Israeli occupation authorities revoke ban on fanatic settler to enter al-Aqsa
Palestine Information Center – December 30, 2015
OCCUPIED JERUSALEM – Despite his dark past and his attempt oat bombing al-Aqsa Mosque in the 1980s, Israeli occupation authorities (IOA) allowed settler Yehuda Etzion to enter al-Aqsa Mosque after 30 years of prevention; he was also allowed to raise his hands as an aspect of worship while roaming the Mosque’s courtyards.
However, after the removal of the ban, Etzion breached the term of an agreement between Israel and Jordan with the sponsorship of the USA.
Etzion appealed the decision of denying him access into al-Aqsa Mosque for 15 days. The decision was issued by the Magistrate Court in Jerusalem, because he violated the “terms” of the recent Jordanian–Israeli agreement, which allows settlers to enter al-Aqsa Mosque but not to pray in it; however, Etzion raised his hands after entering the site as part of a religious ritual, prompting Israeli forces to remove him from the Mosque after Aqsa guards protested his act and insisted on him leaving the holy Islamic site.
In view of the serious unprecedented event after the Israeli judiciary allowed the settler to practice an act of worship violating the Jordanian-Israeli agreement, the Islamic Waqf management communicated with the Jordanian ambassador and Jordanian Ministry Of Awqaf and Islamic Affairs and informed them of the serious situation arising from storming the Mosque by such settlers who declare their intention to destroy the Mosque to build the alleged Temple in its place.
Escalation against al-Aqsa
The director of al-Aqsa Mosque, Sheikh Omar Kiswani told Qpress that the District Court’s decision is a serious escalation and a flagrant attack on al-Aqsa Mosque that would affect the region, stressing that the Israeli occupation must stop those settlers if it wants peace as it claims.
Lawyer and specialist of Jerusalem and Al-Aqsa affairs, Khalid Zabarqh, opined that the decision not to ban the settler Yehuda Etzion from al-Aqsa Mosque affects the legal rules that govern al-Aqsa Mosque, which acknowledge the entitlement of Muslims in the Al-Aqsa Mosque and praying there, and at the same time prevent others from doing that.
He charged that the Israeli judiciary has recently cohered with the Judaization schemes of the city of Jerusalem; as the judiciary began making decisions that help the settlement project, noting that, in conjunction with allowing Etzion to raise his hands as a signal of a prayer in al-Aqsa Mosque, the Israeli judiciary is looking into a decision to criminalize the chanting of Thakbir (Allah is the greatest) inside al-Aqsa Mosque.
Judaization dwarfs the Islamic right
Through his follow-up of the conduct of the Israeli courts, Zabarqh said that the occupation is trying through this device to widen the Judaization practice, in addition to dwarfing the Islamic right in al-Aqsa Mosque albeit in simple steps in order to endorse the occupation’s presence in it.
While the Israeli occupation allows the settlers to break into al-Aqsa Mosque knowing their plans and intentions to demolish al-Aqsa Mosque, it prevents many Palestinians from entering the Mosque, he pointed out.
Legitimize settlement
In this context, Sheikh Raed Salah, who has been barred from entering the city of Jerusalem and Al-Aqsa Mosque since 2007, confirmed that it is not permissible for any Israeli court to judge in any issue pertaining to the al-Aqsa Mosque; because it does not have sovereignty over it. Sheikh Salah believes that the Israeli court’s decision is null and void.
Sheikh Salah explained that the court is trying to legitimize through its decisions the incursions of settlers into al-Aqsa Mosque, in addition to legitimizing the construction of the alleged temple in place of the Mosque.
Regarding the renewal of his ban decision yesterday for an additional six months, Sheikh Salah said that the occupation which pretends that it respects the judiciary, issues an administrative military decision to prevent him from entering the city of Jerusalem, which he described as blatant injustice and racism.
The Israeli occupation forces prevented 12 Muslim deputies in the Israeli Knesset from entering the al-Aqsa Mosque, as well as banning 60 Palestinian women from praying in it.
Yehuda Etzion had tried to blow up the Dome of the Rock but al-Aqsa Mosque guards thwarted his attempt when a guard on one of its gates stopped him and searched the bag he was carrying and found it filled with explosives.
Etzion was a member of the Jewish secret movement that planned to assassinate the mayors of the West Bank. It adopted the bombing of the Nablus mayor Bassam Shaka’s car; the bombing resulted in the amputation of his legs.
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Book Review
Alarmist climate science as a textbook example of groupthink
By Paul MacRae | May 1, 2012
… Groupthink was extensively studied by Yale psychologist Irving L. Janis and described in his 1982 book Groupthink: Psychological Studies of Policy Decisions and Fiascoes.
Janis was curious about how teams of highly intelligent and motivated people—the “best and the brightest” as David Halberstam called them in his 1972 book of the same name—could have come up with political policy disasters like the Vietnam War, Watergate, Pearl Harbor and the Bay of Pigs. Similarly, in 2008 and 2009, we saw the best and brightest in the world’s financial sphere crash thanks to some incredibly stupid decisions, such as allowing sub-prime mortgages to people on the verge of bankruptcy.
In other words, Janis studied why and how groups of highly intelligent professional bureaucrats and, yes, even scientists, screw up, sometimes disastrously and almost always unnecessarily. The reason, Janis believed, was “groupthink.” He quotes Nietzsche’s observation that “madness is the exception in individuals but the rule in groups,” and notes that groupthink occurs when “subtle constraints … prevent a [group] member from fully exercising his critical powers and from openly expressing doubts when most others in the group appear to have reached a consensus.”[2]
Janis found that even if the group leader expresses an openness to new ideas, group members value consensus more than critical thinking; groups are thus led astray by excessive “concurrence-seeking behavior.”[3] Therefore, Janis wrote, groupthink is “a model of thinking that people engage in when they are deeply involved in a cohesive in-group, when the members’ strivings for unanimity override their motivation to realistically appraise alternative courses of action.”[4]
The groupthink syndrome
The result is what Janis calls “the groupthink syndrome.” This consists of three main categories of symptoms:
1. Overestimate of the group’s power and morality, including “an unquestioned belief in the group’s inherent morality, inclining the members to ignore the ethical or moral consequences of their actions.” [emphasis added]
2. Closed-mindedness, including a refusal to consider alternative explanations and stereotyped negative views of those who aren’t part of the group’s consensus. The group takes on a “win-lose fighting stance” toward alternative views.[5]
3. Pressure toward uniformity, including “a shared illusion of unanimity concerning judgments conforming to the majority view”; “direct pressure on any member who expresses strong arguments against any of the group’s stereotypes”; and “the emergence of self-appointed mind-guards … who protect the group from adverse information that might shatter their shared complacency about the effectiveness and morality of their decisions.”[6]
It’s obvious that alarmist climate science—as explicitly and extensively revealed in the Climatic Research Unit’s “Climategate” emails—shares all of these defects of groupthink, including a huge emphasis on maintaining consensus, a sense that because they are saving the world, alarmist climate scientists are beyond the normal moral constraints of scientific honesty (“overestimation of the group’s power and morality”), and vilification of those (“deniers”) who don’t share the consensus. … Read full article
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