Kensington Market is a distinctive multicultural neighbourhood in Downtown Toronto, Canada. The Market is an older neighbourhood and one of the city's most well-known. In November 2006, it was designated a National Historic Site of Canada. Robert Fulford wrote in 1999; the outdoor market has been photographed more than any other site in Toronto."Its approximate borders are College St. on the north, Spadina Ave. on the east, Dundas St. W. to the south, Bathurst St. to the west. Most of the neighbourhood's eclectic shops and other attractions are located along Augusta Ave. and neighbouring Nassau St. Baldwin St. and Kensington Ave. In addition to the Market, the neighbourhood features many Victorian homes, the Kensington Community School and Toronto Western Hospital. George Taylor Denison, after serving in the Canadian militia during the War of 1812, purchased an area of land in 1815 from Queen Street West to Bloor Street between where Augusta and Lippincott Streets now run. Denison used the area now known as Bellevue Square Park as a parade ground for his volunteer cavalry troop, which he commanded during the Upper Canada Rebellion.
This troop became the Governor General's Horse Guards. The Denison estate was subdivided in the 1850s. During the 1880s, houses were built on small plots for Irish and Scottish immigrant labourers coming to Toronto. Many of these houses still stand along Wales Avenue and elsewhere, these homes have been inhabited by many waves of immigrants in the decades that followed. Housing found closer to the market area tends to feature retail at the front of the house. During the early twentieth century, Kensington became populated by eastern European Jewish immigrants and some Italians, who occupied "The Ward", an overcrowded immigrant-reception area between Yonge Street and University Avenue, it was one of the poorer areas of the city. The area became known as "the Jewish Market". Jewish merchants operated small shops as tailors and bakers. Around 60,000 Jews lived in and around Kensington Market during the 1920s and 1930s, worshipping at over 30 local synagogues. From the beginning, the market sold items imported from the homelands of many immigrant communities.
After the Second World War, most of the Jewish population moved north to more prosperous neighbourhoods uptown or in the suburbs. During the 1950s, a large number of immigrants from the Azores, fleeing political conflict with the regime of António de Oliveira Salazar, moved into the area and further west along Dundas Street; the arrival of new waves of immigrants from the Caribbean and East Asia changed the community, making it more diverse as the century wore on. The Vietnam War brought a number of American political refugees to the neighbourhood, to nearby Baldwin Village, adding a unique utopian flavour to local politics; as Chinatown is located just east of Kensington, the Chinese are now the largest ethnic group. During the 1980s and 1990s, identifiable groups of immigrants came from Central America, Ethiopia, Iran, Vietnam and other global trouble spots. In the 1960s there were plans to tear down the densely packed small houses and replace them with large, apartment-style housing projects, as was done to neighbouring Alexandra Park.
These plans came to an end with the election of David Crombie as Mayor of Toronto. Crombie was opposed to the massive urban restructuring plans, in vogue in previous decades; the market resisted the recession of the 1980s thanks to a floating population of students attending George Brown College, where the Kensington Lofts are today. George Brown College sold the property in the mid 1990s and without the extra student traffic, many stores were victims of the recession of the mid to late 90s. In addition, many Portuguese store owners were by that time too old to continue working their small shops, which led to abundant vacancy, invited a new wave of immigrant entrepreneurs. Businesses like La Perola, El Emporio Latino and El Buen Precio took advantage of the growing wave of Latin American immigrants, opened the door to offering ethnic street foods. Jumbo Empanadas was one of the first to spice up the flavors of the market from a cart. All other Latin shops started selling their Pupusas, by 2000, a young couple of entrepreneurs opened the first taqueria in Canada, calling it "El Trompo".
All this movement lead to a rebirth of Augusta Avenue. However, there were seedy spots. A Nike store tried to open up in the market and the community rejected it strongly by dumping dozens of running shoes splattered with red paint in protest for the treatment Nike's workers receive around the world; such businesses transformed or moved out. The Nike store was a tremendous corporate failure. Today the neighbourhood is a noted tourist attraction, a centre of Toronto's cultural life as artists and writers moved into the area. Land prices in the area have increased but despite its increased appeal to professionals, Kensington remains a predominantly working class, immigrant community. Kensington is protected by a variety of policies to enhance the atmosphere, unique to the neighbourhood. In November, 2006, Kensington Market was proclaimed a National Historic Site of Canada. Toronto's "Official Plan", the vision for the city until 2026, does not designate much change for th
Union for Reform Judaism
The Union for Reform Judaism, founded in 1873 by Rabbi Isaac Mayer Wise, is the congregational arm of Reform Judaism in North America. The other two arms established by Rabbi Wise are the Hebrew Union College-Jewish Institute of Religion and the Central Conference of American Rabbis; the current president of the URJ is Rabbi Richard Jacobs. The URJ has an estimated constituency of some 880,000 registered adults in 873 congregations, it claims to represent 2.2 million, as over a third of adult U. S. Jews, including many who are not synagogue members, state affinity with Reform, making it the largest Jewish denomination; the UAHC was a founding member of the World Union for Progressive Judaism, of which the URJ is the largest constituent by far. Reform Judaism known as Liberal or Progressive Judaism, embraces several basic tenets, including a belief in a theistic, personal God; the Reform movement upholds the autonomy of the individual to form their own Jewish beliefs, to be the final arbiter of their own spiritual practices.
At the same time, Reform Judaism stresses Jewish learning in order to gain insights into the tradition and make informed choices. The Reform movement encourages its members to participate in synagogue and communal Jewish life. Reform Judaism draws a distinction between the moral and ethical imperatives of Judaism and traditional ritual requirements and practices, which, it believes may be altered or renewed to better fulfill Judaism's higher function. Another central tenet of Reform Judaism is the belief that it is the universal mission of Jews to spread God's message, to be a light unto the nations. Reform Judaism foresees a future Messianic Age of peace, but without the coming of an individual Messiah or the restoration of the Third Temple and sacrificial cult in Jerusalem. Reform Judaism rejects the notion of bodily resurrection of the dead at the end of days, while affirming, at most, immortality of the soul. During its "Classical" era between the Civil War and the 1930s, American Reform rejected many ceremonial aspects of Judaism and the authority of traditional jurisprudence, favoring a more rationalistic, universalist view of religious life.
"New Reform", from the 1937 Columbus Declaration of Principles and onwards, sought to reincorporate such elements and emphasize Jewish particularism, though still subject to personal autonomy. Concurrently, the denomination prioritized inclusiveness and diversification; this became pronounced after the adoption of "Big Tent Judaism" policy in the 1970s. Old ritual items became fashionable again; the liturgy, once abridged and containing much English, had more Hebrew and traditional formulae restored, though not due to theological concerns. In contrast with "Classical", "New Reform" abandoned the drive to equate religious expression with one's actual belief. Confirmation ceremonies in which the young were examined to prove knowledge in the faith, once ubiquitous, were replaced by Bar and Bat Mitzvah, yet many adolescents still undergo Confirmation between the ages of fourteen and eighteen. A unique aspect of Reform was its interpretation to the old rabbinic concept of Tikkun Olam. Another key aspect of American Reform, which it shares with sister movements in the WUPJ, is its approach to Jewish identity.
Interfaith marriage, once a taboo – the CCAR penalized any involvement by its clergy in such ceremonies by ordinances passed in 1909, 1947 and 1962 – were becoming more prevalent toward the end of the 20th Century. In 1979, the URJ adopted a policy of embracing the intermarried and their spouses, in the hope the latter would convert. In 1983 it recognized Judaism based on patrilineal descent, affirming that offspring of a single Jewish parent would be accepted as inheriting his status if they would demonstrate affinity to the faith. Children of a Jewish mother who will not commit to Judaism were not to be considered Jewish; these measures made Reform the most hospitable to non-Jewish family members among major American denominations: in 2006, 17% of synagogue-member households had a converted spouse, 26% and unconverted one. These policies raised great tensions with the more traditional movements. Orthodox and Conservatives rejected the validity of Reform conversions before that, though among the latter, the greater proclivity of CCAR rabbis to perform the process under halachic standards allowed for many such to be approved.
Patrilineal descent caused a growing percentage of Reform constituency to be regarded as non-Jewish by the two other denominations. The URJ, named the "Union of American Hebrew Congregations" until 7 November 2003, incorporates 846 congregations in the United States and 27 in Canada; the Union consists of four administrative districts, East and Central, which in turn are divided into a total of 35 regional communities, comprising groups of local congregations. The URJ is led by a board of trustees; this board is overseen by the 5,000-member General Assembly. It was first assembled in Cleveland on 14 July 1874, the most recent biennial was held in Boston on 5 - 10 December 2017; the board directs the Senior Leadership Team, headed by the URJ President. Spiritual guidance is provided by the Central C
The Ward, Toronto
The Ward was a neighbourhood in central Toronto, Canada in the nineteenth and early twentieth centuries. It was bound by College Street, Queen Street, Yonge Street, University Avenue and was centred on the intersection of Terauley and Albert Street. For several decades of the late nineteenth and early twentieth century, it was a dense mixed-used neighbourhood where successive waves of new immigrants would settle before establishing themselves. Characterized by authorities in the nineteenth century as a slum, it was the home of refugees from the European Revolutions of 1848, the Irish Potato Famine, the Underground Railroad, refugees from Russia and Eastern Europe, it was the centre of the city's Jewish community from the late nineteenth century until the 1920s when the Jewish community moved west to Spadina Avenue and Kensington Market and was until the late 1950s, the home of the city's original Chinatown, of many of the city's original Black residents centred on the British Methodist Episcopal Church, at 94 Chestnut Street, of the city's Italian community until it moved west along College Street to Little Italy.
The city's Polish, Ukrainian and numerous other non-Anglo-Saxon immigrants first established themselves in The Ward. Today, the area is considered a part of what the City of Toronto now calls the Discovery District, the area having been consumed by the central business district; the old neighbourhood has not wholly disappeared. The short restaurant strip on the south side of Dundas st. between University Ave. and Bay Street still retains many buildings which were part of the Ward. The building in the right of the lead photograph in this article is still standing at Dundas and Elizabeth; the YWCA at 87 Elm st. was the Toronto House of Industry, a workhouse established in the centre of the Ward in 1848 to serve impoverished residents. And a small group of row houses still stands on Elm St. just West of Bay St. on the South side - the last surviving remnant of the ward's residential character. The area was known as St. John's Ward, one of the municipal wards that the city was divided into in the 19th century, but it became known as "The Ward".
In the 1830s, Thornton Blackburn—an African American fugitive slave—began acquiring several properties in the neighbourhood. Blackburn provided arrived fugitive slaves with inexpensive housing. By 1850, many Black families settled in The Ward; the earliest Jewish settlers in Toronto had come from the United States, or Western Europe. With only a few hundred Jewish citizens in the city, they settled in several neighbourhoods and integrated with the rest of the city. In the 1890s, an influx of Jewish immigration from Eastern Europe began arriving in Toronto. For the several thousand new arrivals impoverished and unable to speak English, the densely packed houses of The Ward became their new community; the Ward was home to Toronto's first Chinatown as Chinese railway workers settled along York and Elizabeth Streets north of Union Station. The development of the neighbourhood caused much consternation in Toronto, including anti-Semitic riots and government clearance efforts. In 1909, 8 acres of The Ward were demolished to build the Toronto General Hospital.
The neighbourhood began to change in character. As the Jewish immigrants became more settled, they moved westwards to the Kensington Market area and the Ward became a centre for Italian immigrants, who were arriving in great numbers; the Italians moved west to what is today Little Italy, by the Second World War, the Ward had become Toronto's first Chinatown. Central Neighbourhood House was established in 1911 as a settlement house to assist new immigrants in the Ward. From the 1920s the Ward was demolished as land was expropriated for office towers and most prominently, the first Chinatown centred on Elizabeth Street was expropriated in the 1950s to make way for Nathan Phillips Square, named after a mayor of Toronto, with most businesses moving West to establish the "old" Chinatown centred at Spadina Ave and Dundas Street. For many decades, the area was wholly commercial and institutional, but recent years have seen a return of residents to what used to be the Ward with multiple condominium towers being erected in the area.
- Toronto's First Synagogues - Dr. Stephen Speisman Historicist: Forgotten Urban Squalor of The Ward
Ossington Avenue is a main or arterial street in Toronto, Canada, west of downtown. Its southern terminus, popularly known as the Ossington Strip, a 560m segment constructed in 1816 to link two longer segments of a military road, was absorbed into the arterial after a century of independent existence; the consequence is a powerfully distinct identity for the Ossington Strip, a leading Toronto destination for pedestrianism, dining and shopping. Ossington Avenue is named after the ancestral Nottingham home of the Denison family, early land-owners around the street's southern terminus; the origin of Ossington Avenue lies in John Graves Simcoe's 1793 plan for a western military road from York, the new capital of Upper Canada. The initial conception of this road ran west down contemporary Queen Street West, hugging the shore of Lake Ontario onward to Niagara; this road was to be named Dundas Street, in honor of Simcoe's friend Henry Dundas. Following the War of 1812, this route was deemed too vulnerable to American invasion, was destroyed.
A more northerly route was substituted, cut by the Queen's Rangers under the direction of Captain George Taylor Denison, completed by 1817. This route involved an unusual dogleg, its first segment continued west along Queen Street West, crossing Garrison Creek, running to the eastern edge of Park Lot 25. The 560 meter north--south segment of Dundas Street would become the contemporary "Ossington Strip", was developed as a mixed commercial and residential street beginning in the 1840s; the Ontario Provincial Lunatic Asylum was opened at the foot of Dundas and Queen Street in 1850. From the 1850s to around 1900, the area was a center of Toronto's meatpacking industry, with slaughterhouses and stockyards on the blocks and laneways just to the east. Nomenclature would be confusing until a late 1910s reform. By 1884, a street named "Ossington Avenue" has been constructed, running north from Dundas to Bloor Street, by 1890, as far as St. Clair; as of 1884, "Dundas Street" is a T-shaped entity comprising the Ossington Strip and contemporary Dundas Street West, west of the Garrison Creek bridge at contemporary Crawford Street.
By 1894, the eastern spur of Dundas Street has been renamed, with "Arthur Street" applied to contemporary Dundas Street West eastward from the Ossington Strip. By 1923, contemporary naming is in place, with the Ossington Strip having been renamed "Ossington Avenue" and Arthur Street having been renamed "Dundas Street"; as Toronto expanded west and other retail facilities opened, the Ossington Strip became an area of industrial uses, including automotive repairs and storage facilities. By 2003, this area became known for crime and the known presence of Vietnamese criminal gangs and street drug peddlers. A double murder in a karaoke bar that year sparked neighbourhood action in concert with the police to cut down on crime. By 2007, the low rents of stores along Ossington became attractive after rents along the Queen Street West increased; this led to an influx of bars and stores. By 2009, the number of bars and restaurants created tension with residents of the surrounding neighbourhood, licensing controls were imposed to stop the opening of more businesses of the same kind.
In 2010 the restrictions on new restaurants along Ossington were lifted, leading to the opening of several new establishments. At its south end, Ossington goes north, up a hill to Dundas Street. South of Queen is the Centre for Mental Health's Queen Street Health Centre complex. From Shaw Street west to Dovercourt, the south side of Queen street is used for CAMH facilities. In summer 2012 CAMH extended Ossington south of Queen. From this intersection north to Dundas, Ossington is lined with low-rise retail storefronts with apartments on upper floors. Most buildings along this stretch date to the 19th century, many have been restored in their conversion into restaurants and trendy stores, which have attracted visitors from around the Greater Toronto Area and made the area a magnet for international tourists visiting Toronto. North of Dundas, the street changes to a residential street; the road s
A synagogue, is a Jewish or Samaritan house of worship. Synagogues have a large place for prayer and may have smaller rooms for study and sometimes a social hall and offices; some have a separate room for Torah study, called the בית מדרש beth midrash "house of study". Synagogues are consecrated spaces used for the purpose of prayer, Tanakh reading and assembly. Halakha holds. Worship can be carried out alone or with fewer than ten people assembled together. However, halakha considers certain prayers as communal prayers and therefore they may be recited only by a minyan. In terms of its specific ritual and liturgical functions, the synagogue does not replace the long-since destroyed Temple in Jerusalem. Israelis use the Hebrew term beyt knesset "house of assembly". Ashkenazi Jews have traditionally used the Yiddish term shul in everyday speech. Sephardi Jews and Romaniote Jews use the term kal. Spanish Jews call the synagogue Portuguese Jews call it an esnoga. Persian Jews and some Karaite Jews use the term kenesa, derived from Aramaic, some Mizrahi Jews use kenis.
Some Reform, Reconstructionist, Conservative Jews use the word "temple". The Greek word synagogue is used in English to cover the preceding possibilities. Although synagogues existed a long time before the destruction of the Second Temple in 70 CE, communal worship in the time while the Temple still stood centered around the korbanot brought by the kohanim in the Temple in Jerusalem; the all-day Yom Kippur service, in fact, was an event in which the congregation both observed the movements of the kohen gadol as he offered the day's sacrifices and prayed for his success. During the Babylonian captivity the men of the Great Assembly formalized and standardized the language of the Jewish prayers. Prior to that people prayed as they saw fit, with each individual praying in his or her own way, there were no standard prayers that were recited. Johanan ben Zakai, one of the leaders at the end of the Second Temple era, promulgated the idea of creating individual houses of worship in whatever locale Jews found themselves.
This contributed to the continuity of the Jewish people by maintaining a unique identity and a portable way of worship despite the destruction of the Temple, according to many historians. Synagogues in the sense of purpose-built spaces for worship, or rooms constructed for some other purpose but reserved for formal, communal prayer, existed long before the destruction of the Second Temple; the earliest archaeological evidence for the existence of early synagogues comes from Egypt, where stone synagogue dedication inscriptions dating from the 3rd century BCE prove that synagogues existed by that date. More than a dozen Jewish Second Temple era synagogues have been identified by archaeologists in Israel and other countries belonging to the Hellenistic world. Any Jew or group of Jews can build a synagogue. Synagogues have been constructed by ancient Jewish kings, by wealthy patrons, as part of a wide range of human institutions including secular educational institutions and hotels, by the entire community of Jews living in a particular place, or by sub-groups of Jews arrayed according to occupation, style of religious observance, or by the followers of a particular rabbi.
It has been theorized that the synagogue became a place of worship in the region upon the destruction of the Second Temple during the First Jewish–Roman War. The popularization of prayer over sacrifice during the years prior to the destruction of the Second Temple in 70 CE had prepared the Jews for life in the diaspora, where prayer would serve as the focus of Jewish worship. Despite the possibility of synagogue-like spaces prior to the First Jewish–Roman War, the synagogue emerged as a stronghold for Jewish worship upon the destruction of the Temple. For Jews living in the wake of the Revolt, the synagogue functioned as a "portable system of worship". Within the synagogue, Jews worshipped by way of prayer rather than sacrifices, which had served as the main form of worship within the Second Temple; the Samaritan house of worship is called a synagogue. During the 3rd and 2nd centuries BCE, during the Hellenistic period, the Greek word used in the Diaspora by Samaritans and Jews was the same: proseucheµ.
The oldest Samaritan synagogue discovered so far is from Delos in the Aegean Islands, with an inscription dated between 250 and 175 BCE, while most Samaritan synagogues excavated in the wider Land of Israel and ancient Samaria in particular, were built during the 4th-7th centuries, at the end of the Roman and throughout the Byzantine period. The elements which distinguish Samaritan synagogues from contemporary Jewish ones are: Alphabet: the use of the Samaritan script Orthography; when the Samaritan script is used, there are some Hebrew words which would
Toronto is the provincial capital of Ontario and the most populous city in Canada, with a population of 2,731,571 in 2016. Current to 2016, the Toronto census metropolitan area, of which the majority is within the Greater Toronto Area, held a population of 5,928,040, making it Canada's most populous CMA. Toronto is the anchor of an urban agglomeration, known as the Golden Horseshoe in Southern Ontario, located on the northwestern shore of Lake Ontario. A global city, Toronto is a centre of business, finance and culture, is recognized as one of the most multicultural and cosmopolitan cities in the world. People have travelled through and inhabited the Toronto area, situated on a broad sloping plateau interspersed with rivers, deep ravines, urban forest, for more than 10,000 years. After the broadly disputed Toronto Purchase, when the Mississauga surrendered the area to the British Crown, the British established the town of York in 1793 and designated it as the capital of Upper Canada. During the War of 1812, the town was the site of the Battle of York and suffered heavy damage by United States troops.
York was incorporated in 1834 as the city of Toronto. It was designated as the capital of the province of Ontario in 1867 during Canadian Confederation; the city proper has since expanded past its original borders through both annexation and amalgamation to its current area of 630.2 km2. The diverse population of Toronto reflects its current and historical role as an important destination for immigrants to Canada. More than 50 percent of residents belong to a visible minority population group, over 200 distinct ethnic origins are represented among its inhabitants. While the majority of Torontonians speak English as their primary language, over 160 languages are spoken in the city. Toronto is a prominent centre for music, motion picture production, television production, is home to the headquarters of Canada's major national broadcast networks and media outlets, its varied cultural institutions, which include numerous museums and galleries and public events, entertainment districts, national historic sites, sports activities, attract over 25 million tourists each year.
Toronto is known for its many skyscrapers and high-rise buildings, in particular the tallest free-standing structure in the Western Hemisphere, the CN Tower. The city is home to the Toronto Stock Exchange, the headquarters of Canada's five largest banks, the headquarters of many large Canadian and multinational corporations, its economy is diversified with strengths in technology, financial services, life sciences, arts, business services, environmental innovation, food services, tourism. When Europeans first arrived at the site of present-day Toronto, the vicinity was inhabited by the Iroquois, who had displaced the Wyandot people, occupants of the region for centuries before c. 1500. The name Toronto is derived from the Iroquoian word tkaronto, meaning "place where trees stand in the water"; this refers to the northern end of what is now Lake Simcoe, where the Huron had planted tree saplings to corral fish. However, the word "Toronto", meaning "plenty" appears in a 1632 French lexicon of the Huron language, an Iroquoian language.
It appears on French maps referring to various locations, including Georgian Bay, Lake Simcoe, several rivers. A portage route from Lake Ontario to Lake Huron running through this point, known as the Toronto Carrying-Place Trail, led to widespread use of the name. In the 1660s, the Iroquois established two villages within what is today Toronto, Ganatsekwyagon on the banks of the Rouge River and Teiaiagon on the banks of the Humber River. By 1701, the Mississauga had displaced the Iroquois, who abandoned the Toronto area at the end of the Beaver Wars, with most returning to their base in present-day New York. French traders abandoned it in 1759 during the Seven Years' War; the British defeated the French and their indigenous allies in the war, the area became part of the British colony of Quebec in 1763. During the American Revolutionary War, an influx of British settlers came here as United Empire Loyalists fled for the British-controlled lands north of Lake Ontario; the Crown granted them land to compensate for their losses in the Thirteen Colonies.
The new province of Upper Canada was being needed a capital. In 1787, the British Lord Dorchester arranged for the Toronto Purchase with the Mississauga of the New Credit First Nation, thereby securing more than a quarter of a million acres of land in the Toronto area. Dorchester intended the location to be named Toronto. In 1793, Governor John Graves Simcoe established the town of York on the Toronto Purchase lands, naming it after Prince Frederick, Duke of York and Albany. Simcoe decided to move the Upper Canada capital from Newark to York, believing that the new site would be less vulnerable to attack by the United States; the York garrison was constructed at the entrance of the town's natural harbour, sheltered by a long sand-bar peninsula. The town's settlement formed at the eastern end of the harbour behind the peninsula, near the present-day intersection of Parliament Street and Front Street. In 1813, as part of the War of 1812, the Battle of York ended in the town's capture and plunder by United States forces.
The surrender of the town was negotiated by John Strachan. American soldiers destroyed much of the garrison and set fire to the parliament buildings during their five-day occupation; because of the sacking of York, British troops retaliated in the war with the Burning of Wa
Ontario Heritage Trust
The Ontario Heritage Trust is a non-profit agency of the Ontario Ministry of Tourism and Culture. It is responsible for protecting and promoting the built and cultural heritage of Canada's most populous province, Ontario, it was known as the Archaeological and Historic Sites Board during the 1950s. It was incorporated into the Ontario Heritage Foundation in 1968 by the Progressive Conservative government of John Robarts, its name was changed to the Ontario Heritage Trust in 2005 by an amendment to the Ontario Heritage Act. The Trust's current chairman is Dr. Thomas Symons; the Trust's most recognizable work is the Provincial Plaque Program. Since 1956, it has erected over 1,200 of the now-familiar blue and gold plaques, the vast majority of which are found across Ontario, but in the United States, Germany, the United Kingdom, the Netherlands; the Trust owns a number of historic buildings. The Ontario Heritage Trust Building—also known as the Birkbeck Building or the Ontario Heritage Centre—at 10 Adelaide Street East in Toronto is the headquarters of the Ontario Heritage Trust.
It was used as the exterior of the "125th Precinct" in Lower Manhattan in the 2012 television series Beauty & the Beast. Official website