text:
Talk:Mount Erebus disaster

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The reference by Mahon to Air NZ changing the route without telling the crew is of course only partly true, and unfortunately a cause of much misunderstanding. The crew were in fact given a printout of the route, and entered it into the aircrafts computer themselves. They failed to look at the plan closely enough, but it cannot be said that they weren't told.124.197.15.138 (talk) 20:24, 28 November 2009 (UTC)

 * Erm, no. The original INS co-ordinates provided by the airline's Navigation Section to the flight crews included an error that resulted in the previous flights flying some way out over McMurdo Sound, the intended course in fact bringing the flight over Mount Erebus itself. The original flight plan assumed a safe height higher than the mountain, so this was not in itself dangerous. On actual flights however it was normal to descend to below 5,000 ft to allow passengers a better view, as was well known by the airline's management, although they later denied this despite published accounts of the flights stating so. As the erroneous course placed the aircraft out over the Sound, and away from the mountain, this error did not matter much and it was not noticed on previous flights.

 * Immediately before the accident flight however the error was discovered by the Navigation Section and corrected and the updated INS co-ordinates given to the crew without the flight crew being informed of the correction. The crew therefore thought that the course being flown would fly them as usual in towards the mountain from a safe area out over the waters of the Sound.

 * Instead, the aircraft's INS flew the aircraft on the originally-intended course, and in misleading visibility, i.e., a true white out, the crew flew the aircraft right into Mount Erebus. If the INS co-ordinates had remained as they had been previously, i.e., with the error uncorrected, they would not have been near the mountain and the accident would not have occurred. That is rather the point of the matter.

 * Logic and common sense would seem to dictate that if you know a crew are going to be flying at low level in the vicinity of a mountain that any change in their programmed course needs to be conveyed to them while they can still do something about it, rather than allowing them to only find it out for themselves upon impact.

 * The right time to notify Capt. Collins of the change was the evening before the flight when he was planning the journey and still had time to take the change into account and to factor-in its implications. Not to change it without telling anyone. If that was the only option, they should have done nothing, left the error uncorrected, and waited until he had returned.

 * ... and what makes this accident so sad is that not only did so many people die due to a simple error, the people responsible instead of admitting their (honest) mistake, then tried to cover it all up - with the co-operation of the NZ Government and some of its departments - in a way that was almost laughable, their lies being so poorly thought out and transparent that they must have failed to notice that Mahon was a barrister and high court judge, and had spent most of his career in court listening to better and more accomplished liars than themselves, whose, if one watches the Royal Commission's proceedings, attempts at obfuscation appear positively amateurish. — Preceding unsigned comment added by 95.148.220.131 (talk) 13:52, 9 September 2015 (UTC)

Close But NO CIGAR. What this well research edit ignores is the fact that Captain SIMPSON came back from his flight to the ice on 14th Nov 1989 and advised that he had noted a 26 Nm discrepancy between his intended flt path and where the INS put him as he approached MC Sound. This is highly suggestive that the INS coordinates he or his FO had loaded on the 14th  as per Nav section coordinate print out  were for the Over Erebus 1977 flight plan. I'd suggest that the stumble bums at ANZ did nothing to investigate this until the last moment before the accident flight on the 28th Nov. The reason that the earlier TE901 flight did not crash into Erebus is that it approached the Antarctic mass in the clear and Simpson took manual control of the flight path and there never was an issue for that flight. Had it approached Erebus low in AGL and under foul weather conditions it too may have crashed.

 * erm, no. The originally planned route took the flight over mount Erebus at a safe height, however when the INS co-ordinates for this route were being entered manually into the company's computer system several figures were entered incorrectly. Subsequent flights used these incorrect co-ordinates which instead routed the flights safely down McMurdo Sound and on these flights it became normal practice to descend to low level in order to give their paying passengers good views of the terrain. These flights completed normally and the descent to lower levels was reported in various publications. However, Capt. Simpson, who was aware of the original planned routing over Erebus, noticed these co-ordinate errors on one of his flights, compared to the originally planned route, and notified Air New Zealand's Navigation Section, who then corrected these errors on the eve of Capt. Collins' flight and without telling him or his crew. Capt. Collins had planned his route on a chart using the route flown by previous flights which took them down McMurdo Sound and so drew his tracks accordingly. Thus Capt. Collins was expecting to fly down McMurdo Sound the same as all the previous flights had done. On the morning of the flight Air New Zealand's Navigation Section handed a computer printout (containing the corrected figures) of the INS co-ordinates to the crew, who then entered them into the aircraft's INS thinking these were the same as for previous flights - Collins' crew had not flown the route before. The INS then navigated the aircraft into Mount Erebus without the crew realising, due to a 'whiteout'. Air New Zealand then tried to argue that the crew should have checked the figures before entering them into the INS but Judge Mahon stated that the crew were entitled to expect that the company's Navigation Section be able to provide accurate and correct figures, that, after all, is what Navigation Section is there for, and the crew had already plotted the intended track on their charts the evening before the flight.

Comment on previous post above : "If the INS co-ordinates had remained as they had been previously, i.e., with the error uncorrected, they would not have been near the mountain and the accident would not have occurred. That is rather the point of the matter."

I believe that Mahon found that the story of the HEWLETT transcription error into the Alpha system was a lie (I have heard this but not read the whole report nor have access to it ). I believe this to be true as well. I believe that the INS route was intentionally revised at a suggestion of Air Nz pilots or pilot to agree with the route that the USAF LC 130 flights took because the route was safer and gave MC better radar coverage of approaching aircraft. The fact that Erebus was an active volcano was possibly also a consideration. THis INS route change was clearly an informal change. Most if not all of the a/c on the 1978 season flights flew this MC Sound  route. It was also the route that the Briefing Section of Air NZ based the pre flight briefings on. TimFid (talk) 22:02, 22 July 2021 (UTC)

 * The Navigation Officer, Mr. Brian Hewlett, was testifying under oath and with the possible penalty of being charged for perjury should he be found to have lied. He was not a high ranking member of Air New Zealand with political connections and it is difficult to imagine what motivation he would have had in telling lies to the enquiry, considering that he was in fact admitting to a grievous error such that no qualified Navigator would wish to admit. That he did in fact admit to such an error does at least display some integrity, integrity that was noticeably absent from Air New Zealand's senior management. I should also perhaps point out that if some financial incentive was offered to Mr. Hewlett to commit perjury then it would have needed to have been a quite substantial one as after admitting in court to such an error Mr. Hewlett was almost certainly guaranteeing that he would never be employed in any responsible position in any airline ever again.

 * None of the Air New Zealand flight crew witnesses made any mention of the original route being changed for the reason you suggest. Indeed the only flight crew member who made any mention of a change of route was Capt. Simpson when he suggested the route be 'corrected' to that which was originally planned, i.e., over Mount Erebus. It is also notable that all the press reports and even the press releases put out by Air New Zealand long before the accident specifically mentioned the route of the flight taking them '... down McMurdo Sound'.

 * If as you suggest the route change was an 'informal' one then I can only marvel at the implied lack of professionalism displayed at Air New Zealand i.e., they changed the route they were flying and didn't bother to communicate this fact to their own Navigation Section?

 * BTW, I have read the report.

Time
I'm not sure that the times given are in NZST, they could be in NZDT as the crash took place in November when NZ was using Daylight Time. Evil Monkey∴Hello 10:23, Apr 20, 2005 (UTC)
 * The same thought just occurred to me! I think NZDT would be in effect in late November 1979. -- FP 10:33, Apr 20, 2005 (UTC)

There's a little confusion over time - the New Zealand mainland was operating on NZDT, but McMurdo Station was operating on NZST. I am trying to fix that. Lcmortensen (mailbox) 01:12, 30 November 2009 (UTC)

Route map request
Could we please get a route map for this article? I'm having difficulty picturing where the bulk of the 5360 mi is spent when the return trip from Christchurch to Auckland is only 464 mi. The only map I see linked is this reference. However, that's more of a crash map than a route map. – voidxor (talk | contrib) 07:05, 8 January 2012 (UTC)

 * Most of the distance was spent flying to and from Antarctica. The travel agent brochure at NZ History Online for the November 1979 flights has the full route map . Lcmortensen (mailbox) 09:12, 8 January 2012 (UTC)

 * A quick Google search will point to various sites with map images, such as this site . So, it'll be a matter of just picking one. KyuuA4 (Talk:キュウ) 22:25, 6 February 2017 (UTC)

Radar
Paul Holmes recent book makes much of the proposition that a DC-10 radar cannot detect anything other than moisture, and therefore would not show a mountain. Does anyone feel up to writing a section on the radar? The other technical aids are covered already. — Preceding unsigned comment added by 124.197.15.138 (talk) 21:50, 28 January 2012 (UTC)

 * I'm no radar expert, but how does that happen? Mountains are way, way larger than raindrops. No diffraction limit problems here. Can snow on the mountain completely absorb radar and not reflect it back, while still reflecting off moisture? And why wouldn't they have air traffic-capable radar? Or was it a seperate system and they were not looking at it cause they didn't expect any nearby air traffic? Sagittarian Milky Way (talk) 21:28, 18 June 2012 (UTC)

 * Disclaimer - I'm not an expert, but I am well read. Also I don't have access to the book being referred to, so I'm making a few assumptions about what may or may not be in it, hopefully someone with the book can take my advice and figure out whether the book would make any type of useful reference.

 * The aircraft radar being referred to is probably solely designed to help avoid dangerous weather, thunderstorms and the like. If it's not designed to help you navigate, no-one will use it to navigate.  It may have been turned off, and even if it was turned on it is probably not actively referred to in flight unless you're worried about "thunderstorms ahead".  So yeah, it only shows clouds and rain - because that's what it's supposed to do.

 * The aircraft did have a ground proximity warning system, but as the wikipedia article on that says: "Traditional GPWS does have a blind spot. Since it can only gather data from directly below the aircraft, it must predict future terrain features. If there is a dramatic change in terrain, such as a steep slope, GPWS will not detect the aircraft closure rate until it is too late for evasive action." Using the technology of the time, and the requirements of the time, it was not designed to prevent pilots from flying directly into VERY steep terrain.  Again as the wikipedia GPWS article indicates, it wasn't until the late 90's that systems were developed that had earlier warnings for more complicated situations.  And they don't use radar, they use current position and speed in combination with high resolution maps and a computer to predict danger.  And I wonder if such systems have Antarctic data.

 * We need to be careful here not to engage in original research. And I'd be hesitant to quote the book of a journalist if he's making up stuff on his own.  Does he specifically quote or reference any other experts?  Or is he pulling something out of thin air (as some people are won't to do) by hanging his opinion on some obscure technical detail he doesn't understand, and saying "if only the weather radar could have been used to navigate".  That's .... right out of left field unless there are real aviation experts who think commercial passenger flights SHOULD have ground mapping radar used for navigation.

 * I think it's interesting to note that even with the warning they did get (six seconds), they couldn't do anything because they were operating at their minimum airspeed. I believe you don't dare climb or turn violently when you're at minimum airspeed, otherwise you'll stall and that's just flat out worse.
 * CraigWyllie (talk) 00:45, 27 December 2012 (UTC)

 * Weather radar in jetliners can be and is used to map ground terrain, including land that is covered with ice and snow. I know, because I used it that way many times when flying the most northern Pacific routes to Japan, to ensure that we did not intrude upon Soviet Air Space.  That became a mandatory, additional backup navigation procedure, after the shoot down of KAL 007.  All that is necessary, is for the plane's antenna to be tilted down enough to show where the land ends, and the water starts.  It was so precise, that the coast line contours of Kamchatka Peninsula, which displayed on our radar screens, matched the shoreline contours drawn on our navigation maps.  It also enabled us to detect how many miles we were from that shoreline, at any point along our planned INS route.

 * A necessary part of detecting T-storms during cruise flight is to ensure the antenna is tilted UP high enough so it will NOT paint terrain below, which can easily be confused for heavy percipitation ahead, if the pilot is not aware he has tilted the antenna down, too much.

 * The official accident report confirms weather radar can be used to map terraine below, in this paragraph from page 14:

 * The aircraft was equipped with a Bendix RDR 1F radar which had a digital indication. This equipment has both weather and mapping modes. Although it is not approved as a navigation aid, some pilots of previous Antarctic lights reported that the radar indications of high ground correlated well with the contours which they observed visually in VMC. Expert opinion from the aircraft manufacturers was that the high ground on Ross Island would have been clearly indicated by the shadow effect had either pilot studied the radar presentation during the aircraft’s descent to the north of the island.

 * EditorASC (talk) 07:14, 24 May 2013 (UTC)

IIRC, the weather radar did not give adequate warning of the approaching mountain because in the Antarctic the snow is so cold and dry that it does not always reflect radar waves like normal rain and snow would. — Preceding unsigned comment added by 80.7.147.13 (talk) 19:10, 22 December 2013 (UTC)

Archived references not used in the article
--Jetstreamer $Talk$ 18:10, 21 August 2013 (UTC)

Recent additions
I think it's time to start a new thread regarding the addition of recent content. First of all, the accident is not the 18th worst in aviation history because accidents with more fatalities include collisions between two aircraft and the they cannot be considered individually. Furthermore, WP:VERIFY requires a citation exactly supporting the material added. Given that this is not the case for second citation of the first diff, it borders WP:ORIGINAL. The same applies for the first citation added in the second diff. The 18th worst accident stuff appears nowhere in first citation of the first diff, and the resemblance between the article and that source is astonishing. Clearly, there's a violation of at least two policies in the diffs provided, so I'm removing these edits in a week or so unless strong arguments for keeping them are given.--Jetstreamer $Talk$ 11:08, 11 May 2015 (UTC)
 * Agree, I removed it 124.149.118.17 (talk) 12:00, 11 May 2015 (UTC)
 * Paragraph removed per WP:SILENCE.--Jetstreamer $Talk$ 22:38, 17 May 2015 (UTC)

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"(as the crew assumed)"
Paragraph two of this article includes the text: "(as the crew assumed)".

In the context of this article, this text implies that the flight crew made an assumption in the absence of reasonable and proper factual data, which of course is untrue, as the crew had been briefed by the airline's navigation section 19 days earlier (as is discussed elsewhere in this article). The crew's "assumption" was therefore based on the data presented by navigation experts at this briefing and therefore was not an assumption, but a belief reasonably based on the content of the briefing.

To represent this belief on the part of the flight crew as an assumption is, in my opinion, inaccurate and an affront to the professionalism and integrity of the flight crew of flight 901. I have no doubt that the authors of this article had no such intent and I therefore respectfully submit that the word "assumed" should be replaced by "believed" in this paragraph.

Thanks for all your great work.

Selwyn James Scj242 (talk) 04:23, 24 November 2016 (UTC)

 * go on and change it yourself; if some editor disagrees, we'll discuss it later. This great work of ours can be your great work too. --Deeday-UK (talk) 12:58, 24 November 2016 (UTC)

 * I have changed 'assumed' to 'had been led to believe'.

"Mahon Report"
There is an external link to the release of Mahon's report, the link claims "In para. 377 of his report,[29] Mahon controversially[30] found that airline executives and senior (management) pilots had engaged in a conspiracy to whitewash the inquiry, accusing them of "an orchestrated litany of lies" by covering up evidence and lying to investigators."

I don't know why the word "controversially" is used. The conspiracy was only ever denied by executives and senior management; the general public accepted the proof provided in the Mahon report.

I respectfully suggest removing the word "controversially" from the sentence.

Thedoctor98 (talk) 05:09, 29 January 2018 (UTC)

 * I respectfully suggest you to be bold and do it yourself. That's the spirit of Wikipedia. --Deeday-UK (talk) 10:19, 29 January 2018 (UTC)

That is one of the problems with Wikipedia - people just changing things without discussing the matter first. Now I've put it out there and nobody disagrees, I can change it. But not before. Thedoctor98 (talk) 05:54, 30 January 2018 (UTC)

A user on 12 February 2018 undid the removal of the word "controversially" because "This assertion is supported by the article body". However, there is nothing in the article body that suggests the findings of the Mahon inquiry was controversial to anybody OTHER than the management of Air New Zealand. Just because people are found at fault does not mean the decision is a controversial one. Thedoctor98 (talk) 02:48, 15 February 2018 (UTC)
 * I can't say I agree. The article says now, as it did then [//en.wikipedia.org/w/index.php?title=Air_New_Zealand_Flight_901&oldid=825243321] that the Privy Council ruled the finding of a conspiracy (or coverup as used in some sources) breached natural justice. It also touched on, with that John King quote a perhaps even more important point, from I understand it, while they accepted that people had lied, they seem to reject that the evidence showed a conspiracy/coverup. I think a ruling by the highest court in the land at the time (whatever people think of the Privy Council or the fact it isn't located in NZ) clearly establishes something is controversial. And an "organised litany of lies" sounds to me like an accusation of conspiracy/coverup rather than just an accusation of lying. The fact that the a big slice NZ public did not, or even does not, recognise this is largely besides the point. You don't need the public to recognise something is controversial for it to be clearly controversial.  (And I'm sure there were quite a few people who were not in any way involved with Air NZ or related to people who were who did and especially now, do recognise this. From today, this includes me)  That said, I do not feel that simply saying it was controversial is the right thing to do. Therefore I've instead expanded the lead to include some brief mention of the privacy council findings. [//en.wikipedia.org/w/index.php?title=Air_New_Zealand_Flight_901&type=revision&diff=926758382&oldid=926745974] If we're going to effectively imply there was a conspiracy in the lead, I think we also need to mention that this finding was rejected by the Privy Council both because of natural justice reasons (the people accused weren't given the sufficient opportunity to respond and/or it was beyond the merits of the inquiry) and because they did not find the evidence compelling.  Nil Einne (talk) 15:10, 18 November 2019 (UTC)

QUOTE From main page - Mahon also found that the preflight briefings for previous flights had approved descents to any altitude authorised by the US ATC at McMurdo Station, and that the radio communications centre at McMurdo Station had indeed authorised Collins to descend to 1,500 feet (460 m), below the minimum safe level of 6,000 feet (1,800 m).[citation needed]

I don't know if Mahon said this but it is a Falsehood.

CVR record as per below.

12,19	FO	Roger, New Zealand 901, thanks. FE	That'll be round about Cape Bird, wouldn't it? FO	Right, right. FE	Got a low overcast over McMurdo. CA	Doesn't sound very promising, does it? MC	Within range of 40 miles of McMurdo we have radar that will, if you desire, let you down to 1500ft on radar vectors. Over. FO	Roger, New Zealand 901, that's acceptable.

TE 901 clearly was NOT within 40 Nm of McM and MC controller had proposed that he COULD let the ac down to 1500 ft ASL Only when he had them on radar. He NEVER cleared them to let down to 1500' on their own flightpath. This is a consistent fable that is repeated in the Nz Press -that MC controller was somehow responsible.

source https://tailstrike.com/database/28-november-1979-air-new-zealand-901/TimFid (talk) 13:40, 22 July 2021 (UTC) TeFid

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Could there still be pilot error in a different way?
The pilots did follow erroneous information, and this artlcle says that pilots who follow erroneous information which can lead to an accident can be considered pilot error. Could this have been the case with flight 901? I will not edit the summary until I get reasonable answers. Plus, I don't want to upset the families of the victims, especially Jim Collins' family. Tigerdude9 (talk) 13:43, 23 October 2018 (UTC)

 * We can only go by what reliable sources say not what we may think. MilborneOne (talk) 14:36, 23 October 2018 (UTC)
 * Ok then, we will go by what the reliable sources say. Tigerdude9 (talk) 21:47, 5 November 2018 (UTC)

So would Pilot Error be concluded in the summary as the cause of CFIT? As like TigerDude says, neither do I want to be adding Pilot Error in if it was not the cause. OrbitalEnd48401 (talk) 12:36, 12 November 2018 (UTC)

 * The Royal Commission determined it was not pilot error so it would be strange to contradict that. MilborneOne (talk) 17:51, 12 November 2018 (UTC)

 * The cause of the accident was effectively a CFIT due to poor visibility/unfamiliar meteorological conditions combined with a programmed change in the previously-briefed route navigation made without the knowledge of the flight crew which deviated from the route the flight crew were expecting. — Preceding unsigned comment added by 95.149.172.235 (talk) 23:20, 13 November 2018 (UTC)

 * It was not pilot error because there was no way of the pilots knowing the INS co-ordinates, which had been changed just before they took off, and which they entered into the navigation system correctly, would subsequently fly them into a mountain if the mountain was not visible.

 * If there had been good visibility* the accident would not have occurred. Similarly, if the navigation waypoints had not been changed without the crews knowledge, the accident again would not have happened.

 * The introduction of the INS navigation system linked to the autopilot did away with the need for a fourth crew member, the Navigator, so new routes were checked on charts by the crew the night before a flight and the INS co-ordinates checked then. These same co-ordinates were then supplied as a computer printout by the airline's Navigation Section immediately before the crew entered the aircraft when there was no time for the crew to check them. On the accident flight these printed co-ordinates supplied by the Navigation Section differed by a couple of digits from the ones the crew had used to check the route the night before. These changed digits altered the flight path by 12 miles and flew the aircraft directly into a mountain the crew were not expecting to be in front of them and which they could not see because of the peculiar weather phenomenon known as a 'white-out'. This was the accident crew's first such flight to Antarctica and so they had no prior experience of the area or its conditions to guide them, thus making the unannounced change in navigation co-ordinates doubly unwise. At best, it was very unprofessional.

 * There was good general visibility on the accident flight but the peculiar weather conditions caused the appearance of the show-covered slopes of the mountain to merge with the surrounding land and the horizon such that the mountain became invisible. The Weather Warning Radar (WWR) which would normally have provided some warning of the approaching terrain could not do so because the snow on the slopes of Mount Erebus was so dry it would not reflect the radar waves back to the receiver. — Preceding unsigned comment added by 95.149.172.235 (talk) 10:11, 19 November 2018 (UTC)

 * Then pilot error could be a cause or a contributing factor because of the flight crew’s lack of experience in Antarctica? Tigerdude9 (talk) 18:34, 25 May 2019 (UTC)
 * ″Could″ means speculation.--Jetstreamer $Talk$ 18:48, 25 May 2019 (UTC)

 * Please point to a source that says that the flight crew made an error. Akld guy (talk) 22:45, 25 May 2019 (UTC)

 * The only source I can point to at the moment is the original report by Ron Chippendale. Since Mahon's appeal was dismissed, it reinstated pilot error as the cause of the crash. Tigerdude9 (talk) 23:19, 27 May 2019 (UTC)

 * This went all the way to the privy council and the Mahon view of what happened was largely both legally and in popular thought upheld, the appeal was about Mahon’s conspiracy claims not the details of sector whiteout etc. Andrewgprout (talk) 23:46, 27 May 2019 (UTC)

 * As a general rule it is not reasonable to blame pilot error for an accident caused by the pilot not being aware of something if the situation makes it not possible for him to know or discover the said 'something'.

 * ... or put more simply, it is unreasonable to blame a pilot for not knowing (or doing) something it was physically impossible for him to know (or do) at the time.

 * The yardstick for this, as with other aviation operations, is a normal, prudent, properly-trained pilot of average flying ability.

 * The cause of this accident was faulty briefing by the airline leading to the accident crew not being where they had been led to believe they would be, with poor visibility resulting in the mountain that, according to their earlier briefing prior to the flight, they should not have been anywhere near to, being invisible and directly in their flight path. — Preceding unsigned comment added by 95.148.8.153 (talk • contribs) 13:46, 30 August 2021 (UTC)

 * The reason it was almost certainly not 'pilot error' is because if the same change of INS co-ordinates had been given to an earlier crew on a previous flight without informing them of the change, and if the same white-out conditions had occurred, it is quite likely the result would have been the same, i.e., the aircraft flying straight into Mount Erebus, with the same tragic results.

 * It is fair, if seemingly unkind, to state that there were events leading up to this accident, and in its subsequent aftermath, where certain departments within both Air New Zealand, and the New Zealand Civil Aviation Authority, displayed a distinct lack of professionalism, and competence. Hopefully such is now no longer the case. — Preceding unsigned comment added by 95.148.8.153 (talk • contribs) 14:36, 30 August 2021 (UTC)

 * "The reason it was almost certainly not 'pilot error' is because...." the result of the official investigation did not state pilot error. We just go by that, not whatever reasoning we might apply personally to the sequence of events. Martinevans123 (talk) 08:17, 31 August 2021 (UTC)

 * Yes, OK.

 * Erebus: The Aftermath part 1 here:

 * Erebus: The Aftermath part 2 here:

 * I don't know who "John Parker" is at YouTube, but those videos (both about 90 minutes long) look like copyright violations? Martinevans123 (talk) 09:03, 31 August 2021 (UTC) p.s. please remember to sign you posts here, thanks.

The famous passenger film prior to impact
A film shot by a passenger aboard Air New Zealand flight TE901 on November 28, 1979 is stunning because it appears to show elevation dramatically decreasing before what also appears to be a sudden, abnormal end to filming. This could also be the passenger zooming in on the terrain from an aircraft window. Is it known whether this is sloping terrain right before impact? If it is known - then this information could be added to the article. People who do see the video will undoubtedly be curious and have questions about what they are seeing. — Preceding unsigned comment added by 173.120.205.61 (talk) 19:16, 3 February 2020 (UTC)

Advertisement criticism
I can see devoting a sentence to this in the Legacy section, but anything more than that would be undue weight. It certainly does not warrant its own section. Brycehughes (talk) 11:31, 26 August 2020 (UTC)
 * Leave it out completely, Wikipedia is not a tabloid newspaper.Andrewgprout (talk) 12:29, 26 August 2020 (UTC)
 * Fine by me. Brycehughes (talk) 23:40, 26 August 2020 (UTC)

Requested move 11 May 2021
Air New Zealand Flight 901 → Mount Erebus disaster – The common name of the incident. Aircorn (talk) 10:57, 11 May 2021 (UTC)
 * Note: The page was moved on the 11th May to to Air New Zealand Flight 901. Before that it spent 15 months at Mount Erebus disaster. Prior to that it had been at Air New Zealand Flight 901 since 2005. Aircorn (talk) 11:24, 11 May 2021 (UTC)

 * Support per WP:CRITERIA and WP:Commonname. The flight name fails Recognizability, Conciseness and Naturalness. Both are Precise. Consistancy may have a case, but flight names are mostly used when the crash itself doesn't have a common name (see WikiProject Aviation/Aviation accident task force exceptions). There is clearly a common name for this one. Aircorn (talk) 11:09, 11 May 2021 (UTC)
 * Support - Numbers are almost always less recognisable than words. HumanBodyPiloter5 (talk) 15:52, 11 May 2021 (UTC)
 * Support per all the above.  Lugnuts  Fire Walk with Me 16:07, 11 May 2021 (UTC)
 * Support as it's clearly the common name.  Schwede 66  20:01, 11 May 2021 (UTC)
 * Support. The move could have just been reverted, but I suppose this'll give the case extra legitimacy. Brycehughes (talk) 20:40, 11 May 2021 (UTC)
 * I did consider that, but arguably the more established name is "Air New Zealand Flight 901" considering the article has been at that title for much longer. Plus it is probably bad form to revert back since I changed it in the first place. Aircorn (talk) 22:29, 11 May 2021 (UTC)
 * Support Yup move it back. Overall I find the titles of plain flight number articles unhelpful and having something more descriptive is refreshing.  In reality all the flight number incident articles should be renamed to something descriptive - ie  "Air swaziland DC10 crash" not "Air Swaziland Flight 666". Andrewgprout (talk) 03:16, 13 May 2021 (UTC)
 * Support All been said above WP:COMMONNAME. NZFC  (talk) (cont)  09:16, 14 May 2021 (UTC)

Can we find a better word?
Second sentence, second par of lead says the following : ….“ the commission, presided over by Justice Peter Mahon QC, concluded that the accident was caused by a ‘’’correction’’’ made to the coordinates of the flight path the night before the disaster, ….” Is the word correction a special meaning term to aviation? Can we have a reference for it? Currently we are saying they corrected something but we know there was nothing to correct. Unfair word choice.Moriori (talk) 02:03, 16 May 2022 (UTC)

 * The word ‘’’correction’’’ is in quotes because although technically it was a correction it had the unforeseen consequence of causing the aeroplane to not be where the crew thought it was supposed to be. Thus it was, de facto (in fact), incorrect, and caused the aeroplane to fly into a mountain. — Preceding unsigned comment added by 86.8.126.91 (talk) 11:15, 17 April 2024 (UTC)

Circumstances ...: Probable mistake wrt coordinates
In section "Circumstances surrounding the accident", the paragraph next to the map reads: "The Air New Zealand navigation section changed the McMurdo waypoint co-ordinate stored in the ground computer system around 1:40 am on the morning of the flight from 77°52′0″S 167°03′0″E to 77°53′S 164°48′E."

From the context and the actual coordinates of Mt. Erebus, the position of impact, as well as McMurdo station with its nearby NAVAIDs (NDB, TACAN), all located close to 167°E (see map and other sources), I conclude the cited coordinates before and after the change have been swapped inadvertently.

That is, 164°49'E (well west of Erebus over the sound) was in fact the version on which the presentation, previous flights (who had copied it into their INS) and the belief of the fatal flight's crew were based - prior to the nightly amendment.

167°03"E was the "corrected" position - not exactly but close to the route originally intended and officially approved. Unaware of the change, the unlucky crew copied it and headed straight towards the mountain.

If no one objects, I'm going to exchange both positions to read: "... changed ... from  77°53′S 164°48′E to 77°52′0″S 167°03′0″E." Mibo2de (talk) 21:18, 30 May 2024 (UTC)

title: Talk:Mount Erebus disaster


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Jewish religious movements

Jewish religious movements, sometimes called "denominations", include diverse groups within Judaism which have developed among Jews from ancient times. Today in the west, the most prominent divisions are between traditionalist Orthodox movements (including Haredi ultratraditionalist and Modern Orthodox branches) and modernist movements such as Reform Judaism originating in late 18th century Europe, Conservative (Masorti) originating in 19th century Europe, and other smaller ones, including the Reconstructionist and Renewal movements which emerged later in the 20th century in the United States.

In Israel, variation is moderately similar,  differing from the west in having roots in the Old Yishuv and pre-to-early-state Yemenite infusion, among other influences. For statistical and practical purposes, the distinctions there are based upon a person's attitude to religion. Most Jewish Israelis classify themselves as "secular" (hiloni), "traditional" (masortim), "religious" (dati) or ultra-religious (haredi).

The western and Israeli movements differ in their views on various issues (as do those of other Jewish communities). These issues include the level of observance, the methodology for interpreting and understanding Jewish law, biblical authorship, textual criticism, and the nature or role of the messiah (or messianic age). Across these movements, there are marked differences in liturgy, especially in the language in which services are conducted, with the more traditional movements emphasizing Hebrew. The sharpest theological division occurs between traditional Orthodox and the greater number of non-Orthodox Jews adhering to other movements (or to none), such that the non-Orthodox are sometimes referred to collectively as the "liberal" or "progressive streams".

Other divisions of Judaism in the world reflect being more ethnically and geographically rooted, e.g., Beta Israel (Ethiopian Jews), and Bene Israel (among the ancient Jewish communities of India). Normatively, Judaism excludes from its composition certain groups that may name or consider themselves ethnic Jews but hold key beliefs in sharp contradiction, for example, modern or ancient Messianic Jews.

Terminology
Some Jews reject the term denomination as a label for different groups and ideologies within Judaism, arguing that the notion of denomination has a specifically Christian resonance that does not translate easily into the Jewish context. However, in recent years the American Jewish Year Book has adopted "denomination", as have many scholars and theologians.

Commonly used terms are movements,          as well as denominations,      varieties, traditions, groupings,  streams, branches, sectors and sects (for some groups), trends, and such. Sometimes, as an option, only three main currents of Judaism (Orthodox, Conservative and Reform) are named traditions, and divisions within them are called movements.

The Jewish groups themselves reject characterization as sects. Sects are traditionally defined as religious subgroups that have broken off from the main body, and this separation usually becomes irreparable over time. Within Judaism, individuals and families often switch affiliation, and individuals are free to marry one another, although the major denominations disagree on who is a Jew. It is not unusual for clergy and Jewish educators trained in one of the liberal denominations to serve in another, and left with no choice, many small Jewish communities combine elements of several movements to achieve a viable level of membership.

Relationships between Jewish religious movements are varied; they are sometimes marked by interdenominational cooperation outside of the realm of halakha (Jewish law), such as the New York Board of Rabbis, and sometimes not. Some of the movements sometimes cooperate by uniting with one another in community federations and in campus organizations such as the Hillel Foundation. Jewish religious denominations are distinct from, but often linked to, Jewish ethnic divisions and Jewish political movements.

Sects in the Second Temple period
Prior to the destruction of the Second Temple in 70 CE, Jews of the Roman province of Judaea were divided into several movements, sometimes warring among themselves: Pharisees, Sadducees, Essenes, Zealots, and ultimately early Christians. Many historic sources such as Flavius Josephus, the New Testament and the recovered fragments of the Dead Sea Scrolls, attest to the divisions among Jews at this time. Rabbinical writings from later periods, including the Talmud, further attest these ancient schisms.

The main internal struggles during this era were between the Pharisees and the Sadducees, as well as the early Christians, and also the Essenes and Zealots. The Pharisees wanted to maintain the authority and traditions of classical Torah teachings and began the early teachings of the Mishna, maintaining the authority of the Sanhedrin, the supreme Jewish court. According to Josephus, the Sadducees differed from the Pharisees on a number of doctrinal grounds, notably rejecting ideas of life after death. They appear to have dominated the aristocracy and the temple, but their influence over the wider Jewish population was limited. The Essenes preached an ascetic way of life. The Zealots advocated armed rebellion against any foreign power such as Rome. All were at violent logger-heads with each other, leading to the confusion and disunity that ended with the destruction of the Second Temple and the sacking of Jerusalem by Rome. The Jewish Christians were the original Jewish followers of Jesus. The radical interpretation of Moses' Law by Jesus' disciples and their belief he is the Son of God, along with the development of the New Testament, ensured that Christianity and Judaism would become distinctively different religions.

Rabbinic Judaism
Most streams of modern Judaism developed from the Pharisaic movement, which became known as Rabbinic Judaism (in Hebrew Yahadut Rabanit — יהדות רבנית) with the compilation of the Oral Torah into the Mishna. After the Bar Kokhba revolt and the destruction of the Second Temple the other movements disappeared from the historical record, yet the Sadducees probably kept on existing in a non-organized form for at least several more decades.

Non-Rabbinic Judaism
Non-Rabbinic Judaism—Sadducees, Nazarenes, Karaite Judaism, and Haymanot—contrasts with Rabbinic Judaism and does not recognize the Oral Torah as a divine authority nor the rabbinic procedures used to interpret Jewish scripture.

Karaite Judaism
The tradition of the Qara'im survives in Karaite Judaism, started in the early 9th century when non-rabbinic sages like Benjamin Nahawandi and their followers took the rejection of the Oral Torah by Anan ben David to the new level of seeking the plain meaning of the Tanakh's text. Karaite Jews accept only the Tanakh as divinely inspired, not recognizing the authority that Rabbinites ascribe to basic rabbinic works like the Talmud and the Midrashim.

Ethno-cultural divisions' movements
Although there are numerous Jewish ethnic communities, there are several that are large enough to be considered predominant. Generally, they do not constitute separate religious branches within Judaism, but rather separate cultural traditions (nuschaot) and rites of prayer (minhagim). Ashkenazi Jews compose about 75% of the world's Jewish population. Sephardi Jews and Mizrahi Jews compose the greatest part of the rest, with about 20% of the world's Jewish population. Israel has two Chief Rabbi—one for the Ashkenazic, another for the Sephardic with Mizrahi Jews. The remaining 5% of Jews are divided among a wide array of small groups (such as various groups of African Jews, most prominently the Beta Israel from Ethiopia who follow the Haymanot branch of Judaism), some of which are nearing extinction as a result of assimilation and intermarriage into surrounding non-Jewish cultures or surrounding Jewish cultures. Additionally, special ethnoreligious divisions are also the Italian rite Jews and the Greek Romaniote Jews. Both groups are considered distinct from Ashkenazim and Sephardim.

The Enlightenment had a tremendous effect on Jewish identity and on ideas about the importance and role of Jewish observance. Due to the geographical distribution and the geopolitical entities affected by the Enlightenment, this philosophical revolution essentially affected only the Ashkenazi community; however, because of the predominance of the Ashkenazi community in Israeli politics and in Jewish leadership worldwide, the effects have been significant for all Jews.

Sephardic and Mizrahi Judaism

Sephardic Judaism is the practice of Judaism as observed by the Sephardim (Iberian, Spanish-Portuguese Jews). The Mizrahi Jews (including Maghrebi) are all Oriental Jewry. Some definitions of "Sephardic" also include Mizrahi, many of whom follow the same traditions of worship but have different ethno-cultural traditions. So far as it is peculiar to themselves and not shared with other Jewish groups such as the Ashkenazim (German rite).

Sephardim are primarily the descendants of Jews from the Iberian Peninsula, such as most Jews from France and the Netherlands. They may be divided into the families that left in the Expulsion of 1492 and those that remained as crypto-Jews, Marranos and those who left in the following few centuries. In religious parlance, and by many in modern Israel, the term is used in a broader sense to include all Jews of Ottoman or other Asian or African backgrounds (Mizrahi Jews), whether or not they have any historic link to Spain, although some prefer to distinguish between Sephardim proper and Mizraḥi Jews.

Sephardic and Mizrachi Jewish synagogues are generally considered Orthodox or Sephardic Haredim by non-Sephardic Jews, and are primarily run according to the Orthodox tradition, even though many of the congregants may not keep a level of observance on par with traditional Orthodox belief. For example, many congregants will drive to the synagogue on the Shabbat, in violation of halakha, while discreetly entering the synagogue so as not to offend more observant congregants. However, not all Sephardim are Orthodox; among the pioneers of the Reform Judaism movement in the 1820s there was the Sephardic congregation Beth Elohim in Charleston, South Carolina. A part of the European Sephardim were also linked with the Judaic modernization.

Unlike the predominantly Ashkenazic Reform, and Reconstructionist denominations, Sephardic and Mizrahi Jews who are not observant generally believe that Orthodox Judaism's interpretation and legislation of halakha is appropriate, and true to the original philosophy of Judaism. That being said, Sephardic and Mizrachi rabbis tend to hold different, and generally more lenient, positions on halakha than their Ashkenazi counterparts, but since these positions are based on rulings of Talmudic scholars as well as well-documented traditions that can be linked back to well-known codifiers of Jewish law, Ashkenazic and Hasidic Rabbis do not believe that these positions are incorrect, but rather that they are the appropriate interpretation of halakha for Jews of Sephardic and Mizrachi descent.

The Yemenite Jews—the Dor Daim and other movements—use a separate Baladi-rite. The Yemenite and the Aramaic speaking Kurdish Jews are the only communities who maintain the tradition of reading the Torah in the synagogue in both Hebrew and the Aramaic Targum ("translation"). Most non-Yemenite synagogues have a specified person called a Baal Koreh, who reads from the Torah scroll when congregants are called to the Torah scroll for an aliyah. In the Yemenite tradition, each person called to the Torah scroll for an aliyah reads for himself.

The Shas, a religious political party in Israel, represents the interests of the Orthodox/Haredi Sephardim and Mizrahim.

Italian and Romaniote Judaism
A relatively small but influential ethnoreligious group in the intellectual circles of Israel are Italian rite Jews (Italkim) who are neither Ashkenazi nor Sephardi. These are exclusively descendants of the ancient Roman Jewish community, not including later Ashkenazic and Sephardic migrants to Italy. They practice traditional Orthodox Judaism. The liturgy is served according to a special Italian Nusach (Nusach ʾItalqi, a.k.a. Minhag B'nei Romì) and it has similarities with the nusach of the Greek Romaniote Jews.

The Romaniote Jews or the Romaniotes (Romanyotim) native to the Eastern Mediterranean is the oldest Jewish community in Europe, whom name is refers to the Eastern Roman Empire. They are also distinct from the Ashkenazim and Sephardim. But, nowadays, few synagogues still use the Romaniote nusach and minhag.

Hasidic Judaism
Hasidic Judaism—a revivalist movement—was founded by Israel ben Eliezer (1700–1760), also known as the Baal Shem Tov, whose followers had previously called themselves Freylechn ("happy ones") and now they call themselves Hasidim ("pious, holy ones"). His charismatic disciples attracted many followers among Ashkenazi Jews, and they also established numerous Hasidic groups across Europe. The Baal Shem Tov came at a time when the Jewish masses of Eastern Europe were reeling from the bewilderment and disappointment which were engendered in them by the two notorious Jewish false messiahs, Sabbatai Zevi (1626–1676) and Jacob Frank (1726–1791), and their respective followers. Hasidic Judaism eventually became the way of life for many Jews in Eastern Europe. The Hasidim are organized into independent "courts" or dynasties, each dynasty is headed by its own hereditary spiritual leader-rebbe. Unlike other Ashkenazim, most Hasidim use some variation of Nusach Sefard, a blend of Ashkenazi and Sephardi liturgies, based on the innovations of the Kabbalist Isaac Luria. Neo-Hasidism is a term which refers to trends of interest in the teachings of Kabbalah and Hasidism which are expressed by members of other existing Jewish movements.

Lithuanian (Lita'im)
In the late 18th century, there was a serious schism between Hasidic and non-Hasidic Jews. European traditionalist Jews who rejected the Hasidic movement were dubbed Mitnagdim ("opponents") by the followers of the Baal Shem Tov. Lithuania became the centre of this opposition under the leadership of Vilna Gaon (Elijah ben Solomon Zalman), which adopted the epithets Litvishe (Yiddish word), Litvaks (in Slavic) or Lita'im (in Hebrew) those epithets refer to Haredi Jews who are not Hasidim (and not Hardalim or Sephardic Haredim). Since then, all of the Hasidic Jewish groups have been theologically subsumed into mainstream Orthodox Judaism, particularly, Haredi Judaism, but cultural differences persist. In the 19th century, the Lithuanian spirituality was mainly incorporated into the Musar movement.

Post-Enlightenment movements
Late-18th-century Europe, and then the rest of the world, was swept by a group of intellectual, social and political movements that taken together were referred to as the Enlightenment. These movements promoted scientific thinking, free thought, and allowed people to question previously unshaken religious dogmas. The emancipation of the Jews in many European communities, and the Haskalah movement started by Moses Mendelssohn, brought the Enlightenment to the Jewish community.

In response to the challenges of integrating Jewish life with Enlightenment values, German Jews in the early 19th century began to develop the concept of Reform Judaism, adapting Jewish practice to the new conditions of an increasingly urbanized and secular community. Staunch opponents of the Reform movement became known as Orthodox Jews. Later, members of the Reform movement who felt that it was moving away from tradition too quickly formed the Conservative movement.

At the same time, the notion "traditional Judaism" includes the Orthodox with Conservative or solely the Orthodox Jews or exclusively pre-Hasidic pre-modern forms of Orthodoxy.

Over time, three main movements emerged (Orthodox, Reform and Conservative Judaism).

Orthodoxy
Orthodox Jews generally see themselves as practicing normative Judaism, rather than belonging to a particular movement. Within Orthodox Judaism, there is a spectrum of communities and practices, ranging from ultra-Orthodox Haredi Judaism and Jewish fundamentalism to Modern Orthodox Judaism (with Neo-Orthodoxy, Open Orthodoxy, and Religious Zionism). Orthodox Jews who opposed the Haskalah became known as Haredi Jews (Haredim), including Hardalim, Hasidim, Misnagdim (Lita'im), and Sephardim Haredim. Orthodox Jews who were sympathetic to the Haskalah formed what became known as modern/neo-Orthodox Jews. The German rabbi Azriel Hildesheimer is regarded as a Modern Orthodoxy founder, while the father of neo-Orthodoxy was German rabbi Samson Raphael Hirsch, who proclaimed principle Torah im Derech Eretz—the strict observance of the Jewish Law in an active social life—in 1851, he become the rabbi of first Orthodox separatist group from Reform community of Frankfurt am Main. In addition, the "Centrist" Orthodoxy was represented by American rabbi Joseph B. Soloveitchik affiliated with the Orthodox Union.

In Israel, Orthodox Judaism occupies a privileged position: solely an Orthodox rabbi may become the Chief rabbi and Chief military rabbi; and only Orthodox synagogues have the right to conduct Jewish marriages.

Reform

Reform Judaism, also known as Liberal (the "Liberal" label can refer only to the British branch) or Progressive Judaism, originally began in Germany, the Netherlands and the United States c. 1820 as a reaction to modernity, stresses assimilation and integration with society and a personal interpretation of the Torah. The German rabbi and scholar Abraham Geiger with principles of Judaism as religion and not ethnicity, progressive revelation, historical-critical approach, the centrality of the Prophetic books, and superiority of ethical aspects to the ceremonial ones has become the main ideologist of the "Classical" Reform. Unlike traditional Judaism, the Reform rejects the concept of the Jews as the chosen people. There are transformations from the purism of "Classical" European to the "New Reform" in America with reincorporation some traditional Jewish elements.

In the United States, at the turn of the 20th and 21st centuries, the Reform movement became the first in terms of numbers, ahead of Conservative Judaism. In contrast, Israeli Reform is smaller one.

Conservative (Masorti)
Conservative or Masorti Judaism, originated in Germany in the 19th century on the ideological foundation of the Historical School studies, but became institutionalized in the United States, where it was to become the largest Jewish movement  (however, in 1990 Reform Judaism already outpaced Conservatism by 3 percent). After the division between Reform and Orthodox Judaism, the Conservative movement tried to provide Jews seeking liberalization of Orthodox theology and practice, such as female rabbi ordination, with a more traditional and halakhically-based alternative to Reform Judaism. It has spread to Ashkenazi communities in Anglophone countries and Israel.

Neolog Judaism, a movement in the Kingdom of Hungary and in its territories ceded in 1920, is similar to the more traditional branch of American Conservative Judaism.

Communal Judaism (Ḥevrati)
Communal Judaism, also referred to as יהדות חברתי (Yahadut Ḥevrati) in Hebrew, is a denomination that intertwines the ethnoreligious identity and indigenous tradition within the broader Jewish community. Unlike other movements which may emphasize theological nuances, Communal Judaism places a substantial focus on the social and communal aspects of Jewish life, alongside personal spiritual practices.

Practitioners are diverse, found globally with significant numbers in Israel and the United States, extending to European and Middle Eastern countries. This spread is reflective of the movement's inclusive approach to Jewish identity, welcoming those who align with its core values of maintaining communal traditions and customs without the stringent adherence to rabbinical interpretations that some other denominations might require.

In terms of religious observance, adherents commonly engage in the lighting of Shabbat candles, recitation of Kiddush, and the enjoyment of communal meals replete with traditional zemirot. This practice is designed to foster a sense of community and spiritual reflection, particularly on Shabbat where the use of technology is often set aside to maintain a contemplative state.

Dietary laws within Communal Judaism adhere to kashrut, the set of Jewish dietary laws, with a focus on traditional observance. This includes abstaining from pork and shellfish and not mixing meat with dairy products, as outlined in the Torah.

The connection to the Land of Israel stands as a central tenet of Communal Judaism, emphasizing a deep ethnic heritage and historical relationship with the land. This connection is celebrated and remembered through the observance of holidays and commemorations that reflect on the Jewish people's historical experiences of dispersal and return.

Spiritually, Communal Judaism advocates for the integration of tradition into daily life, upholding a heart-centered approach to religious practice. While individual prayer is encouraged, the emphasis is placed on communal worship and support, reflecting the movement's overarching commitment to a life lived in close connection with one's community and heritage.

Migration
The particular forms of Judaism which are practiced by the different Jewish denominations have been shaped by the immigration of the Ashkenazi Jewish communities, once concentrated in eastern and central Europe, to western and mostly Anglophone countries (in particular, in North America). In the middle of the 20th century, the institutional division of North American Jewry between Reform, Conservative, and Orthodox movements still reflected immigrant origins. Reform Jews at that time were predominantly of German or western European origin, while both Conservative and Orthodox Judaism came primarily from eastern European countries.

Zionists (Datim-leumi) and anti-Zionists
The issue of Zionism was once very divisive in the Jewish community. Religious Zionism, a.k.a. "Nationalist Orthodoxy" (Dati-leumi) combines Zionism and Orthodox Judaism, based on the teachings of rabbis Zvi Hirsch Kalischer and Abraham Isaac Kook. The name Hardalim or Haredi-leumi ("Nationalist Haredim") refers to the Haredi-oriented variety of Religious Zionism. Another mode is Reform Zionism as Zionist arm of Reform Judaism.

Non-Orthodox Conservative leaders joined Zionist mission. Reconstructionist Judaism also supports Zionism and "the modern state of Israel plays a central role in its ideology."

Religious Zionists (datim) have embraced the Zionist movement, including Religious Kibbutz Movement, as part of the divine plan to bring or speed up the messianic era.

Zionism was rejected by most ultra-Orthodox and Reform Jews. Ultra-Orthodox Jewish non-Zionists believed that the return to Israel could only happen with the coming of the Messiah, and that a political attempt to re-establish a Jewish state through human means alone was contrary to God's plan. Non-Zionists believed that Jews should integrate into the countries in which they lived, rather than moving to the Land of Israel. The original founders of Reform Judaism in Germany rejected traditional prayers for the restoration of Jerusalem. The view among Reform Jews that Judaism was strictly a religion rather than a nation with cultural identity, and that Jews should be assimilated, loyal citizens of their host nations, led to a non-Zionist, and sometimes anti-Zionist, stance. After events of the 20th century, most importantly the Holocaust and the establishment of the modern State of Israel, opposition to Zionism largely disappeared within Reform Judaism.

Among most religious non-Zionists, such as Chabad, there is a de facto recognition of Israel, but only as a secular non-religious state.

A few of the fringe groups of the anti-Zionists, with marginal ideology, does not recognize the legitimacy of the Israeli state. Among them are both the Orthodox (the Satmar Hasidism, Edah HaChareidis, Neturei Karta) and Reform (American Council for Judaism).

In addition, according to some contemporary scholars, Religious Zionism stands at least outside of Rabbinic Judaism or ever shoots off Judaism as such.

Pressures of assimilation
Among the most striking differences between the Jewish movements in the 21st century is their response to pressures of assimilation, such as intermarriage between Jews and non-Jews. Reform and Reconstructionist rabbis have been most accepting of intermarried couples, with some rabbis willing to officiate in mixed religious ceremonies, although most insist that children in such families be raised strictly Jewish. Conservative rabbis are not permitted to officiate in such marriages, but are supportive of couples when the non-Jewish partner wishes to convert to Judaism and raise children as Jewish.

Crypto-Judaism
Crypto-Judaism is the secret adherence to Judaism by people who publicly profess another faith; practitioners of Crypto-Judaism are referred to as "crypto-Jews" (origin from Greek kryptos – κρυπτός, 'hidden'). Nowadays, in whole, Crypto-Judausm movements are a historical phenomenon.

In the United States, Reform rabbi Jacques Cukierkorn is one of the leaders of the outreach to the descendants of those Crypto-Jews who wish to renew their ties with the Jewish people.

The subgroups of Crypto-Jews are as follows:
 * Anusim
 * Sephardic Bnei Anusim
 * Converso
 * Marrano
 * Xueta
 * Beta Abraham
 * Chala (Jews)
 * Sabbateanism
 * Frankism
 * Dönmeh
 * Kaifeng Jews
 * Mashhadi Jews
 * Neofiti

Beta Israel (Haymanot)
The Beta Israel (House of Israel), also known as Ethiopian Jews, are a Jewish community that developed in Ethiopia and lived there for centuries. Most of the Beta Israel emigrated to Israel in the late 20th century. They practiced Haymanot, a religion which is generally recognized as a non-Rabbinic form of Judaism (in Israel, they practice a mixture of Haymanot and Rabbinic Judaism). To the Beta Israel, the holiest book is the Orit (a word which means the "law"), and it consists of the Torah and the Books of Joshua, Judges and Ruth. Until the middle of the 20th century, the Beta Israel of Ethiopia were the only modern Jewish group which practiced a monastic tradition which the monks adhered to by living in monasteries which were separated from the Jewish villages.

Crimean Karaites
The Crimean Karaites (a.k.a. Karaims) are an ethnicity which is derived from Turkic Karaim-speaking adherents of Karaite Judaism in Eastern Europe, especially in Crimea. They were probably Jewish by origin, but due to political pressure and other reasons, many of them began to claim that they were Turks, descendants of the Khazars. During the era when Crimea was a part of the Russian Empire, the Crimean Karaite leaders persuaded the Russian rulers to exempt Karaites from the anti-Semitic regulations which were imposed upon Jews. These Karaites were recognized as non-Jews during the Nazi occupation. Some of them even served in the SS. The ideology of de-Judaization and the revival of Tengrism were imbued with the works of the contemporary leaders of the Karaites in Crimea. While the members of several Karaite congregations were registered as Turks, some of them retained Jewish customs. In the 1990s, many Karaites emigrated to Israel, under the Law of Return. The largest Karaite community has since then resided in Israel.

Igbo Jews
Igbo people of Nigeria who practice a form of Judaism are referred to as Igbo Jews. Judaism has been documented in parts of Nigeria since the precolonial period, from as early as the 1500s, but is not known to have been practiced in the Igbo region in precolonial times. Nowadays, up to 30,000 Igbos are practicing some form of Judaism.

Subbotniks
The Subbotniks are a movement of Jews of Russian ethnic origin which split off from other Sabbatarians in the late 18th century. The majority of the Subbotniks practiced Rabbinic and Karaite Judaism, a minority of them practiced Spiritual Christianity. Subbotnik families settled in the Holy Land which was then a part of the Ottoman Empire, in the 1880s, as part of the Zionist First Aliyah in order to escape oppression in the Russian Empire and later, most of them married other Jews. Their descendants included Israeli Jews such as Alexander Zaïd, Major-General Alik Ron, and the mother of Ariel Sharon.

20th-century movements
Additionally, a number of smaller groups have emerged:
 * Black Judaism

A type of Judaism that is predominantly practiced in African communities, both inside and outside Africa (such as North America). It is theologically characterized by the selective acceptance of the Judaic faith (in some cases, such selective acceptance has historical circumstances), and the belief system of Black Judaism is significantly different from the belief system of the mainstream movements of Judaism. In addition, although Black Judaic communities adopt Judaic practices such as the celebration of Jewish holidays and the recital of Jewish prayers, some of them are generally not considered legitimate Jews by mainstream Jewish societies.

Rather than a type, Judaism as practiced by the Abayudaya, in eastern Uganda and in Israel, is devout in keeping western halakha, especially as led by the Reform and Conservative movements, with whom most Abayudaya community members in Uganda affiliate. Gershom Sizomu, the spiritual leader of the Abayudaya and Rosh Yeshiva, first native-born black rabbi in sub-Saharan Africa, also the first chief rabbi of Uganda, and since 2016 a Member of Uganda Parliament, is a graduate of the American Jewish University in Los Angeles, California receiving ordination under the auspices of the Conservative movement in 2008. In June 2016, Rabbi Shlomo Riskin led a Beit Din that performed an Orthodox conversion for the Putti community in Uganda. Formed in the early 20th century by Alfred G. Moses and Morris Lichtenstein, Jewish Science was founded as a counterweight Jewish movement to Christian Science. Jewish Science sees God as a force or energy penetrating the reality of the Universe and emphasis is placed upon the role of affirmative prayer in personal healing and spiritual growth. The Society of Jewish Science in New York is the institutional arm of the movement regularly publishing The Interpreter, the movement's primary literary publication. Founded by rabbi Mordecai Kaplan, the 1922 American split from Conservative Judaism that views Judaism as a progressively evolving civilization with focus on Jewish community. The central organization is "Reconstructing Judaism". Assessments of its impact range from being recognized as the 4th major stream of Judaism to described as a smaller movement. As noted, Reconstructionism is a smaller movement, but its ideas significantly impacted Jewish life in the America. A nontheistic worldwide movement that emphasizes Jewish culture and history as the sources of Jewish identity. Originated in Detroit in 1963 with the founding figure, Reform rabbi Sherwin Wine, in 1969 was established the Society for Humanistic Judaism. The neo-Hasidic movement inspired by the counterculture of the 1960s and founded in the late 1960s in San Francisco (where opened the House of Love and Prayer), then in Israel, by a musician, Lubavich's Hasidic rabbi Shlomo Carlebach for the return of secular youth to the bosom of Orthodox Judaism. The movement has no organisational agenda and promotes Carlebach minyan, a song-filled form of Jewish worship. Partly syncretistic movement founded in the mid-1970s by ex-Lubavich's Hasidic rabbi Zalman Schachter-Shalomi and rooted in the counterculture of the 1960s and the Havurat Shalom group. The "Bnei ʻOr" (Songs of Light) in Philadelphia—the first Renewal community—later was established the ambrella organisation "ALEPH: the Alliance for Jewish Renewal". Its syncretism includes Kabbalah, neo-Hasidism, Reconstructionist Judaism, Western Buddhist meditation, Sufism, New Age, feminism, liberalism, and so on, tends to embrace the ecstatic worship style. Renewal congregations tend to be inclusive on the subject of who is a Jew and had avoided affiliation with any Jewish communities. The term is occasionally applied to describe either individuals or new congregations, especially congregations which were established in the US in 1984 by rabbi David Weiss Halivni, such as the Union for Traditional Judaism, located between the Conservative and Modern Orthodox. While most scholars consider "Union for Traditional Judaism" (formerly Union for Traditional Conservative Judaism) as a new movement, some attribute it to the right wing of Conservative Judaism. A "New Age Judaism" worldwide organisation established in 1984 by American rabbi Philip Berg, that popularizes Jewish mysticism among a universal audience. A Haredi sect formed in the 1980s by Israeli-Canadian rabbi Shlomo Helbrans, follows a strict version of halakha, including its own unique practices such as lengthy prayer sessions, arranged marriages between teenagers, and head-to-toe coverings for females. A movement founded by Avi Weiss in the late 1990s in US, with its own schools for religious ordination, both for men (Yeshivat Chovevei Torah) and women (Yeshivat Maharat). The movement declarates liberal, or inclusive Orthodoxy with women's ordination, full accepting LGBT members, and reducing stringent rules for conversion. A controversial ultra-Orthodox group with a Jewish burqa-style covering of a woman's entire body, including a veil covering the face. Also known as the "Taliban Women" and the "Taliban Mothers" (נשות הטאליבן). Made up of followers who seek to combine parts of Rabbinic Judaism with a belief in Jesus as the Messiah and other Jewish Christian and western Christian beliefs. It is not regarded as Judaism by the major movements of Judaism, and it is considered a form of Protestant Christianity. People who had become Messianic Jews as, in fact, Christians were not therefore eligible for Aliyah under the Law of Return. "Scholars are divided as to whether to call Messianic Judaism a Christian or Jewish Sect."
 * Jewish Science
 * Reconstructionist Judaism
 * Humanistic Judaism
 * Carlebach movement
 * Jewish Renewal
 * Conservadox
 * Kabbalah Centre
 * Lev Tahor
 * Open Orthodoxy
 * Haredi burqa sect
 * Messianic Judaism

Remark: Baal teshuva movement—a description of the return of secular Jews to religious Judaism and involved with all the Jewish movements.

Trans- and post-denominational Judaism
Already in the 1980s, 20–30 percent of members of the largest American Jewish communities, such as of New York City or Miami, rejected a denominational label. And "Israeli Democracy Index" commissioned in 2013 by the Israel Democracy Institute found that the two thirds of respondents said they felt no connection to any denomination, or declined to respond.

The very idea of Jewish denominationalism is contested by some Jews and Jewish non-denominational organisations, which consider themselves to be "trans-denominational" or "post-denominational". The term "trans-denominational" also applied to describe new movements located on the religious continuum between some major streams, as an instance, Conservadox (Union for Traditional Judaism).

A variety of new Jewish organisations are emerging that lack such affiliations:
 * Havurah movement is the number of small egalitarian experimental spiritual groups (first in 1960 in California) for prayer as autonomous alternatives to Jewish movements. Most notable of them is the Havurat Shalom in Somerville, Massachusetts;
 * Independent minyan movement is a lay-led Jewish worship and study community that has developed independently of established denominational and synagogue structures and combines halakha with egalitarianism;
 * International Federation of Rabbis (IFR), a non-denominational rabbinical organization for rabbis of all movements and backgrounds;
 * Some Jewish day schools lack affiliation with any one movement;
 * There are several seminaries which are not controlled by a denomination (see and ):
 * Academy for Jewish Religion (California) (AJRCA) is a transdenominational seminary based in Los Angeles, California. It draws faculty and leadership from all denominations of Judaism. It has programs for rabbis, cantors, chaplains, community leadership and Clinical Pastoral Education (CPE);
 * Academy for Jewish Religion (New York) (AJR) is a transdenominational seminary in Yonkers, NY, that trains rabbis and cantors and also offers Master's Program in Jewish Studies;
 * Hebrew College, a seminary in Newton Centre, Massachusetts, near Boston;
 * Hebrew Seminary in Skokie, Illinois
 * Other smaller, less traditional institutions include:
 * Rabbinical Seminary International, Jewish Spiritual Leaders Institute, Pluralistic Rabbinical Seminary, Rimmon Rabbinical School
 * Mesifta Adath Wolkowisk aimed at community professionals with significant knowledge and experience.

Organizations such as these believe that the formal divisions that have arisen among the "denominations" in contemporary Jewish history are unnecessarily divisive, as well as religiously and intellectually simplistic. According to Rachel Rosenthal, "the post-denominational Jew refuses to be labeled or categorized in a religion that thrives on stereotypes. He has seen what the institutional branches of Judaism have to offer and believes that a better Judaism can be created." Such Jews might, out of necessity, affiliate with a synagogue associated with a particular movement, but their own personal Jewish ideology is often shaped by a variety of influences from more than one denomination.

Bnei Noah
Noahidism, Noahides, or Bnei Noah (בני נח, "Sons of Noah") is a new religious movement which is based upon the Seven Laws of Noah. Historically, the Hebrew term Bnei Noah has been applied to all non-Jews because Jews believe that they are the descendants of Noah. Nowadays, however, it is specifically used to refer to those "Righteous Gentiles" who observe the Seven Laws of Noah. According to Jewish law, non-Jews (Gentiles) are not obligated to convert to Judaism, but they are required to observe the Seven Laws of Noah in order to be assured that they will have a place in the World to Come (Olam Ha-Ba), the final reward of the righteous. The modern Noahide movement was founded in the 1990s by Orthodox rabbis from Israel (mainly tied Hasidic and Zionist).

List of contemporary movements

 * Rabbinic Judaism
 * Orthodox Judaism
 * Haredi Judaism (ultra-Orthodox)
 * Hasidic Judaism
 * Hasidic dynasties

 * Belz
 * Bobov
 * Breslov
 * Na Nach
 * Chabad-Lubavitch
 * Ger
 * Karlin-Stolin
 * Sanz-Klausenburg
 * Satmar
 * Shomer Emunim
 * Toldos Aharon
 * Skver
 * Vizhnitz
 * Other dynasties
 * Misnagdim (Lita'im, Lithuanian)
 * Musar movement
 * Sephardic Haredim
 * Dor Daim
 * Other Haredim
 * Edah HaChareidis
 * Haredi burqa sect
 * Lev Tahor
 * Neturei Karta
 * Modern Orthodox Judaism
 * Carlebach movement
 * Open Orthodoxy
 * Conservative Judaism (Masorti)
 * Reform Judaism

 * Other Rabbinic
 * Humanistic Judaism
 * Reconstructionist Judaism

 * Non-Rabbinic
 * Haymanot
 * Karaite Judaism

title: Jewish religious movements


text:
Vasili Mitrokhin

Vasili Nikitich Mitrokhin (Васи́лий Ники́тич Митро́хин; March 3, 1922 – January 23, 2004) was an archivist for the Soviet Union's foreign intelligence service, the First Chief Directorate of the KGB, who defected to the United Kingdom in 1992. Mitrokhin first offered his matrial to the US' Central Intelligence Agency (CIA) in Latvia but they rejected it as possible fakes. After that, he resorted to the UK's MI6 which arranged his defection from Russia. These notes became known as the Mitrokhin Archives.

He was co-author with Christopher Andrew of The Mitrokhin Archive: The KGB in Europe and the West, a massive account of Soviet intelligence operations based on copies of material from the archive. The second volume, The Mitrokhin Archive II: The KGB in the World, was published in 2005, soon after Mitrokhin's death.

Education
Mitrokhin was born in Yurasovo, in Central Russia, Ryazan Oblast, Russian SFSR. After leaving school, he entered artillery school, then attended university in Kazakh SSR, graduating with degrees in history and law.

Military
Towards the end of the second World War, Mitrokhin took a job in prosecutor's office in Kharkiv in the Ukrainian SSR. He entered the MGB as a foreign intelligence officer in 1948. His first foreign posting was in 1952.

During the 1950s, he served on various undercover assignments overseas. In 1956, for example, he accompanied the Soviet team to the Olympic Games in Australia. Later that year, however, after he had apparently mishandled an operational assignment, he was moved from operational duties to the archives of the KGB's First Chief Directorate and told he would never work in the field again.

Disillusionment
Mitrokhin sometimes dated the beginnings of his disillusionment to Nikita Khrushchev's famous speech to the Communist Party of the Soviet Union congress denouncing Joseph Stalin, though it seems he may have been harbouring doubts for some time before that. For years, he had listened to broadcasts on the BBC and Voice of America, noting the gulf between their reports and party propaganda.

However, when he began looking into the archives, he claimed to have been shocked by what he discovered about the KGB's systematic repression of the Soviet people. "I could not believe such evil", he recalled. "It was all planned, prepared, thought out in advance. It was a terrible shock when I read things."

Between 1972 and 1984, he supervised the move of the archive of the First Chief Directorate from the Lubyanka to the new KGB headquarters at Yasenevo. While doing so, he made handwritten copies and immensely detailed notes of documents from the archive. He retired in 1985.

Defection
During the Soviet era, Mitrokhin made no attempts to contact any Western intelligence services. After the dissolution of the Soviet Union in 1991, he traveled to Latvia with copies of material from the archive and walked into the American embassy in Riga. Central Intelligence Agency officers there did not consider him to be credible, concluding that the copied documents could have been faked.

He then went to the British embassy and a young diplomat there saw his potential. Following a further meeting one month later with representatives of the Secret Intelligence Service (MI6), operations retrieved the 25,000 pages of files hidden in his house, covering operations from as far back as the 1930s. He and his family were then exfiltrated to the United Kingdom, even though authorities of Yeltsin's Russia were not impeding the free travel abroad of active or retired members of secret services or members of their families. Richard Tomlinson, the MI6 officer imprisoned in 1997 for attempting to publish a book about his career, was one of those involved in retrieving the documents from containers hidden under the floor of the dacha. The notes given by Mitrokhin to the MI6 revealed exposures about some unknown number of Soviet agents, including Melita Norwood. However, Norwood was not charged with an offence.

Mitrokhin Archive
These handwritten notes of Mitrokhin are collectively referred to as the Mitrokhin Archives.

 * Vasili Mitrokhin and Christopher Andrew, The Sword and the Shield: The Mitrokhin Archive and the Secret History of the KGB, Basic Books (1999), hardcover, ISBN 0-465-00310-9; trade paperback (September 2000), ISBN 0-465-00312-5
 * Vasili Mitrokhin and Christopher Andrew, The World Was Going Our Way: The KGB and the Battle for the Third World, Basic Books (2005) hardcover, 677 pages ISBN 0-465-00311-7
 * Vasiliy Mitrokhin, KGB Lexicon: The Soviet Intelligence Officer's Handbook, Frank Cass & Co. Ltd (2002), 451 pages, ISBN 0-7146-5257-1
 * ''"Chekisms", Tales of the Cheka, A KGB Anthology, Compiled and introduced by Vasiliy Mitrokhin. "Чекизмы" The Yurasov Press (2008), 435 pages, ISBN 978-0-10-850709-0. (The book could be obtained from any copyright library).
 * ''"Chekisms", Tales of the Cheka, A KGB Anthology, Compiled and introduced by Vasiliy Mitrokhin. "Чекизмы" The Yurasov Press (2008), 435 pages, ISBN 978-0-10-850709-0. (The book could be obtained from any copyright library).

Other publications

 * Mitrokhin, Vasiliy Nikitich, The KGB in Afghanistan, English Edition, introduced and edited by Christian F. Ostermann and Odd Arne Westad, Woodrow Wilson International Center for Scholars, Cold War International History Project, Working Paper No. 40, Washington, D.C., February 2002.

title: Vasili Mitrokhin