View allAll Photos Tagged behaviour
Nestlé Research Center studies behaviour to understand drivers of pleasure and healthy food choices.
22 February 2015. Stoneleigh Road N17.
In my opinion, our local street cleaners - working for Veolia - do a good job; collecting and bagging waste in the company's purple bags.
Which are supposed to be collected reasonably quickly.
But while the "official" bags await collection, they act like a "magnet" - tacitly encouraging a few people to add their own waste bags to the pile.
The Postcard
A postally unused postcard bearing no publisher's name. The card, which was printed in Great Britain, has a divided back.
Ernest Noble
The artwork was by Ernest Noble.
Ernest Noble was born in Stoke Newington, London, in the second quarter of 1881, the son of a Quaker minister who founded the British Blue Ribbon Temperance Movement in 1878.
Ernest is best known as a postcard artist of the 1910's and 1920's. He also illustrated books, and drew a newspaper strip called "The 80 Adventures of Robbie Crusoe", which appeared translated in Dutch newspapers.
Ernest provided artwork for postcards that were published in the Great War and the Second World War. He died in 1958.
The mallard (/ˈmælɑrd/ or /ˈmælərd/) or wild duck (Anas platyrhynchos) is a dabbling duck which breeds throughout the temperate and subtropical Americas, Europe, Asia, and North Africa, and has been introduced to New Zealand, Australia, Peru, Brazil, Uruguay, Argentina, Chile, the Falkland Islands and South Africa.[2] This duck belongs to the subfamily Anatinae of the waterfowl family Anatidae.
The male birds (drakes) have a glossy green head and are grey on wings and belly, while the females have mainly brown-speckled plumage. Both genders have an area of white-bordered black speculum feathers which commonly also include irridescent blue feathers especially among males. Mallards live in wetlands, eat water plants and small animals, and are social animals preferring to congregate in groups or flocks of varying sizes. This species is the ancestor of most breeds of domestic ducks.[3]
Taxonomy and evolution
The mallard was one of the many bird species originally described by Carl Linnaeus in his 18th-century work, Systema Naturae, and still bears its original binomial name.[4]
The name mallard is derived from the Old French malart or mallart "wild drake", although its ultimate derivation is unclear. It may be related to (or at least influenced by) an Old High German masculine proper name Madelhart, clues lying in the alternate English forms "maudelard" or "mawdelard".[5] Masle (male) has also been proposed as an influence.[6] Mallards frequently interbreed with their closest relatives in the genus Anas, such as the American black duck, and also with species more distantly related, such as the northern pintail, leading to various hybrids that may be fully fertile.[7] This is quite unusual among such different species, and apparently is because the mallard evolved very rapidly and recently, during the Late Pleistocene. The distinct lineages of this radiation are usually kept separate due to non-overlapping ranges and behavioural cues, but are still not fully genetically incompatible.[8] Mallards and their domesticated conspecifics are also fully interfertile.
The genome of Anas platyrhynchos was sequenced in 2013.[9]
Mallards appear to be closer to their Indo-Pacific relatives than to their American ones judging from biogeography. Considering mitochondrial DNA D-loop sequence data, they may have evolved in the general area of Siberia; mallard bones rather abruptly appear in food remains of ancient humans and other deposits of fossil bones in Europe, without a good candidate for a local predecessor species.[10] The large ice age palaeosubspecies which made up at least the European and west Asian populations during the Pleistocene has been named Anas platyrhynchos palaeoboschas.[citation needed]
In their mitochondrial DNA, mallards are differentiated between North America and Eurasia,[11] however, in the nuclear genome there is a particular lack of genetic structure.[12] Haplotypes typical of American mallard relatives and spotbills can be found in mallards around the Bering Sea.[13] The Aleutian Islands hold a population of mallards that appear to be evolving towards a subspecies, as gene flow with other populations is very limited.[10]
The size of the mallard varies clinally, and birds from Greenland, although larger than birds further south, have smaller bills and are stockier. They are sometimes separated as subspecies, the Greenland mallard (A. p. conboschas).[citation needed]
Description
The mallard is a medium-sized waterfowl species although is often slightly heavier than most other dabbling ducks. It is 50–65 cm (20–26 in) long (of which the body makes up around two-thirds), has a wingspan of 81–98 cm (32–39 in),[14] and weighs 0.72–1.58 kg (1.6–3.5 lb).[15][16] Among standard measurements, the wing chord is 25.7 to 30.6 cm (10.1 to 12.0 in), the bill is 4.4 to 6.1 cm (1.7 to 2.4 in) and the tarsus is 4.1 to 4.8 cm (1.6 to 1.9 in).[17]
The breeding male mallard is unmistakable, with a glossy bottle-green head and white collar which demarcates the head from the purple-tinged brown breast, grey brown wings, and a pale grey belly. The rear of the male is black, with the dark tail having white borders.[18] The bill of the male is a yellowish orange tipped with black while that of the female is generally darker ranging from black to mottled orange. The female mallard is predominantly mottled with each individual feather showing sharp contrast from buff to very dark brown, a coloration shared by most female dabbling ducks, and has buff cheeks, eyebrow, throat and neck with a darker crown and eye-stripe.[18]
Owing to their highly 'malleable' genetic code, Mallards can display a large amount of variation, as seen here with this female, who displays faded or 'apricot' plumage.
Both male and female mallards have distinct iridescent purple blue speculum feathers edged with white, prominent in flight or at rest, though temporarily shed during the annual summer moult. Upon hatching, the plumage colouring of the duckling is yellow on the underside and face (with streaks by the eyes) and black on the backside (with some yellow spots) all the way to the top and back of the head. Its legs and bill are also black. As it nears a month in age, the duckling's plumage will start becoming drab, looking more like the female (though its plumage is more streaked) and its legs will lose their dark grey colouring.[18] Two months after hatching, the fledgling period has ended and the duckling is now a juvenile. Between three to four months of age, the juvenile can finally begin flying as its wings are fully developed for flight (which can be confirmed by the sight of purple speculum feathers). Its bill will soon lose its dark grey colouring and its sex can finally be distinguished visually by three factors. The bill colouring is yellow in males, black and orange for females. The breast feathers are reddish-brown for males, brown for females. The centre tail feather is curled for males (called a drake feather), straight for females.[citation needed]
During the final period of maturity leading up to adulthood (6–10 months of age), the plumage of female juveniles remains the same while the plumage of male juveniles slowly changes to its characteristic colours.[citation needed] This plumage change also applies to adult mallard males when they transition in and out of their non-breeding eclipse plumage at the beginning and the end of the summer moulting period. The adulthood age for mallards is 14 months and the average life expectancy is 3 years, but they can live to twenty.[19]
Several species of duck have brown-plumaged females which can be confused with the female mallard. The female gadwall (A. strepera) has an orange-lined bill, white belly, black and white speculum which is seen as a white square on the wings in flight, and is a smaller bird.[18] More similar to the female mallard in North America are the American black duck (A. rubripes), which is notably darker hued in both sexes than the mallard, and the mottled duck (A. fulvigula), which is somewhat darker than the female mallard, with no white edge on the speculum and slightly different bare-part colouration.
In captivity, domestic ducks come in wild-type plumages, white, and other colours. Most of these colour variants are also known in domestic mallards not bred as livestock, but kept as pets, aviary birds, etc., where they are rare but increasing in availability.
A noisy species, the male has a nasal call, and a high-pitched whistle, while the female has a deeper quack stereotypically associated with ducks.[20][21]
The mallard is a rare example of both Allen's Rule and Bergmann's Rule in birds. Bergmann's Rule, which states that polar forms tend to be larger than related ones from warmer climates, has numerous examples in birds. Allen's Rule says that appendages like ears tend to be smaller in polar forms to minimize heat loss, and larger in tropical and desert equivalents to facilitate heat diffusion, and that the polar taxa are stockier overall. Examples of this rule in birds are rare, as they lack external ears. However, the bill of ducks is very well supplied with blood vessels and is vulnerable to cold.[citation needed]
Due to the malleability of the mallard's genetic code, which gives it its vast interbreeding capability, mutations in the genes that decide plumage colour are very common and have resulted in a wide variety of hybrids such as Brewer's duck (mallard × gadwall, Anas strepera).[22]
Distribution and habitat
The mallard is widely distributed across the Northern and Southern Hemispheres, North America from southern and central Alaska to Mexico, the Hawaiian Islands, and across Eurasia, from Iceland and southern Greenland and parts of Morocco (North Africa) in the west, Scandinavia to the north, and to Siberia, Japan,and South Korea, in the east, Australia and New Zealand in the Southern hemisphere.[14] It is strongly migratory in the northern parts of its breeding range, and winters farther south. For example, in North America, it winters south to Mexico, but also regularly strays into Central America and the Caribbean between September and May.[23]
The mallard inhabits a wide range of habitat and climates, from Arctic tundra to subtropical regions. It is found in both fresh- and salt-water wetlands, including parks, small ponds, rivers, lakes and estuaries, as well as shallow inlets and open sea within sight of the coastline. Water depths of less than 1 metre (3.3 ft) are preferred, birds avoiding areas more than a few metres deep. They are attracted to bodies of water with aquatic vegetation
Behaviour
Feeding
The mallard is omnivorous and very flexible in its foods choice. Its diet may vary based on several factors, including the stage of the breeding cycle, short-term variations in available food, nutrient availability, and inter and intraspecific competition.[24] The majority of the mallard's diet seems to be made up of gastropods, invertebrates (including beetles, flies, lepidopterans, dragonflies, and caddisflies), crustaceans, worms, many varieties of seeds and plant matter, and roots and tubers. During the breeding season, male birds were recorded to have eaten 37.6% animal matter and 62.4% plant matter, most notably Echinochloa crus-galli, and nonlaying females ate 37.0% animal matter and 63.0% plant matter, while laying females ate 71.9% animal matter and only 28.1% plant matter.[25] Plants generally make up a larger part of the bird's diet, especially during autumn migration and in the winter.[26][27]
It usually feeds by dabbling for plant food or grazing; there are reports of it eating frogs. It usually nests on a river bank, but not always near water. It is highly gregarious outside of the breeding season and forms large flocks, which are known as sords.[28]
Breeding
Mallards usually form pairs (in October and November in the Northern hemisphere) only until the female lays eggs at the start of nesting season which is around the beginning of spring, at which time she is left by the male who joins up with other males to await the moulting period which begins in June (in the Northern hemisphere). During the brief time before this, however, the males are still sexually potent and some of them either remain on standby to sire replacement clutches (for female Mallards that have lost or abandoned their previous clutch) or forcibly mate with females that appear to be isolated or unattached regardless of their species and whether or not they have a brood of ducklings.
The nesting period can be very stressful for the female since she lays more than half her body weight in eggs. She requires a lot of rest and a feeding/loafing area that is safe from predators. When seeking out a suitable nesting site, the female's preferences are areas that are well concealed, inaccessible to ground predators, or have few predators nearby. This can include nesting sites in urban areas such as roof gardens, enclosed courtyards, and flower boxes on window ledges and balconies more than one story up, which the ducklings cannot leave safely without human intervention. The clutch is 8–13 eggs, which are incubated for 27–28 days to hatching with 50–60 days to fledgling. The ducklings are precocial and fully capable of swimming as soon as they hatch. However, filial imprinting compels them to instinctively stay near the mother not only for warmth and protection but also to learn about and remember their habitat as well as how and where to forage for food. When ducklings mature into flight-capable juveniles, they learn about and remember their traditional migratory routes (unless they are born and raised in captivity). After this, the juveniles and the mother may either part or remain together until the breeding season arrives.[citation needed]
When they pair off with mating partners, often one or several drakes end up left out. This group sometimes targets an isolated female duck, even one of a different species, and proceeds to chase and peck at her until she weakens, at which point the males take turns copulating with the female. Lebret (1961) calls this behaviour "Attempted Rape Flight" and Cramp & Simmons (1977) speak of "rape-intent flights". Male mallards also occasionally chase other male ducks of a different species, and even each other, in the same way. In one documented case of "homosexual necrophilia", a male mallard copulated with another male he was chasing after the chased male died upon flying into a glass window.[29] This paper was awarded with an Ig Nobel Prize in 2003.[30]
Mallards are opportunistically targeted by brood parasites, occasionally having eggs laid in their nests by Redheads, ruddy ducks, lesser scaup, gadwalls, northern shovelers, northern pintails, cinnamon teal, common goldeneyes, and other mallards. These eggs are generally accepted when they resemble the eggs of the host mallard, although the hen may attempt to eject them or even abandon the nest if parasitism occurs during egg laying.[31] Mallards of all ages (but especially young ones) and in all locations must contend with a wide diversity of predators including raptors, mustelids, corvids, snakes, raccoons, opossums, skunks, turtles, large fish and felids and canids, including domesticated ones.[32] The most prolific natural predators of adult mallards are red foxes (which most often pick off brooding females) and the faster or larger birds of prey, i.e. peregrine falcons or Haliaeetus eagles.[33][34] In North America, adult mallards face no fewer than 15 species of birds of prey, from hen harriers and short-eared owls (both smaller than a mallard) to huge bald and golden eagles, and about a dozen species of mammalian predator, not counting several more avian and mammalian predators who threaten eggs and nestlings.[31]
Mallards are also preyed upon occasionally by 'unorthodox' species, such as the Grey heron (Ardea cinerea), European herring gull (Larus argentatus) and the Northern pike (Esox lucius).
Conservation
Unlike many waterfowl, mallards have benefited from human alterations to the world. They are very adaptable, being able to live and even thrive in urban areas which may have supported more localized, sensitive species of waterfowl before development. The release of feral mallards in areas where they are not native sometimes creates problems through interbreeding with indigenous waterfowl. These non-migratory mallards interbreed with indigenous wild ducks from local populations of closely related species through genetic pollution by producing fertile offspring. Complete hybridization of various species of wild ducks gene pools could result in the extinction of many indigenous waterfowl. The wild mallard itself is the ancestor of most domestic ducks and its naturally evolved wild gene pool gets genetically polluted in turn by the domesticated and feral populations.[35][36][37]
The mallard is considered an invasive species in New Zealand.[14] There, and elsewhere, mallards are spreading with increasing urbanization and hybridizing with local relatives.[38] Over time, a continuum of hybrids ranging between almost typical examples of either species will develop; the speciation process beginning to reverse itself.[39] This has created conservation concerns for relatives of the mallard, such as the Hawaiian duck,[38][40] the A. s. superciliosa subspecies of the Pacific black duck,[38][41][42][43] the American black duck,[38][44][45][46] the mottled duck,[38][47][48] Meller's duck,[49] the yellow-billed duck,[39] and the Mexican duck,[38][48] in the latter case even leading to a dispute whether these birds should be considered a species[50] (and thus entitled to more conservation research and funding) or included in the mallard.
The availability of mallards, mallard ducklings, and fertilized mallard eggs for public sale and private ownership, either as livestock or as pets, is currently legal in the United States except for the state of Florida which has currently banned domestic ownership of mallards. This is to prevent hybridisation with the native mottled duck.[51]
Mallards are also causing severe "genetic pollution" of South Africa's biodiversity by breeding with endemic ducks, although the Agreement on the Conservation of African-Eurasian Migratory Waterbirds applies to the mallard. The hybrids of mallards and the yellow-billed duck are fertile and can produce more hybrid offspring. If this continues, only hybrids will occur and in the long term this will result in the extinction of various indigenous waterfowl. The mallard duck can cross breed with 63 other species and is posing a severe threat to the genetic integrity of indigenous waterfowl. Mallards and their hybrids compete with indigenous birds for resources such as food, nest sites and roosting sites.[37]
The Eastern or Chinese spot-billed duck is currently introgressing into the mallard populations of the Primorsky Krai, possibly due to habitat changes from global warming.[13] The Mariana mallard was a resident allopatric population—in most respects a good species—apparently initially derived from mallard-Pacific black duck hybrids;[52] unfortunately, it became extinct in the late twentieth century.[53]
The Laysan duck is an insular relative of the mallard with a very small and fluctuating population. Mallards sometimes arrive on its island home during migration, and can be expected to occasionally have remained and hybridized with Laysan ducks as long as these species have existed. But these hybrids are less well adapted to the peculiar ecological conditions of Laysan Island than the local ducks, and thus have lower fitness, and furthermore, there were—apart from a brief time in the early 20th century when the Laysan duck was almost extinct—always many more Laysan ducks than stray mallards. Thus, in this case, the hybrid lineages would rapidly fail.[citation needed]
In the cases mentioned above, however, ecological changes and hunting have led to a decline of local species; for example, the New Zealand grey duck population declined drastically due to overhunting in the mid-20th century.[43] Hybrid offspring of Hawaiian ducks seem to be less well-adapted to native habitat, and utilizing them in reintroduction projects apparently reduces success.[38][54] In summary, the problems of mallards "hybridizing away" relatives is more a consequence of local ducks declining than of mallards spreading; allopatric speciation and isolating behaviour have produced today's diversity of mallard-like ducks despite the fact that in most if not all of these populations, hybridization must have occurred to some extent.[citation needed]
Relationship with humans
The mallard is depicted in a marginal decoration of the 15th century English illuminated manuscript the Sherborne Missal.[55]
Since 1933, the Peabody Hotel in Downtown Memphis, Tennessee has maintained a long tradition of keeping one mallard drake and four mallard hens, called The Peabody Ducks, as a popular hotel attraction and as guests of honour. The mallards are provided by a local farmer and friend of the Peabody Hotel and are rotated out and returned to the farm for a new team of mallards every three months. This tradition has also been maintained and observed at the other Peabody Hotels in Little Rock, Arkansas and Orlando, Florida.[56]
Although mallard do not have as fine a flavour as teal, they have the advantage of being one of the larger ducks, so are selected for breeding for shooting and the table.[57] Shot sizes four and five are recommended for a clean and efficient kill in shooting mallard.[58]
The children's picture book Make Way for Ducklings, published in 1941 and winner of the 1942 Caldecott Medal for its illustrations, is the story of a pair of mallards who decide to raise their family on an island in the lagoon in Boston Public Garden in Massachusetts.[59]
Duck Head, a U.S. clothing brand, uses the image of a mallard's head as its logo.
Biennalist :
Biennalist is an Art Format commenting on active biennials and managed cultural events through artworks.Biennalist takes the thematics of the biennales and similar events like festivals and conferences seriously, questioning the established structures of the staged art events in order to contribute to the debate, which they wish to generate.
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links about Biennalist :
Thierry Geoffroy/Colonel:
en.wikipedia.org/wiki/Thierry_Geoffroy
en.wikipedia.org/wiki/Emergency_Room_(art)
www.emergencyrooms.org/formats.html
—--Biennale from wikipedia —--
The Venice International Film Festival is part of the Venice Biennale. The famous Golden Lion is awarded to the best film screening at the competition.
Biennale (Italian: [bi.enˈnaːle]), Italian for "biennial" or "every other year", is any event that happens every two years. It is most commonly used within the art world to describe large-scale international contemporary art exhibitions. As such the term was popularised by Venice Biennale, which was first held in 1895. Since the 1990s, the terms "biennale" and "biennial" have been interchangeably used in a more generic way - to signify a large-scale international survey show of contemporary art that recurs at regular intervals but not necessarily biannual (such as triennials, Documenta, Skulptur Projekte Münster).[1] The phrase has also been used for other artistic events, such as the "Biennale de Paris", "Kochi-Muziris Biennale", Berlinale (for the Berlin International Film Festival) and Viennale (for Vienna's international film festival).
Characteristics[edit]
According to author Federica Martini, what is at stake in contemporary biennales is the diplomatic/international relations potential as well as urban regeneration plans. Besides being mainly focused on the present (the “here and now” where the cultural event takes place and their effect of "spectacularisation of the everyday"), because of their site-specificity cultural events may refer back to,[who?] produce or frame the history of the site and communities' collective memory.[2]
The Great Exhibition in The Crystal Palace in Hyde Park, London, in 1851, the first attempt to condense the representation of the world within a unitary exhibition space.
A strong and influent symbol of biennales and of large-scale international exhibitions in general is the Crystal Palace, the gigantic and futuristic London architecture that hosted the Great Exhibition in 1851. According to philosopher Peter Sloterdijk,[3][page needed] the Crystal Palace is the first attempt to condense the representation of the world in a unitary exhibition space, where the main exhibit is society itself in an a-historical, spectacular condition. The Crystal Palace main motives were the affirmation of British economic and national leadership and the creation of moments of spectacle. In this respect, 19th century World fairs provided a visual crystallization of colonial culture and were, at the same time, forerunners of contemporary theme parks.
The Venice Biennale as an archetype[edit]
The structure of the Venice Biennale in 2005 with an international exhibition and the national pavilions.
The Venice Biennale, a periodical large-scale cultural event founded in 1895, served as an archetype of the biennales. Meant to become a World Fair focused on contemporary art, the Venice Biennale used as a pretext the wedding anniversary of the Italian king and followed up to several national exhibitions organised after Italy unification in 1861. The Biennale immediately put forth issues of city marketing, cultural tourism and urban regeneration, as it was meant to reposition Venice on the international cultural map after the crisis due to the end of the Grand Tour model and the weakening of the Venetian school of painting. Furthermore, the Gardens where the Biennale takes place were an abandoned city area that needed to be re-functionalised. In cultural terms, the Biennale was meant to provide on a biennial basis a platform for discussing contemporary art practices that were not represented in fine arts museums at the time. The early Biennale model already included some key points that are still constitutive of large-scale international art exhibitions today: a mix of city marketing, internationalism, gentrification issues and destination culture, and the spectacular, large scale of the event.
Biennials after the 1990s[edit]
The situation of biennials has changed in the contemporary context: while at its origin in 1895 Venice was a unique cultural event, but since the 1990s hundreds of biennials have been organized across the globe. Given the ephemeral and irregular nature of some biennials, there is little consensus on the exact number of biennials in existence at any given time.[citation needed] Furthermore, while Venice was a unique agent in the presentation of contemporary art, since the 1960s several museums devoted to contemporary art are exhibiting the contemporary scene on a regular basis. Another point of difference concerns 19th century internationalism in the arts, that was brought into question by post-colonial debates and criticism of the contemporary art “ethnic marketing”, and also challenged the Venetian and World Fair’s national representation system. As a consequence of this, Eurocentric tendency to implode the whole word in an exhibition space, which characterises both the Crystal Palace and the Venice Biennale, is affected by the expansion of the artistic geographical map to scenes traditionally considered as marginal. The birth of the Havana Biennial in 1984 is widely considered an important counterpoint to the Venetian model for its prioritization of artists working in the Global South and curatorial rejection of the national pavilion model.
International biennales[edit]
In the term's most commonly used context of major recurrent art exhibitions:
Adelaide Biennial of Australian Art, South Australia
Asian Art Biennale, in Taichung, Taiwan (National Taiwan Museum of Fine Arts)
Athens Biennale, in Athens, Greece
Bienal de Arte Paiz, in Guatemala City, Guatemala[4]
Arts in Marrakech (AiM) International Biennale (Arts in Marrakech Festival)
Bamako Encounters, a biennale of photography in Mali
Bat-Yam International Biennale of Landscape Urbanism
Beijing Biennale
Berlin Biennale (contemporary art biennale, to be distinguished from Berlinale, which is a film festival)
Bergen Assembly (triennial for contemporary art in Bergen, Norway)www.bergenassembly.no
Bi-City Biennale of Urbanism\Architecture, in Shenzhen and Hong Kong, China
Bienal de Arte de Ponce in Ponce, Puerto Rico
Biënnale van België, Biennial of Belgium, Belgium
BiennaleOnline Online biennial exhibition of contemporary art from the most promising emerging artists.
Biennial of Hawaii Artists
Biennale de la Biche, the smallest biennale in the world held at deserted island near Guadeloupe, French overseas region[5][6]
Biwako Biennale [ja], in Shiga, Japan
La Biennale de Montreal
Biennale of Luanda : Pan-African Forum for the Culture of Peace,[7] Angola
Boom Festival, international music and culture festival in Idanha-a-Nova, Portugal
Bucharest Biennale in Bucharest, Romania
Bushwick Biennial, in Bushwick, Brooklyn, New York
Canakkale Biennial, in Canakkale, Turkey
Cerveira International Art Biennial, Vila Nova de Cerveira, Portugal [8]
Changwon Sculpture Biennale in Changwon, South Korea
Dakar Biennale, also called Dak'Art, biennale in Dakar, Senegal
Documenta, contemporary art exhibition held every five years in Kassel, Germany
Estuaire (biennale), biennale in Nantes and Saint-Nazaire, France
EVA International, biennial in Limerick, Republic of Ireland
Göteborg International Biennial for Contemporary Art, in Gothenburg, Sweden[9]
Greater Taipei Contemporary Art Biennial, in Taipei, Taiwan
Gwangju Biennale, Asia's first and most prestigious contemporary art biennale
Havana biennial, in Havana, Cuba
Helsinki Biennial, in Helsinki, Finland
Herzliya Biennial For Contemporary Art, in Herzliya, Israel
Incheon Women Artists' Biennale, in Incheon, South Korea
Iowa Biennial, in Iowa, USA
Istanbul Biennial, in Istanbul, Turkey
International Roaming Biennial of Tehran, in Tehran and Istanbul
Jakarta Biennale, in Jakarta, Indonesia
Jerusalem Biennale, in Jerusalem, Israel
Jogja Biennale, in Yogyakarta, Indonesia
Karachi Biennale, in Karachi, Pakistan
Keelung Harbor Biennale, in Keelung, Taiwan
Kochi-Muziris Biennale, largest art exhibition in India, in Kochi, Kerala, India
Kortrijk Design Biennale Interieur, in Kortrijk, Belgium
Kobe Biennale, in Japan
Kuandu Biennale, in Taipei, Taiwan
Lagos Biennial, in Lagos, Nigeria[10]
Light Art Biennale Austria, in Austria
Liverpool Biennial, in Liverpool, UK
Lofoten International Art Festival [no] (LIAF), on the Lofoten archipelago, Norway[11]
Manifesta, European Biennale of contemporary art in different European cities
Mediations Biennale, in Poznań, Poland
Melbourne International Biennial 1999
Mediterranean Biennale in Sakhnin 2013
MOMENTA Biennale de l'image [fr] (formerly known as Le Mois de la Photo à Montréal), in Montreal, Canada
MOMENTUM [no], in Moss, Norway[12]
Moscow Biennale, in Moscow, Russia
Munich Biennale, new opera and music-theatre in even-numbered years
Mykonos Biennale
Nakanojo Biennale[13]
NGV Triennial, contemporary art exhibition held every three years at the National Gallery of Victoria, Melbourne, Australia
October Salon – Belgrade Biennale [sr], organised by the Cultural Center of Belgrade [sr], in Belgrade, Serbia[14]
OSTEN Biennial of Drawing Skopje, North Macedonia[15]
Biennale de Paris
Riga International Biennial of Contemporary Art (RIBOCA), in Riga, Latvia[16]
São Paulo Art Biennial, in São Paulo, Brazil
SCAPE Public Art Christchurch Biennial in Christchurch, New Zealand[17]
Prospect New Orleans
Seoul Biennale of Architecture and Urbanism
Sequences, in Reykjavík, Iceland[18]
Shanghai Biennale
Sharjah Biennale, in Sharjah, UAE
Singapore Biennale, held in various locations across the city-state island of Singapore
Screen City Biennial, in Stavanger, Norway
Biennale of Sydney
Taipei Biennale, in Taipei, Taiwan
Taiwan Arts Biennale, in Taichung, Taiwan (National Taiwan Museum of Fine Arts)
Taiwan Film Biennale, in Hammer Museum, Los Angeles, U.S.A.
Thessaloniki Biennale of Contemporary Art [el], in Thessaloniki, Greece[19]
Dream city, produced by ART Rue Association in Tunisia
Vancouver Biennale
Visayas Islands Visual Arts Exhibition and Conference (VIVA ExCon) in the Philippines [20]
Venice Biennale, in Venice, Italy, which includes:
Venice Biennale of Contemporary Art
Venice Biennale of Architecture
Venice Film Festival
Vladivostok biennale of Visual Arts, in Vladivostok, Russia
Whitney Biennial, hosted by the Whitney Museum of American Art, in New York City, NY, USA
Web Biennial, produced with teams from Athens, Berlin and Istanbul.
West Africa Architecture Biennale,[21] Virtual in Lagos, Nigeria.
WRO Biennale, in Wrocław, Poland[22]
Music Biennale Zagreb
[SHIFT:ibpcpa] The International Biennale of Performance, Collaborative and Participatory Arts, Nomadic, International, Scotland, UK.
—---Venice Biennale from wikipedia —
The Venice Biennale (/ˌbiːɛˈnɑːleɪ, -li/; Italian: La Biennale di Venezia) is an international cultural exhibition hosted annually in Venice, Italy by the Biennale Foundation.[2][3][4] The biennale has been organised every year since 1895, which makes it the oldest of its kind. The main exhibition held in Castello, in the halls of the Arsenale and Biennale Gardens, alternates between art and architecture (hence the name biennale; biennial).[5][6][7] The other events hosted by the Foundation—spanning theatre, music, and dance—are held annually in various parts of Venice, whereas the Venice Film Festival takes place at the Lido.[8]
Organization[edit]
Art Biennale
Art Biennale
International Art Exhibition
1895
Even-numbered years (since 2022)
Venice Biennale of Architecture
International Architecture Exhibition
1980
Odd-numbered years (since 2021)
Biennale Musica
International Festival of Contemporary Music
1930
Annually (Sep/Oct)
Biennale Teatro
International Theatre Festival
1934
Annually (Jul/Aug)
Venice Film Festival
Venice International Film Festival
1932
Annually (Aug/Sep)
Venice Dance Biennale
International Festival of Contemporary Dance
1999
Annually (June; biennially 2010–16)
International Kids' Carnival
2009
Annually (during Carnevale)
History
1895–1947
On April 19, 1893, the Venetian City Council passed a resolution to set up an biennial exhibition of Italian Art ("Esposizione biennale artistica nazionale") to celebrate the silver anniversary of King Umberto I and Margherita of Savoy.[11]
A year later, the council decreed "to adopt a 'by invitation' system; to reserve a section of the Exhibition for foreign artists too; to admit works by uninvited Italian artists, as selected by a jury."[12]
The first Biennale, "I Esposizione Internazionale d'Arte della Città di Venezia (1st International Art Exhibition of the City of Venice)" (although originally scheduled for April 22, 1894) was opened on April 30, 1895, by the Italian King and Queen, Umberto I and Margherita di Savoia. The first exhibition was seen by 224,000 visitors.
The event became increasingly international in the first decades of the 20th century: from 1907 on, several countries installed national pavilions at the exhibition, with the first being from Belgium. In 1910 the first internationally well-known artists were displayed: a room dedicated to Gustav Klimt, a one-man show for Renoir, a retrospective of Courbet. A work by Picasso "Family of Saltimbanques" was removed from the Spanish salon in the central Palazzo because it was feared that its novelty might shock the public. By 1914 seven pavilions had been established: Belgium (1907), Hungary (1909), Germany (1909), Great Britain (1909), France (1912), and Russia (1914).
During World War I, the 1916 and 1918 events were cancelled.[13] In 1920 the post of mayor of Venice and president of the Biennale was split. The new secretary general, Vittorio Pica brought about the first presence of avant-garde art, notably Impressionists and Post-Impressionists.
1922 saw an exhibition of sculpture by African artists. Between the two World Wars, many important modern artists had their work exhibited there. In 1928 the Istituto Storico d'Arte Contemporanea (Historical Institute of Contemporary Art) opened, which was the first nucleus of archival collections of the Biennale. In 1930 its name was changed into Historical Archive of Contemporary Art.
In 1930, the Biennale was transformed into an Ente Autonomo (Autonomous Board) by Royal Decree with law no. 33 of 13-1-1930. Subsequently, the control of the Biennale passed from the Venice city council to the national Fascist government under Benito Mussolini. This brought on a restructuring, an associated financial boost, as well as a new president, Count Giuseppe Volpi di Misurata. Three entirely new events were established, including the Biennale Musica in 1930, also referred to as International Festival of Contemporary Music; the Venice Film Festival in 1932, which they claim as the first film festival in history,[14] also referred to as Venice International Film Festival; and the Biennale Theatro in 1934, also referred to as International Theatre Festival.
In 1933 the Biennale organized an exhibition of Italian art abroad. From 1938, Grand Prizes were awarded in the art exhibition section.
During World War II, the activities of the Biennale were interrupted: 1942 saw the last edition of the events. The Film Festival restarted in 1946, the Music and Theatre festivals were resumed in 1947, and the Art Exhibition in 1948.[15]
1948–1973[edit]
The Art Biennale was resumed in 1948 with a major exhibition of a recapitulatory nature. The Secretary General, art historian Rodolfo Pallucchini, started with the Impressionists and many protagonists of contemporary art including Chagall, Klee, Braque, Delvaux, Ensor, and Magritte, as well as a retrospective of Picasso's work. Peggy Guggenheim was invited to exhibit her collection, later to be permanently housed at Ca' Venier dei Leoni.
1949 saw the beginning of renewed attention to avant-garde movements in European—and later worldwide—movements in contemporary art. Abstract expressionism was introduced in the 1950s, and the Biennale is credited with importing Pop Art into the canon of art history by awarding the top prize to Robert Rauschenberg in 1964.[16] From 1948 to 1972, Italian architect Carlo Scarpa did a series of remarkable interventions in the Biennale's exhibition spaces.
In 1954 the island San Giorgio Maggiore provided the venue for the first Japanese Noh theatre shows in Europe. 1956 saw the selection of films following an artistic selection and no longer based upon the designation of the participating country. The 1957 Golden Lion went to Satyajit Ray's Aparajito which introduced Indian cinema to the West.
1962 included Arte Informale at the Art Exhibition with Jean Fautrier, Hans Hartung, Emilio Vedova, and Pietro Consagra. The 1964 Art Exhibition introduced continental Europe to Pop Art (The Independent Group had been founded in Britain in 1952). The American Robert Rauschenberg was the first American artist to win the Gran Premio, and the youngest to date.
The student protests of 1968 also marked a crisis for the Biennale. Student protests hindered the opening of the Biennale. A resulting period of institutional changes opened and ending with a new Statute in 1973. In 1969, following the protests, the Grand Prizes were abandoned. These resumed in 1980 for the Mostra del Cinema and in 1986 for the Art Exhibition.[17]
In 1972, for the first time, a theme was adopted by the Biennale, called "Opera o comportamento" ("Work or Behaviour").
Starting from 1973 the Music Festival was no longer held annually. During the year in which the Mostra del Cinema was not held, there was a series of "Giornate del cinema italiano" (Days of Italian Cinema) promoted by sectorial bodies in campo Santa Margherita, in Venice.[18]
1974–1998[edit]
1974 saw the start of the four-year presidency of Carlo Ripa di Meana. The International Art Exhibition was not held (until it was resumed in 1976). Theatre and cinema events were held in October 1974 and 1975 under the title Libertà per il Cile (Freedom for Chile)—a major cultural protest against the dictatorship of Augusto Pinochet.
On 15 November 1977, the so-called Dissident Biennale (in reference to the dissident movement in the USSR) opened. Because of the ensuing controversies within the Italian left wing parties, president Ripa di Meana resigned at the end of the year.[19]
In 1979 the new presidency of Giuseppe Galasso (1979-1982) began. The principle was laid down whereby each of the artistic sectors was to have a permanent director to organise its activity.
In 1980, the Architecture section of the Biennale was set up. The director, Paolo Portoghesi, opened the Corderie dell'Arsenale to the public for the first time. At the Mostra del Cinema, the awards were brought back into being (between 1969 and 1979, the editions were non-competitive). In 1980, Achille Bonito Oliva and Harald Szeemann introduced "Aperto", a section of the exhibition designed to explore emerging art. Italian art historian Giovanni Carandente directed the 1988 and 1990 editions. A three-year gap was left afterwards to make sure that the 1995 edition would coincide with the 100th anniversary of the Biennale.[13]
The 1993 edition was directed by Achille Bonito Oliva. In 1995, Jean Clair was appointed to be the Biennale's first non-Italian director of visual arts[20] while Germano Celant served as director in 1997.
For the Centenary in 1995, the Biennale promoted events in every sector of its activity: the 34th Festival del Teatro, the 46th art exhibition, the 46th Festival di Musica, the 52nd Mostra del Cinema.[21]
1999–present[edit]
In 1999 and 2001, Harald Szeemann directed two editions in a row (48th & 49th) bringing in a larger representation of artists from Asia and Eastern Europe and more young artists than usual and expanded the show into several newly restored spaces of the Arsenale.
In 1999 a new sector was created for live shows: DMT (Dance Music Theatre).
The 50th edition, 2003, directed by Francesco Bonami, had a record number of seven co-curators involved, including Hans Ulrich Obrist, Catherine David, Igor Zabel, Hou Hanru and Massimiliano Gioni.
The 51st edition of the Biennale opened in June 2005, curated, for the first time by two women, Maria de Corral and Rosa Martinez. De Corral organized "The Experience of Art" which included 41 artists, from past masters to younger figures. Rosa Martinez took over the Arsenale with "Always a Little Further." Drawing on "the myth of the romantic traveler" her exhibition involved 49 artists, ranging from the elegant to the profane.
In 2007, Robert Storr became the first director from the United States to curate the Biennale (the 52nd), with a show entitled Think with the Senses – Feel with the Mind. Art in the Present Tense.
Swedish curator Daniel Birnbaum was artistic director of the 2009 edition entitled "Fare Mondi // Making Worlds".
The 2011 edition was curated by Swiss curator Bice Curiger entitled "ILLUMInazioni – ILLUMInations".
The Biennale in 2013 was curated by the Italian Massimiliano Gioni. His title and theme, Il Palazzo Enciclopedico / The Encyclopedic Palace, was adopted from an architectural model by the self-taught Italian-American artist Marino Auriti. Auriti's work, The Encyclopedic Palace of the World was lent by the American Folk Art Museum and exhibited in the first room of the Arsenale for the duration of the biennale. For Gioni, Auriti's work, "meant to house all worldly knowledge, bringing together the greatest discoveries of the human race, from the wheel to the satellite," provided an analogous figure for the "biennale model itself...based on the impossible desire to concentrate the infinite worlds of contemporary art in a single place: a task that now seems as dizzyingly absurd as Auriti's dream."[22]
Curator Okwui Enwezor was responsible for the 2015 edition.[23] He was the first African-born curator of the biennial. As a catalyst for imagining different ways of imagining multiple desires and futures Enwezor commissioned special projects and programs throughout the Biennale in the Giardini. This included a Creative Time Summit, e-flux journal's SUPERCOMMUNITY, Gulf Labor Coalition, The Invisible Borders Trans-African Project and Abounaddara.[24][25]
The 2017 Biennale, titled Viva Arte Viva, was directed by French curator Christine Macel who called it an "exhibition inspired by humanism".[26] German artist Franz Erhard Walter won the Golden Lion for best artist, while Carolee Schneemann was awarded a posthumous Golden Lion for Lifetime Achievement.[27]
The 2019 Biennale, titled May You Live In Interesting Times, was directed by American-born curator Ralph Rugoff.[28]
The 2022 edition was curated by Italian curator Cecilia Alemani entitled "The Milk of Dreams" after a book by British-born Mexican surrealist painter Leonora Carrington.[29]
The Biennale has an attendance today of over 500,000 visitors.[30][31][32]
Role in the art market[edit]
When the Venice Biennale was founded in 1895, one of its main goals was to establish a new market for contemporary art. Between 1942 and 1968 a sales office assisted artists in finding clients and selling their work,[33] a service for which it charged 10% commission. Sales remained an intrinsic part of the biennale until 1968, when a sales ban was enacted. An important practical reason why the focus on non-commodities has failed to decouple Venice from the market is that the biennale itself lacks the funds to produce, ship and install these large-scale works. Therefore, the financial involvement of dealers is widely regarded as indispensable;[16] as they regularly front the funding for production of ambitious projects.[34] Furthermore, every other year the Venice Biennale coincides with nearby Art Basel, the world's prime commercial fair for modern and contemporary art. Numerous galleries with artists on show in Venice usually bring work by the same artists to Basel.[35]
Central Pavilion and Arsenale[edit]
The formal Biennale is based at a park, the Giardini. The Giardini includes a large exhibition hall that houses a themed exhibition curated by the Biennale's director.
Initiated in 1980, the Aperto began as a fringe event for younger artists and artists of a national origin not represented by the permanent national pavilions. This is usually staged in the Arsenale and has become part of the formal biennale programme. In 1995 there was no Aperto so a number of participating countries hired venues to show exhibitions of emerging artists. From 1999, both the international exhibition and the Aperto were held as one exhibition, held both at the Central Pavilion and the Arsenale. Also in 1999, a $1 million renovation transformed the Arsenale area into a cluster of renovated shipyards, sheds and warehouses, more than doubling the Arsenale's exhibition space of previous years.[36]
A special edition of the 54th Biennale was held at Padiglione Italia of Torino Esposizioni – Sala Nervi (December 2011 – February 2012) for the 150th Anniversary of Italian Unification. The event was directed by Vittorio Sgarbi.[37]
National pavilions[edit]
Main article: National pavilions at the Venice Biennale
The Giardini houses 30 permanent national pavilions.[13] Alongside the Central Pavilion, built in 1894 and later restructured and extended several times, the Giardini are occupied by a further 29 pavilions built at different periods by the various countries participating in the Biennale. The first nation to build a pavilion was Belgium in 1907, followed by Germany, Britain and Hungary in 1909.[13] The pavilions are the property of the individual countries and are managed by their ministries of culture.[38]
Countries not owning a pavilion in the Giardini are exhibited in other venues across Venice. The number of countries represented is still growing. In 2005, China was showing for the first time, followed by the African Pavilion and Mexico (2007), the United Arab Emirates (2009), and India (2011).[39]
The assignment of the permanent pavilions was largely dictated by the international politics of the 1930s and the Cold War. There is no single format to how each country manages their pavilion, established and emerging countries represented at the biennial maintain and fund their pavilions in different ways.[38] While pavilions are usually government-funded, private money plays an increasingly large role; in 2015, the pavilions of Iraq, Ukraine and Syria were completely privately funded.[40] The pavilion for Great Britain is always managed by the British Council[41] while the United States assigns the responsibility to a public gallery chosen by the Department of State which, since 1985, has been the Peggy Guggenheim Collection.[42] The countries at the Arsenale that request a temporary exhibition space pay a hire fee per square meter.[38]
In 2011, the countries were Albania, Andorra, Argentina, Australia, Austria, Bangladesh, Belarus, Belgium, Brazil, Bulgaria, Canada, Chile, China, Congo, Costa Rica, Croatia, Cuba, Cyprus, Czechia and Slovakia, Denmark, Egypt, Estonia, Finland, France, Georgia, Germany, Greece, Haiti, Hungary, Iceland, India, Iran, Iraq, Ireland, Israel, Italy, Japan, Korea, Latvia, Lithuania, Luxembourg, Macedonia, Mexico, Moldova, Montenegro, Netherlands, New Zealand, Norway, Poland, Portugal, Romania, Russia, San Marino, Saudi Arabia, Serbia, Singapore, Slovenia, South Africa, Spain, Sweden, Switzerland, Syrian Arab Republic, Taiwan, Thailand, Turkey, Ukraine, United Arab Emirates, United Kingdom, United States of America, Uruguay, Venezuela, Wales and Zimbabwe. In addition to this there are two collective pavilions: Central Asia Pavilion and Istituto Italo-Latino Americano. In 2013, eleven new participant countries developed national pavilions for the Biennale: Angola, Bosnia and Herzegowina, the Bahamas, Bahrain, the Ivory Coast, Kosovo, Kuwait, the Maldives, Paraguay, Tuvalu, and the Holy See. In 2015, five new participant countries developed pavilions for the Biennale: Grenada,[43] Republic of Mozambique, Republic of Seychelles, Mauritius and Mongolia. In 2017, three countries participated in the Art Biennale for the first time: Antigua & Barbuda, Kiribati, and Nigeria.[44] In 2019, four countries participated in the Art Biennale for the first time: Ghana, Madagascar, Malaysia, and Pakistan.[45]
As well as the national pavilions there are countless "unofficial pavilions"[46] that spring up every year. In 2009 there were pavilions such as the Gabon Pavilion and a Peckham pavilion. In 2017 The Diaspora Pavilion bought together 19 artists from complex, multinational backgrounds to challenge the prevalence of the nation state at the Biennale.[47]
The Internet Pavilion (Italian: Padiglione Internet) was founded in 2009 as a platform for activists and artists working in new media.[48][49][50] Subsequent editions were held since,[51] 2013,[51] in conjunction with the biennale.[52]
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وینسVenetsiya
art umjetnost umění kunst taideτέχνη művészetList ealaínarte māksla menasartiKunst sztuka artăumenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist
venice biennale Venezia Venedig biennalen Bienal_de_Venecia Venise Venecia Bienalo Bienal Biënnale Venetië Veneza Μπιενάλε της Βενετίας ヴェネツィ ア・ビエンナーレ 威尼斯双年展 Venedik Bienali Venetsian biennaali Wenecji biennial #venicebiennale #venicebiennial biennalism
Veneziako Venecija Venècia Venetië Veneetsia Venetsia VenedigΒ ενετία Velence Feneyjar Venice Venēcija Venezja Venezia Wenecja VenezaVeneția Venetsiya Benátky Benetke Fenisוועניס Վենետիկ ভেনি স威尼斯 威尼斯 ვენეციისવે નિસवेनिसヴ ェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya Italy italia
--------key words
headband protest fashion protestfashion artistic intervention performance artformat action installation critical critic critique institutional critic choregraphy scenography
#venicebiennale #biennalist #artformat #biennale #artbiennale #biennial
#BiennaleArte2024 #artformat
Not what I had expected to be shooting yesterday although I do suppose it qualifies as "wild life". An amazing experience watching this guy navigate the rapids.
More photos of this adventure on my website www.melanieleesonphotography.com/Recent-Photos/White-wate...
Entry in category 2. ©Hector Ruiz; See also bit.ly/snsf_comp_copy
Canon EOS 7D. f/ 5.6 1/500 sec. ISO-160 Focal length: 300 mm. Picture taken: 21/09/2016. In the picture we can see the research assistant Ana Morales attracting a wild meerkat to a scale so she can collect her weight and add it to a long term database. The sun was almost set and standing in front of it we can get this orange/golden colour typicall of the golden hour. The silhouette of the researcher and the meerkat stand out on the dark background and let the viewer focus on the action. A low point of view was used to highlight both Ana and the meerkat and avoid distracting elements.
Collecting meerkats weights is one of the most important task of our job as research assistants in the Kalahari desert. We can use them to analyse the costs of the dispersal process in meerkats, research line that we study as research assistants of Nino Maag, that is doing his PhD under the supervision of Arpat Ozgul and Gabriele Cozzi in the University of Zurich. We put a lot of effort on habituating meerkats to people and we use boiled egg to make them jump into the box and collect their weights. In the picture, Ana Morales, Nino's research assistant, shows some egg to a radio-collared female to attract her into the weights box. All this is happening right before the sunset in the beautiful enviroment of the Kalahari desert, a challenging area for the field assistant but very rewarding as well. Ana was a volunteer studying the evolution of social behaviour for one year in the Kalahari desert and after that she became Nino's research assistant to help him collect data during his PhD focused on understanding the costs and mechanism of dispersal process in meerkats. In this picture I tried to highlight Ana's and the meerkat's silhouette to obtain a simple but graphic image of the daily field work in the Kalahari. The orange light transmits the warm and exotic atmosphere of the desert. ¦ Image#2_48
Tried to take a picture of a really pretty Robin in a tree, right when I took the pic it took flight. For a minute I was annoyed at how not clear the image is, but then I realized I had captured a pretty awesome moment!
A distant shot but at least with the action spread out you don't require such a drastic crop.
St Aidan's Nature Park.
Male Buffalo beetles use their wings to move between populations and search out females.
Video by Chris Boccia
'The arrangement of matter, its behaviour, addition to or subtraction from it, its shape and difference in position, and its rearrangement create chaos in the normal activity of the human brain. Apparently, all of this is without a reason, but the following can be experienced from this:
- A temporary feeling of stillness (or a partial feeling of emptiness)
- A strong reaction of the inquisitive cells
- A realization of meaninglessness.
Wise men say:
"Be empty if you want to be full".
Does he know about the distance between existence and annihilation, or the difference between what is visible and what is not?'
.
.
'বস্তুর বিন্যাস, আচরণ, সংযোজন বা বিয়োগ,
আকার এবং অবস্থানগত পরিবর্তন কিংবা পুন:বিন্যাস মনুষ্য মস্তিষ্কের স্বাভাবিক তৎপরতায় যে বিশৃঙ্খলার উদ্রেগ করে, আপাত দৃষ্টিতে তার কোন উপযোগিতা পরিলক্ষিত না হলেও এর থেকে প্রাপ্তি এই যে :
- ক্ষণিক স্থবির ভাব তথা শূন্যতার বোধ (আংশিক)
- মস্তিষ্কের অনুসন্ধানী কোষসমূহের প্রবল প্রতিক্রিয়া
- অর্থহীনতার উপলব্ধি
.
.
জ্ঞানী বৃদ্ধ বলেন :
‘পূর্ন হতে হলে আগে শূন্য হও’
তিনি কি জানেন
অস্বিস্ত এবং অস্তিত্বহীনতার মধ্যে কতটা পথ কিংবা
কি তফাৎ যা কিছু দৃশ্যমান এবং যা কিছু না?'
.
Photo: Saad Abdullah
Buffalo beetles forage on the ground, and are usually found feeding on fallen fruit and other vegetable detritus.
Video by Chris Boccia
Continued from: www.flickr.com/photos/42093313@N00/52652408863/in/datepos...
My Master’s Wrath and Mercy
رَبَّنَاۤ إِنَّكَ مَن تُدۡخِلِ ٱلنَّارَ فَقَدۡ أَخۡزَیۡتَهُۥۖ وَمَا لِلظَّـٰلِمِینَ مِنۡ أَنصَارࣲ
Our Lord! Indeed [You] whom You admit in the Fire then surely You (have) disgraced him, and not for the wrongdoers (are) any helpers.
Surah Aal e Imran, Verse 192
Tafseer e Jilani
Rabbana innaka man tudkhil in-naar: O my Lord! Indeed You are the one who admits into the Fire, so surely…
Akhzaytahu: you have disgraced him and made him (stuck) in the narrowness of imkaan, possibilities, imprisoned, punished, exiled (from Your Self), because they wronged themselves with their focus upon those other than You…
Wa ma lid-daalimeen: and there isn’t for the transgressors, the ones who have firmly placed themselves in the shadows of imkaan, possibilities…
Min ansaar: any helper who can help them and make them exit from those possibilities, except for the one who received permission from You to (be a helper) and make them exit from the possibilites from amongst the Prophets and the Auliya, Your Friends, after Your granting ability to them by the sending of the Messengers.
On the evening of that second day of hell, I went to the shrine near my house. I did not ask the blessed person of the shrine for anything. Not for relief, not for some understanding of how I had become so entrapped in a thought that only appeared to be nonsensical. I couldn’t even discuss it with anyone. Not that there was anyone to discuss it with! I sat there like a zombie for a while and then left. I knew in my silence, I had surrendered the matter in any case.
When I entered my bedroom, I saw a copy of Al Fath Ar Rabbani that I didn’t use for my regular reading. Qari Sahib had gifted it to me but it was much heavier and larger than my Urdu copy. This one had a side by side Arabic to Urdu translation on each page. I prayed the prayer of the istakhara and pried the book open to a random page.
Al Fath Ar Rabbani:
It started with a verse:
وَمَن یَتَّقِ ٱللَّهَ یَجۡعَل لَّهُۥ مَخۡرَجࣰا
And whoever fears Allah, He will make for him a way out,
وَیَرۡزُقۡهُ مِنۡ حَیۡثُ لَا یَحۡتَسِبُۚ
And He will provide for him from where he doesn’t think (it is possible).
Surah At Talaq, Verse 2-3
I didn’t look up the exegesis of the verse then. Qari Sahib wasn’t there anyway and I really wanted to know what the rest of the page said.
“(The above verse) closed the door of depending on means. It closed the door of the wealthy and the kings and opened the door of tawakkul, reliance. The one who was mindful, the reward for him is that He, Subhanahu, will make relief for him and a way out from what is constricted for (other) people.”
The first two lines gave me pause. Doors had been spoken about earlier. Now Ghaus Pak (ra) was closing them. Two of the people I happened to be thinking of were in fact rich. They were wealthy. That had never played into our interaction in terms of a factor. There wasn’t a remarkable difference in our life styles. But the mention was specific for a reason. That was not lost on me.
I continued to read each word, carefully going back and forth from the Arabic to the Urdu.
“What should I do with you, say to you? You would have been heard if you called the living but he is not alive, the one you call.”
From the word “alive” I knew again that I had already been told, warned, alerted by all those verses about the dead and the graves, the deaf and the blind. Not once but repeatedly. Each time gently. After translating the verses I had always felt calm. Then just like that I would forget them as if they had never even appeared.
Then in the next line, Ghaus Pak (ra) expressed his fury at my own “prolonged” state of stubborn-ness and ignorance and he didn’t mince his words.
“Your heart is empty of islam, surrender and imaan, faith and iqaan, certainty. There is no Ma’rifat, Divine Recognition, for you. There is no ilm, knowledge, for you. For you are only hawas, indulging in foolish behaviour that is dangerous, therefore speaking to you is a waste.”
That’s when my heart first felt fear. Never ever before had Ghaus Pak (ra) said anything remotely harsh to me. Speaking to me was a waste of his time? I just stared at the words in disbelief.
“O hypocrites! You were contented with words about tawakkul, reliance upon Allah, with your tongues while your hearts are mushrik, worshippers of other gods in Creation. My heart is filled with anger towards you out of ardency (of love) for Allah Azzo Jal. If you are silent and you leave your rivalry (with Him), it is better, otherwise your houses will be burned.”
My heartbeat increased. I stopped reading.
“Your houses will be burned.” “My heart is filled with anger.” I felt scared to read the next line.
But then I saw that it was a prayer. For it was addressing Subhanahu and it started with the words, “Ya Haailo…”
It was a new Name of Allah for me. The word existed in Urdu as well. I knew what it mean. Haa’il, that which comes in between. I peered at the next words closely, fearfully. And it said:
يا حائل بين الماء المالح والعذب،
“Ya Haail-u! O One who protects, stops and obstructs and causes not to happen, by coming in between the water salty and fresh.”
The appearance of the words from the verse I had just translated was uncanny.
حل بيننا وبين التسخط عليك والمنازعة لك في أقدارك،
“Come between us and between discontentment towards You and quarreling with You about fate decreed.
حل بيننا وبين معاصيك ببرزخ من رحمتك
Come between us and between resistances to Your Authority with the barzakh, the protective partition, of Your Rahma, Mercy!
آمين
Ameen…”
Each time I moved to the Urdu the words had a pounding effect on me. To be sure of the meaning, I started looking up each Arabic word.
التسخط : displeasure, irritation, anger.
المنازعة : opposition, disagreement, conflict, dispute.
معاصي : resistance to authority.
I was left dumbfounded.
He continued:
“O listener! If you were Muttaqi, the one who is mindful and conscious of your Rabb, who raised you, Azzo Jal, Dakir, in remembrance of Him, as Muwwahidan, in union only with Him, Musheeran, pointing towards Him, before the trial, then when you are dropped into the fire of the distress that causes suffering, He will order,
یَـٰنَارُ كُونِی بَرۡدࣰا وَسَلَـٰمًا
O fire! Be coolness and safety.
After that it was a crazy day.
Ghaus Pak (ra) had exactly followed the Sunnah of the Quran. First had come the admonition, then the mercy. For an hour, I stared at the page and read it over and over. My heart sank every time I came to the words of his wrath. It was the first time in my life that my Master was angry with me.
I couldn’t get over it. Obedience was woven, no, kneaded into my nature. But all my efforts that had to do with changing the fabric of my nafs were superficial. Giving charity was easy. It was the expression of gratitude. As promised it brought me a serene state of peace. Why wouldn’t I do it only sincerely, in utter obedience? Why wouldn’t I increase it? I was the recipient of all its rewards which were truly indescribable in terms of rendering me a joy.
It was the changing of the nafs that was impossible.
I decided to immediately memorize the prayer. It was about to entail for me the most perfect expression of fear and sincere need for deliverance. That was something that I had never experienced before.
First I went back to re-read the verse of the seas salty and sweet.
That was the first moment I realized, I am both a Mo’min and I am a Kafir. All I could see in the state of being a Mo’min was the ill-will in my disposition. And all I could see in my state of Kufr was my carelessness and unawareness. There was no longer an “other.” In everything it was only me!
That was first forced the question; when am I which?
وَمَا یَسۡتَوِی ٱلۡبَحۡرَانِ هَـٰذَا عَذۡبࣱ فُرَاتࣱ سَاۤىِٕغࣱ شَرَابُهُۥ وَهَـٰذَا مِلۡحٌ أُجَاجࣱۖ
And not are alike the two seas.
This (is) fresh, sweet, pleasant its drink, and this salty (and) bitter…
Surah Fatir, Verse 12
Tafseer e Jilani
Then exemplified Subhanahu both of the groups, the Mo’min, the believer and the Kafir, the denier of truth, as two seas sweet and salty, so He said:
Wa ma yastawi al bahraane: And the two seas are not alike in advantage and benefit received from them both because…
Hada: the (state of the) Mo’min, the attester to the sea of Imaan, faith and Irfaan, Divine Recognition, the one upon whom is poured water from the Sea of the Essence of One-ness…
Adb-un: is like water fresh and delightful, giving pleasure to the mind, sweet in perfect sweetness…
Furat-un: sweet, it breaks the persistent feeling of ill will (to harm and avenge people) for those burning with thirst in the mirage of the world with the coolness of Yaqeen, certainty…
Saa’ighun sharaabuhu: easy is its drinking i.e. easy is its going down, for those set up on the nature of Tauheed, Allah Subhanahu’s One-ness.
Wa hada: And this (the other sea/group) i.e. the Kafir, the denier of truth or ungrateful, malevolent, unkind, is in the sea of ghaflat, unawareness and carelessness…
Milh-un: (is like water) salty, it does not reform a person who wants to reform themselves, whoever tastes from it, instead…
Ujaaj-un: (it is) burning, bitter, corrupting for the disposition. The one who tasted from it was destroyed, devastatingly, forever such that there is no rescue for him, instead…
Wa: the sea of bitterness, in it is still an advantage, but there is no benefit for the Kafir, the denier of truth, and the one who refuses to be guided at all.
The Kufr a Muslim most often imbues is that of ingratitude.
That is why the Quran says, it is a choice.
إِنَّا هَدَيْنَهُ ٱلسَّبِيلَ إِمَّا شَاكِرًۭا وَإِمَّا كَفُورًا
Indeed, We guided him to the way, whether he be grateful and whether he be ungrateful.
Surah Al Insaan, Verse 3
Tafseer e Jilani
Allah Subhanahu made the way clear completely and perfectly. Now the human being has the choice:
Imma shakiran: Either he becomes grateful, occupied with the thankfulness of blessings and regularity upon fulfilling the rights of Divine Kindness, giving the reins of his determination and his choice to the rightful guidance and commands so that he may become of the Arbaab il Anayate wa Sadaad, the people of blessings and correct-ness and Al Mutana’imeena, the ones granted favours in the Heaven of Raza, God’s Pleasure and Tasleem, surrender.
Wa imam kafoor-an: Or he can be ungrateful for blessings (bestowed), being in denial of The One bestowing the blessings, following in the footsteps of the people of ghafalat, forgetfulness and enemity (towards Allah), disputing and being corrupt until he will become of the people of Hell.
“The people forever burning in the fire of possibilities!”
The intensity of the incident first exploded upon me once I started reciting the prayer. Each time I uttered the words, I broke down so severely, it was like someone beloved to my heart had died. Each time I heard the words in my ear that I was displeased, in opposition, resistant to my Lord, to His Authority, to His Being, I would cover my ears with my hands and almost wail.
One word entered my life like it had never done before. I had been saying a tasbeeh of it for years but my heart hadn’t felt the plea in the words even once till now.
Astaghfirullah! – I seek the forgiveness of my Lord!
I would repeat it incessantly through my tears. But the prayer had three lines and each line had in it a word that was the proof of my state of rebellion. The experience was intense and whatever I’m writing here to express it, the truth is that it is inexpressible. It cannot be related.
Only when the last line came,
ببرزخ من رحمتك
…with the barzakh, the protective partition, of Your Rahma, Mercy!
did I feel a tranquility come over me so instantly, every other feeling preceding it absolute vanished. Obviously I became hooked to the prayer.
I started saying it every single time an imkaan returned, those useless, worthless, mirages of possibilities bearing my ill-will towards others who were all absent and insignificant. I would say the prayer from the beginning till the end. Each time I spanned the cycle in the same way. I cried and cried, my tears trying to drown my self.
Then I would despise myself for being in such abominable state. How could I have the audacity to be displeased, quarreling, resistant? I would be pausing through the entire utterance with Astaghfirullah in repetition until I would reach the part of the barzakh, the partition. Then again I would be calm like nothing had happened. Instantly!
وَٱسۡتَغۡفِرُوا۟ ٱللَّهَۖ
إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمُۢ
And seek forgiveness (of) Allah. Indeed, Allah (is) Oft-Forgiving, Most Merciful.
Surah Al Muzzammil, Verse 20
Tafseer e Jilani
Wa: And what happened to you in your past which came from the leaving of istighfar, the seeking of forgiveness…
Astaghfirullah: (so now it is time to) keep seeking the forgiveness of Allah, Al Mufaddil, The Bestower of Bounty, Al Mukarrim, The Granter of Forgiveness for what you did and become occupied with compliance to His Commands in the rest of your life as compensation for what has elapsed.
Innallaha: Indeed Allah, Al Muta’lliu, The Only One informed of your regrets and your intentions in it (that seeking of forgiveness and being in obedience of His Orders)…
Ghafoorun: is Forgiving, He forgives your sins from the past also…
Raheem-un: is All Merciful, He accepts your tauba, repentance, which is followed by your errors by His Favour and His Generosity (of which you are undeserving).
The prayer took over my life for the next few days. I didn’t speak about it to anyone. I continued my classes with Qari Sahib. In my next class, the first thing I did was look up the verse my page had opened to:
وَمَن یَتَّقِ ٱللَّهَ یَجۡعَل لَّهُۥ مَخۡرَجࣰا
And whoever is in taqwa, conscious of Allah, He will make for him a way out,
وَیَرۡزُقۡهُ مِنۡ حَیۡثُ لَا یَحۡتَسِبُۚ
And He will provide for him from where not he thinks (it is possible).
Surah At Talaq, Verse 2-3
Tafseer Jilani
Wa: And overall…
Mayyattaqillah: the one who is mindful of Allah Subhanahu and safeguards his nafs, self, from His Qahr, Wrath, and Ghadab, Displeasure and keeps watch over himself from crossing the limits of His Boundaries which are drawn by Him, (the boundaries created) for the safeguarding of the rights of the people, especially the rights of spouses and practice mutual love for each other and (the one who) relies upon Him in all his states and entrusted his matters, all of them, to Him…
Yaj’al lahu: He, Allah Subhanahu, makes for him…
Makhrajan: a way out from the narrowness of possibilities which give result to different kinds of khudlan, humiliation and khusraan, losses.
Wa yarzaquhu: And He gives sustenance and carries towards him all of his needs that he is needful of in the subsistence of his family…
Min haysu la yahtasibu: i.e. from a place not expected and where he doesn’t have to wish for it to come from.
Narrowness of possibilities, humiliation, losses! There was a way made out, unexpected, unforeseen, “where he doesn’t have to wish it from.” With sustenance, not livelihood in currency as rizq is most often translated, but sustenance, emotional, mental, physical, spiritual, not for one individual in question but the entire family.
For whom? The one who was in a state of consciousness of Subhanahu and who was mindful of the rights of others. The one who was watchful that His Displeasure and His Wrath did not reach him because of crossing boundaries set by Him.
Like the displeasure and wrath of my Master had reached me.
There was a time I used to pride myself on a relationship with my Lord that didn’t have fear in it. But two years ago, whilst writing a piece for the Urs Mubarik of Maulana Rum (ra), I had felt intense fear. I had been translating stories from the Masnavi and one of them had been about the Day of Judgement and how each person would have to fend for themselves. I had come across one of the verses alluding to that reality recently.
وَلَا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰۚ وَإِن تَدۡعُ مُثۡقَلَةٌ إِلَىٰ حِمۡلِهَا لَا یُحۡمَلۡ مِنۡهُ شَیۡءࣱ وَلَوۡ كَانَ ذَا قُرۡبَىٰۤۗ
إِنَّمَا تُنذِرُ ٱلَّذِینَ یَخۡشَوۡنَ رَبَّهُم بِٱلۡغَیۡبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَۚ وَمَن تَزَكَّىٰ فَإِنَّمَا یَتَزَكَّىٰ لِنَفۡسِهِۦۚ
وَإِلَى ٱللَّهِ ٱلۡمَصِیرُ
And no bearer will bear burdens (of) another.
And if a call heavily laden (soul) calls another to (carry) its load, nothing will be carried of it anything even if he be (from) near of kin.
You can only warn those who are conscious of their Lord - unseen and who establish the prayer.
And whoever purifies himself, then only he purifies for his own self.
And to Allah (is) the destination.
Surah Fatir, Verse 18
Tafseer e Jilani
Wa: And after that you recognized the Qudra, Authority, of Allah and you heard of the perfection of His Being in no need of anything, so for all of you is compulsory, the executing of His Commands and staying away from what He has forbidden because…
La taziru: no nafs, self, will, bear …
Waaziratu-n: as the bearer of burdens for being sinful, resisting authority…
Wizra: the burden (of) a wrong action of the nafs, self, that is indisciplined…
Ukhra wa in tad’u: of another and if any nafs, soul, asks…
Musqalatu-n: heavily laden by burdens and resisting authority…
Ila himliha: to share its burden i.e. someone else carry some of the burdens received by it to lessen them…
La yuhmal minhu shay-an: he will not carry any thing from another’s burden even if he consents to carry the burden because it is the demand of Allah’s Justice…
Wa lau kana: And if the person who was called to carry the burden…
Da qurba: is the family i.e. from the family of the asker, still all of the selves on that Day pledged (to carry) what they earned from their resistance. Each nafs will carry for its own self and no accountability will be for it except what it earned.
Then said Subhanahu addressing His Beloved (sending salutations and greetings upon him and his family the whole while) in the matters of His Servants:
Innama tundiru alladina yakhshauna Rabba-hum bil ghaib: only will you warn those who surrender to their Lord Unseen: meaning they are not beneficial, your warnings, which you recite O Akmal Ar Rusul, O Messenger who perfects Messenger-hood (salutations and greetings upon you and your family are sent by Him who made you the Nazeer) upon those wayward, with the exception of the group who are fearful of Allah and His Wrath and His Punishment, even though He is unseen for them, hearing Him, in submission to what has descended from Him, fearful of what can come from Him suddenly…
Wa: and along with that…
Aqaamus salata: they established prayer commanded, bringing closeness for them to His Essence, Al Mukhlisoona, sincere in it, Al Muttaharreena, purifying their selves from the inclination of everything except Allah Al Haqq, The Only Truth.
Wa man tazakka: And the one who purified himself and he cleansed his self from the leaning towards the capacity to invent a deceitful practice and whims…
Fa innama yatazakka li nafsihi: so indeed he only purified his nafs for his own self because the benefit of his purification returned to him, beneficial for him in his beginning and his end.
Wa: And after his purification from the demands of being human and the demands of animalistic desires which block from reaching of the origin of his nature…
Ilallahi: towards Allah, Al Munazza, The One Above all shortcomings, Al Mubarra’, The One Above all things lowly…
Al Maseer-u: (who is) The Destination i.e. Al Munqallab, the place returned to and the final abode i.e. everything returns towards Him and everyone’s purpose is Him, Subhanahu.
I was reminded of the exaltedness of the Chosen before Allah by the word Al Muttaharreena, the ones pure. How everyone had to purify themselves. Only one group was purified by Subhanahu Himself. That was the family of His Beloved (salutations and greetings upon him and his kin who were rendered void of any shortcoming at all).
The Name of Allah Subhanahu that Ghaus Pak (ra) used to begin the tafseer was an absolute favourite. I loved using it when calling out to Him in my prayers. It made no other words to follow the call even necessary. He was Al Musleh, The Reformer!
إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًۭا
Indeed, Allah wishes to remove from you the impurity, (O) People (of) the House!
And to purify you (with thorough) purification.
Surah al Ahzab, Verse 33
Tafseer e Jilani
Innama yureedullahu: Indeed Allah Al Musleh, The Reformer of the states of His Worshipper, wishes for those who are chosen by Him, teaching them such advice and reminders which enter the heart and giving them warnings strange, unlike any other…
Liyudhiba ankum ar-rijsa: removing impurities from you, unattractive, loathsome by both the mind and by Jurisprudence (which can be in contradiction to one another), O…
Ahl e Bait: the people of the house of the Prophet (peace be upon him and his family), Al Majbooleen, who are raised upon honour and nobility..
Wa yutahhirakum: (and it is also His Will) to make you absolutely pure from the dirt of one’s nature and things that are hateful imperfections that exist from the beginning (from birth like the Shaitaan attached to each person), which are hurdles in the cleansing of personal nature (for e.g. menstruation or emissions)…
Tat-hirah: (to make you, O family of the Beloved, absolutely pure) in absolute purity. Such purity that nothing remains in you, any doubt of disfigurement and the disgrace of any shortcoming.
The verse of each person having to bear the consequences of their own actions had made me reflect on all the parallels I was drawing after Damascus of what I had thought was for that Day but seemed to exist and play out in our lives here. The nafs experiencing being Mutma’inna was the greatest of them all.
But no one could carry anyone’s burden in this world either.
Parents want to take on their child’s disease. Children want to give happiness to parents whose bitterness tells them that they will never come to possess it again. I have often wanted to give of the sight of one of my eyes to a cousin who lost it in both.
My nafs would ask me things like, “We won’t be able to drive again.”
I would consider it and say, “It’s ok. We don’t drive that much anyway.”
So on and so forth it goes. But it was not impossible. Each nafs had to pay the price for each decision in this world as well. Bear its consequence. Asking for forgiveness though, feeling repentant, held in it the promise of being forgiven. That existed for a relationship worldly or with Subhanahu. If it was sincere!
فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ ۗ
إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ
But whoever repented from after his wrongdoing and reforms, then indeed,
Allah will turn in forgiveness to him. Indeed, Allah (is) Oft-Forgiving, Most Merciful.
Surah Al Maidah, Verse 39
Tafseer e Jilani:
Faman ta’aba: So the one who repents and returns towards Allah mukhlis-an, sincere (in heart), khai’ifan, in fear (of reckoning)…
Min ba’ada dulmihi: after he transgressed boundaries set by Him …
Wa aslaha: and reformed themselves with repentance (by returning towards Allah with sincerity) for the corruption that they have brought upon their own nafs (self) by disobeying Allah’s Orders.
Fa innallaha: Indeed, Allah is Al Musleh, The Reformer of all states of His Servant.
Yatubu alaihi: And Allah also turns towards Him and accepts his tauba, repentance, after giving him the ability for that repentance.
Innallaha: Without doubt, Allah is the One who is Al Muyassir, the One who gives ease in all matter for His Servants…
Ghafur an: He is the Forgiver of all their sins.
The identity of the one repenting, Ta’ib, was defined specifically:
Faman ta’aba: So the one who repents and returns towards Allah sincere (in heart), in fear (of reckoning)…
Fear was requisite.
The Necessity of Fear
وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًۭا صَلِحًۭا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ ۚ
إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ
And others who have acknowledged their sins.
They had mixed a deed righteous (with) other (that was) evil.
Perhaps Allah will turn (in mercy) to them.
Indeed, Allah (is) Oft-Forgiving, Most Merciful.
Surah At Tauba, Verse 102
Tafseer e Jilani
Wa: And the people of Medina…
Aakharoona: others, not from the ones who were Al
Munafiqoona, persistent upon hypocrisy, Al Muttarraneena, and who practice it, but instead…
A’tarifu bi dhunobihim: acknowledge their sins which happened from them from mukhalifa, being against (someone) and bughz, grudges, and ta’an, being accusatory and
istikhfaaf, showing disregard and gheebat, back-biting, when sitting alone with the hypocrites and the ones who practice hypocricy.
And while they have the appearance of imaan, faith, and ikhlas, sincerity, but they…
Khalatu amalan salihan: mixed good deeds from ikhlas, sincerity and raza, seeking the pleasure of Allah and tasleem, submission…
Wa: and deeds…
Aakhara sayyan: others which were bad and those deeds were done while in the community of the hypocrites in their discourse and being accusatory. For this reason they are downgraded from the rank of the Mukhliseen, Sincere, in all their circumstances.
Asallaho an yatooba alayhim: And Allah will most likely accept their repentance i.e. He gives them ability upon tauba, repentance and nidama, regret and accepts from them their repentance after they become sincere in it.
Innallaha: Indeed, Allah Al Musleh, The One who corrects the states of His Servants…
Ghafooran: is Forgiving of the one who repents and regrets from the core of the qalb, the Station of Recognition of Allah in the heart…
Rahim: is The One who accepts their repentance when they are excessive (trangressors).
In writing that piece for Maulana’s Urs Mubarik I had been crying too. That crying was out of fear for a time yet to come. It was the first time I had learnt the purpose of fear in a relationship with my Lord. It was deemed essential for a believer. In that relationship fear was an element that was necessary for it to reach completion.
Verses attesting to that had appeared again and again.
The way out with an all encompassing rizq from the Divine was promised for whom? The one who was in a state of consciousness of Subhanahu and who was mindful of the rights of others. The one who was watchful that His Displeasure and His Wrath did not reach him because of crossing boundaries set by Him.
The Message could only be received by those “who are fearful of Allah and His Wrath and His Punishment, even though He is unseen for them, hearing Him, in submission to what has descended from Him, fearful of what can come from Him suddenly…”
Suddenly I understood why all those hours and days and weeks, months and years I spent trying to tell the ones I loved what might save them from pain were a waste of time. Theirs as well as mine. At the end of the day they never really cared if I might become angry with them or not. It never mattered. When it did, they always listened. When it didn’t that’s when they took me for granted.
Like I, God forbid, had been taking my Creator and His Benevelonce for granted. Astaghfirullah!
After the tafseer I returned to the page to re-read the next part which I had couldn’t focus on before. The incident of the fire was about the Prophet Ibrahim (as). How it was ordered to change its intrinsic nature and become cool for him by Divine Command. It was an incident only about him and for him. Not anyone else and certainly not the ordinary.
“…before the trial then, when you are dropped into the fire of the distress that causes suffering, He will order,
یَـٰنَارُ كُونِی بَرۡدࣰا وَسَلَـٰمًا
O fire! Be coolness and safety.
I had done the tafseer from before so I looked it up.
Tafseer e Jilani
Ya Naaro: O Fire, created on the nature of burning and heat…
Kooni bardan: become cool and leave your burning and heat…
Wa: and don’t harm Our Friend by your coolness as well but instead become…
Salaman: safety i.e. a glad reception and peaceful for him and don’t harm him.
How did that come to happen? If
1.I was a Muttaqi, the one who is mindful and conscious of their Rabb, who raised them, Azzo Jal,
2.I was sincere in my Zikr because it came from the heart. Not the mind and not the tongue.
3.I was Muwwahidan, in union only with Him forgetting the others,
4.Musheeran, pointing towards Him, feeling that nearness because I was aware that I was always being seen by Him,
5.then BEFORE the trial, when I was dropped into the fire of the distress that causes suffering, He would order for me,
یَـٰنَارُ كُونِی بَرۡدࣰا وَسَلَـٰمًا
O fire! Be coolness and safety.
It was unbelievable!
Shaitaan has endless tactics. Ways to enter lives and ruin then. His favourite tactic though is causing ghaflat.
Forgetfulness of obeying Divine Commands, forgetfulness of crossing boundaries in the rights of others, forgetfulness of Allah’s remembrance.
Fa ansaahum dikr Allah: so he made them forget the remembrance of Allah, Al Munqad, The Only Deliverer from deviation from the straight path, Al Murshid, The Only Guide towards guidance.
Hence ghaflat was the deadliest weapon. It naturally created the absence of repentance. That show of remorse was his worst nightmare because he possesses intimate knowledge of the Essence of Subhanahu. He knew what repentance could deliver when expressed with sincerity.
The incident from the Masnavi I had translated for that piece was about the waking of Hazrat Amir Muawia (ratu) by Iblis to say his prayers:
“Hazrat Amir Muawia (ratu) was asleep one day when he was awakened by someone. When he looked around he saw no one. Then he noticed a man skulking behind the door. He asked, “Who are you?” The man replied, “The world knows me. I am unfortunate Iblis.”
Hazrat Amir Muawia (ratu) asked him sternly, “Why have you woken me?” He responded, “The time for prayer is about to pass, O Amir.”
Then he quoted the Prophet of God (salutations and greetings be upon the one most distinguished in the blessings of Allah and his beloved family),
عجلوا ألطاعات قبل الفوت
Complete your worship before it (its time) expires.
You should run to the mosque before you miss it.”
Hazrat Amir Muawia (ratu) retorted, “You can never want such a thing so as to guide someone. You came in like a thief and now you tell me you are a well-wisher? Why would I believe a thief and then one who claims he wants to benefit me?”
Here Iblis uttered the words revealing his envy:
‘Once I was ranked amongst the angels and walked the path of obedience willingly. I was the knower of Divine Secrets and a companion of the ones who lived near Allah’s Throne. As travelers roam wherever they might go, the love of the homeland never leaves them. Who has ever forgotten their first love?
I have also drunk the waters from the rivers of The Divine’s Blessings and I have also walked in the Gardens of His Pleasure. He placed His Affection upon me as well, looked upon me with Favour. When I was a child, who fed me and guided me? He did.
Once I too was a lover of His Entity and Essence. If then that mighty Ocean of His Generosity rejected me, so what? When the heart is separated from what it once loved, then it learns to value the days where there was union.’
تا دهد جان را فراقش گوشمال
جان بداند قدر ايام وصال
When the separation from Him softly offers reproach,
then one is nostalgic for days passed.
Whether it was “kufr,” refusal or whether it was “imaan,” believing, both were made by that Power and both belong to Him.”
Hazrat Amir Muawaia (ratu) remained unmoved. “What you say is true but you have no part in it anymore. You misguided countless before me. You are fire, yet you expect me to believe you will not burn me? Who has not been deceived by you? Because of your cunning, the nation of Nuh (as) is still burning in regret. You caused the destruction of the nation of A’ad, drowning them in punishment and grief. The people of Lut (as) were stoned because of you.
You have created countless trials for Mankind. Firaoun, the philosopher, scholarly, his powers to reflect were blinded by you. Abu Lahab became ignorant because of you. Abul Hikm was rendered Abu Jahal because of you. You are the ocean of deceit, people but a drop. Answer truthfully. Why would you wake me to pray?”
Iblis replied, “Oh man of despair! You do not accept the truth despite a 100 arguments. My fault is only that one bad deed has made me renowned for sinfulness. The truth is that if you had missed your prayer, nothing of the world would have remained of value before your eyes. Tears of pain and loss would have been shed. This crying, this softness of the heart, this intense pain and sadness, would have become the reward of a 100 prayers. I did not want you to let out the sigh that would gain you the deep appreciation of Allah.
Remember the man who arrived at the Mosque late and was told by the congregation leaving it that the Messenger of God (peace be upon him and his family by their Lord who gazes upon them) had already said the last “salam.”
The young man sighed so deeply, the sound of it shook the listeners’ hearts.
One of them said, ‘Give me your sigh and take the blessing of my prayer.’
The man accepted his namaz and presented his sigh to me in turn. The sigh was filled with such humility and submission, the one who traded his prayer for it attained a higher rank and more.
A voice of the Unseen said to him in a dream, ‘In your trade, you have received the best of life, so rejoice!’
Your fear, O Amir, of The Divine and my envy are the reason I woke you. I woke you from the fear that your cries of repentance would burn me with jealousy. I am the envier of Mankind. I can never want anything good for them. In this envy I did what I did. I am the enemy of humans. How can I want that any benefit comes to them?”
Hazrat Amir Muawia (ratu) listened to his words then said to Iblis, “Now you have told the truth, O thief. In reality, you do not want that I humbly plead before my Lord with sincerity, that I weep tears of regret and repentance because the rank of that sighing and distress is more dear to Allah than anything else.”
ﮐﮧ ﺑﺮﺍﺑﺮ می ﮐﻨﺪ ﺷﺎﮦ ﻣﺠﯿﺪ
ﺍﺷﮏ ﺭﺍ ﺩﺭ ﻭﺯﻥ ﺑﺎ ﺧﻮﻥ ﺷﮩﯿﺪ
In equal regard holds The Almighty,
the tears of the sinner, the repentant, and the blood of the martyr.
Subhan Allah! The story was exquisitely narrated by Maulana (ra). Was it any wonder that the Masnavi was given the honour of being called the Quran in Farsi.
Shaitaan knows what Subhanahu’s Exalted Name Al Ghafoor encompasses. That His Mercy prevails over everything else. So he’s worried that the expression of regret, if it is sincere, might yield a person instant forgiveness. Of not one sin but all of them in one go!
Bishar Haafi (ra) was the most extraordinary example of that:
Hazrat Bishr Haafi (ra) spent most of his life drinking alcohol and roaming the streets in a state of intoxication. He belonged to a very wealthy family and lived alone. Twice, sometimes thrice a day, he changed his clothes, each garment finer than the next.
One day upon reaching his house he came upon a piece of paper lying on the road. It had the words Bismillah Ar-Rahman Ar-Rahim written on it. When he saw his Lord’s Name thrown on the ground like that he started weeping. Then he picked up the paper, kissed it, put some itar (perfume) on it and placed it on a high spot.
That night he heard the voice of Allah Al-Afuww, The Supreme Pardoner, asking him, was he not tired yet of being so distant from Him. And just like that, overnight, he became a wali (saint). He left his all of his wealth and roamed the streets barefoot. That is how he got his title, Haafi, the one who walks barefoot.
He was one of the few people for whom Imam Hanbal (ra) rose from his seat to greet when he entered and one of the only he walked with out to the street when he left.
When asked why he treated a faqeer, one who had given up the world and its possessions for poverty and worship, with such honour, Imam Hanbal (ra) replied, ““Jiss Rab ko mein maanta hun, Bishr Haafi uss Rab to jaante hain – the Lord that I merely believe in, Bishr Haafi knows that Lord.”
Subhan Allah!
Shaitaan takes pride in the destruction of Man, declaring it often in the Quran. He thinks he’s fulfilling his promise, keeping his word. One of those is his announcing that he will take a share of everything a Servant of God is bestowed.
Before I read the verse, I thought that was in the context of worldly possessions. Taking control of their possessions to fulfill his general mission to destroy Mankind. The usual ways of doing it via the mechanics inherent in capitalism, endless dictatorships and such. I had written about those extensively because it played out all the time. How it guaranteed his success.
But Ghaus Pak (ra) explained it differently.
لَّعَنَهُ ٱللَّهُۘ وَقَالَ لَأَتَّخِذَنَّ مِنۡ عِبَادِكَ نَصِیبࣰا مَّفۡرُوضࣰا
Allah cursed him and he said, "I will surely take from Your Slaves a portion appointed."
Surah An Nisa, Verse 118
Tafseer e Jilani
And how can we worship him and call him and indeed…
La’anaullahu: cursed Him Allah Subhanahu and expelled him from the Honour of His Presence and made him leave from (the list) of His Sincere Worshippers for the sake of deceiving the worshippers for the purpose of shirrk, associating others with Allah, and tughyan, oppression…
Wa: and after that he became hopeless of Allah’s Clemency and in despair of His Mercy…
Qala la’attakhidanna min ibadika: he said, “I will surely take from Your Servants, the ones because of whom you expelled me and because of whom you made me distant (from You)…
Naseeban: a portion, a share complete from what You made for him…
Mafroudan: appointed for them from Your Tauheed, Your One-ness, and honouring You by deluding them and deceiving them so that they commit shirrk (hoping and expecting from others except You) and associate others with You and say about You what is inappropriate for Your Majesty till they will fall by this from the binding of Your Safekeeping and Your Guardianship and become deserving of Your Displeasure and Your Anger.
The Displeasure and Anger would be coming one way or the other. It could be felt willingly or one would be made to feel it. Either way, it was unavoidable!
In each tafseer I was noticing what caused Allah Subhanahu’s Anger and Displeasure. Shaitaan had robbed me of my share for my entire life. I would have remained in that robbed state performing rote rituals even if some of them were above what was obligatory. I would have remained a Mushrik till my dying day had my Master not intervened in the manner that he did.
Ghaus Pak (ra) was the perfect manifestation of the undeniable truth that ends Surah Fatiha. Only following in the footsteps of the ones bestowed inaam, Divine Favours, was the path of least resistance. Least humiliation. Least agony.
For as I shockingly learnt from the Quran, even the infidels of Mecca who were proud of being Mushrikeen, it was their inherited tradition, believed in Subhanahu. After Him they worshipped those self-created idols of clay that they adorned the Ka’aba with.
Even they, when asked, who made these heavens and the earth, replied, “Allah.”
وَلَىِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلۡأَرۡضَ لَیَقُولُنَّ ٱللَّهُۚ
And if you ask them who created the heavens and the earth? Surely, they will say, "Allah." Say, "Then do you see what you invoke from besides Allah?
Surah Az-Zumar, Verse 38
Tafseer e Jilani
Then pointed Subhanahu towards elaborating on His Tauheed, Divine One-ness, indicating to the Mushrikeen, the ones who associate others with Him, registering their state of beguile and allurement and being foolish, so He said, addressing His Beloved (upon whom and whose family He sends greetings and salutations continuously):
Wa la’in sa’altahum: And if you ask them, O Akmal Ar Rusul, Messenger who perfects the Messengerhood (Allah sends greetings and salutations upon you and your family since always), the disbelievers of the Quresh…
Man khalaqas samawaati wal ard: who created the Heavens and the Earth i.e. the highest in creation and the lowest in creation and what is between them from their mixing and who has brought them into existence and who has constructed in them and who has made to appear what is in them from the natural wonders and peculiarities…
Layaqoolunna: so they say, for sure…
Allah: Al Muttafarrid, The Only One who creates and invents, Al Muttwaahid, The One All Alone in His being worshipped and His being The Sustainer, because they have no power to turn away from this answer with their backs.
Ghaus Pak (ra) too was displeased and angry with me. But only out of his love for His Lord. That was the way of His Friends. They only loved because of Him. They only had enemity because of Him. I was deserving of that wrath upon me. In hindsight I was fortunate that it came.
In a single page he had expressed his irritation, reprimanded me, then taught me a prayer that brought me before my Lord in utmost repentance and showed me how even suffering ordained could morph into the opposite, become a blessing.
Thus I began to see how the barzakh, that partition of the Divine’s Mercy, began to take form in my life.
In Lahore it was part of my daily routine to visit an elderly friend who had been unwell for years. There were good days and bad but as a result of ever increasing illnesses that brought with them acute pain, more and more they would be in the worst mood possible.
But they too had a Spiritual Master. So every so often, he would step in and lift them out of the bitterness they were drowning in. Like a breather to remind them of who they were and not who they had become. Then they would be let go again and sink. That was how it was playing out for now.
The Spiritual Master is the Arif. Since Ghaus Pak (ra) says that they can see destiny ordained, they decide when to step in, for how long and when to retreat to let the disciple’s journey play out. But they are always there, keeping their eye on those who are in their charge, looking into their hearts to see how rusted they have become.
Each day I entered the house not knowing what mood awaited me. Mostly I was greeted with intense sarcasm, mistrust which manifested in a poisonous tongue resulting in complete humiliation. Sometimes I was alone in the room, other times people were present who ignored the incidence. I always wondered why they were silent. I was about to find out.
I had been reciting the prayer gifted to me by Ghaus Pak (ra). Then I was uttering it as my own repentance but like all prayers, there were branches of other Divine Mercies emanating from it. A day or two later, I entered the room expecting a thrashing. We happened to be sitting right next to each other. It was early in the day. She was being served breakfast.
All I had said thus far was “How did you sleep?”
In response came a fire of reproaches. How I could not be relied upon. I was insincere. Selfish. And so on. On every other occasion, no exceptions, I would attempt to exercise patience as I had learnt it. Silent in the tongue, begrudging in the heart, angry in the mind. Even that didn’t always work. Sometimes I would lose it and say something curt, leaving earlier than I would otherwise. Only to be extremely disappointed in my failure of restraint, beating myself up about it before I even reached my car to head home.
On that day, as we sat so close to each other that our thighs almost touched, I listened to the sharpness of the words that normally sliced through my heart with a calm I had never experienced before. It was so eerie that I just sat there making sure what I was feeling was in fact real. I felt like they were speaking to someone else in the room. But there was no one else.
I focused on my heart. Did it feel a grudge, sorry for itself for being attacked without provocation? It didn’t. I honed in on my mind. Was it angry or rolling its eyes thinking, “Here we go again.” It wasn’t. There was a partition between us. The barzakh I had pleaded for with my weeping had appeared.
It was so unexpectedly crazy it felt like magic!
The truth, as it turned out, was that everyone followed Iblis. The believers, the non-believers. The grateful, the ungrateful. He turns each Mo’min into a Kafir. At some point or the other, everyone was taken in by his seduction. No one’s nafs was spared.
Except for one group!
وَلَقَدۡ صَدَّقَ عَلَیۡهِمۡ إِبۡلِیسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِیقࣰا مِّنَ ٱلۡمُؤۡمِنِینَ
And certainly, Iblis found his assumption about them to be true, so they (all) followed him except a group of the believers.
Surah As Saba, Verse 20
Tafseer e Jilani
Then said Subhanahu taking an oath…
Wa: upon Himself…
Laqad saddaqa: indeed he, Iblis, authenticated…
Alayhim: upon those, Al Haalikeen, the ones who destroy themselves in the maze of khusraan, losses and kufraan, denial and ingratitude…
Iblis: the enemy for them, persistent, permanent in enemity with them from the beginning of their creation…
Dannahu: his belief, which was what he thought to be true for them when he said to their father, the Prophet Adam (as),
لَأَحۡتَنِكَنَّ ذُرِّیَّتَهُۥۤ إِلَّا قَلِیلࣰ
I will surely destroy his offspring except a few – Al Isra, 62
Tafseer e Jilani
La ahtanikanna durriyaatahu: Iblis said: I will make them wayward and trap them with vulgarity and by alluring them to do something wrong so that I can erase their names from the book of believers. So how can they become of the Arifeen, the ones who recognize Allah and the Al Mukaashifeen, for whom everything unveils, Al Mushahideen, the witnessing ones because what they are made from and their foundation, it demands different kinds of corruption and various kinds of sin and waywardness.
And for me there are many opportunities (through these demands) to create paranoia for them and allure them till they become misguided from the straight path of guidance and the way of correctness…
Illa qaleela: except a few amongst them for indeed they are Sabitoon, steadfast on what they are set up on. I have no power to persuade them towards wrongdoing because they are Muwwayadeen, assisted by You and they are Muwwafiqeen, granted ability by Your Power.
And he said:
وَلَا تَجِدُ أَكْثَرَهُمْ شَكِرِينَ
And you will not find most of them to be grateful - Surah Al Araaf, Verse 17
Tafseer e Jilani
La tajidu: You will not find, Ya Muizzu, O You who is The Bestower of Honour to everybody else in in humiliation and The One directing the astray to the Right Path…
Aksarahim Shakireen: most of them to be grateful when they will return towards You, they will be not be the grateful ones, spending from what You bestowed them of blessings on what You commanded them not to do.
And he said:
وَلَأُضِلَّنَّهُمۡ وَلَأُمَنِّیَنَّهُمۡ
And I will surely deceive them and surely arouse desires in them – An Nisa, Verse 119
Tafseer e Jilani
Wa laudillanahum: And I will surely deceive them by different deceptions and whisperings of doubt and paranoia from the Way of Your Tauheed, One-ness…
Wa layumanniannahum: and I will arouse desires in them by their concerns with their livelihood in this place of deception (the world) with hirs, greed and tool al amal, never ending hopes and all types of desires of their nafs, their egos, which arise from lust and (seeking of) pleasure and much else apart from this. And after that he misguided them from the path of
Shukr, Gratitude and Imaan, faith…
Fattaba’uhu: they followed him, ungrateful and denying of the blessings and Al Munim, the Bestower of those Blessings, all of them…
Illa fareeqan min al Mo’mineen: except a group from the
Mo’mineen, the believers, Al Mu’qineena, possessing certainy in the Tauheed, the One-ness of Allah, Al Musaddeqeena, attesting to His Prophets, Al Muttadakkireena, taking warning that he is their enemy forever, so they turned back from him and from his persuasion by deception, thus they remained Saalimeen, secure, from his persuasion to deceive.
No wonder a connection to that group was deemed essential to receive guidance. They were in a count, set apart from everyone else in Creation. They were the ones who were “an’amta alayhim.”
The inordinate focus on the prayer from Ghaus Pak (ra) brought my attention to the verses expounding on the etiquettes of the prayer in the Quran. I looked them up:
ٱدۡعُوا۟ رَبَّكُمۡ تَضَرُّعࣰا وَخُفۡیَةًۚ
إِنَّهُۥ لَا یُحِبُّ ٱلۡمُعۡتَدِینَ
Call upon your Lord humbly and privately.
Indeed, He (does) not love the transgressors.
Surah Al Araaf, Verse 55
Tafseer e Jilani
Udu’u: Call upon Him, those who have been set up on the true nature of Tauheed, One-ness…
Rabbukum: your Rabb, Al Mutafarraq, The One who is Unique in your raising and in making you appear…
Tadarru’an: (call upon Him) humbly as the ones who beseech Him…
Wa khufiatan: and quietly, as the ones hiding and the ones scared, and the ones submissive from the depths of the heart, not unstable in the edges of the tongue like the transgressors.
Innahu la yuhibbil Mu’tadeena: Indeed, He does not like the ones who cross the boundaries of what is right, the Al Mujawizeena, the ones who exceed limits, the Al Mujahireena, the ones who ask for things loudly, Al Maalliheena, the ones who ask for wrong things in their prayer because His Knowledge of their states is enough regarding their asking.
It was new word for me. Mu’tadeena! I knew already Subhanahu did not like the Kafireen, the deniers of truth. He did not like the Zalimeen, the unjust, the ones who crossed limits. He did not like the Faisqeen, those defiant in their disobedience. The Mu’tadeen were also transgressors. Overtly they seemed the same as the Kafireen.
Except in the tafseer, everything about them seemed to be related to those of us who were on the inside of the circle of Islam. For we the ones who were praying to Subhanahu. Except we were asking for things loudly. We were asking for things wrongly. We did not deny Subhanahu. We deluded ourselves that we were aspiring to be of the Mo’mineen, the believers. We didn’t even know we had become aligned with the disbelievers. Like them we were not scared of Him.
The most exalted of prayers in the Quran are the ones Allah Subhanahu Himself taught His Beloved (salutations and greetings upon him and his blessed family and the utterance that came forth from them that lead the way to our salvation). It was as if He said to him, “Ask from me this and ask it like this.”
One of those prayers then appeared that seemed to be exactly for such a situation. For if one was being rendered a transgressor whilst in prayer, then clearly refuge was in need from Shaitaan who was prevailing in exactly that moment. A moment that one thought was intensely private and only between them and their Lord.
وَقُل رَّبِّ أَعُوذُ بِكَ مِنۡ هَمَزَتِ ٱلشَّیَـٰطِینِ
And say, "My Lord! I seek refuge in You from the suggestions (of) the evil ones,
وَأَعُوذُ بِكَ رَبِّ أَن یَحۡضُرُونِ
And I seek refuge in You, My Lord! Lest they be present with me."
Surah Al Mu’minoon, Verse 97-98
Tafseer e Jilani
Wa qul Rabbi: So say, “O Lord who raises me by Your Kunf, Safekeeping and Jawaar, Watchfulness…
Audo bika min hamazaati Shayateen: I seek refuge in You from the promptings of the evil ones and their waswase, whisperings and the different kinds of seductions and
misleading.
Wa: And especially…
Aoudo: I seek protection and come into refuge…
Bika: with You, O…
Rabbi Ayyahdiroon: my Lord, lest they come near me and let my focus be upon You and when my heart is soft in its inclination towards You and I invoke You, especially during my prayer and during my recitation and during the time I present my needs to You.
It revealed to me why the recitation of the namaz, why the recitation of the Quran, all worship was made to begin with seeking of refuge from Shaitaan and his followers.
فَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ فَٱسۡتَعِذۡ بِٱللَّهِ مِنَ ٱلشَّیۡطَـٰنِ ٱلرَّجِیمِ
So when you recite the Quran, seek refuge in Allah from the Shaitaan, the accursed.
Surah An Nahl, Verse 98
Fasta’id: then seek refuge and invoke, first of all…
Billahi: Allah, Al Mutajalli, The One who unveils, by the attribute of speech, which makes others helpless before it, Al Hafeed, The Protector of His Sincere Servants from everything in useless sins and disobedience…
Min: (which occur) due to doubts and paranoia…
Ash Shaitaan ar rajeem: from Shaitaan the accursed one, Al Matrood, the one expelled and the one made distant from the court of the Presence of Allah Azzo Jal with the stoning of the effects of the Attributes of Allah’s Wrath and (seek refuge) from his delusions and rationalizations which are the armies of desire and forgetfulness and false imaginings and thrilling hallucinations which persuade different kinds of hopes and lust.
Basically possibilities!
Yet another revelation that came to me through the prayer Ya Haailo had to with the virtue of patience.
قُلۡ یَـٰعِبَادِ ٱلَّذِینَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمۡۚ لِلَّذِینَ أَحۡسَنُوا۟ فِی هَـٰذِهِ ٱلدُّنۡیَا حَسَنَةࣱۗ
إِنَّمَا یُوَفَّى ٱلصَّـٰبِرُونَ أَجۡرَهُم بِغَیۡرِ حِسَابࣲ
Say, "O My slaves those who believe!
Be mindful of your Lord. For those who do good in this world is good,
Only will be paid back in full the patient ones their reward without account."
Surah Az Zumar, Verse 10
Tafseer e Jilani
Qul: Say, Ya Akmal Ar Rusul (Allah sends blessings and salutations upon you since the beginning of everything), O Messenger who completes the Messenger-hood, give this message on Our Behalf, calling out to the selected sincere amongst my Servants…
Ya ibadi: O My Worshippers, by attaching them with His Essence making them special and honouring them…
Alladina aamano: those who attained to faith from amongst you in the One-ness of My Essence and My Appearance according to My Affairs and My Ever changing-ness in accordance with My Names and Attributes, the requirement of your faith is taqwa, mindfulness from the demands of your desires…
Ittaqu Rabbukum: be conscious of your Lord and stay away from what is forbidden by Him and what He has ordered prevented for you and characterize yourself with His Commands and know that He…
Lilladina ahsanu: for the ones with spiritual excellence and beautiful regard with Allah…
Fi hadihi duniya: in this world, which is the place of gaining lessons and choosing…
Hasana: there is goodness, multifold and more than a thousand times more than that in the Hereafter which is the Dar al Qarar, the abode which is forever so take heed, O people of vision, both inner and outer.
…
Innama yuwaffa as sabiroon: Only the steadfast are given in full as the Al Mutahammiloona, the ones who carry their burdens with the different kinds of difficulties and toiling with patience in the practice of Imaan, faith…
Ajrahum: their reward and in abundance upon them will be goodness and different kinds of recompenses and honours…
Bighairi hisaab: without count, for all of it and exceeding it, with no possibility of measure and enumeration and without any number, merely by His Bounty for them and His Honour upon them.
My way of practicing it was about to change.
Continued on: www.flickr.com/photos/42093313@N00/52649820039/in/datepos...
Greater Manchester Police has praised the behaviour of visitors to Manchester during a weekend of sport in the city.
On Friday 20 May 2016, the Great City Games saw a number of athletes compete in various events on a purpose-built athletics arena in Albert Square and track on Deansgate.
The following day (21 May 2016) saw Manchester United beat Crystal Palace 2-1 to win the FA Cup at Wembley Stadium, with a number of fans watching the match in public venues throughout Greater Manchester.
The weekend extravaganza concluded on Sunday 22 May 2016 with over 30,000 lining up to take part in the Great Manchester Run before England defeated Turkey 2-1 at the Etihad Stadium in a UEFA Euro 2016 warm-up match in the evening.
The events saw tens of thousands of visitors to the city centre, creating a buzzing and carnival-like atmosphere.
Assistant Chief Constable John O’Hare said: “This has been a fantastic weekend for Manchester and the atmosphere in the city has been superb from start to finish.
“It was great to see so many pictures of smiling faces and people having a good time and I hope everyone who has visited the city this weekend will be going away with some great memories.
“I would like to thank everyone who has played a key role in ensuring that the weekend has been successful.”
For more information about Policing in Greater Manchester please visit www.gmp.police.uk
To report crime call police on 101 the national non-emergency number.
You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.
A solitary bee found clinging to a leaf with its mandibles on a cold morning.
It was raining the night before and it was still to cold for the solitary bee to fly away so it was still biting on to the leaf where it spent the night.
Species belongs to the Anthophoridae family
Jackdaw (Corvus monedula) foraging on fallow deer (Dama dama). Richmond Park, London, UK.
Happy Christmas!
Photographed in the Cairngorms in August when heather in flower. Very bright and sunny sadly but lovely to see.
Hurled out of a passing chariot by wicked dogs, damn their eyes!!! We disposed of it in a nearby rubbish bin. In some countries they could be [if they were caught] heavily fined and had their miserable gurt great fat chariot summarily crushed.
Astronauts from five space agencies around the world take part in ESA’s CAVES training course– Cooperative Adventure for Valuing and Exercising human behaviour and performance Skills.
The six cavenauts of this edition of CAVES are ESA astronaut Alexander Gerst, NASA astronauts Joe Acaba and Jeanette Epps, Roscosmos’ cosmonaut Nikolai Chub, Canadian Space Agency astronaut Josh Kutryk and Japan’s space agency Takuya Onishi.
The three-week course prepares astronauts to work safely and effectively in multicultural teams in an environment where safety is critical.
As they explore caves they encounter caverns, underground lakes and strange microscopic life. They test new technology and conduct science – just as if they were living on the International Space Station.
The six astronauts have to rely on their own skills, teamwork and ground control to achieve their mission goals – the course is designed to foster effective communication, decision-making, problem-solving, leadership and team dynamics.
Credits: ESA – A. Romeo
The only other time I saw people behaving like this was on a street in Sao Paulo in full view of a crowd of people waiting at a bus stop - that was also a photo shoot. I guess it's kind of more acceptable on a public beach but it still takes a lot of nerve. Great show for onlookers however!
Astronauts from five space agencies around the world take part in ESA’s CAVES training course– Cooperative Adventure for Valuing and Exercising human behaviour and performance Skills.
The six cavenauts of this edition of CAVES are ESA astronaut Alexander Gerst, NASA astronauts Joe Acaba and Jeanette Epps, Roscosmos’ cosmonaut Nikolai Chub, Canadian Space Agency astronaut Josh Kutryk and Japan’s space agency Takuya Onishi.
The three-week course prepares astronauts to work safely and effectively in multicultural teams in an environment where safety is critical.
As they explore caves they encounter caverns, underground lakes and strange microscopic life. They test new technology and conduct science – just as if they were living on the International Space Station.
The six astronauts have to rely on their own skills, teamwork and ground control to achieve their mission goals – the course is designed to foster effective communication, decision-making, problem-solving, leadership and team dynamics.
Credits: ESA – A. Romeo
Per Thunell / Filthy Christians (Falun, Sweden) - 1988
Live at
Autonomes Kulturzentrum Metzgerstrasse Hanau
.
SQUAT - SOUNDS
AUTONOMES KULTURZENTRUM HANAU
(Besetztes Haus / Metzgerstrasse-Squat in Hanau / Germany).
Photographs 1987-1994
- Please scroll down for english and german info) -
The Squat - Photos:
www.flickr.com/photos/sterneck/sets/72157627799174125
Squating the Parliament (1988):
www.flickr.com/photos/sterneck/sets/72157627923787960
Concert-Photos 1987-1988:
www.flickr.com/photos/sterneck/sets/72157627799191443
Concert-Photos 1989-1990:
www.flickr.com/photos/sterneck/sets/72157627923799072
Concert-Photos 1991-1992:
www.flickr.com/photos/sterneck/sets/72157627923811302
Concert-Photos 1993-1994:
www.flickr.com/photos/sterneck/sets/72157627923815978
- Concert-Photos 1987-1988:
Culture Shuck (Warminster, England) - 1987+1988
Die Trottel (Budapest, Hungary) - 1988
Fear Of God (Zurich, Switzland) - 1988
Filler (Nottinghamshire, Engand) - 1989
Filthy Christians (Falun, Sweden) - 1988
Generic (Newcastle, England) - 1988
Heresy (Nottingham, England) - 1988
Karma Sutra (Luton, England) - 1988
Lärm (Amersfoort, Netherlands) - 1988
Loveslug (Amsterdam, Netherlands) - 1988
Milgram Experiment (Hanau, Germany) - 1987
Open Session - 1987
Negazione (Turin, Italy) - 1988
Rich Kids on LSD (Santa Barbara, USA) - 1988
Spermbirds (Kaiserslautern, Germany) - 1988
The Plot (Amsterdam, Netherlands) - 1988
UFD - Uncounted Faces of Death (Hanau, Germany) - 1988
Yeastie Girlz (San Francisco, USA) - 1988
5Les (Brussel, Belgium) - 1988
..... and Friends and .....
.........
There were a lot more bands playing in the squat.
If you have photographs or recordings - please get in contact:
contact@sterneck.net
Thanx! *
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THE SQUATED AUTONOMOUS CULTURE CENTER
METZGERSTRASSE / HANAU
In December 1986 some people in Hanau (Germany) decided to squat a house that had been empty for a long time, Metzgerstraße 8. They restored it and filled this free space with a new life.
Soon it became an ’Autonomous Culture-Center’ for the people and by the people, and also a focal point for a solidaric projects and for the resistance against ruling systems in all their repressive forms. The center has had a long history of attempts to establish a self-determined culture-center in Hanau, although it has always been repressed by the local city council.
The basic forum of the center is the ”squatter meeting,” which is open to everyone who has an interest in the squat as a counter-cultural free space. Decisions are made on the consent principle, which means that they try to find a decision that can be supported by everyone. Many activists in the squat, but not all, describe themselves as members of the autonomy movement, which connects anarchist, communist and feminist ideas.
At the moment there are a lot of projects, groups, and events that take place in the center. Everything is done on a do-it-yourself and nonprofit basis; no one receives money for her or his work. Solidarity, trust and self-determination are the basis for all work. Here are some examples:
- The ’Infoladen’ (Infoshop): The Infoshop is an opportunity to get information that can’t be found in the normal bourgeois media. There are a lot of autonomous, left radical and feminist leaflets, brochures and newspapers available. There is also a small media center and an archive that includes material on topics like anti-fascism, atomic politics, women’s liberation, internationalism, etc.
- The ’Volxküche’ (Peoples Kitchen): Frequently people from the community cook a vegetarian meal that is available for a small price. The idea behind this is to overcome isolation between people and the patriarchal roles typical in the kitchen, and, of course, to provide a good tasting meal for many people.
- The Concerts: Concerts in the center are organized, and absolutely dedicated to the principle of working in a self-determined way without a manager, an agency, or even a contract. The bands that play in the squat should have a mutual relation to the ideas of the center. There are no musical limits: Local punk bands have played there as well as jazz bands from North-America and Avantguarde projects from Eastern Europe. Some of the performances have been released on tapes and records.
In a way, the things that happen between the people in the center are more important than the events: changes in behavior, opportunities to live together without hierarchical structures, and new ways of relating. Although the squat is like an island in some ways, it’s far from a concrete utopia. Problems in interpersonal relations exist, as well as differences between ideals and real behaviour.
If people want to go alternative ways, the authorities try to stop them. In Hanau the local city council has said for a long time that none of the things the squatters do and organize represent culture. They decided in parliament that the center was to be closed and torn down without an alternative. In place of the squat, they planned to build five parking places. A decision that is very symbolic and characteristic. Certainly, the real aim was to destroy the ideas and the structures this center stands for.
The answer of the supporters of the Autonomous Culture-Center was the squatting of the parliament of the city. The politicians went out of the building and the squatters voted for the continuation of the center.
Up to now the authorities have not been able to realize their plans for various reasons. On the one hand there are many people who support the squat. There are also legal difficulties around closing it, and they are afraid of the resistance and activities that could take place after closing the squat.
But even if they evict the center, they can’t repress the ideas that the squat stands for. It’s about a self-determined culture and a self-determined life. It’s about dreams and ideals. It’s about consequence and change, here and now.
Wolfgang Sterneck, 2001.
Autonomes Kulturzentrum
Metzgerstrasse 8, D-63450 Hanau, Germany.
Autonomes Kulturzentrum Metzgerstraße:
- www.metzgerstrasse-hanau.org
- de-de.facebook.com/people/Metzgerstrasse-Acht-Hanau/10000...
- www.myspace.com/metzgerstrasse
Info on the Project of John Cage and Sterneck / KomistA in benefit of the squat:
- www.sterneck.net/john-cage/metzgerstrasse-e
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SUBVERSIVE SOUNDS *
Konzerte im Autonomen Kulturzentrum Hanau.
Das besetzte Haus
Im Dezember 1986 kam es in Hanau zur Besetzung eines ehemaligen Nachtclubs in der Metzgerstraße 8. Das Gebäude, das zuvor über Jahre hinweg leer stand, wurde renoviert, neu gestaltet, umbenannt und wird seitdem als Autonomes Kulturzentrum genutzt. Das Ziel der Besetzung war es, einen Freiraum zu schaffen, in dem die Vorstellung einer autonomen Kultur wie auch die Wiederaneignung des entfremdeten Alltags konkret umsetzbar wird.
Vor diesem Hintergrund gelang es, ein Zentrum zu entwickeln, in dem solidarisches Handeln, kollektives Leben und politische Identität auf vielen Ebenen verschmelzen oder sich zumindest annähern. Die Metzgerstraße wurde dadurch zu einem wichtigen Bezugspunkt von dem auf verschiedenen Ebenen vielschichtige politische, soziale und kulturelle Impulse ausgingen.
Im Laufe der Jahre entstanden vielfältige Projekte wie die Volxküche (Essen zum Selbstkostenpreis), der Infoladen (Aktuelle politische Informationen und Archiv) und das Basta-Cafe (Treffpunkt und Sozialberatung). Die politischen Schwerpunkte der im Kulturzentrum aktiven Gruppen liegen unter anderen in den Bereichen 'Internationale Solidarität', Antifaschismus und 'Soziale Veränderung'.
Die Entscheidungen innerhalb des Kulturzentrums werden basisdemokratisch nach dem Konsensprinzip getroffen. Alle Aktivitäten basieren auf einer idealistischen Grundhaltung. Keine Person aus dem Zentrum erhält für ihre Tätigkeiten eine finanzielle Entlohnung.
Selbstbestimmte Kultur ohne Kommerz
Musik hatte von Anfang an in der Metzgerstraße eine besondere Bedeutung. Über das Musikhören hinaus machen viele AktivistInnen selbst Musik, veröffentlichen eigene Aufnahmen oder organisieren Konzerte. Im Sinne des DIY-Prinzipes ('Do it Yourself') werden die Auftritte im direkten Kontakt mit den MusikerInnen ohne Konzertagenturen und auch ohne Verträge auf völlig nichtkommerzieller Basis organisiert.
Eine Grundlage bildet ein solidarisches Verhältnis der MusikerInnen zur Metzgerstraße, was sich unter anderem auch in der Gage ausdrückt, die sich in der Regel auf die für die Band entstandenen Unkosten und die Verpflegung beschränkt. Der Eintrittspreis ist so ausgerichtet, dass er für alle interessierten Personen erschwinglich ist und die anfallenden Kosten deckt bzw. im Rahmen von Benefiz-Konzerten bestimmte Projekte unterstützt.
Freiräume statt Parkplätze
Während der ehemalige sozialdemokratische Kulturdezernat Hanaus davon sprach, dass in der Metzgerstraße keine Kultur stattfindet, bildete dass selbstorganisierte Zentrum durch die Auftritte von Bands aus Westeuropa und Nordamerika einen im Hanauer Kulturleben herausragenden internationalen Bezugspunkt. Die musikalische Bandbreite umfasst unter anderem Rockmusik in den verschiedensten Schattierungen, Punk, Hardcore, Folk und Jazz, sowie experimentelle und improvisierte Musik. Lokale Nachwuchsbands traten im Laufe der Jahre genauso auf wie renommierte Gruppen aus unterschiedlichsten Ländern. Einen Kultcharakter erlangten zudem die Nachtcafe-Sessions, an denen jeder und jede teilnehmen konnte.
Die Aufnahmen einiger Konzerte wurden später auf verschiedenen Tonträgern veröffentlicht. 1992 kam es daneben zur Veröffentlichung eines der Metzgerstraße gewidmeten Stücks des Avantgarde-Komponisten John Cage.
In den Anfangsjahren plante der Hanauer Magistrat das Haus nach einer Räumung abreißen zu lassen, um dort stattdessen fünf Parkplätze zu errichten. Die Kulturpolitik des Magistrates entlarvte sich dadurch in einer kaum zu übertreffenden symbolhaften Weise selbst. Das Vorhaben wurde jedoch nicht zuletzt in Folge einer Besetzung des Stadtparlamentes durch Unterstützerinnen des Kulturzentrums nicht weiter verfolgt.
Rund 25 Jahre nach der Besetzung wird das Haus weiterhin als Kulturzentrum genutzt. Im ansonsten auf Konsum und Kommerz ausgerichteten Stadtzentrum Hanaus ist es mit seinen vielfältigen Projekten kreativer wie auch subversiver Freiraum.
Wolfgang Sterneck, September 2011.
Autonomes Kulturzentrum Metzgerstraße:
- www.metzgerstrasse-hanau.org
- de-de.facebook.com/people/Metzgerstrasse-Acht-Hanau/10000...
- www.myspace.com/metzgerstrasse
Eine ausführliche Beschreibung der Geschichte des Kulturzentrums:
Freiräume entwickeln - Das besetzte autonome Kulturzentrum Metzgerstraße Hanau
- www.sterneck.net/squat/metzgerstrasse-d
English Info:
The squated Autonomous Culture Center Metzgerstrasse Hanau
- www.sterneck.net/squat/metzgerstrasse-e
Infos zum Benefiz-Projekt von John Cage und Sterneck / KomistA für das Kulturzentrum:
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Some Japanese service behaviours that foreigners may or may not appreciate. Of then they will but some, especially caucasian foreigners may be irritated by some Japanese attempts at service in ways that the foreigner does not expect. I have put an X against those services that I think are best avoided, and a triangle next to those that may, occasionally, result in a negative reation.
To be used with the guessing game in the next image.
Why might Westerners not be happy with some of these instances of Japanese service? Explaining the ones against which I have put a triangle or X....
Spoke in a high pitched voice. It is common for female, and even male (e.g television shopping announcers), Japanese sales staff to speak in a falsetto voice an octave higher than they would normally. This is I think to to be more humble and less threatening (like a child or small person) and also perhaps to depersonalise the interaction so that the customer does not feel oblidged to reciprocate service received, as would be the case in normal Japanese interpersonal interaction, since the false voice connotes that the service staff is a role rather than a person.
This may be felt to be less than ideal to some Westerners since on the one hand they would not want the service staff to demean themselves to that extent, and on the other they would like to be served by a person (and demean that person!) rather than a role.
The falsity of the voice may be felt more acutely by Westerners since I believe Westerners identify more strongly with voices. To a Westerner putting on a false voice is to affect a greater trait rather than state change on the part of the sevice staff. To a Westerner, if a service staff member affects a smile then all they are doing is pretending to be pleased to see you, but if they change their voice then they are pretending to be a different person.
Research shows that Japanese are more sensitive to the information content of tone of voice (Ishii and Kitayama) presumably because Japanese express their state, their emotion, their desire, through the tone of their voice whereas Westerners feel that a vocal tone is something that is situationally unchanging, depending upon personality.
(I really don't know why however, in stage plays featuring famous television and cartoon characters, it seems essential that these characters speak in the same voice as that used on screen, so stage players in Japan mime to a recording of the voice of the voice actor, or more likely actress, that dubbs the character, suggesting a greater degree of voice-identification.
Conversely again, I am troubled by the fact that a great many preadolescent male characters, such as Crayon Shin Chan or even I think Satoshi in Pokemon, are voiced by women. I don't think I noticed that the voices are female, but once I am told, I find it troubling that for instance, Satoshi's voice is that of a woman. It makes me wonder "Who is Satoshi?" or think that "Satoshi is unreal, polysexual, a fake!")
Excessive drinking is not only dangerous to your health but can leave you vulnerable to crime and violence.
Think Safe Drink Safe aims to reduce alcohol-related crime, disorder and anti-social behaviour across Greater Manchester while promoting a safe night out.
Find out more about Think Safe Drink Safe.
The campaign was introduced following national concern about the developing rise in 'binge drinking' and promotes responsible drinking, raises awareness of the potential problems excessive drinking can lead to and encourages and promote the use of safe transport home.
Think Safe, Drink Safe was used effectively when changes to the licensing laws were introduced in November 2005 and police powers were increased including expanded closure powers and higher penalties for public order offences and drunk and disorderly.
As part of the campaign a variety of successful initiatives have been introduced across the Force area to discourage binge drinking and prevent alcohol related crime.
All Think Safe, Drink Safe initiatives are supported by a high profile, internationally acclaimed, advertising and marketing campaign, which features key messages such as 'Pace your drinks', 'Plan your night out' and 'Stay with friends'.
The campaign attempts to attack the culture of binge drinking and provides helpful advice and safety messages to late-night drinkers
Remember the following when planning a night out:
*Avoid trouble by walking away. If a friend starts becoming aggressive, calm them down , remove them from the situation and encourage them to sober up.
*Pace your drinks.
*Drink plenty of water.
*Always try to eat something before a night out.
*Don’t leave your drink unattended, even when going to the toilet.
*Never accept a drink from anyone you do not completely trust.
*Stay with friends or in a group.
*Go out together and leave together. Do not wander off from your friends without letting anyone know where you are going and arrange a meeting point in case you do get separated.
Take safe transport
*Pre-book a taxi to take you home and arrange to be picked up from a safe, and well-lit meeting point.
*Make sure the taxi you ordered is the one you get into.
*Know the car details and ensure the driver knows what name it was booked under.
*Find out where taxi ranks are and try to choose staffed ones.
*If alone, book a taxi firm you know and trust. Do not get a private hire car (they look like a normal car) unless you have booked them first. Only hackney carriages (traditional black cabs) are insured to carry passengers who have flagged them down.
*Always sit in the back, preferably behind the driver.
*Night buses run until around 3am in parts of Greater Manchester. Find out when the last bus leaves so that you don't become stranded.
*Try to catch the bus from stops with bus loaders. If there isn't any in your town, use well-lit bus stops in busy areas.
*If alone, sit as near to the driver as possible and avoid empty upper decks.
*Tell the driver or guard if someone bothers you.
*Avoid walking home alone. If you have no other choice, walk in the middle of the pavement, avoid short cuts and face ongoing traffic.
*If you think you are being followed, cross the street several times. If you still think you are being followed, walk to the busiest area you can find or knock on somebody's door.
To find out more please visit our website.
You should call 101, the new national non-emergency number, to report crime and other concerns that do not require an emergency response.
Always call 999 in an emergency, such as when a crime is in progress, violence is being used or threatened or where there is danger to life.
You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.
The YouTube channel Buff Dudes have released a very funny parody video detailing the everyday behaviour of gym members.
I’m not a gym guy, but of course I’m thinking about it as the new year dawns…
Despite not being a gym guy I still find this video really funny and relatable. I suppose I’...
viralworld.news/2015/12/majestic-video-details-the-behavi...
Haven't these mousers got work to do?
In truth, Macey (left) might be described as a vegetarian hunter. She captures leaves and presents them to us. Jasper would be more proficient were it not for the lack of a fourth leg.
Today the Hereios of the We're Here! group are investigating the Seven Deadly Sins (notwithstanding that they tend not to be deadly, a bit like our cats).
Greater Manchester Police has teamed up with the Fire and Rescue Service and local authorities to launch this year’s Safe4Summer campaign.
The campaign aims to reduce antisocial behaviour and keep young people safe over the summer break by getting them involved in fun and exciting activities where they live.
At the launch event at Oldham’s Groundwork Centre on 16 July, the Crucial Crew ran some role-play workshops for pupils on topics such as fire safety, hazards around building sites and open water, first aid, antisocial behaviour and racism.
The idea was to inform children of things they should be aware of when out and about, and to give them the skills and knowledge to deal with situations should they arise.
Around 60 pupils aged 9-11 from Stoneleigh, Mayfield and St Thomas primary schools attended on the day.
The Safe4Summer initiative will run throughout the school summer holidays, and will see police working closely with the fire and rescue service and local authorities to help ensure that everyone has a safe and stress-free summer.
Pupils across Greater Manchester have been made aware of the consequences of antisocial behaviour, and told about the website www.safe4summer.com which gives information on a host of fun activities happening in their area over the holidays.
By taking part in a survey on the website, they can also enter a competition to win an iPad, which closes on 31 August.
Police and partners will be directing young people towards the activities listed on the site, as well as maintaining a strong presence in antisocial behaviour hotspots and closely monitoring those with a history of causing disruption to communities. Details of young people causing trouble will be passed on to the councils’ neighbourhood teams, so that youth workers can intervene if necessary.
Underage drinking is one of the main factors causing antisocial behaviour, and so officers will seize illegally purchased alcohol, work with Trading Standards teams to target premises who sell to under 18s, and take firm action against adults who buy drink for young people.
Police will also crack down on the illegal use of off-road motorbikes, which tends to be more of a problem over summer, and offenders risk having bikes seized or even crushed.
Chief Inspector Jo Marshall of Greater Manchester Police’s Oldham Division said: “Safe4Summer aims to provide young people with enough activities to banish boredom completely, and offers advice about personal safety on the street, in the countryside and near open water.
“It also promotes messages about social responsibility, as during the long summer break there are times when what may appear to be a bit of harmless fun can be seen differently by other people, and could carry some quite serious consequences if it gets out of hand.
“The vast majority of young people are law abiding and socially responsible, but I would remind them that it’s not only their summer holiday, as others may also be off enjoying activities or chilling in parks. Finally, I would appeal to parents and guardians to take an active interest in where their children are and what they are doing. Everyone should be able to enjoy the summer break in peace, and this initiative will help to ensure that they can.”
To report any instances of antisocial behaviour or criminal damage, call police on 101 or Crimestoppers anonymously on 0800 555 111.
Use 999 only in emergencies where there is a threat to life or property or a crime in progress.