I know about whom it was revealed. And if I know that there is somebody who knows Allah's Book better than I, and he is at a place that camels can reach, I would go to him".
That is quite a grandiose statement by Ibn Mas'ud, which we cannot disagree with. After all, according to Muhammad's words, he was one of the chosen teachers whom Muslims were to go to when they desired to learn the Qur'an.
After Muhammad's choice of Abdullah bin Mas'ud, he was followed by Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b. What is odd is that we do not find any mention of Zayd Bin Thabit who was ultimately entrusted by Uthman with the task of collecting the Qur'an from scraps.
The Qur'an that Ibn Mas'ud had was known and agreed upon by many Muslims. When Uthman ordered that all codices must be destroyed and that only Zayd's codex is to be preserved, The reaction of Abdallah ibn Masud was great.
"I have not led them [the people of Kufa] astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".
Referring to the authority given to Zaid bin thabit, Abdullah ibn Mas'ud said, "I recited from the messenger of Allah (saw) seventy surahs which I had perfected before Zaid ibn Thabit had embraced Islam".
When Uthman ordered the destruction of Ibn Mas'ud's codex, Ibn Mas'ud gave a sermon in Kufa and said "Conceal the manuscripts! I like it better to read according to the recitation of him (Prophet) whom I love more than that of Zayd Ibn Thabit. By Him besides Whom there is no god! I learnt more than seventy surahs from the lips of the Apostle of Allah, may Allah bless him, while Zayd Ibn Thabit was a youth, having two locks and playing with the youth".
Az-Zuhri said: "'Ubaidullah bin 'Abdullah bin 'Utbah informed me that 'Abdullah bin Mas'ud disliked Zaid bin Thabit copying the Musahif, and he said: 'O you Muslims people! Avoid copying the Mushaf and the recitation of this man. By Allah! When I accepted Islam he was but in the loins of a disbelieving man' - meaning Zaid bin Thabit - and it was regarding this that 'Abdullah bin Mas'ud said: 'O people of Al-'Iraq! Keep the Musahif that are with you, and conceal them. For indeed Allah said: And whoever conceals something, he shall come with what he concealed on the Day of Judgement (3:161). So meet Allah with the Musahif.'" Az-Zuhri said: "It was conveyed to me that some men amongst the most virtuous of the Companions of the Messenger of Allah () disliked that view of Ibn Mas'ud."
Zaid bin thabit was in no place to be a rival to the great scholar and teacher Ibn Mas'ud, and such sermons by him are devastating to the history of Islam and to the authenticity of the Qur'an.
What did Ibn Mas'ud have in his Qur'an that Uthman did not?
Ibn Mas'ud's Qur'anic text omitted surah al-Fatiha and the mu'awwithatayni (surahs 113 and 114).
When we come to the rest of the Qur'an, we find that there were numerous differences of reading between the texts of Zaid and Ibn Mas'ud. The records in Ibn Abu Dawud's Kitab al-Masahif fill up no less than nineteen pages and, from all the sources available, one can trace no less than 101 variants in the Suratul-Baqarah alone.
Sahih Bukhari 6:60:468 and Sahih Muslim 4:1799 both record that Ibn Mas'ud's followers were adamant that he and Muhammad had read Quran 92:3 with the words, By the male and the female. rather than And by Him Who created male and female.
Quran 2:275 begins with the words Allathiina yaakuluunar-ribaa laa yaquumuuna, meaning "those who devour usury will not stand". Ibn Mas'ud's text had the same introduction but after the last word there was added the expression yawmal qiyaamati, that is, they would not be able to stand on the "Day of Resurrection".
The variant is mentioned in Abu Ubaid's Kitab Fadhail al-Qur'an. The variant was also recorded in the codex of Talha ibn Musarrif, a secondary codex dependent on Ibn Mas'ud's text, Taiha likewise being based at Kufa in Iraq where Ibn Mas'ud was based as governor and where his codex was widely followed.
Quran 5:89, in the standard text, contains the exhortation fasiyaamu thalaathati ayyaamin, meaning "fast for three days". Ibn Mas'ud's text had, after the last word, the adjective mutataabi'aatin, meaning three "successive" days.
The variant derives from at-Tabari and was also mentioned by Abu Ubaid. This variant reading was, significantly, found in Ubayy ibn Ka'b's text as well and in the texts of Ibn Abbas and Ibn Mas'ud's pupil Ar-Rabi ibn Khuthaim.
The Qur'an we have today was rejected by Ibn Masud, whom the prophet of Islam himself approved of. This tells us that the Qur'an we have is not the word of Allah.
Ubay ibn Ka'b, was another one of the four which were singled-out by Muhammad, and was considered the best reciter of the Qur'an. He was known as Sayidul Qura' (The Master of Reciters). Umar the Caliph also agreed that Ubay was the best reciter, even though he rejected some of what Ubay recited.
1. For the standard reading wa yush-hidullaaha in Surah 2:204 he read wa yastash-hidullaaha.
2. He omitted the words in khiftum from Surah 4:101.
3. He read mutathab-thibiina for muthabthabiina in Surah 4:143.
There are a number of cases where whole clauses differed in his text. In Surah 5:48, where the standard text reads wa katabnaa 'alayhim fiiha, meaning "and We inscribed therein for them (the Jews)", the reading of Ubayy ibn Ka'b was wa anzalallaahu alaa banii Isra'iila fiiha, meaning "and Allah sent down therein to the Children of Israel."
From Abu Ubaid we find that, whereas Surah 17:16 in the standard text reads amarnaa mutrafiihaa fafasaquu, Ubay read this clause ba'athnaa akaabira mujri-miihaa fdmakaruu.
This verse, along with verses regarding adult suckling, were written on a piece of paper and were lost when a sheep or goat ate them. The loss of the stoning verse is confirmed by Caliph Umar in sahih hadith in which this verse is said to have been included in the book "sent down" to Muhammad, "the Book of Allah". In another sahih hadith appearing in many collections, Muhammad says he will judge a married woman who committed adultery with an unmarried man by "the Book of Allah" (meaning the Qur'an) and orders the woman to be stoned and the man to receive 100 lashes. Before becoming lost, the verse on adult suckling had already been abrogated and replaced with a watered down version. Evidently it was not very popular, and was resisted by some of Muhammad's wives.
Islamic scholars typically explain the loss of the stoning verse as a type of abrogation where the verse is no longer recited but the ruling still applies. Al-Suyuti in his Itqan gives various hadiths in which Muhammad and the Muslim community felt uneasy about writing down, and possibly even reciting such a harsh verse, having witnessed its implementation. It seems that as a result even the recitation of the exact wording for this verse was lost over time. Does it make any sense to excuse this clear failure of preservation by calling it abrogation even though the ruling remains, particularly when it involves such a serious topic as a death penalty?
It seems that the verse on stoning was not the only one to disappear from surah al-Ahzab.
Islamqa.info, the popular fatwah website accepts the hadith and that the verses were lost on the authority of the scholars. Its isnad was graded by al-Tabari and al-Albani as sahih, even more emphatically by ibn Hazm, "sahih, as clear as the sun" (إسناده صحيح كالشمس), and hasan (good) by ibn Kathir and ibn Hajar.
وقد حدثنا أحمد بن الهيثم بن خالد قال حدثنا أبو عبيد القاسم بن سلام قال حدثنا ابن أبي مريم عن ابن لهيعة عن أبي الأسود عن عروة عن عائشة قالت: كانت سورة الأحزاب تعدل على عهد رسول الله صلى الله عليه وسلم مائتي آية، فلما كتب المصحف لم يقدر منها إلا على ما هي الآن.
"Aisha narrates: 'Surah Ahzab contained 200 verses during the lifetime of Prophet [s] but when the Quran was collected we only found the amount that can be found in the present Quran".
We know that, whereas Ibn Mas'ud omitted three surahs (al-Fatihah, 113 and 114) from his Qur'an mashaf (codex), Ubay ibn Ka'b had 116 surahs in his, including two extra short surahs, al-Hafd (the Haste) and al-Khal' (the Separation), which he placed between what are surahs 103 and 104 in Uthman's Qur'an.
and for Your sake we work and strive.
for Your punishment will inevitably befall the disbelievers.
al-Khal': In the name of Allah, the Most Gracious, the Most Merciful.
and we praise You and we are not ungrateful to You.
In form they are du'as (supplications, prayers), much like Al-Fatihah placed at the beginning of the Qur'an, and surahs 113 and 114.
ibn Masud too included Khal' and Hafd in his Qur'an mashaf (codice). As also did Ibn 'Abbas in his mashaf, while Umaya bin Abdullah and Umar recited them as supplications , as did Uthman . One hadith says that these were du'as given by the angel Jibreel to Muhammad. Al-Suyuti quotes another scholar saying that Surah al-Khal' and Surah al-Hafd were removed from the Qur'an and are now used as du'as.
It doesn't seem that there was agreement among the Muslims on whether these were just du'as or parts of the Qur'an, particularly given that three such important figures (Ubay ibn Ka'b, ibn Masud and ibn 'Abbas) recorded them in their Qur'an codices.
Nor does it seem there was complete agreement on whether other surahs that resemble du'as belonged in the written Qur'an given that ibn Masud left out of his mashaf Surahs Al-Fatihah, and 113 and 114 (called Al-Mu'awwidhatan), as mentioned above. Al-Qurtubi's tafsir contains a narration from ibn-Masud that he omitted Al-Fatihah for brevity, and there was a theory to explain his omission of surahs 113 and 114. Some Qira'at (recitations of the Qur'an) pass through ibn Masud and include all 3 surahs.
One apologetics article quotes the 14th century scholar Muhammad Abdul Azim al-Zurqani, who suggested that the companions who included Al-Hafd and Al-Khal' in their Qur'an mashafs were merely noting them down as du'as alongside the Qur'an, and that this had led to the confusion over whether they were considered Qur'anic. But it is a very unlikely theory that all three companions who recorded these surahs in their mashafs would allow such a misunderstanding to occur. We even know from two independent lists that Ubay ibn Ka'b sequenced these two du'as between what are now surahs 103 and 104.
The same article then points to a hadith recorded 9 centuries after Muhammad, which says that Uthman had Ubay ibn Ka'b dictate the text for Zaid to write down, with refinements by Sa'id bin al-'Aas. The article argues that therefore Ubay must have had no issue with the two extra surahs being left out. Such late evidence is utterly worthless, as well as contradicting sahih hadiths about Zaid's collection process.
Abu Musa al-Ash'ari, one of the early authorities on the Qur'an text and a companion of Muhammad, claimed a surah which resembled at-Tawba (also known as Bara'at) in length and severity was forgotten and lost, but included a passage on the greed of man, which is not in today's Qur'an. Various narrations have slightly differing wording for this lost passage, which is consistent with it being insufficiently remembered.
Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it:" If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not practise" (lxi 2.) and" that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13).
Narrated Ibn `Abbas: I heard Allah's Messenger (pbuh) saying, "If the son of Adam had money equal to a valley, then he will wish for another similar to it, for nothing can satisfy the eye of Adam's son except dust. And Allah forgives him who repents to Him." Ibn `Abbas said: I do not know whether this saying was quoted from the Qur'an or not. `Ata' said, "I heard Ibn AzZubair saying this narration while he was on the pulpit."
Ubai said that it was considered as a saying from the Qur'an for a while during Muhammad's lifetime. At best, it could be claimed to be an example of a type of abrogation where the verses are lost. Why the verse would be abrogated is, conveniently, a mystery.
Narrated Sahl bin Sa`d: I heard Ibn Az-Zubair who was on the pulpit at Mecca, delivering a sermon, saying, "O men! The Prophet used to say, "If the son of Adam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Adam's son except dust. And Allah forgives he who repents to Him." Ubai said, "We considered this as a saying from the Qur'an till the Sura (beginning with) 'The mutual rivalry for piling up of worldly things diverts you..' (102.1) was revealed."
Al-Suyuti records the recollection by Abu Waqid al-Laithii of the occasion when the lost passage about the valleys was revealed. He says that Muhammad claimed it as a revelation from Allah, just like when he received other revelations.
Surah at-Tawba (also known as al Bara'at) was originally equal to the length of al-Baqara according to narrations recorded by al-Suyuti (best known for his Tafsir al-Jalalayn) in The Itqan and Tafsir al-Qurtubi. In a Hasan hadith in the collection of Tirmidhi, Uthman is narrated as saying that they didn't know whether or not Surah at-Tawba was part of Surah al-Anfal, and Muhammad died without making it clear, so they were placed together.
As demonstrated in the sections above, there were non-Qur'anic surahs and verses that sounded very much like those of the Qur'an. Surah al-Hafd and Surah al-khal', and the verses about Adam and the valleys sounded so Qur'anic that they were at one time believed to be so by speakers of 7th century Arabic, Sahabah no less. Those who claim that these were once part of the Qur'an and later abrogated, or that Al-Hafd and Al-Khal' were du'as given to Muhammad by Jibril need to explain why they were abrogated when there is no obvious reason, or why Allah allowed confusion to arise about the status of the latter two when they were recorded in the mashafs of three companions.
The text we have today is not even Uthman's Revised Version of the Qur'an, but it incorporates changes by Al-Hajjaj Ibn Yusuf Al-Thakafi.
Al-Hajjaj Ibn Yusuf Al-Thakafi, who lived in the years AD 660-714, was a teacher of the Arabic language in the city of Taif. Then he joined the military and became the most powerful person during the reign of Caliph Abd al-Malik Ibn Marawan and after him his son al-Waleed Ibn Abd al-Malik. Because Al-Hajjaj taught Arabic, he gave himself the liberty to change several words of Caliph Uthman's Qur'an, which is an indication that he did not believe that the Qur'an was verbally inspired or was inscribed in a "tablet preserved."
1. In Surah Yunus 10:22, he changed the word yanshorokom, which means "spread you," to yousayerokom, which means "makes you to go on."
2. In Surah Ash-Shuara 26:116, he changed the word Al-Mukhrageen, which means "the cast out," to Al-Margoomeen, which means "those who are to be stoned [to death]."
3. In Surah Ash-Shuara 26:167, he changed the word Min Al-Margoomeen, which means "those who are to be stoned to death," to Al-Mukhrageen, which means "those who will assuredly be cast out."
4. In Surah Muhammad 47:15, he changed the word yasen, which is poor Arabic to Asen, which means "unpolluted."
5. In Surah al-Hadid 57:7, he changed the word wataqu, which means "feared Allah," to Wa-anfaqu, which means "spend in charity."
If you read Qur'anic Tafsirs such as al-Jalalayn and others on these verses, you will notice that they will say that there are other readings of these words, proving that there was corruption.
Visit this site to see the differences between Samarqand Codex and Uthmans Codex.
According to some hadith literature, the Qur'an was revealed in seven ahruf, or modes of recitation. The nature of these ahruf generated a wide range of theories, some more plausible than others. A popular, though problematic theory is that these were 7 Arabic dialects of different Arab tribes, and only one, that of the Quraysh was retained by Uthman. A more plausible theory would be that Muhammad was inconsistent in his recitation, and it was a convenient excuse, as well as a way of avoiding disputes between his followers to say that there were up to seven valid ways to say a verse.
What we have today are seven or ten Qira'at, which are slightly different early recitations or readings of the Qur'an by famous readers. According to the most common explanation of the ahruf, these qira'at are based on the Quraysh harf. There were once many more qira'at, which were reduced to twenty-five in number two centuries after Muhammad's death, and down to seven after three centuries by Abu Bakr Ibn Mujahid. A futher three qira'at make up a second tier held in less high regard.
Each of the Qira'at has two transmissions (riwayat) named after its transmitters, one of which is the basis for any particular text (mushaf) of the Qur'an. For example, the mashaf used mainly in North Africa is based on the riwayah of Warsh from Nafi (the reading of Nafi transmitted by Warsh).
Muslims are commonly told that the differences between the Qira'at can be explained away as styles of pronunciation or dialects and spelling. Yet in many cases the variations added or ommitted words, or are completely different words or contradict each other in meaning. The Corpus Coranicum database can be used as a neutral online source for verifying the existence of such variations in the Qira'at. An interesting example is given below, and more of them are listed in the next section about the popular Hafs and Warsh transmissions.
In Quran 18:86, Dhu'l Qarnayn finds the sun setting in a muddy spring, according to the Qira'at used by today's most popular transmissions of the Qur'an. However, in around half of the various Qira'at the sun intead sets in a warm spring. The latter variant is even used in some English translations. It is easy to see how the corruption arose (whichever one is the variant). The arabic word حَمِئَة (hami'atin - muddy) sounds very similar to the completely different word حَامِيَة (hamiyatin - warm). Al-Tabari records in his tafseer for this verse the differing opinions on whether the sun sets in muddy or warm water.
The reading of ibn Amir, which is one of those qira'at containing hamiyah instead of hami'ah, is still used in some parts of Yemen, and used to be more widespread.. In written form this difference is not just a matter of vowel marks. Even the consonantal text with dots is different. A scan of a printed Qur'an containing the mushaf of Hisham's transmission from ibn Amir's reading can even be read online and it can be seen that حَامِيَة (warm) is used in verse 18:86.
Apart from other earlier variant texts, and the riwayats of al-Duri from Abu Amr used in Sudan, and of Hisham from ibn Amir used in parts of Yemen, there are two different texts (mushaf) of the Qur'an currently in print, named after their respective 2nd-century transmitters Hafs (from Kufa) and Warsh (from Medina).
The Hafs text is the more common and used in most areas of the Islamic world. Warsh is used mainly in West and North-West Africa as well as by the Zaydiya in Yemen. Here are some of the differences.
A more extensive study of differences between the Hafs and Warsh transmissions and comparisons with Qur'an manuscripts can be read online.
Some apologetics say that variants (aka corruption) of the dots and vowel marks may have occured when the text was written down, but that the simple consonantal text without these diacritics is preserved (even though not all examples, including those listed above, depend on the placement of dots and vowel marks). Yet the Qur'an itself is more than simply a written text, and certainly more than its earliest basic written form without diacritics, where some different consonants are written identically. There are clearly corruptions in the recital of the actual words from when they were originally spoken, which became more apparent as the written Arabic language developed to include vowel sounds and to distinguish different but identical looking consonants with dots.
Another apologetic defence of the preservation doctrine has it that even when the variants are completely different words or when words are added or ommitted, that these are all divinely revealed alternatives. This doesn't address variants that contradict each other, nor explain the suspicious fact that the variants words sound similar to each other. In any case, such obviously contrived attempts to salvage the preservation doctrine in such a way as to make it almost meaningless and unfalsifiable are incredible, even by the standards of Islam, a religion built full of contrivances to escape difficult questions.
The Qur'an was first written without diacritical marks. At the time of Muhammad, Arabic orthography was yet to develop into what we have known for centuries.
For the early interpreters who added diacritical marks, to read the Qur'an as it was originally written, would lead the reader to interpret and choose for themselves from the many possible meanings available.
Muslims began using diacritical marks because reading "errors" began to appear, and the differences this created had led to differences in Islamic law.
The following are just a couple of examples from among many grammatical mistakes which show that the Qur'an is not flawless.
1. Butunihi is a mistake in 16:66. It must be Butuniha, because it is referring to the plural (cattle).
2. Kon fayakoon, meaning "be and it is", must be kon fakana, meaning "be and he was" in 3:59, because it refers to the past not present.
Many Muslims believe that the Qur'an claims the corruption of previous scriptures. However with this erroneous belief comes a new set of problems.
The Qur'an says of the Qur'an in 15:9, "We have revealed the dhikr (reminder) and we surely will preserve it,".
The Taurat and Injil are also referred to as dhikr in 21:48, 21:7, and 40:53-54. So if Allah could not protect these dhikrs, how can we expect him to protect the last dhikr?
What have we learnt here? We have learnt that some verses are missing, some readings are different, and the very best scholars and reciters of Islam, whom Muhammad himself had approved of, rejected the Qur'an of Uthman.
What are we left with? We are left with a very human text, as prone to corruption as any other medieval text, and Muslims who deny this are left holding an untenable position.
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↑ "Abu Yunus, freedman of Aishah, Mother of Believers, reported: Aishah ordered me to transcribe the Holy Qur'an and asked me to let her know when I should arrive at the verse Hafidhuu alaas-salaati waas-salaatiil-wustaa wa quumuu lillaahi qaanitiin (2.238). When I arrived at the verse I informed her and she ordered: Write it in this way, Hafidhuu alaas-salaati waas-salaatiil-wustaa wa salaatiil 'asri wa quumuu lillaahi qaanitiin. She added that she had heard it so from the Apostle of Allah." - Muwatta Imam Malik, p.64. Also in Sahih Muslim 4:1316, for example.
↑ A similar English translation (but with the words "O God" accidentally omitted from al-Hafd), together with the Arabic text and textual transmission details can be found in Theodor Nöldeke et. al. (1909, 1919) "The History of the Qur'an" 2nd Edition, Ed. and trans. by Behn W. H. (2013) Brill: Leiden p. 241 Nöldeke considered it unlikely that these two Surahs and Surah al-Fatiha were originally part of the Qur'an.
↑ See Abu Dawud Book 8:1472 sunnah.com in which the angel reveals up to seven modes. "He then said: 'Each mode is sufficiently health-giving, whether you utter 'all-hearing and all-knowing' or instead 'all-powerful and all-wise'."
This page was last edited on 22 December 2018, at 03:15.


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Der Brooklyn Bridge Park ist eine öffentliche Parklandschaft im Stadtbezirk Brooklyn in New York City und eines der ambitioniertesten Parkprojekte in Brooklyn seit der Anlage des Prospect Park. Der Park ist Teil des "Brooklyn Waterfront Greenway", einer Reihe von Parks und Radwegen rund um Brooklyn.

Lage
Der Park befindet sich im Nordwesten von Brooklyn an der Waterfront am East River zwischen Jay Street im Norden und Atlantic Avenue im Süden. Er umfasst eine Gesamtfläche von etwa 34 Hektar und ist 2,1 Kilometer lang. Im nördlichen Drittel unterquert der Park die Brooklyn Bridge und die Manhattan Bridge mit den dort liegenden Vierteln Fulton Ferry und Dumbo (Abkürzung für die Wohngegend um die Brücke: Down Under the Manhattan Bridge Overpass), südlich der Brooklyn Bridge liegt der Park unterhalb der Brooklyn Heights Promenade im Stadtteil Brooklyn Heights.

Geschichte
Das Areal am Fuße der Brooklyn Bridge ist eines der am längsten besiedelten Gebiete in Brooklyn. Eine erste Fährverbindung bestand seit 1642 zwischen der Fulton Street und Manhattan. In der Folgezeit wurde der Uferbereich, in dem der Park liegt, zu einem wichtigen Warenumschlagplatz, und viele Betriebe siedelten sich entlang des Wassers an. Die Fertigstellung der Brooklyn Bridge im Jahre 1883 führte jedoch zum Niedergang des Fährbetriebs und der umliegenden Betriebe, und auf Betreiben der New York Dock Company wurden neue Hafenanlagen und Lagerhäuser errichtet. Während der ersten Hälfte des 20. Jahrhunderts florierte der Hafenbetrieb, aber nach dem Zweiten Weltkrieg waren die Hafenanlagen den immer größeren Frachtschiffen und dem Aufkommen des Containers nicht mehr gewachsen. Der in den 1950er Jahren gebaute Brooklyn–Queens Expressway schnitt außerdem den Uferbereich vom Hinterland ab. 1983 stellte die Hafenbehörde den Betrieb auf der Brooklyner Seite des unteren East River ein.

Obwohl es schon bald nach der Stilllegung der Hafenanlagen Pläne für einen Park gab, wurde der Bau erst 2002 durch ein Memorandum of Understanding zwischen dem damaligen Gouverneur des Staates New York, George Pataki und dem Bürgermeister Michael Bloomberg beschlossen.

Die Bauarbeiten begannen im Januar 2009. Im März 2010 wurde der erste Bauabschnitt eröffnet.

2020, elf Jahre nach Baubeginn ist der Park im Wesentlichen fertiggestellt. Die letzten Arbeiten erfolgten am Pier 5 mit den Uplands Lawn, am Pier 3 mit dem in den East River hineinragende Teil mit Park und Spielplatz und schließlich am Pier 2 mit den Uplands.

Design

Das Landschaftsarchitekturbüro Michael Van Valkenburgh Associates, das schon für andere Parks in New York City verantwortlich gezeichnet hatte, wurde 2004 beauftragt, den Masterplan für den Park zu entwerfen.

Der Park besteht aus einem schmalen Uferstreifen und ist in elf Abschnitte unterteilt. Darunter sind sechs durchnummerierte Piers, die in den East River ragen. Die Pier 1 ist die nördlichste, am Fuß der Brooklyn Bridge gelegen und die Pier 6 die südlichste, am Endpunkt der Atlantik Avenue. Entlang der ganzen Nord-Süd-Ausdehnung des Parks verläuft ein durchgehender Rad- und Fußweg. Vom Pier 1 gelangt man über die neue 2020 eröffnete Fußgängerbrücke Squibb Park Bridge direkt nach Brooklyn Heights.

Von Nord nach Süd gliedert sich der Park wie folgt:
Nördlich der Manhattan Bridge:
 John Street Parkland – Liegewiese, von Fußgängerbrücken überspanntes Brackwasser-Marschland
Zwischen Manhattan Bridge und Brooklyn Bridge:
 Main Street Park – ein Park mit Liegewiese, Strand und Spielplätzen
 Empire Fulton Ferry – ein Park mit Liegewiese und Jane's Carousel
 Brooklyn Bridge Plaza – für Veranstaltungen wie Märkte, Konzerte, Eislaufen
Südlich der Brooklyn Bridge:
 Fulton Ferry Landing – Pier mit Zugang zur NYC Ferry (East-River-Route und South Brooklyn-Route) und zum Wassertaxi
 Pier 1 – Liegewiesen Spielplatz und Aussichtshügel mit Blick auf die Skyline von Manhattan, eröffnet im März 2010
 Pier 2 – Sportangebote wie Basketball Eislaufen, Boccia, Rampe für Boote (Mai 2014), Uplands (2020)
 Pier 3 – Liegewiese Greenway Terrace und Granit Terrace (2013), Park mit Spielplatz (2018)
 Pier 4 – geschütztes, unzugängliches Pflanzenhabitat (Mai 2014), Gezeitenbecken und Strand teilweise zugänglich
 Pier 5 – Spielfelder für Fußball, Hockey u. a., Picknick, Spielplatz (2012), One°15 Brooklyn Marina mit Bootshaus (2015), Uplands Lawn (2017)
 Pier 6 – Spielplatz, Beachvolleyballplätze, Park und Anleger für NYC Ferry (South Brooklyn-Route) und Wassertaxis, eröffnet Mitte 2010, Parklandschaft Ende 2015

Finanzierung und Unterhalt
Der Park wird mit Mitteln der Stadt und Staates New York gebaut. Verantwortlich für den Bau ist die Brooklyn Bridge Park Corporation (BBP), während der Planungsphase noch Brooklyn Bridge Park Development Corporation genannt, eine Tochter der staatlichen Wirtschaftsförderungsbehörde Empire State Development Corporation. Eine wichtige Bedingung für die Bereitstellung der Mittel für den Bau war, dass der Betrieb des Parkes nicht zu Lasten der Steuerzahler gehen darf. Die Mittel für den Unterhalt kommen zu einem kleinen Teil aus Konzessionen für Restaurants und Imbissbetriebe. Den Großteil ihrer Einnahmen erwirtschaftet die Brooklyn Bridge Park Corporation aus den Abgaben der Betreiber von Touristenattraktionen wie dem oben genannten Jane's Karussell, außerdem aus den Gebühren für die zahlreichen Open-Air-Veranstaltungen auf dem Parkgelände.

Literatur
 Nancy Webster, David Shirley: A History of Brooklyn Bridge Park: How a Community Reclaimed and Transformed New York City's Waterfront. Columbia University Press, New York 2016, ISBN 978-0-231-17122-9.

Einzelnachweise

Siehe auch

Weblinks
 Brooklyn Bridge Park Conservancy
 Michael Van Valkenburgh Associates, Inc.

Parkanlage in Brooklyn
Bauwerk in Brooklyn
East River (New York)
Parkanlage in Nordamerika


My absolute best-friend has also been a major grounding rod through the past year too! We have had our regular "bestie days out", just us. We've had equally as many days with BG in tow too (the Bestie is on of BG's Godmothers so she's duty bound to do this!) – but she, like my new mum-friends, helps me to feel like I'm "me" again. She will always ask me how I am, how I am doing… as well as asking about BG and getting an update on her. I love her for this. (Thanks Dude!).


Calgary-based public Company Inner Spirit Holdings Ltd. (CSE:ISH, Forum) is establishing a chain of recreational cannabis stores under its Spiritleaf brand. The Company has entered into more than 100 franchise partnerships to develop locations throughout Canada, having opened stores in Alberta and Saskatchewan. The Company extended its reach into Ontario earlier this month, when it opened its Spiritleaf-branded retail store in Kingston in partnership with the winner of the province's first cannabis lottery.


TownleyGirl Tips – Tagged "gift for girls"
When I was a child, I remember my mom would always go all out for us on Easter. She'd buy my brother and I fancy outfits (hats always included!), decorate the house with adorable bunnies and chicks, and gift us with the most stellar Easter basket you could ever imagine. Our baskets were filled with everything from jellybeans, nail polish to toys we'd been begging for and more.
"Vampirina" tells the story of a young vampire girl who faces the joys and trials of being the new kid in town.
A girl can never have too many lipsticks!
It's Makeover Time!! Check out these fun TownleyGirl tips for hairstles and nail looks for your little one!
2018 feels like the perfect time to reinvent. Yes, every January 1st brings change, but this one just feels... dramatic.


I listed my 2440 sq. ft. former home, in prestigious Bevan Heights in Niagara-on-the-Lake, in early April of 2014. When it hadn't sold by mid-August of that year, and our agent wanted to lower the asking price, I hired Ms Elizabeth Di Tomaso to stage it. She came to see our open concept bungalow with cathedral ceilings, and then soon transformed it into a show place. At her hands, the previously ordinary interior finally matched the home's strong street appeal. With a very discerning eye, she supplied everything, from lovely pieces of furniture, to accessories. The effect was harmonious and graciously beautiful, as well as elegant and welcoming. In short order, there were four offers on the table on the same day. I recommend Elizabeth DiTomaso very highly. Her taste is excellent, and she is highly talented, efficient, pleasant and thorough.
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"For the last 2 Christmas seasons, I've hired Liz to decorate my home for the holidays. She does a wonderful job! She's able to create a chic and elegant look. Liz uses my existing Christmas decorations and then she selectively adds in some lovely new ornaments and decor accessories. It's always innovative, within my budget and festive. I would definitely recommend Liz to decorate your home for any holiday.


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Q: Can you capture what a user is currently listening to? I'm currently working on a project that detects when someone is listening to a song on Spotify and sends a message to that person based upon that song being in a playlist.
I couldn't see a spotipy function to get this data, even though I can see it on the spotify application itself, any pointers?

A: Accessing friends' activity feed is something that many people have been requesting for a long time, however Spotify does not seem to have any plan to open it up unfortunately.
Currently, the only existing workaround I am aware of is to scrape the internal API used by the client, as is done here: https://github.com/valeriangalliat/spotify-buddylist
Another option for your project would be to use last.fm APIs if the user is on it and you know the handle -- which is less than ideal of course.

redpajama_set_name: RedPajamaStackExchange


Mumbai, Jul 6 (PTI) Taking a step towards digitalisation, state-run Union Bank of India today launched a slew of initiatives such as IMPS at branches and M-passbooks for its customers.
The bank has become the first lender to launch immediate payment service (IMPS) through branches for its retail and corporate customers by integrating the platform to its core banking solution.
This will allow customers to instantly transfer funds to any account from the branch. The limit has been set at up to Rs 2 lakh per day. "Digital transformation is going to change the dynamics of banking in near future.
Digital banking shall replace branch banking and our bank will always be ahead to foray into any venture which brings in technological convenience to customers," chairman and managing director Arun Tiwari told reporters today.
The digital passbook or M-passbook feature will enable customers to view account statement on mobile. The bank also launched a missed call facility through which customers can give a miss call to know the account balance.
Customers can also download the bank's mobile banking app through the 'missed call' facility. The customer will immediately get a link to download the app upon request.
The bank also launched an SMS facility for customers to avail value added services like blocking debit card, balance enquiry and enable or disable user id of internet banking, among others.