How can you possibly be tricked into supporting terror-genocide, without having already existent beliefs-language to key into the institutional domain - it is not possible.

Married to Islamic State, Four Corners, 1-10-2019

"Mariam says she was duped into entering Syria and she's not the only one.

A former Sydney school teacher was at the centre of a network that delivered more than dozen women and children members to Islamic State."

'I was duped to throw in the canister.' There is such a thing as identity-role along with the institutional domain scripts which have to be understood implicitly before one wanders 'inadvertently' into such a venue-local, Mariam and the rest are lying - how is it no social psychologist has risen above the dross, to tell the Truth. It will not pay... 'Truth is more important than ever.'?  Its terror-genocide not choosing the wrong jam.

"A former Nazi guard says he saw people being locked into gas chambers and heard them screaming to be released, but insists he did not know they were being murdered."
Ex-Nazi recalls people led to gas chamber, AAP, 26 October 2019 

How many times do we see, ‘I only cleaned the toilets.’, ‘I only checked the suitcases, I saw but did not participate.’, ‘I was conned, tricked,..', ‘Pushed to commit terror.’…This is terror-genocide not some tea party faux pas. How can you possibly be tricked into supporting terror-genocide, without having already existent beliefs-language to key into the institutional domain - it is not possible.

“We find consistent evidence that anti-Western sentiment and ideological commitment drive women’s migration. This finding has valuable implications for counterterrorism policy and security studies, which tend to treat women’s mobilization as separate from general extremism. Our findings suggest female recruits should be taken seriously as motivated insurgents intent on establishing an Islamic caliphate."

Explaining Extremism: Western Women in Daesh, Meredith Loken University of Washington Anna Zelenz University of Washington, April 1, 2016

“. children are sharp-eyed, lacking in empathy, and willing to commit atrocities their elders would shrink from.”

Kilcullen, D 2010, Counterinsurgency, Oxford University Press.

Without the ’good’ many, the emergent few altruists derived from a rationale system, imbued with the motivation and method to commit terror-genocide, firstly would not even appear and secondly without the ‘good’ many would never be able to carry out their social institutional designated roles.

" Married to Islamic State: The women Australia doesn't want." including the children is for rational reasons unless your rationale paradigm foundation is pathological altruism.

Normalising Muslim biology/culture ideology system of systemic terror-genocide, as you would for the Nazis, is a very dangerous thing to do. How many times repeated across history even now in Australian streets do you need? Women and children residing within a biology/culture ideology of emergent terror-genocide are not innocence. In fact, quite the reverse who do you think are first off the rank, parents and families imbue their children and each other with the belief-language systems to justifiably terrorise out-groups.

These women still retain the very rule book which leads every inevitable emergent moral shifting Muslim to commit terror-genocide, as if allowed the political/social space we know Nazism have done and will do, as the Nazis have the exact same construct of Other as Muslims for exactly the same reasons.

You need to find out when children become imbued with the cultural ideology construct of Other which in some biology/culture ideologies ends-up including their own-not being pure enough (diseased, ape,…) or simply pretending to be true believers (free-riders).

How high do you want the bloody pile to grow as it will sticking to a dangerous policy lie the Islam, Islamist dichotomy paradigm, how many bloody broken anomalies do you need.

These women and children, as are those who created them within the Muslim development space, parents, families, communities, and institutions are a danger to humanity in general inclusive of their own, again how much proof do you need-look at their behaviour it is linked directly to a Muslim terror-genocide construct of Other not to mere chance of a shell game, find the pea you win the chance to be involved in a terror-genocide factory, do not find the pea you win the chance to be involved in a terror-genocide factory.

"A large body of research implicates families in the development and prevention of aggressive and violent behavior."

Family Influences on Aggression and Violence, Aggression and Violence: A Social Psychological Perspective, Labella, Madelyn H, Masten, Ann S, 2016

“When people learn exactly how to be moral from their cultural environments, this starts with the family. [...]

...the specific rules we internalise from our parents and peers are culturally maintained by local groups, rather than being firmly encoded in our genes. "

Moral Origins, The Evolution of Virtue, Altruism, and Shame, Christopher Boehm, 2012, p 98

“…chillingly resembles Himmler’s thoughts in his infamous Posen speech in 1943.” […]

“…it was a depressing reminder of the black shirts of the Third Reich” […]

“Loyalty to their religious or village community required many men to participate when village or cultural groups were pitted against each other.”

Extremely Violent Societies, Christian Gerlach, 2010

"• Parents do not have the confidence to argue against the articulate and forceful activists who seek to impose their views, for fear of being branded as disloyal to their faith or their community."

Schools face new curbs on extremism after Birmingham Trojan horse affair Patrick Wintour, Political editor The Guardian, Wednesday 23 July 2014

Moral shifting, look it up-are all culture ideologies supportive of the same acceleration. Muslim Biology/Culture Ideology rationale system is a danger to its adherents as well as Other and as soon as possible the Culture -Ideology codex has to be removed from human space so as not to continue to inform the same tragic outcomes.

“Societal functions are performed by people in interconnected roles accomplishing standard actions within venues that have needed instruments and supplies. Examples include families breakfasting, physicians examining patients, lawyers conferring with clients, teachers querying students, and clergy conducting funerals. An enculturated individual understands what is going on in each such locale and can participate when that individual has an operative role-identity in the situation .

Navigating between societal functions involves defining situations in order to choose interconnected role -identities for self and others. For instance, an individual entering a building labeled as a hospital is primed to expect medically related interactions. When encountering someone, the individual searches among hospital identities—such as doctor, nurse , patient , visitor , or staffer—while attending to cues such as attire or verbalizations like “I’m Doctor Fix” in order to find the interconnected role-identities best suited for other and self—doctor–patient, nurse–doctor, or visitor–staffer, etc. Then social interaction is constructed within the framework of the interrelated roles.

Contemporary civilizations contain thousands of role -identities, and each person has hundreds of identities for the self (MacKinnon and Heise 2010), so settling on an immediate set of operative identities, with agreement across individuals at the scene, can be challenging. The claim here is that individuals manage to define situations and perform societal functions through their implicit knowledge of social institutions, which allows them to recognize the locales, actors, and actions that they encounter, thereby foregrounding a manageable number of role-identities for self and others in the given situation. Every institution comprises a body of knowledge that defines the institutionalized areas of conduct and designates all situations falling within them. It defines and constructs the roles to be played in the context of the institutions in question. Ipso facto, it controls and predicts all such conduct. Since this knowledge is socially objectivated as knowledge, that is, as a body of generally valid truths about reality, any radical deviance from the institutional order appears as a departure from reality. Such deviance may be designated as moral depravity, mental disease, or just plain ignorance . (Berger and Luckmann 1966: 83) Individuals enact societal functions by jointly applying their institutional knowledge, settling on an institutional frame, embodying selected role -identities, and undertaking actions associated with their role assignments.

This account proposes that individuals’ knowledge of social institutions works as a bridge between individual definitions and societal functioning. Anthropologist Goodenough (1961: 522) formulated these two poles as two cultures : “culture 1, the recurring patterns [social structure and social process] which characterize a community as a homeostatic system, and culture 2, people’s standards for perceiving, judging, and acting. Culture 1, moreover, is an artifact or product of the human use of culture 2. … Individuals can be said to possess culture 2 but not culture 1, which is the property of a community as a social ecological system.” In Goodenough’s framework social institutions correspond to “disparate public cultures,” where a public culture consists of “perceptual and conceptual features embedded in the meanings of the vocabulary of language and other public symbols ,” plus shared knowledge and beliefs, shared conventions, rules, and recipes regarding behavioral activities, and a shared value system. “The more complex the community or society , then the greater the number of disparate public cultures which are likely to obtain and the fewer the number of situations and contexts for which there is a public culture pertaining to the society as a whole” (Goodenough 1961: 524).

Berger and Luckmann (1966: 92–93) also considered the duality of shared knowledge and societal functioning. “Institutions’ linguistic objectifications, from their simple verbal designations to their incorporation in highly complex symbolizations of reality, … represent them (that is, make them present) in experience. And they may be symbolically represented by physical objects, both natural and artificial. All these representations, however, become ‘dead’ (that is, bereft of subjective reality) unless they are ongoingly ‘brought to life’ in actual human conduct. The representation of an institution in and by roles is thus the representation par excellence.” For Berger and Luckmann , shared knowledge is the quintessence of social life, and language is the means for creating and maintaining knowledge. “Language objectivates the shared experiences and makes them available to all within the linguistic community , thus becoming both the basis and the instrument of the collective stock of knowledge. Furthermore, language provides the means for objectifying new experiences, allowing their incorporation into the already existing stock of knowledge, and it is the most important means by which the objectivated and objectified sedimentations are transmitted” (Berger and Luckmann 1966: 85–86). Because “language and the cognitive apparatus based on language, … orders [the world] into objects to be apprehended as reality” (Berger and Luckmann 1966: 84), institutional worlds are experienced as objective realities, even though originating from verbalizations about activities that were emergent solutions to joint problems. These classic statements linking individual knowledge , subjective culture , and social institutions imply that individuals have knowledge about social institutions.”(Heise, Heise et al. 2019)

Heise, D. R., et al. (2019). Cultural Meanings and Social Institutions, Springer.

How can you possibly be tricked into supporting terror-genocide, without having already existent beliefs-language to key into the institutional domain - it is not possible.

Allow these Muslim women and children in  allow in the very rationale to inform terror-genocide - yet wait, did these Muslims not walk straight from the Australian Muslim development floors of the same rationale-language otherwise it would be impossible for them to move into a social institution without an existing 'collectively understood stock of knowledge.'