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Peter Bogdanovich’s 1985 drama film Mask drew public attention to the case of Roy L. “Rocky” Dennis, an American boy who died of the disorder in 1978.
Rocky Dennis: Teaching the Boy Behind the Mask
A former teacher remembers Rocky Dennis, a horribly disfigured boy whose life was portrayed in the 1985 film, “Mask.”
By Hazel Lodevico-To’o, Patch Staff |
Barbara March saw him out the corner of her eye, but kept her eyes on her roll sheet.
It was the fall of 1976, the first day of school at Sandburg Junior High School. The boy that walked into her ninth grade English class and took a seat in the front row was obviously trying to test her on her first day on the job.
The boy was wearing what looked like a plastic Halloween mask, two sizes too big for his small frame, one of those masks that grossly exaggerated people’s faces. When the boy got settled in his desk, March heard the rising clamor the boy’s mask was causing in her classroom.
March knew that as a young teacher, she had to make sure the students understood that she was in charge. If the boy did not take his mask off when the bell rang, she knew what she would firmly say to him: “Class has begun. Take that mask off.”
When the bell rang, March stood from her desk and turned to face the boy in the mask. Her jaw dropped as she looked directly, for the first time, at the face of 14-year-old Roy Lee “Rocky” Dennis.
His elongated, oval-shaped head was far too big for his frail frame, two holes appeared where his nose should have been and his eyes pushed out to the sides of his face, framed by a shock of curly red hair. This boy was not wearing a mask.
Before March could collect herself, Rocky stood at his desk, looking at the class schedule in his hand.
“Oh, I think I’m in the wrong class,” he said in a soft voice, seemingly oblivious to March’s horrified, open-mouth gaze. He then hurried outside to find his classroom.
More than 30 years later, March, now Barbara Silva, reminisces, “Had I said what I was going to say to Rocky that first day, I think I would have gone to the principal’s office and resigned right there. That would have been the end of my teaching career.”
‘If I make you uncomfortable, you can move. But I can’t change my face.’
Rocky Dennis, who was born in Glendora but lived for most of his life in Covina, is the most famous case of craniodiaphyseal dysplasia, an extremely rare genetic bone disorder that causes calcium to build up in the skull, horribly disfiguring the face. Most patients die in childhood. Rocky lived to the age of 16.
His story was made famous in the 1985 Peter Bogdanovich film, “Mask,” starring Cher and Eric Stolz. The film depicted Rocky’s teenage years, around the time Silva got to know Rocky.
Although Rocky wasn’t a student in Silva’s class, Silva worked with Rocky in group library activities with other English students.
She remembers the extremely bright, inquisitive boy, whose impish sense of humor and upbeat, confident demeanor made him popular among his peers, despite his appearance.
“If anyone showed signs that his appearance made them uncomfortable, he would say, kind of matter-of-factly, ‘If I make you uncomfortable, you can move. But I can’t change my face.’ It would be an icebreaker. He would put you at ease by addressing what was obviously bothering you, and say, ‘It’s okay, I get it,'” said Silva.
Students seemed to gravitate to Rocky. She recalls spotting another boy who notoriously struggled in her class, sitting attentively next to Rocky in the library as they worked on an English assignment together.
Glendora High School Principal Paul Lopez was a student at Sandburg at the time. He remembers Rocky did separate P.E. activities that accommodated his delicate physique. But Lopez will always remember the day when he and other students watched awestruck as Rocky was picked up from school in a three-wheel chopper.
Rocky’s love for Bruce Springsteen and motorbikes was no doubt inspired by his hard-living biker mother Rusty Dennis.
Her straightforward, no-nonsense approach often clashed with Rocky’s teachers.
“Let’s just say the film’s portrayal of his mother was much more kinder than she was in real life,” said Silva, referring to Cher’s portrayal of Rusty Dennis. “But she had to fight for her son. And she did.”
In the teachers lounge, there were disapproving comments about his mother’s rowdy biker gang lifestyle, whispers about her drug use, even some speculating that her drug use caused Rocky’s deformity.
“But she raised an amazing kid,” said Silva. “So she must have done something right.”
“He made plans and dreamed as if he was going to live a very long life.”
Rocky’s upbeat attitude hid the excruciating pain that became worse as he got older. He always spoke softly, as if speaking any louder would cause more unbearable pressure in his skull. Legally blind by age six and hard of hearing, Rocky always sat in the front of the class. Silva and many of the students and teachers didn’t know it at the time, but Rocky’s condition was terminal. His skull would continue to grow until the weight of it crushed his brain.
“If he was suffering, he rarely let anyone see it,” said Silva. “He made plans and dreamed as if he was going to live a very long life.”
Rocky graduated from Sandburg Junior High with honors. In October of 1978, Rocky passed away in his sleep.
The news of his death cast a somber mood among faculty and students at Sandburg. Usually chatty middle school students spoke in hushed voices throughout the day.
“It just felt like the world wasn’t going to be that great of a place without him,” said Silva. “He made a difference.”
For Silva, just how much of a difference Rocky made would become apparent years later. Silva taught at Sandburg for two more years, married and moved to Texas.
Her first child suffered from seizures at nine months old and doctors diagnosed it as a neurological condition that would forever keep her daughter at an elementary school learning level.
Remembering Rocky, Silva told her husband, “If our daughter is going to be limited, it’s not going to be because we put limits on her.”
While her daughter continued to suffer from seizures, her condition was misdiagnosed. Now 31, Silva’s daughter is a graduate school student and living a normal life.
Silva also draws inspiration from Rocky in her current work as a life and business coach for Coaching Cognition.
“We talk a lot of setting the plans in motion to make changes in your life,” said Silva. “It takes years for a lot of people to learn the skill that for Rocky came naturally. If he couldn’t change it, he wasn’t going to dwell on it. He was going to focus on the things that he could change.”
Silva said she still thinks about the student who accidently wandered into her classroom at Sandburg Junior High all those years ago. But it was Rocky, said Silva, who continues to teach her the most important lessons in life.
“He had a shortened life, but I’m grateful to have known him,” said Silva. “I think a lot of people would say the same thing.”
CRANIODIAPHYSEAL DYSPLASIA, AUTOSOMAL DOMINANT; CDD
– Autosomal dominant
– Short stature
HEAD & NECK
– Prominent mandible
– Facial diplegia
– Leonine facies
– Hearing loss, progressive
– Optic nerve atrophy
– Visual loss, progressive
– Saddle nose
– Broad flat nasal bridge
– Choanal stenosis
– Difficulty breathing through the nostrils
– Respiratory obstruction
Ribs Sternum Clavicles & Scapulae
– Thickened ribs
– Sclerotic ribs
– Increased bone mineral density
– Facial bone hyperplasia
– Obliteration of the sinuses, middle ear cavities, internal acoustic canals, and optic nerve canals
– Cortical sclerosis of facial bones
– Cement lines
– Diaphyseal sclerosis
– Undertubulation of the long bones of the legs
Central Nervous System
– Increased intracranial pressure
– Increased serum parathyroid hormone
– Increased serum alkaline phosphatase
– Onset in infancy
– Progressive disorder
– Often results in death in childhood
– Caused by mutation in the sclerostin gene (SOST, 605740.0005)
As the progression of this condition cannot be kept under control and no treatment has been found, the prognosis is negative. Patients suffer from severe headaches, especially in the morning, which can affect their overall level of functionality. Death is caused by the severe compression of the brainstem, as well as by the increased intracranial pressure. In some cases, cardiac failure has been reported. Studies have shown that most patients died between the ages of seven and sixteen years.
Research projects ---------------------------------------------------
EUROCRAN: European collaboration on craniofacial anomalies – Eurocleft clinical network (coordination)
Faculty of Medical and Human Sciences – University of Manchester
Department of Dental Medicine and Surgery
Massively parallel sequencing for gene discovery in lethal fetal disorders
Abteilung für Medizinische Genetik
The Deciphering Developmental Disorders (the DDD study)
Wellcome Trust Sanger Institute
Exploring the Genetics of Renal Developmental Disease
Royal Devon and Exeter Hospital – Wonford site
Department of Urology
Detection and simulation of femoroacetabular impingement
University of Ottawa
School of Electrical Engineering and Computer Science (EECS)
Telethon Undiagnosed Disease Program – Revised Proposal
Azienda Ospedaliera Universitaria – Seconda Università degli Studi di Napoli
Laboratorio di Genetica Medica
Tyne & Wear
NEWCASTLE UPON TYNE
ESDN: European Skeletal Dysplasia Network (coordination)
Newcastle upon Tyne Hospitals NHS Trust
Institute of Genetic Medicine
Multicentric Research projects
EUROCRAN: European collaboration on craniofacial anomalies – Eurocleft clinical network (TERMINATED)
Faculty of Medical and Human Sciences – University of Manchester
Department of Dental Medicine and Surgery
International Clearinghouse for Birth Defects Monitoring Systems
Universitätsklinikum Magdeburg A.ö.R
MONZ – Fehlbildungsmonitoring Sachsen-Anhalt
Maternal Infant Child and Youth Research Network (MICYRN)
University of British Columbia
Maternal Infant Child and Youth Research Network
UnRareNet: a muticenter collaborative research network for the identification and study of rare undiagnosed patients (completed)
IRCCS Ospedale Pediatrico Bambino Gesù – SEDE GIANICOLO
Servizio Clinico di Consulenza Genetica
ESDN: European Skeletal Dysplasia Network
Faculty of of Life Sciences – University of Manchester
Welcome Trust Centre for Cell Matrix Research – B.3016
OMIM Allelic Variants –
Downloaded: by #ozzfactor420, Apr 03, 2018
Copyright (c) 1966-2018 Johns Hopkins University OMIM, data are provided for research purposes only.
605740 SCLEROSTIN; SOST
Allelic Variants (6 Selected Examples)
Number — Phenotype — Mutation — dbSNP ExAC dbSNP ClinVar
.0001 SCLEROSTEOSIS 1 SOST, GLN24TER rs387906320 RCV000005049
.0002 SCLEROSTEOSIS 1 SOST, IVS1DS, A-T, +3 AND/OR IVS1AS, A-C, -67 RCV000005050
.0003 SCLEROSTEOSIS 1 SOST, TRP124TER rs104894644 RCV000005051
.0004 SCLEROSTEOSIS 1 SOST, ARG126TER rs104894645 RCV000005052
.0005 CRANIODIAPHYSEAL DYSPLASIA, AUTOSOMAL DOMINANT SOST, VAL21MET rs387907169 RCV000024297
.0006 CRANIODIAPHYSEAL DYSPLASIA, AUTOSOMAL DOMINANT SOST, VAL21LEU RCV000024298
The Kardashians (Armenians)
Kim’s father was of Armenian descent.
Armenian Genocide. The Armenian Genocide(Armenian: Հայոց ցեղասպանություն, Hayots tseghaspanutyun), also known as the ArmenianHolocaust, was the Ottoman government’s systematic extermination of 1.5 million Armenians, mostly Ottoman citizens within the Ottoman Empire and its successor state, the Republic of Turkey.
Kim Kardashian may have been born and raised in SoCal, but she still has Armenian blood running through her veins. The reality star has been super outspoken about how important her Armenian culture is to her, and no matter how famous she’s gotten, she’s never lost sight of who she really is, Life & Style writes.
The website reminds that when it came to celebrating her birthday in October 2017, Kim gathered all of her family and friends at Carousel in LA. The Armenian restaurant has been a favorite of her family’s since she was a little girl, and she was thrilled to receive an “Armenian style” white cake with her photo on it for the special occasion.
According to the source, being Armenian is more than just enjoying the food to Kim. In 2016 she wrote an open letter in TIME magazine to raise awareness for the Armenian genocide.
“When we grew up, all my father did was talk about our heritage,” she explained. “It was such a big part of our life: We’d eat Armenian food, we would listen to stories — my dad was really outspoken about our history.” That history included her great-great-grandparents leaving Armenia before the 1915 war. “Had they not escaped, we wouldn’t be here,” she wrote.
Kim and her sisters actually went to Armenia in 2015 to visit with their cousins and bring awareness to their country’s struggles. “An emotional day at the genocide museum,” she tweeted, along with a photo of herself at the museum. She and Khloe also visited the Dzidzernagapert Armenian Genocide monument’s eternal flame, and left flowers to honor the fallen.
“My sister and I are trying to bring awareness not only to our Armenian genocide but genocides and human slaughter, in general,” said Khloe. “Knowledge is power!” We love how the Kardashians never lose sight of who they are!
<div class="_39k5 _5s6c
History always repeats itself !!!!!!!!!!!!!!!!!!!!
PAGESTO/GESTAPO .. LEADERS/DEALERS A REAL PRESIDENT !!!!!!!!!!!!! Kennedy was the 1st President ever to be sworn in on a Television set, and also 1st President killed on the Television set… (Chris_stop_her Glow [POTUS] )
MEANS ‘PETER LAWFORD‘
ARE YOU NOT CARNAL?????????????????
To the surprise of and delight of many, belly dance also has biblical roots. This is an important consideration, as it raises issues of the significance and meaning of women in religion, as well as the power of dance to embody and enact ultimate beliefs.
In this article I will discuss some relevant biblical passages to illustrate this point. I will then also consider some issues involving the history of the Goddess in the development of Judaism as it relates to the dance of women.
Women, the Bible and Dance
It may seem strange to consider belly dance as having roots in the Bible. It is not that the connection between the Bible and Middle Eastern culture is a strain, since the Bible sprouted from Middle Eastern soil. Rather the association of indigenous dance forms that include shaking hips and stomach rolls is a stretch for many. There are also arguments that the patriarchy of Judaism would not find such dancing acceptable.
One proponent of this idea is Wendy Buonaventura, author, performer and teacher of Middle Eastern dance. In Serpent of the Nile, she delivers harsh comments toward the religion, suggesting that goddess worship was destroyed by Jewish religious hierarchy. She states, “It was the ancient Semites who first set about dethroning the old female-centered, or pagan faiths…the Hebrew tribes allowed not priestesses to take part in their religion.” (p. 33) Since she connects belly dance with worship of the Goddess, Buonaventura’s assumption is that it was prohibited in developing Jewish practice. In support of this theory, Buonaventura comments on what she considers to be “a rare biblical reference to a woman dancing,” when discussing the dance of Salome (p. 35).
Buonaventura overlooks the many references to women dancing in the Bible. She does not acknowledge that Jewish spiritual practices have traditionally held dance in high regard, and she does not account for the diversity within Judaism. She does, however, acknowledge elsewhere that dance did exist in that era: in her earlier Belly Dance, she includes a refreshing analysis of passages from Shir Ha Shirim: The Song of Songs. Here, she notes that commentator Carlos Suares identifies the movements of the “Shulamite” women with common movements of belly dance.
As Raphael Patai demonstrates in The Hebrew Goddess, the adoration of the divine feminine was not eliminated in Judaism. Mounting evidence uncovered in the past ten years supports the conclusion that Goddess worship continued in forms in keeping with the concept of the oneness of God, and that dances associated with the Goddess maintained a place within Jewish practice over the centuries.
To accept a patriarchal reading of the biblical text also assumes there was a winner take all mentality, and that hip-shaking Hebrew women passively accepted subservience. The biblical text, however, contains many images of strong women who led dances common to Middle Eastern culture. It wasn’t just David dancing before the ark. Remember, at least, Miriam, called a prophetess (Exodus 15.20). A sister of Moses, she led the women in victory dances after the Israelites escaped the Egyptians by walking through the sea.
There are several other passages that directly state that dance was done by women, and often there are specific words for dance involved that have been deciphered to mean leap, spin, limp, jump, encircle and whirl. There is no reason to assume that these movements were not done by women. Research tends to indicate that, like her neighbors, biblical Israel had an active dance culture that was integrated into the daily existence of men and women. Devorah Lapson, Meyer Gruber and others have cited numerous passages in the Bible and post-biblical rabbinic writings which evidence that dance was an integral part of life in the Jewish culture.
Machol — To Whirl the Body
Meyer Gruber is a scholar whose extensive research provides critical insight into the terms for dance in the Bible. There seem to have been many types and styles of dance used for worship, celebration, festivities, and mourning in ancient Israel, with some dances that involved “contractions” or writhing like those of child birth. The word used for this is machol, stemming from hul, and it indicates a circling motion. Given the association between circling and contraction, my suggestion is that the whirling could involve any part of the body. The most common suggestion by scholars, though, avoids the writhing element and concentrates on the body spinning like a top.
Gruber discusses the etymology of machol and the many associations involved with this term in his article on “Ten Dance Derived Expressions in the Hebrew Bible” (in Apostalos-Cappadona, Dance as Religious Studies). He points out that this was the term used in some of the better known biblical references to dance. They are dances of rejoicing, associated with the playing of flute and drums, and in many cases the dancing of women. This includes the dance of the judge Jephthah’s daughter (Judges 11.34), and the women greeting David after the defeat of Goliath (I Samuel 18.6-7). Both examples are considered victory dances.
The Bible also uses machol in reference to dances done by women as part of what are apparently mating or fertility rituals. In Shir Ha Shirim, the word machol is used to describe the greeting dance the “Shulamite” woman does for her bridegroom. There is a strong possibility that the dance is being described by the voice of the groom as he notes her feet, thighs, navel , belly, breasts, neck, face, and hair as she “moves between the line of dancers.” (7.1-9).
The other passage involving machol concerns the daughters of Shiloh going out into the vineyards to dance. According to this passage, women danced in the vineyards during the time of the autumnal pilgrimage to the city. The post-biblical Jewish book, The Talmud, describes such an event, usually performed on the “fifteenth of Av,” or the “day of Atonement,” which is during the harvest season. The writing notes how, dressed in white, the “daughters of Jerusalem went forth and danced in a circle in the vineyards,” chanting, “Youth, lift up thine eyes and behold her whom though wouldst choose.” (Ta’anit 4:8)
The word used for dance in the passage is again machol. It suggests a joyful performance that included the use of hand drums such as a tar, and motion involving circling the body or some parts of it. Interesting contextual clues include reports from the post-biblical Mishnah indicating that these young women called out to the men to choose a bride as they performed.
Whether these young women were spinning like a dervish, or circling around isolated parts of their body, or doing some combination, we can not be sure. As previously mentioned, scholars have noted that circling and writhing motions are associated with the term machol. Gruber points out it could mean a specific dance step, but he stops just short of stating that the circling could have been done with any part of the body, or that the writhing motions might be connected with the undulations of a belly dance. His concentration is on what he calls the “multimedia” quality involved. Yet it is hard to miss the possibilities, considering the types of motion that might be described by machol, the nature of the passages involved, and, importantly, the association with women dancing. This certainly would not be true of every instance where the term is used, but clearly in these last two cases the possibility seems strong.
Although many biblical commentators have missed parallels between biblical terms for dance and actual dances of women and men in the Middle East, there are some commentators who have realized the connection. The aforementioned commentary on the passage in Shir HaShirim by Carlos Suares, and Buonaventura’s analysis of his commentary, are clear examples. Basing his interpretation on the Jewish mystical Kabbalistic tradition, Suares reads the Hebrew word “hhalaeem” in the second verse of chapter seven as “tremble” or “writhe,” associating it with the machol of the previous verse. He translates, “The curves of your hips seem to torment themselves.” Buonaventura notes how he connects the “writhing” with the body parts mentioned. From his reading of the passage, Buonaventura concludes, “Taking ‘curves’ as circular movements…we now have a picture of the Shulamite making skillful circular rotations of the hips, which may also involve trembling or writhing; all movements basic to belly dance.”
The traditional reading of the term hhalaeem is “jewels.” But the art of Hebrew poetry trends to play with words of similar sounds and parallel meaning. The verses following provide descriptions that suggest a body in quivering motion. In context, then, there is credibility to the Suares reading.
At least in terms of recognizing a dance word, Gruber and other modern scholars might agree with Suares in making the connection between hhalaeem in verse two and machol in verse one. And even Alfred Sendry’s classic Music in Ancient Israel contains a reading of this section as dealing with a dancer and parts of her body moving. He refers to her breasts swaying, which is again something you might expect for a belly dance. Over all, however, biblical scholars seem to have been reluctant to admit this connection.
Dancing in Worship of the Biblical Goddess
A word for “whirling” was described by Ann Kilmer in her study of the languages of ancient Mesopotamia in Music and Dance in Ancient Western Asia. She states that “at the annual feast for the goddess Inanna/Ishtar/Gushea/Agushaya, whirling dances were done in her honor,” though perhaps by men. In describing their spinning dances she says to “think of the whirling dervishes.” Of women’s dances to the Goddess, though, her information is uncertain.
In her article “Of Drums and Damsels: The Drum-Dance-Song Ensemble,” scholar Carol Meyers deals with Hebrew women’s song and dance groups. She discusses specifically the term machol, and examines the idea of a female chorus leading performances of ritual celebration through drumming and dance. Meyers refers to several places in the biblical text where there are groups of women who beat hand drums, sing, and dance (Exodus 15, Judges 4, 11.34). Again, there is no reference to specific types of dance.
While they may have been “huling” about like whirling dervishes or writhing, there is no clear biblical evidence that these drum-dance ensembles were “belly dancing.” When the story line does include marriage and fertility rites, though, the possibility becomes great. This is where the biblical connection between the Goddess and dance emerges.
Raphael Patai’s The Hebrew Goddess presents research indicating that the divine feminine was worshiped in Israel through Asherah, the divine consort of Jahweh, and the Cherubim, a winged creature associated with the feminine aspects of the divine. Both are associated with fertility, and perhaps fertility rituals. The harvest celebration of Sukkot is an astounding example of the connection of the Goddess with fertility and dance rituals. This is the time of the year when the Hebrew calendar is set to the moon in fullness and the solar cycle of completion. In temple times, the post-biblical Talmud reports of joyous dance and music for Sukkot, with a water pouring ritual, torches blazing, rabbis juggling, and men and women dancing together. According to Patai, these activities constituted an incorporation of old fertility rituals into Jewish Temple practices, and that “on the seventh day of the festival the two sexes used to mingle and commit what is euphamistically referred to as ‘light-headedness’” when they were shown female and male representations of the cherubim in sexual embrace (p. 85). According to Patai the “light-headedness” implies “orgiastic behavior,” which also suggests ecstatic movement. This “ecstatic movement” could have been belly dance, especially when viewed in the context of the research presented earlier which suggests that the dance was a part of Goddess and fertility worship in the Ancient Near East.
Although it may be a controversial claim that this ecstatic movement could have been belly dance, I maintain that it is legitimate. First, the whirling, writhing machol dance is associated with rejoicing. Sukkot is the time of rejoicing, especially through dance. Secondly, biblical evidence suggests belly dance was a part of fertility rituals, which is a strong factor in Sukkot celebration. Finally, there is the ritual shaking of branches for the holiday. There were associations between trees, fertility, and the Goddess in this part of the world, and the shaking of branches was a means of inducing a future harvest. Could it be that bodies were shaken as well as branches? Later Jewish mystical texts do say that the branches used at Sukkot represent the body.
Women, Power, and Dance
Jewish feminist author Judith Plaskow asserts that the Goddess symbol affirms woman’s bodily existence and the “life cycle expressed in it.” This includes the ability to create “all the arts of civilization.” (Christ and Plaskow, Womanspirit Rising, pgs. 279-282). Dance has been a powerful activity displaying feminine strength and energy to create, especially those dances associated with fertility and birth. To identify dance of the Bible with belly dance is a way of reclaiming the importance of women and the power of dance. Ultimately, then, the “body” of evidence for the biblical roots of belly dance resides in the bodies of women who continue to whirl, writhe, and spin in celebration of life.
Federal Bureau of Investigation Arrests Milwaukee Man Who Planned Mass Shooting; Man Charged with Possession of Machineguns
Acting United States Attorney Gregory J. Haanstad and Special Agent in Charge Robert J. Shields of the FBI’s Milwaukee Division announced today that Milwaukee resident Samy Mohamed Hamzeh, 23, has been charged with possessing machineguns and a silencer.
According to the criminal complaint, Hamzeh had been under investigation since September 2015. The investigation revealed that, in October 2015, Hamzeh planned to travel to Jordan, enter the West Bank, and conduct an attack on Israeli soldiers and citizens living in the West Bank. Hamzeh later abandoned those plans and began to focus on conducting an attack in the United States.
According to the criminal complaint, Hamzeh has engaged in extensive conversations with two confidential sources (referred to here as CS-1 and CS-2). Those conversations, which were in Arabic, were monitored, recorded, and translated by the FBI beginning in October 2015.
During those recorded conversations, Hamzeh explained that he wanted to commit a domestic act of violence and, earlier this month, he settled on a Masonic temple in Milwaukee as his target.
On January 19, 2016, Hamzeh, CS-1 and CS-2 took a guided tour of the Masonic temple, during which they learned meeting schedules and where people would be located during meetings. In a recorded conversation after they left the temple, Hamzeh, discussed his plans with CS-1 and CS-2. In that conversation, Hamzeh reaffirmed his intention to commit an armed attack on the temple and discussed in further detail how they would carry out the attack.
Hamzeh said that they would need two machineguns so that they each would have one (Hamzeh indicated that one CS already had a machinegun), and also said that they would need three silencers:
- “We want two machineguns, you now have one, so we want two more, and we need three silencers, that’s it.Find out how much all together these will cost, and then we will march.”
- “We want two, like the machinegun you have. . . . And we need silencers. . . . Three, yes three silencers, and that’s it.”
- “. . . each one has a weapon, each one has a silencer gun, the operation will be one hundred percent successful.I am telling you, to go without silencer gun, you will be exposed from the beginning.”
Hamzeh also explained to CS1 and CS2 that, when they executed the attack at the temple, one of the three of them would have to stay at the main door while the others went upstairs to kill the people who would be meeting there:
- “one of us will stay at the door at the entrance and lock the door down, he will be at the main door down, two will get to the lift up, they will enter the room, and spray everyone in the room.The one who is standing downstairs will spray anyone he finds.We will shoot them, kill them and get out.We will walk and walk, after a while, we will be covered as if it is cold, and we’ll take the covers off and dump them in a corner and keep on walking, as if nothing happened, as if everything is normal.But one has to stand on the door, because if no one stood at the door, people will be going in and out, if people came in from outside and found out what is going on, everything is busted.”
- “As long as the one on the door understands he has bigger responsibility than the others.For your information, he has to take care of everyone around him, the comers and the one that wants to go, he has to annihilate everyone, there is no one left, I mean when we go into a room, we will be killing everyone, that’s it, this is our duty, as for the one at the door, he must have 20/20 eye vision and always alert for all the traffic around him.”
- “I am telling you, as I was saying, all three of us get in together, one will go, to the one that is staying at the reception . . . . If she was alone, it is okay, if there were two of them, shoot both of them, do not let the blood show, shoot her from the bottom, two or three shots in her stomach and let her sit on the chair and push her to the front, as if she is sleeping, did you understand?Then stay downstairs, the other two will take the lift to the third floor, go directly to the room, open the door, shoot everyone, move fast even avoiding the lift and take the stairs running down. . . . Using the stairs, the third one on the door will notice us coming down, we will go out together.No one sees anything and no one knows anything.We leave, as if there is nothing, no running, no panic, just regular walking.We’ll get three head covers with three holes in them. . . . we’ll get in all three of us together, the minute we get in, we shoot whoever is in front of us, and all have to be eliminated.One stays down and two will go up quickly.
- “And we will eliminate everyone.”
Hamzeh also explained what his objectives were in committing the attack:
- “I am telling you, if this hit is executed, it will be known all over the world. . . . Sure, all over the world, all the Mujahedeen will be talking and they will be proud of us. . . such operations will increase in America, when they hear about it.The people will be scared and the operations will increase, and there will be problems all over, because more than one problem took place, and this will be the third problem, this will lead to people clashing with each other.This way we will be igniting it.I mean we are marching at the front of the war.”
- “They are all Masonic; they are playing with the world like a game, man, and we are like asses, we don’t know what is going on, these are the ones who are fighting, these are the ones that needs to be killed, not the Shi’iat, because these are the ones who are against us, these are the ones who are making living for us like hell.”
- “Thirty is excellent.If I got out, after killing thirty people, I will be happy 100%. . . . 100% happy, because these 30 will terrify the world.”
Hamzeh made plans to purchase machineguns and silencers from two individuals who, unbeknownst to Hamzeh, were undercover FBI agents. He met with them, along with CS-1 and CS-2, on January 25, 2016. The undercover agents displayed the weapons and a silencer to Hamzeh, told him that the weapons were capable of automatic fire, and explained to him the functioning of the selector switch that allowed the weapons to fire automatically. Hamzeh agreed to a price and paid it to the undercover agents, who then handed Hamzeh a bag containing two automatic weapons and a silencer. Hamzeh carried the bag to the vehicle in which he had traveled to the meeting, and he placed the bag in the trunk of the vehicle. He then was arrested and has been charged with illegally possessing machineguns.
Acting United States Attorney Gregory J. Haanstad said, “Samy Mohamed Hamzeh devised a detailed plan to commit a mass shooting intended to kill dozens of people. He also said that he wanted this mass shooting to be ‘known the world over’ and to ‘ignite’ broader clashes. It is difficult to calculate the injury and loss of life that was prevented by concerned citizens coming forward and by the tireless efforts of the FBI and the Joint Terrorism Task Force.”
Special Agent in Charge of the FBI Robert J. Shields said “The arrest of Samy Mohamed Hamzeh is the result of a well-coordinated undercover law enforcement action, at no time was the public’s safety placed in jeopardy. I would like to commend the efforts of the Joint Terrorism Task Force which includes our local and state law enforcement partners in thwarting an attack that could have resulted in significant injury and /or loss of life.”
This case is being prosecuted by Assistant United States Attorney Paul L. Kanter.
The charges contained in the criminal complaint are only allegations; the defendant is presumed innocent unless and until he is proven guilty beyond a reasonable doubt.
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Maria made it to the Quarter Finals again !!!!!!
Serena Williams, the 34-year-old American will face fifth-seeded Maria Sharapova in Tuesday’s quarterfinals.
Maria Sharapova will attempt to end a 17-match losing streak against Williams, the world No. 1 player.
Sharapova is 2-18 against Williams, with her last victory occurring in 2004.
The latest from the Australian Open on Sunday (all times local): 1:20 p.m.
S. Williams (or)
Plays Maria Sharapova
M83 are a French electronic music band formed in 2001 in Antibes, France, On 2 March 2015, M83, with indie pop group Haim, released the song “Holes in the Sky”. Inspired by aspects of the American Dream, The songs have been outlined as themed around ‘adult-scripted teen dreams’.
A young girl who, after being raped, enters high school a selective mute. Struggling with school, friends, and family, she tells the dark tale of her experiences, and why she has chosen not to speak.
Melinda Sordino, a deeply troubled teen facing her first year of high school and all its attendant perils, including student cliques (here called “clans,” such as “the Marthas–very Connecticut, very prep”), hostile teachers with the exception of her art instructor), and so forth. Melinda appears to be just another misfit, alienated, shunned, and sullen (“the most depressed person I’ve ever known,” as one classmate puts it), burdened with clueless, hopelessly self-absorbed parents and her own introverted nature.
****** Not for propoganda *******
Russian suicide bombers