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This bus survived in Denmark in such original condition because it was a permenant driver trainer,one of only a few buses used as such in the 1990s and early 2000s
Alcazar Air purifier and air conditioner combination with all hook up and clean filter $125,000 (originally $250,000) (USD $236)
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perawatan unit air conditioner di ruang ATM BANK MANDIRI komp. lokasari jl. Mangga Besar raya Jakarta
Life is never a straight line.
Thank you, for your visits and comments.
Gracias, por sus visitas y comentarios.
So I whinged about having a stressful week at work this week... and by stressful I mean I sat in an air-conditioned studio about 136 metres sq. The latest and greatest technology and software at my fingertips. My desk is on a mezzanine level with 5 metre ceilings and I am surrounded by "art pieces", ancient Armenian pots and beautiful carved India doors. As the "boss" was away last week I suffered the huge inconvenience of having to make my own coffee and I had the whole 136 m sq to myself. Sure the deadlines were tight, but my clients are reasonable and nice... and the work isn't hard, there was just a lot of it. I am lucky, I get to be creative all day every day in a job that I love.
Tonight I looked at the photo of this women... and I thought about how hard her life is. She rows boats for a living on the river in Hoi An.
Remember the days when families used to pile in the station wagon all the way back to the third row seat? The days when families would actually make use of the roadside parks and highway picnic areas? Let's take a trip!
Be prepared, this car shockingly attracts attention, smiles, and conversation wherever I have stopped.
This is a clean survivor! Truly a collectible. 1984 Oldsmobile Custom Cruiser station wagon in Light Royal Blue Metallic. This wagon is still wearing it's original paint and interior fittings, as well as the 307 cubic inch 4 barrel drive-train it was born with. It has truly been given an immense amount of care to pass through 36 years in this stunning condition. I can say with some conviction that the car has not been driven in any salty winter weather, nor has it been kept in the sun.
The window rubbers, interior fabrics, dashboard, and carpets show no fade. The dashboard is perfect, without even the smallest suggestion of cracking or warping. All glass is chip free and clear. The only real suggestion of it's years would be the missing lower front fender filler plastics. These finally gave way in October 2019 on a highway trip.
All electrical options including the original Delco AM/FM Cassette radio, power antenna, rear power gate window, and climate controls are in full smooth working order. Heater is capable of warming the entire cabin in short order. Ten minutes of driving will have you sliding the classic control back to the left. Hot summer day cruise? Don't worry, this baby has perfectly operating R-12 air conditioning with a new AC Delco Compressor. The factory radio is in perfect operating condition. It is quite a throwback scrolling through the analog FM dial. As previously mentioned, the power antenna functions flawlessly, as does the dual opening rear tailgate and power gate window.
The glove compartment in the wagon contains the original literature, all manuals, even the Olds dealer's plastic key fob. On top of the dashboard is a custom fabric dash cover, to further lengthen the longevity of the dash material. The blue fabric seats have remained covered their entire life. I have only removed the coverings to take pictures of the vehicle. The wagons offered the Olds gauge package, which consisted of a full compliment of awkwardly placed analog monitors of oil pressure, temp, and battery. The analog clock even operates perfectly! The low fuel light and chime are operational and have been tested.
The Old's road manners are as new. Braking is impressive for a vintage wagon this large. There are no pulling forces in either direction. Steering is on point, with zero wander. Exhaust is quiet and in excellent condition. The Cruiser accelerates graciously without fault from a standstill, although without a sense of urgency as was intended during the time of emission control engine de-tuning. Tires are Dayton brand, and in nice condition. Original hubcaps ARE included, although I only have 2, as they tended to bounce off the car in any tight turn situation. I will include either the caps pictured, or the choice of one other full set of vintage metal caps in my possession if desired.
Floors contain zero rust and original undercoat spray is in place. Seemingly the only deviation from factory coatings are in a couple of the door openings. It appears the original owner brushed in a bit of red sealer paint over a few bits of cracking seam sealer from the assembly line. All trim is present, apart from the aforementioned fender filler panels in the front.
The rubber window scrapers around the car are unbelievably in perfect supple condition.
Weather stripping on the wagon is a 9 out of 10. The drivers door has a 8 inch section of abraded weatherstrip with a "repair" from the original owner. The car has no wind leaks or noises in the cabin at 75mph.
Drive this one home!
(Source: eBay).
One of the fleet of Alstom Citadis trams leaves the Mina Seyahi stop bound for Jumeira Beach.
All stops are air conditioned buildings with platform doors. The power supply is 750V dc, with collection via the centre contact, except in the depot, where there is overhead line equipment.
The air conditioning unit in my bedroom.
This image has been used in 6 articles and as a flash card...
• immobilier.excite.fr/climatisation-reversible-ou-pompe-a-... (in French, English translation here).
• serviceac24.com/the-air-condition-system-in-my-house-is-g...
• buffaloairconditioning.info/air-conditioning/nice-air-pho...
• twenergy.com/actua/instala-un-aparato-de-bomba-de-calor-299 (in Spanish, English translation here)
• www.roomelegance.com/air-conditioning-issues-blown-away.html
• www.ourhometools.com/hot-under-the-collar-dont-sweat-it-a...
• quizlet.com/16101568/in-a-cafe-flash-cards/
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When it comes to heating and air conditioning repair in alexandria, H and F Service Co. is the place to turn. Our team of certified technicians has the experience and training needed to diagnose any HVAC problem you may have.
I still wear these fairly often, despite their condition. They are over 50 years old and got me through college, even though the holes developed after about the first year.
“If you tell a big enough lie and tell it frequently enough, it will be believed.”
“I use emotion for the many and reserve reason for the few.”
“The great strength of the totalitarian state is that it forces those who fear it to imitate it.”
“It is not truth that matters, but victory.”
“What good fortune for governments that the people do not think.”
“By the skillful and sustained use of propaganda, one can make a people see even heaven as hell or an extremely wretched life as paradise.”
“Make the lie big, make it simple, keep saying it, and eventually they will believe it. ”
“The man who has no sense of history, is like a man who has no ears or eyes”
“I do not see why man should not be as cruel as nature”
“Demoralize the enemy from within by surprise, terror, sabotage, assassination. This is the war of the future.”
“The only preventative measure one can take is to live irregularly.”
“He alone, who owns the youth, gains the future.”
“I begin with the young. We older ones are used up but my magnificent youngsters! Are there finer ones anywhere in the world? Look at all these men and boys! What material! With you and I, we can make a new world.”
“The receptivity of the masses is very limited, their intelligence is small, but their power of forgetting is enormous. In consequence of these facts, all effective propaganda must be limited to a very few points and must harp on these in slogans until the last member of the public understands what you want him to understand by your slogan.”
“The Whites have carried to these (colonial) people the worst that they could carry: the plagues of the world: materialism, fanaticism, alcoholism, and syphilis. Moreover, since what these people possessed on their own was superior to anything we could give them, they have remained themselves... The sole result of the activity of the colonizers is: they have everywhere aroused hatred.”
“The very first essential for success is a perpetually constant and regular employment of violence.”
“I believe today that my conduct is in accordance with the will of the Almighty.”
“The great masses of the people will more easily fall victims to a big lie than to a small one.”
“The most foolish mistake we could possibly make would be to permit the conquered Eastern peoples to have arms. History teaches that all conquerors who have allowed their subject races to carry arms have prepared their own downfall by doing so.”
“The application of force alone, without support based on a spiritual concept, can never bring about the destruction of an idea or arrest the propagation of it, unless one is ready and able to ruthlessly to exterminate the last upholders of that idea even to a man, and also wipe out any tradition which it may tend to leave behind.”
“Any philosophy, whether of a religious or political nature - and sometimes the dividing line is hard to determine - fights less for the negative destruction of the opposing ideology than for the positive promotion of its own. Hence its struggle is less defensive than offensive. It therefore has the advantage even in determining the goal, since this goal represents the victory of its own idea, while, conversely,it is hard to determine when the negative aim of the destruction of a hostile doctrine may be regarded as achieved and assured. For this reason alone, the philosophy's offensive will be more systematic and also more powerful than the defensive against a philosophy, since here, too, as always, the attack and not the defence makes the decision. The fight against a spiritual power with methods of violence remains defensive, however, until the sword becomes the support,the herald and disseminator, of a new spiritual doctrine.”
“Instruction in world history in the so-called high schools is even today in a very sorry condition. Few teachers understand that the study of history can never be to learn historical dates and events by heart and recite them by rote; that what matters is not whether the child knows exactly when this battle or that was fought, when a general was born, or even when a monarch (usually a very insignificant one) came into the crown of his forefathers. No, by the living God, this is very unimportant. To 'learn' history means to seek and find the forces which are the causes leading to those effects which we subsequently perceive as historical events.”
Quote Source -> www.goodreads.com/author/quotes/30691.Adolf_Hitler
Volume One, Chapter Six:
"War Propaganda"
{1}The function of propaganda does not lie in the scientific training of the individual, but in calling the masses' attention to certain facts, processes, necessities, etc., whose significance is thus for the first time placed within their field of vision.
{2}The whole art consists in doing this so skillfully that everyone will be convinced that the fact is real, the process necessary, the necessity correct, etc. But since propaganda is not and cannot be the necessity in itself, since its function. . . consists in attracting the attention of the crowd, and not in educating those who are already educated or who are striving after education and knowledge, its effect for the most part must be aimed at the emotions and only to a very limited degree at the so-called intellect. . . .
{3}The art of propaganda lies in understanding the emotional ideas of the great masses and finding, through a psychologically correct form, the way to the attention and thence to the heart of the broad masses. The fact that our bright boys do not understand this merely shows how mentally lazy and conceited they are. . . .
{4}The receptivity of the great masses is very limited, their intelligence is small, but their power of forgetting is enormous. In consequence of these facts, all effective propaganda must be limited to a very few points and must harp on these in slogans until the last member of the public understands what you want him to understand by your slogan. As soon as you sacrifice this slogan and try to be many-sided, the effect will piddle away, for the crowd can neither digest nor retain the material offered. In this way the result is weakened and in the end entirely cancelled out.
{5}Thus we see that propaganda must follow a simple line and correspondingly the basic tactics must be psychologically sound. For instance, it was absolutely wrong to make the enemy ridiculous, as the Austrian and German comic papers did. It was absolutely wrong because actual contact with an enemy soldier was bound to arouse an entirely different conviction, and the results were devastating; for now the German soldier, under the direct impression of the enemy's resistance, felt himself swindled by his propaganda service. His desire to fight, or even to stand film, was not strengthened, but the opposite occurred. His courage flagged.
{6}By contrast, the war propaganda of the English and Americans was psychologically sound. By representing the Germans to their own people as barbarians and Huns, they prepared the individual soldier for the terrors of war, and thus helped to preserve him from disappointments. After this, the most terrible weapon that was used against him seemed only to confirm what his propagandists had told him; it likewise reinforced his faith in the truth of his government's assertions, while on the other hand it increased his rage and hatred against the vile enemy For the cruel effects of the weapon, whose use by the enemy he now came to know, gradually came to confirm for him the 'Hunnish' brutality of the barbarous enemy, which he had heard all about; and it never dawned on him for a moment that his own weapons possibly, if not probably, might be even more terrible in their effects. . . .
{7}The function of propaganda is . . . not to weigh and ponder the rights of different people, but exclusively to emphasize the one right which it has set out to argue for. Its task is not to make an objective study of the truth, in so far as it favors the enemy, and then set it before the masses with academic fairness; its task is to serve our own right, always and unflinchingly.
{8}It was absolutely wrong to discuss war-guilt from the standpoint that Germany alone could not be held responsible for the outbreak of the catastrophe; it would have been correct to load every bit of the blame on the shoulders of the enemy, even if this had not really corresponded to the true facts, as it actually did. . . .
Volume One, Chapter Ten:
"Causes of the Collapse"
{9}The easiest and hence most widespread explanation of the present misfortune is that it was brought about by the consequences of the lost War and that therefore the War is the cause of the present evil.
{10}There may be many who will seriously believe this nonsense but there are still more from whose mouth such an explanation can only be a lie and conscious falsehood. . . . Didn't these apostles of world conciliation . . . . glorify the benevolence of the Entente, and didn't they shove full blame for the whole bloody struggle on Germany? . . . Will you claim that this was not so, you wretched, lying scoundrels?
Adolf Hitler, Mein Kampf (1926) -> history.hanover.edu/courses/excerpts/111hitler.html
This is the second Enviro400 included in KMB 80th Anniversary Project. It had the colour of an air-conditioned Dennis Jubilant. After over 30 years, this colour sticked on the new product of Dennis!
Here is the colour on the air-conditioned Dennis Jubilant:
At the back of the complex, southwest of the mosque, stands an L-shaped construction, consisting of Alauddin Khilji's tomb dating ca 1316 AD, and a madrasa, an Islamic seminary built by him. Khilji was the second Sultan of Delhi from Khilji dynasty, who ruled from 1296 to 1316 AD.
The central room of the building, which has his tomb, has now lost its dome, though many rooms of the seminary or college are intact, and since been restored. There were two small chambers connected to the tomb by passages on either side. Fergusson in his book suggested the existence, to the west of the tomb, of seven rooms, two of which had domes and windows. The remains of the tomb building suggest that there was an open courtyard on the south and west sides of the tomb building, and that one room in the north served as an entrance.
It was the first example in India, of a tomb standing alongside a madarsa. Nearby stands the Alai Minar, an ambitious tower, he started constructing to rival the Qutub Minar, though he died when only its first storey was built and its construction abandoned thereafter. It now stands, north of the mosque.
The tomb is in a very dilapidated condition. It is believed that Ala-ud-din's body was brought to the complex from Siri and buried in front of the mosque, which formed part of the madrasa adjoining the tomb. Firoz Shah Tughluq, who undertook repairs of the tomb complex, mentioned a mosque within the madrasa.
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MADRASA
Madrasa (Persian: مدرسة, madrasah, pl. مدارس, madāris, Turkish: Medrese) is the Arabic word for any type of educational institution, whether secular or religious (of any religion). The word is variously transliterated madrasah, madarasaa, medresa, madrassa, madraza, medrese, etc. In the West, the word usually refers to a specific type of religious school or college for the study of the Islamic religion, though this may not be the only subject studied. Not all students in madrasas are Muslims; there is also a modern curriculum.
DEFINITION
The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة); mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. For example, in the Ottoman Empire during the Early Modern Period, madrasas had lower schools and specialised schools where the students became known as danişmends. The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.
However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madrasas also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madrasas along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."
People of all ages attend, and many often move on to becoming imams. The certificate of an ʻālim, for example, requires approximately twelve years of study. A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madrasas. The madrasas also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madrasas is to admit orphans and poor children in order to provide them with education and training. Madrasas may enroll female students; however, they study separately from the men.
EARLY HISTORY
The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers. After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students. In the curriculum of the madrasa, there were teachings of The Qur'an, The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.
Established in 859, Jāmiʻat al-Qarawīyīn (located in al-Qarawīyīn Mosque) in the city of Fas, Morocco, is considered the oldest university in the world by some scholars, though the existence of universities in the medieval Muslim world is debated. It was founded by Fāṭimah al-Fihrī, the daughter of a wealthy merchant named Muḥammad al-Fihrī. This was later followed by the establishment of al-Azhar in 959 in Cairo, Egypt.
During the late ʻAbbāsid period, the Seljuk vizier Niẓām al-Mulk created one of the first major official academic institutions known in history as the Madrasah Niẓāmīyah, based on the informal majālis (sessions of the shaykhs). Niẓām al-Mulk, who would later be murdered by the Assassins (Ḥashshāshīn), created a system of state madrasas (in his time they were called the Niẓāmiyyahs, named after him) in various ʻAbbāsid cities at the end of the 11th century.
During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madrasas through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madrasas thus allowed them to maintain status. Madrasas built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.
Dimitri Gutas and the Stanford Encyclopedia of Philosophy consider the period between the 11th and 14th centuries to be the "Golden Age" of Arabic and Islamic philosophy, initiated by al-Ghazali's successful integration of logic into the madrasah curriculum and the subsequent rise of Avicennism.
At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madrasas, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.
The following excerpt provides a brief synopsis of the historical origins and starting points for the teachings that took place in the Ottoman madrasas in the Early Modern Period:
Taşköprülüzâde's concept of knowledge and his division of the sciences provides a starting point for a study of learning and medrese education in the Ottoman Empire. Taşköprülüzâde recognises four stages of knowledge - spiritual, intellectual, oral and written. Thus all the sciences fall into one of these seven categories: calligraphic sciences, oral sciences, intellectual sciences, spiritual sciences, theoretical rational sciences, and practical rational sciences. The first Ottoman medrese was created in İznik in 1331, when a converted Church building was assigned as a medrese to a famous scholar, Dâvûd of Kayseri. Suleyman made an important change in the hierarchy of Ottoman medreses. He established four general medreses and two more for specialised studies, one devoted to the ḥadīth and the other to medicine. He gave the highest ranking to these and thus established the hierarchy of the medreses which was to continue until the end of the empire.
ELEMENTARY EDUCATION
In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madrasas (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.
PRIMARY EDUCATION
Ibn Sīnā wrote that children should be sent to a maktab school from the age of 6 and be taught primary education until they reach the age of 14. During which time, he wrote, they should be taught the Qur'an, Islamic metaphysics, language, literature, Islamic ethics, and manual skills (which could refer to a variety of practical skills).
SECONDARY EDUCATION
Ibn Sīnā refers to the secondary education stage of maktab schooling as a period of specialisation when pupils should begin to acquire manual skills, regardless of their social status. He writes that children after the age of 14 should be allowed to choose and specialise in subjects they have an interest in, whether it was reading, manual skills, literature, preaching, medicine, geometry, trade and commerce, craftsmanship, or any other subject or profession they would be interested in pursuing for a future career. He wrote that this was a transitional stage and that there needs to be flexibility regarding the age in which pupils graduate, as the student's emotional development and chosen subjects need to be taken into account.
HIGHER EDUCATION
During its formative period, the term madrasah referred to a higher education institution, whose curriculum initially included only the "religious sciences", whilst philosophy and the secular sciences were often excluded. The curriculum slowly began to diversify, with many later madrasas teaching both the religious and the "secular sciences", such as logic, mathematics and philosophy. Some madrasas further extended their curriculum to history, politics, ethics, music, metaphysics, medicine, astronomy and chemistry. The curriculum of a madrasah was usually set by its founder, but most generally taught both the religious sciences and the physical sciences. Madrasas were established throughout the Islamic world, examples being the 9th century University of al-Qarawiyyin, the 10th century al-Azhar University (the most famous), the 11th century Niẓāmīyah, as well as 75 madrasas in Cairo, 51 in Damascus and up to 44 in Aleppo between 1155 and 1260. Many more were also established in the Andalusian cities of Córdoba, Seville, Toledo, Granada (Madrasah of Granada), Murcia, Almería, Valencia and Cádiz during the Caliphate of Córdoba.
In the Ottoman Empire during the early modern period, "Madrasas were divided into lower and specialised levels, which reveals that there was a sense of elevation in school. Students who studied in the specialised schools after completing courses in the lower levels became known as danişmends."
While "madrasah" can now refer to any type of school, the term madrasah was originally used to refer more specifically to a medieval Islamic centre of learning, mainly teaching Islamic law and theology, usually affiliated with a mosque, and funded by an early charitable trust known as waqf.
LAW SCHOOL
Madrasas were largely centred on the study of fiqh (Islamic jurisprudence). The ijāzat al-tadrīs wa-al-iftāʼ ("licence to teach and issue legal opinions") in the medieval Islamic legal education system had its origins in the 9th century after the formation of the madhāhib (schools of jurisprudence). George Makdisi considers the ijāzah to be the origin of the European doctorate. However, in an earlier article, he considered the ijāzah to be of "fundamental difference" to the medieval doctorate, since the former was awarded by an individual teacher-scholar not obliged to follow any formal criteria, whereas the latter was conferred on the student by the collective authority of the faculty. To obtain an ijāzah, a student "had to study in a guild school of law, usually four years for the basic undergraduate course" and ten or more years for a post-graduate course. The "doctorate was obtained after an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose." These were scholarly exercises practised throughout the student's "career as a graduate student of law." After students completed their post-graduate education, they were awarded ijazas giving them the status of faqīh 'scholar of jurisprudence', muftī 'scholar competent in issuing fatwās', and mudarris 'teacher'.
The Arabic term ijāzat al-tadrīs was awarded to Islamic scholars who were qualified to teach. According to Makdisi, the Latin title licentia docendi 'licence to teach' in the European university may have been a translation of the Arabic, but the underlying concept was very different. A significant difference between the ijāzat al-tadrīs and the licentia docendi was that the former was awarded by the individual scholar-teacher, while the latter was awarded by the chief official of the university, who represented the collective faculty, rather than the individual scholar-teacher.
Much of the study in the madrasah college centred on examining whether certain opinions of law were orthodox. This scholarly process of "determining orthodoxy began with a question which the Muslim layman, called in that capacity mustaftī, presented to a jurisconsult, called mufti, soliciting from him a response, called fatwa, a legal opinion (the religious law of Islam covers civil as well as religious matters). The mufti (professor of legal opinions) took this question, studied it, researched it intensively in the sacred scriptures, in order to find a solution to it. This process of scholarly research was called ijtihād, literally, the exertion of one's efforts to the utmost limit."
MEDICAL SCHOOL
Though Islamic medicine was most often taught at the bimaristan teaching hospitals, there were also several medical madrasas dedicated to the teaching of medicine. For example, of the 155 madrasa colleges in 15th century Damascus, three of them were medical schools. No medical degrees were granted to students, as there was no faculty that could issue them. Therefore, no system of examination and certification ever developed in the Islamic tradition, in contrast with medieval Europe.
In the Early Modern Period in the Ottoman Empire, "Suleyman I added new curriculums ['sic'] to the Ottoman medreses of which one was medicine, which alongside studying of the ḥadīth was given highest rank."
MADRASA AND UNIVERSITY
Note: The word jāmiʻah (Arabic: جامعة) simply means 'university'. For more information, see Islamic university (disambiguation).
There is disagreement whether madrasas ever became universities. Scholars like Arnold H. Green and Seyyed Hossein Nasr have argued that starting in the 10th century, some medieval Islamic madrasas indeed became universities. George Makdisi and others, however, argue that the European university has no parallel in the medieval Islamic world. Darleen Pryds questions this view, pointing out that madrasas and European universities in the Mediterranean region shared similar foundations by princely patrons and were intended to provide loyal administrators to further the rulers' agenda. Other scholars regard the university as uniquely European in origin and characteristics.
al-Qarawīyīn University in Fez, Morocco is recognised by many historians as the oldest degree-granting university in the world, having been founded in 859 by Fatima al-Fihri. While the madrasa college could also issue degrees at all levels, the jāmiʻahs (such as al-Qarawīyīn and al-Azhar University) differed in the sense that they were larger institutions, more universal in terms of their complete source of studies, had individual faculties for different subjects, and could house a number of mosques, madrasas, and other institutions within them. Such an institution has thus been described as an "Islamic university".
Al-Azhar University, founded in Cairo, Egypt in 975 by the Ismaʻīlī Shīʻī Fatimid dynasty as a jāmiʻah, had individual faculties for a theological seminary, Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, early Islamic philosophy and logic in Islamic philosophy. The postgraduate doctorate in law was only obtained after "an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose." ‘Abd al-Laṭīf al-Baghdādī also delivered lectures on Islamic medicine at al-Azhar, while Maimonides delivered lectures on medicine and astronomy there during the time of Saladin. Another early jāmiʻah was the Niẓāmīyah of Baghdād (founded 1091), which has been called the "largest university of the Medieval world." Mustansiriya University, established by the ʻAbbāsid caliph al-Mustanṣir in 1233, in addition to teaching the religious subjects, offered courses dealing with philosophy, mathematics and the natural sciences.
However, the classification of madrasas as "universities" is disputed on the question of understanding of each institution on its own terms. In madrasas, the ijāzahs were only issued in one field, the Islamic religious law of sharīʻah, and in no other field of learning. Other academic subjects, including the natural sciences, philosophy and literary studies, were only treated "ancillary" to the study of the Sharia. For example, a natural science like astronomy was only studied (if at all) to supply religious needs, like the time for prayer. This is why Ptolemaic astronomy was considered adequate, and is still taught in some modern day madrasas. The Islamic law undergraduate degree from al-Azhar, the most prestigious madrasa, was traditionally granted without final examinations, but on the basis of the students' attentive attendance to courses. In contrast to the medieval doctorate which was granted by the collective authority of the faculty, the Islamic degree was not granted by the teacher to the pupil based on any formal criteria, but remained a "personal matter, the sole prerogative of the person bestowing it; no one could force him to give one".
Medievalist specialists who define the university as a legally autonomous corporation disagree with the term "university" for the Islamic madrasas and jāmi‘ahs because the medieval university (from Latin universitas) was structurally different, being a legally autonomous corporation rather than a waqf institution like the madrasa and jāmiʻah. Despite the many similarities, medieval specialists have coined the term "Islamic college" for madrasa and jāmiʻah to differentiate them from the legally autonomous corporations that the medieval European universities were. In a sense, the madrasa resembles a university college in that it has most of the features of a university, but lacks the corporate element. Toby Huff summarises the difference as follows:
From a structural and legal point of view, the madrasa and the university were contrasting types. Whereas the madrasa was a pious endowment under the law of religious and charitable foundations (waqf), the universities of Europe were legally autonomous corporate entities that had many legal rights and privileges. These included the capacity to make their own internal rules and regulations, the right to buy and sell property, to have legal representation in various forums, to make contracts, to sue and be sued."
As Muslim institutions of higher learning, the madrasa had the legal designation of waqf. In central and eastern Islamic lands, the view that the madrasa, as a charitable endowment, will remain under the control of the donor (and their descendent), resulted in a "spurt" of establishment of madrasas in the 11th and 12th centuries. However, in Western Islamic lands, where the Maliki views prohibited donors from controlling their endowment, madrasas were not as popular. Unlike the corporate designation of Western institutions of higher learning, the waqf designation seemed to have led to the exclusion of non-orthodox religious subjects such a philosophy and natural science from the curricula. The madrasa of al-Qarawīyīn, one of the two surviving madrasas that predate the founding of the earliest medieval universities and are thus claimed to be the "first universities" by some authors, has acquired official university status as late as 1947. The other, al-Azhar, did acquire this status in name and essence only in the course of numerous reforms during the 19th and 20th century, notably the one of 1961 which introduced non-religious subjects to its curriculum, such as economics, engineering, medicine, and agriculture. It should also be noted that many medieval universities were run for centuries as Christian cathedral schools or monastic schools prior to their formal establishment as universitas
scholarium; evidence of these immediate forerunners of the university dates back to the 6th century AD, thus well preceding the earliest madrasas. George Makdisi, who has published most extensively on the topic concludes in his comparison between the two institutions:
Thus the university, as a form of social organization, was peculiar to medieval Europe. Later, it was exported to all parts of the world, including the Muslim East; and it has remained with us down to the present day. But back in the middle ages, outside of Europe, there was nothing anything quite like it anywhere.
Nevertheless, Makdisi has asserted that the European university borrowed many of its features from the Islamic madrasa, including the concepts of a degree and doctorate. Makdisi and Hugh Goddard have also highlighted other terms and concepts now used in modern universities which most likely have Islamic origins, including "the fact that we still talk of professors holding the 'Chair' of their subject" being based on the "traditional Islamic pattern of teaching where the professor sits on a chair and the students sit around him", the term 'academic circles' being derived from the way in which Islamic students "sat in a circle around their professor", and terms such as "having 'fellows', 'reading' a subject, and obtaining 'degrees', can all be traced back" to the Islamic concepts of aṣḥāb ('companions, as of Muhammad'), qirāʼah ('reading aloud the Qur'an') and ijāzah ('licence [to teach]') respectively. Makdisi has listed eighteen such parallels in terminology which can be traced back to their roots in Islamic education. Some of the practices now common in modern universities which Makdisi and Goddard trace back to an Islamic root include "practices such as delivering inaugural lectures, wearing academic robes, obtaining doctorates by defending a thesis, and even the idea of academic freedom are also modelled on Islamic custom." The Islamic scholarly system of fatwá and ijmāʻ, meaning opinion and consensus respectively, formed the basis of the "scholarly system the West has practised in university scholarship from the Middle Ages down to the present day." According to Makdisi and Goddard, "the idea of academic freedom" in universities was also "modelled on Islamic custom" as practised in the medieval Madrasa system from the 9th century. Islamic influence was "certainly discernible in the foundation of the first deliberately planned university" in Europe, the University of Naples Federico II founded by Frederick II, Holy Roman Emperor in 1224.
However, all of these facets of medieval university life are considered by standard scholarship to be independent medieval European developments with no tracable Islamic influence. Generally, some reviewers have pointed out the strong inclination of Makdisi of overstating his case by simply resting on "the accumulation of close parallels", but all the while failing to point to convincing channels of transmission between the Muslim and Christian world. Norman Daniel points out that the Arab equivalent of the Latin disputation, the taliqa, was reserved for the ruler's court, not the madrasa, and that the actual differences between Islamic fiqh and medieval European civil law were profound. The taliqa only reached Islamic Spain, the only likely point of transmission, after the establishment of the first medieval universities. In fact, there is no Latin translation of the taliqa and, most importantly, no evidence of Latin scholars ever showing awareness of Arab influence on the Latin method of disputation, something they would have certainly found noteworthy. Rather, it was the medieval reception of the Greek Organon which set the scholastic sic et non in motion. Daniel concludes that resemblances in method had more to with the two religions having "common problems: to reconcile the conflicting statements of their own authorities, and to safeguard the data of revelation from the impact of Greek philosophy"; thus Christian scholasticism and similar Arab concepts should be viewed in terms of a parallel occurrence, not of the transmission of ideas from one to the other, a view shared by Hugh Kennedy.
Tony Huff, in a discussion of Makdisi's hypothesis, concludes:
It remains the case that no equivalent of the bachelor's degree, the licentia docendi, or higher degrees ever emerged in the medieval or early modern Islamic madrasas.
FEMALE EDUCATION
Prior to the 12th century, women accounted for less than one percent of the world’s Islamic scholars. However, al-Sakhawi and Mohammad Akram Nadwi have since found evidence of over 8,000 female scholars since the 15th century.[64] al-Sakhawi devotes an entire volume of his 12-volume biographical dictionary al-Ḍawʾ al-lāmiʻ to female scholars, giving information on 1,075 of them. More recently, the scholar Mohammad Akram Nadwi, currently a researcher from the Oxford Centre for Islamic Studies, has written 40 volumes on the muḥaddithāt (the women scholars of ḥadīth), and found at least 8,000 of them.
From around 750, during the Abbasid Caliphate, women “became renowned for their brains as well as their beauty”. In particular, many well known women of the time were trained from childhood in music, dancing and poetry. Mahbuba was one of these. Another feminine figure to be remembered for her achievements was Tawaddud, "a slave girl who was said to have been bought at great cost by Hārūn al-Rashīd because she had passed her examinations by the most eminent scholars in astronomy, medicine, law, philosophy, music, history, Arabic grammar, literature, theology and chess".[68] Moreover, among the most prominent feminine figures was Shuhda who was known as "the Scholar" or "the Pride of Women" during the 12th century in Baghdad. Despite the recognition of women's aptitudes during the Abbasid dynasty, all these came to an end in Iraq with the sack of Baghdad in 1258.
Women played an important role in the foundations of many Islamic educational institutions, such as Fatima al-Fihri's founding of the University of Al Karaouine in 859. This continued through to the Ayyubid dynasty in the 12th and 13th centuries, when 160 mosques and madrasas were established in Damascus, 26 of which were funded by women through the Waqf (charitable trust) system. Half of all the royal patrons for these institutions were also women.
According to the Sunni scholar Ibn ʻAsākir in the 12th century, there were opportunities for female education in the medieval Islamic world, writing that women could study, earn ijazahs (academic degrees), and qualify as scholars and teachers. This was especially the case for learned and scholarly families, who wanted to ensure the highest possible education for both their sons and daughters. Ibn ʻAsakir had himself studied under 80 different female teachers in his time. Female education in the Islamic world was inspired by Muhammad's wives, such as Khadijah, a successful businesswoman. According to a hadith attributed to Muhammad, he praised the women of Medina because of their desire for religious knowledge:
How splendid were the women of the ansar; shame did not prevent them from becoming learned in the faith.
While it was not common for women to enroll as students in formal classes, it was common for women to attend informal lectures and study sessions at mosques, madrasas and other public places. While there were no legal restrictions on female education, some men did not approve of this practice, such as Muhammad ibn al-Hajj (d. 1336) who was appalled at the behaviour of some women who informally audited lectures in his time:
[Consider] what some women do when people gather with a shaykh to hear [the recitation of] books. At that point women come, too, to hear the readings; the men sit in one place, the women facing them. It even happens at such times that some of the women are carried away by the situation; one will stand up, and sit down, and shout in a loud voice. [Moreover,] her 'awra will appear; in her house, their exposure would be forbidden — how can it be allowed in a mosque, in the presence of men?
The term ʻawrah is often translated as 'that which is indecent', which usually meant the exposure of anything other than a woman's face and hands, although scholarly interpretations of the ʻawrah and ḥijāb have always tended to vary, with some more or less strict than others.
WIKIPEDIA
Chassis n° 0051
Les Grandes Marques du Monde au Grand Palais
Bonhams
Estimated : € 580.000 - 780.000
Parijs - Paris
Frankrijk - France
February 2018
- Genuine works car
- First registered to FIAT Auto Spa
- Abarth Classiche certified
- 100% original and never restored
- Ready to enjoy
From the mid-1960s until the early 1990s, Lancia was a major force in international rallying, winning the World Rally Championship for Makes no fewer than 11 times between 1972 and 1992, including a remarkable six successive victories commencing in 1987. During the same period, Lancia drivers won the European Rally Championship on 14 occasions and the World Drivers' Championship (only instigated in 1978) four times. The models used – Fulvia HF, Stratos, Rally 037, and the Delta family: S4, HF, and Integrale – are among the most successful rally cars of all time.
Following Audi's lead, Lancia had introduced a new four-wheel-drive World Rally Championship contender in 1985, the Delta S4, which bore more than a passing resemblance to its road-going namesake. That deliberate likeness though, was merely skin deep, for the two cars had next to nothing in common mechanically. For whereas the Delta road car was a conventional, front-wheel-drive, five-seater hatchback, the two-seater S4 carried its engine where the rear seat passengers would have been and concealed a tubular spaceframe chassis - similar to that of the Rally 037 and incorporating fully adjustable all-independent suspension – beneath lightweight composite bodywork. Featuring numerous aerodynamic aids designed to increase downforce at high speeds, both front and rear sections of the S4's body were quickly detachable in the case of an accident.
The transmission drove all four wheels via central and rear differentials while the Abarth-designed 1.759 cc, 16-valve engine broke new ground also, employing both supercharging and turbo-charging to reduce the effects of 'turbo lag' at low revs. As the FIA applied a 'x1.4' formula to the capacity of forced induction engines, the Delta S4 ran in the up-to-2.500 cc class, which permitted a minimum weight of 890 kg (1,958 lbs). A maximum power output of around 400bhp was available from the start, rising to in excess of 500bhp by the end of development.
After the required 200 Stradale (road-going) models required by Group B regulations had - allegedly - been constructed, the competition version made its first appearance in November 1985 at the RAC Rally, Henri Toivonen and Markku Alén finishing 1st and 2nd respectively to record one of the most successful debuts in rallying history. The Delta S4 went on to score three more World Championship victories in 1986, securing Lancia 2nd place in the Makes' competition and 2nd place for Alén in the Drivers', before being compulsorily retired at the end of the year when the FIA imposed Group A regulations for 1987. The FIA's decision had been prompted by a series of serious accidents, including Toivonen's fatal crash in Corsica at the wheel of a works S4, which also claimed the life of his co-driver, Sergio Cresto.
In use for only 13 months, the Lancia Delta S4 is one of the rarest of Group B rally cars. There is considerable doubt that Lancia actually produced the 200 road cars required for homologation, expert opinion being that fewer than 80 exist today. Genuine works cars are even rarer.
The Lancia Delta S4 Group B rally car offered here was first registered on 20th October 1986 in Turin as 'TO 44805F' to FIAT Auto Spa. It is not a converted Stradale model but a genuine works rally car built by Abarth, which had previously been acting as parent-company FIAT's competitions department and had recently merged with Lancia's Squadra Corse. It is finished in the distinctive white livery of the famous Martini drinks company, Lancia's sponsors at the time.
According to Abarth, '0051' is probably one of the three 'muletto' (reconnaissance) cars built. It was never raced in the World Championship, and along with its contemporaries was rendered obsolete when Group B was cancelled at the end of 1986. The registration was changed to 'TO-44816F' soon afterwards, and then in 1988 the car was sold to Comauto, an Italian Racing team. Subsequently, the Lancia belonged to two different Italian collections before being sold to German collector, John Bosch, a major Ferraristi who was drove for Audi and Opel in the 1970s and '80s. The file of this rare Delta S4 includes important documents like a copy of the car's original Italian registration document; original conformity and homologation paperwork; Abarth Classiche certificate, etc.
The current owner purchased the Lancia on 17th June 2008 and participated with it in the Rally Legend in 2008, 2009, and 2015. The owner also entered 'Les Boucles de Spa' in 2012 with the car, while Frenchman Bruno Saby (a Lancia Delta S4 driver in 1988) drove it at the Legend Show Serre Chevalier that same year on the ice racetrack.
This ultra-rare ex-works Lancia is in excellent condition and 100% original in specification, even retaining its original seats marked with the names of Markku Alén and his co-driver, Ilkka Kivimäki. We are advised that for security reasons, the original fuel tanks have been replaced by more secure ones for the Legend Show. An additional front light is included in the sale as well as the original fuel tanks. Regularly maintained by an Abarth Classiche professional team, this rare ex-works Lancia Group B supercar is ready to enjoy.
Caption: KITGUM, Uganda, Oct 20 -- Pfc. Kendra Hinds, a medic deployed to Uganda with the Army Reserve's 7225th Medical Support Unit (MSU) searches for a vein in order to give a patient an IV. The expectant mother arrived at the Pajimo Clinic in the north of Uganda and delivered a healthy baby boy about 90 minutes later. (Photo credit Maj. Corey Schultz, Army Reserve Communications.)
Full Story:
Army Reserve Nurse Delivers Baby in Rural Uganda
By Maj.Corey Schultz, U.S. Army Reserve Command
KITGUM, Uganda -- When 1st Lt. Victoria Lynn Watson deployed to Uganda for Natural Fire 10, she never imagined using her labor and delivery nursing skills during the exercise.
But when a Ugandan woman, Linda, arrived in labor at Pajimo medical clinic, where the Army Reserve's 7225th Medical Support Unit was partnering with East African medics to offer healthcare to the Kitgum community, Watson sprang into action.
She checked her watch. It was nearly 2:30 pm when medics hurried the 19-year-old expectant mother from the clinic gates where hundreds had gathered to receive care.
During the 10-day exercise, the medics run a daily clinic to treat upwards of 700 Ugandans a day for ailments such as arthritis, minor wounds, skin infections --and dental and optometry care. Soldiers from Uganda, Rwanda, Tanzania, Kenya and Burundi are working alongside U.S. troops on medical, dental and engineering projects in the Kitgum region. Meanwhile, each nation is also taking part in security training and a simulated disaster relief exercise.
While pregnancy was not a planned treatment, the Pajimo clinic staffs a midwife and Watson was eager to assist. If the U.S. Army Reserve officer were back home in Abilene, Texas, she would do the same.
"This is what I do. I'm a labor and delivery nurse in my civilian job," Watson said, hurrying past Ugandan families clutching medicines and awaiting dental checks, "This is what I live for."
Watson serves with the 7231st Medical Support Unit in Lubbock, Texas, but volunteered to augment the 7225th for Uganda.
Once in the clinics maternity ward, Watson and Pfc. Kendra Hinds, a U.S. Army Reserve medic from Lubbock, Texas, joined Stella, the Ugandan midwife. Stella asked the lieutenant to work with her to deliver the child.
Stella and her Ugandan assistant prepared the delivery room. Watson's examined the woman - nine centimeters and having contractions. Her watch read 3 p.m.
Hinds never helped a woman give birth. So, Watson talked her through the exam as they felt the mother's stomach to see where the baby was.
"You can feel the contractions," Watson said to Hines. "Her sides and belly get hard. Feel here...that's the head. It's in the right place, that's good. The baby is aligned right."
The midwife, Stella Betty Lamono – who goes by Stella, produced a Pinnard Horn - a wooden listening device not often seen in America that is used to hear the baby's heartbeat. Watson and Hinds took turns listening.
Then Stella posed a question.
"You are delivering," Stella said. "You should name the baby."
"OK, I'll name the baby," Watson said, in a light-hearted way. "How about, let's see...Gracie for a girl? Yes, I like Gracie."
"And a boy?" asked Stella.
"Okay, for a boy...Cage. I like Cage."
Stella translated. The mother smiled, amused despite her obvious discomfort. It was nearly 3:30 p.m., the baby was coming but the delivery team still had things to do. They tried to start an intravenous drip.
There was a problem, they couldn't find a vein. They spoke with the mother and found she had not eaten anything for two days.
"She's dehydrated, she needs something with sugar," Watson said.
Soldiers offered sweet powdered drink pack from their daily rations - MRE's, such as lemon-flavored ice tea and a lemon-lime electrolyte drinks.
Watson stirred each drink in a green plastic cup and gave it to the mother, who drank thirstily.
The team then found a vein for an IV, the mother tried to relax. From time to time, she would lift a pink curtain and gaze through the window into the dusty yard. Things quieted.
Meanwhile, her sister arranged swaddling clothes on the receiving table at the other side of the room.
"How many weeks is she?" Hinds asked.
"Thirty-eight," Stella said, confidently.
Ugandan midwives determine the duration of the pregnancy by feeling the stomach for the size of the baby's head versus the height of the fundus -- how high the uterus has pressed upwards into the diaphragm.
"This is amazing," Watson said. "In the States, doctors run a sonogram over the belly, ask for the date of the last menstrual period, and go from there. We learn the 'old school' way, but we never actually do it like Stella has."
Certified Ugandan midwifes attend a three-year school, Stella said, herself a midwife with seven years experience who delivers up to 28 babies each month -- often in rural clinics.
The contractions continued. The mother remained stoic despite the lack of any pain medicine. Sweat beaded on her face, veins throbbed along her neck. She would lay calm more moments, the moan softly and slap the nearby wall. Hinds grabbed a cloth and patted her face and held her hands through contractions.
"Most girls in the States would be yelling and hollering by now," Watson said.
Unlike in the States, the clinic had no monitors, electrical gadgetry or air conditioning. It did have clean water, sterilized equipment and a trained midwife, plus her U.S. counterparts.
It was around 4 p.m., when the mother groaned and slapped the wall again.
"She's in second stage," Watson said. "All she has to do now is push."
A few minutes passed, the mother began to push – Hinds held her hand and continued to comfort her. Then came a loud cry from a healthy baby boy. It was 4:30 p.m.
Watson wiped him down. He waved his tiny hands and stared around the room with large, alert eyes. Stella tied up the stump of the umbilical cord
"You delivered the baby, what name did you pick for a baby boy,” Stella said, reminding Watson.
“Cage," Watson replied. "But I can't name her baby. It's her baby!"
Hinds placed the infant into his mother's arms. The new mom smiled.
"What is she going to name him?" Watson asked. Stella translated. The mother answered --and Stella began to laugh.
"What did she say?" Watson asked.
"She decided she liked the name you picked," Stella said. "She named her little boy 'Cage'."
Outside, U.S. and East African medics were closing up for the day, handing out the final doses of vitamins and routine medications, when they learned the good news. An officer took out the records reflecting the number of people treated, changing 714 to 715, to add Cage - Kitgum's newest resident.
"It's pretty amazing there's a little one out here that I named and that I helped bring into this world," Watson said. "Pretty amazing."
To learn more about United States Army Africa or Natural Fire 10, visit us online at www.usaraf.army.mil
Arriflex 16 ST, nicht minder bekannt und berühmt als die 35 IIc.
The camera is in absolutely new condition.
218 105 at the railroad festival at the DB vehicle maintenance plant in Osnabrück.
© Dennis Matthies
My photographs are copyrighted and may not be altered, printed, published in any media and/or format, or re-posted in other websites/blogs.
At Dublin Airport
Apologies to all my usual contacts for not visiting your streams of late. It's been full on. I hope to do the rounds soon.
Image source: Queensland State Archives Item ID ITM1102501 Expo 88 opening day crowds outside the Australia Pavilion, Brisbane.
World Expositions (or Exhibitions) become increasingly popular after the 1851 Great Exhibition in London, but their frequency, and the standard of their facilities, was not regulated until after the 1928 Paris Convention on International Expositions. The Bureau International des Expositions (BIE) was established in 1931 to administer the Convention. Under BIE rules there are two types of international exposition: the Universal/Category A/General Exposition, and the International/Category B/Special Exposition. The former involves broad themes, and participants design their own pavilions from the ground up, based on the theme.
The International Exposition, which has a narrower theme, is much cheaper to host, and is usually limited to one branch of human endeavour. Participants rent prefabricated pavilions from the host country's committee. Brisbane's Expo 88 was an International Exposition, with the theme "Leisure in the Age of Technology". Most of the structures built on exposition sites are intended to be temporary, but some sites have become parks, incorporating surviving exposition elements, including the sites of Montreal 1967, Seville 1992, Taejon 1993, and Lisbon 1998. Some structures have gone on to become landmarks in their own right, such as the Royal Exhibition Building (Melbourne 1880), the Eiffel Tower (Paris 1889), and the Space Needle (Seattle 1962).
The first bid to bring an exposition to Brisbane in 1988 began with James Maccormick , the architect who had designed the Australian pavilions at Montreal 1967, Osaka 1970, and Spokane 1974. The Brisbane Chamber of Commerce was converted to the idea, and lobbied the Queensland State Government during 1977. However, the Queensland Government was worried about the cost of a Universal Exposition, and was preoccupied with its bid for the 1982 Commonwealth Games. A second Queensland bid was made in 1981. The Australian Bicentennial Authority (ABA), under John Reid, wanted an Universal Exposition in Australia as part of Bicentennial in 1988, and the Federal Government was prepared to fund half of the cost of an exposition in Melbourne or Sydney. However, when these states turned the offer down in January 1981, Reid approached the Queensland Government with a proposal for a cheaper International Exposition. In late 1981 the State Cabinet funded a study that identified South Brisbane as the preferred site. The State Cabinet approved the study on 5 November 1981, on the condition that the Federal Government share the capital costs, but Prime Minister Malcolm Fraser rejected this notion in December 1981.
Queensland made two more attempts in 1982 for an International Exposition. Frank Moore, Chairman of the Queensland Tourist and Travel Corporation (QTTC), believed that private enterprise could fund the exposition, and that it would benefit Queensland's tourism. Queensland's Premier Joh Bjelke-Petersen asked Prime Minister Fraser to get the BIE to keep a slot open for Brisbane in 1988. Fraser was willing to support this proposal, so long as there was no Federal financial commitment. However, Queensland private enterprise was not forthcoming, and Bjelke-Petersen withdrew the proposal in April 1982. November of 1982 witnessed a renewed bid by the State Government. The State would lend money to a statutory authority, which would be tasked with buying and developing the land, and managing the exposition. Brisbane's application was sent to the December 1982 meeting of the BIE in Paris, and was approved in June 1983.
The Brisbane Exposition and South Bank Redevelopment Authority (BESBRA) was established in February 1984 by an Act of the Queensland Parliament. BESBRA was soon referred to in the media as the Expo 88 Authority, or the Expo Authority. Sir Llewellyn Edwards, the Deputy Premier, was appointed as Chairman. In April 1984 the Expo 88 Authority's general manager, Bob Minnikin, claimed that Expo 88 would require $180 million to produce, including resumptions and development, and $90 million to run. It was hoped that gate takings and sponsorship would cover the running costs, and that the development cost would be recouped through selling off the site after Expo 88. Only 13 hectares of the Expo 88 site was private land, with the remainder of the 40 hectares belonging to either the State Government or the Brisbane City Council. Nonetheless, the last resumption did not occur until October 1984, as the owner of the heritage-listed residence 'Collins Place' fought a running legal battle with the Expo 88 Authority.
Grey and Stanley Streets were closed to traffic in July 1985, and demolition work began. Construction of the pavilions started in January 1986. The concept of the Expo 88 architects, Bligh Maccormick 88, included eight large shade-canopies, to protect the public from the Queensland sun. Landscaping began in March 1987, and the Monorail, which would circle the site on a 2.3 kilometre long track, was commissioned in June of that year. By January 1988, $90 million of the $136.8 million construction budget had been spent, and 7.8 million visitors were expected.
During 1987 developers had been asked to present their proposals for Southbank's redevelopment after Expo 88. In February 1988 the State Government announced that the redevelopment plan of the River City 2000 Consortium had been accepted. The Consortium, headed by Sir Frank Moore of the QTTC, had visions of a World Trade Centre on an island, and a casino. However, by early 1988 there was a growing call in the media for more of the site to be turned into public parkland. During March and April 1988 the National Trust protested the River City 2000 Consortium's scheme to move Collins Place, the Plough Inn, and the Allgas Building, three heritage listed buildings, to a historic village. Premier Mike Ahern eventually gave reassurances that this would not happen.
Expo 88 ran for seven days a week, between the hours of 10am-10pm, for six months. Between its opening on 30 April, attended by Queen Elizabeth II, and 30 October 1988, the Expo attracted 15,760,447 visitors, the majority of these being Australians. Most of the international visitors were Japanese, but 100,000 came from the United Kingdom and Europe, with 150,000 visitors from the United States. A total of 36 nations, two international organisations, 14 state and regional governments, and 34 corporations had exhibits.
The pavilions were mostly plain, modular, and temporary. However, the Nepalese Peace Pagoda is a distinctive building, and was easily noticed as the public came through the Vulture Street entrance to Expo 88. The Association to Preserve Asian Culture (APAC) commissioned the Peace Pagoda, which was built by 160 craftsmen of the Kathmandu Valley over two years, before being assembled in Brisbane. It is one of only three such temples outside Nepal, the others being at Munich and Osaka. Nepal has a long history of intricate woodcarving on buildings, and the Peace Pagoda was an attempt to showcase this skill to the world. The two small timber pavilions in front of the Peace Pagoda sold yoghurt lati, samosas, orange juice and lemon tea. Artisans demonstrated their crafts inside the ground floor of the Pagoda, and people could drink their tea and watch the Expo crowds from the teahouse on the first floor. The nearby Nepalese pavilion showcased traditional costumes, climbing dress, photographs, and artefacts.
Expo 88 was a turning point for Queensland's culture and economy, especially in Brisbane. On 30 May 1983 Joh Bjelke-Petersen had noted that if Brisbane's bid were successful, it would focus the world's spotlight on Queensland. Sir Frank Moore believed that the key to developing a major tourist industry in Queensland was a series of hallmark events, including the 1982 Commonwealth Games, which would focus attention on Queensland far better than any advertising campaign. Expo 88 was also intended to start Brisbane on a modernisation process, and towards becoming a 'global' city. The urban renewal of South Brisbane was just one aspect. In April 1984 Sir Llew stated that Queensland would never be the same again after Expo 88, and Brisbane would develop an image as a centre of trade, culture and entertainment. In April 1988 the Courier Mail claimed that Expo 88 was "bridging the yawning gap from a hayseed State to an urbane, international future". Sir Llew also claimed in April 1988 that the aim was for Expo 88 to be a catalyst for a change in lifestyle. Queenslanders had experienced extended opening hours and outdoor café dining, and had liked it.
While the crowds enjoyed Expo 88, controversy continued regarding future plans for the site. There were calls for more public input on redevelopment plans. About 4.5 hectares of land between Stanley Street and the river belonged to the Brisbane City Council (BCC), as Clem Jones Park, and had been lent to the Expo 88 Authority. In June 1988 it was decided to restore this land as parkland, and the River City 2000 Consortium lost its Preferred Developer status.
Government plans for a South Bank Development Corporation were announced, and in July 1988 an interim committee, headed by Sir Llew, was formed to oversee redevelopment. Sir Llew noted in October 1988 that more public funding was necessary to increase the parkland component of the new Southbank, as the land had been earmarked for development to repay for the cost of Expo 88. The draft redevelopment plans released in November 1988 included 12 hectares of parkland. Public submissions on the plan suggested that people wanted to be able to return to the Expo 88 site, to a public facility that had a similar combination of food, art and nature.
At the end of Expo 88, the APAC had planned to sell the Nepalese Peace Pagoda, and it appeared likely that it would be moved to Japan. However, 90,000 people had signed a petition during Expo 88 to keep the Peace Pagoda in Brisbane, and in late 1988 the BCC offered to provide land for the Peace Pagoda, if the Federal Government would pay for its cost and maintenance. A "Save the Pagoda Campaign" was active by February 1989. Public donations eventually totalled $52,000, with $30,000 coming from one couple, who wanted to "give Brisbane something to remember from Expo 88". The BCC provided $50,000, and the Federal Government supplied $100,000. "The Friends of the Pagoda Committee" also raised funds to buy several items that had complemented the Peace Pagoda, including a brass statue of the deity of compassion, a bronze bell and carved stone frame, and a stone lingam.
The Southbank Development Corporation was set up February 1989, with Vic Pullar as the Chairman. Approximately $200 million had been spent on developing the Expo site, and this money had to be recouped. The South Bank Corporation Act was passed in May 1989, and the former Clem Jones Park area was transferred to the Southbank Corporation, which was tasked with managing a new parkland precinct. In June 1989 submissions were sought from five architectural firms, and in August the "Media Five" concept of a mixed residential, commercial, and parkland development was chosen. Under Media Five's plans, the Peace Pagoda would be moved to the northern part of the parklands. The Media Five Chairman, Desmond Brooks, also suggested that Collins Place, the Plough Inn and the Allgas Building be removed to a historic village, but Vic Pullar rejected this idea. However, when the Southbank Corporation's Draft Development Plan was released in November 1989, it proposed to only keep the facades of the historic buildings. After protests by the National Trust, the State Government overruled the Southbank Corporation.
The proposed redevelopment included a waterway through the park, and a large lagoon, which was later downsized. In March 1990 the Final Plan was presented, after public submissions, and site redevelopment started in July 1990. The official Southbank Parklands opening occurred on 20 June 1992. The Waterway was later filled in and replaced with the Energex Arbour, which was officially opened in March 2000.
The transfer of the Peace Pagoda to its current site started on 24 September 1991. The deity of compassion was moved from the first floor to a glass case on the ground floor, the sides of the ground floor were encased in glass, and a display case was added inside. Access to the first floor was sealed off. The two smaller pavilions were also transferred, but their service windows were locked up. Two lion statues and two elephant statues were also relocated. The building was originally designed to be demountable, but it is currently set in a ceramic tiled floor. The Peace Pagoda was one of the best-loved exhibits at Expo 88, as visitors were able to relax in it away from the bustle of the crowds. Today it is still popular, both with tourists, and those who go there to meditate and reflect.
Despite late entrants into the Exposition due to domestic political measures, World Expo 88 attracted some 100 pavilions, from 52 governments, of which 36 were from international-level, and numerous corporate participants. Major western and European nations were represented such as the United States, the Soviet Union (last representation at a World Exposition), France, West Germany (also last representation at a World Exposition), the United Kingdom, Canada, Spain and Greece, as well as major Asian countries such as Singapore, Thailand, Nepal, Pakistan, China, Japan, Sri Lanka, South Korea, Indonesia, and the Philippines, and amongst others. Close neighbouring countries, New Zealand and Papua New Guinea were also represented.
State-level and multi-lateral organisations included the six Australian states, the United Nations, the European Union, Vatican City, three American states (Hawaii, California and Alaska), one Japanese prefecture (sister state of Queensland, Saitama Prefecture), and one Japanese city (Brisbane's sister city Kobe City).
Corporate pavilions included IBM, Ford, Fujitsu, Queensland Newspapers, Australia Post, Cadbury Chocolate, Suncorp, and the Queensland Teachers Credit Union. NASA and Universal Studios hosted outdoor exhibits, with models of the space shuttle and Apollo program, as well as the car KITT from the TV series Knight Rider. Also having its own pavilion was the official Australian TV partner of the Expo, Network Ten, via its Queensland station TVQ, whose news studios were located there for public tours and during the Expo also switched channel frequencies in September (from channel 0 to channel 10) in line with the other state channels.
The most expensive pavilion was Japan (A$26 million), followed by the Queensland Pavilion (A$20 million) and the Australia Pavilion (A$18 million). The largest Pavilions were also Queensland,[6] followed by Australia then Japan.
High Definition TV received its Australian premiere at the Japan Pavilion, and the text-based Internet at the Swiss Pavilion. At the University pavilion the world's longest lab experiment was on display. The pitch drop experiment, which features tar pitch slowly dripping through a funnel at a rate of nine drops in 81 years, actually made an unseen drop while on display.