Spiritual Nature Research Articles

REFLECTION OF THE SEMIPALATINSK TRAGEDY IN DRAMATIC WORKS

The purpose of the research work is to identify, through the scientific study of genre and poetic trends, the artistic identity, the ideological and thematic atmosphere of modern Kazakh drama, to show the features of poetics and the problems of stylistic affiliation, to differentiate the novelty and continuity of traditions, to identify the author's point of view, signs of his individual stylistic differences and common thematic features in dramatic works reflecting Semipalatinsk tragedy. The genre of drama in Kazakh literature in the period after the country's entry into the mainstream of independence is characterized by a peculiar direction of development, artistic research, genre patterns and style field. In the works of playwrights of this period, the changes in the life of the country under the auspices of independence, historical continuity in our spiritual world, vivid responses caused by free consciousness, tense character are clearly expressed, the author's position in the transfer of the drama of the social environment is clearly marked, and a breakthrough in the image of the primordial essence of things is also noticeable. The article examines the trends in the development of Kazakh dramaturgy of the period of independence, the specifics of the reflection of the Semipalatinsk tragedy in dramatic works, the novelty of plays and the continuity of traditions, ideological and meaningful searches, language, style, problems, shows the modern directions of development and artistic integrity of dramaturgy. It is obvious that the cardinal changes taking place in the Kazakh society, which acquired sovereignty and moved to a market economy accompanied by globalization, brought social spiritual life to a new level and significantly influenced the formation of an open human consciousness. In the first years of independence, dramatic works were born in the Kazakh artistic word, freed from the political restrictions of the era of totalitarian system and man-made «socialist realism», which quickly took root, laid new themes and plots in accordance with the requirements of the post-perestroika time. This trend is also a natural consequence of the spirit of the times, because Kazakh drama is the most important component of fiction and urban national spirituality, which is developing in the conditions of continuity of world artistic thought and has reached significant heights.

The Hummingbird and the Condor among the Nasa Symbolize Spirituality in the Ceremony of the Saakhelu

Among the Nasa, an Indigenous culture of Colombia, established in the Departments of Cauca, Huila, Valle del Cauca, Caquetá, and Putumayo, the Hummingbird and the Condor are symbols of spirituality. The Hummingbird represents the fertility and abundance of crops; it is the giver of water and the one that harmonizes the Condor to prevent it from bringing negative energies to the territory. On the other hand, the Condor is the ruler of the great mountains, who can bring good or bad energies to the territories because it is the only one that knows the way to the afterlife. To achieve both harmonization and protection of the territory, the Nasa people, every September 21, perform the Saakhelu ceremony. This ceremony symbolizes their cultural identity and this legacy has been maintained for thousands of years, representing the most significant festival within their five grand festivities, bringing them together throughout their territory. All the spirits of nature are invited to this ceremony, particularly the Hummingbird and the Condor. Therefore, this study aims to understand the biocultural importance of these two birds in the Nasa culture. For this, the Saakhelu ceremony was analyzed, following ethnographic methods and the dialogue of knowledge with three knowledge holders of the Nasa people, who have the ancestral knowledge of their culture and the spiritual responsibility of being essential guides for their people.

Ramadan fasting in hemodialysis population: single-center study

BackgroundFasting Ramadan is one of the fundamental pillars of Islam. Although sick people are excluded from this duty, some of the hemodialysis patients insist to fast to enjoy the spiritual nature of the holy month.ObjectivesTo monitor the tolerability of fasting Ramadan among the hemodialysis population.MethodologyOne hundred ninety-nine prevalent hemodialysis (HD) patients participated in the study and were allocated to 3 groups according to their fasting decision (complete, partial, and non- fasting). Basic demographic and laboratory data were collected before the start of the holy month; monitoring any inter or intradialytic complications or events during the holy month was done in addition to dry weight monitoring before and at the end of the month.ResultsOne hundred ninety-nine HD patients were included (97 males, mean age 45 ± 15 SD). Patients were divided based on their fasting state into 3 groups: compete fasting 28 (14%), partial fasting 88 (44%), and non-fasting 83 (42%). Out of 116 total fasting patients, only 4 patients (3.4%) developed complications (intradialytic hypotension (IDH) and muscle cramps) during dialysis. On the other hand, 3 patients experienced improvement of IDH; also, one patient reported improvement in dyspepsia. We noted a significant reduction in dry weight in the complete and partial fasting groups (P < 0.001 for both), unlike the non-fasting group (P = 0.75).ConclusionWe may conclude that fasting Ramadan in hemodialysis patients whether complete or partial fasting may be tolerated by most of patients and was associated with a significant reduction in dry weight.

‘Taking the Spirit as our Guide’

Abstract This article is a constructive work in ecclesiology from a Pentecostal perspective. It is proposed that the unique nature of Pentecostal spirituality and theology combine to form several bases for the doctrine of the church. Written for a Pentecostal-Orthodox dialogue, it will be clear that there are several crossovers in this proposal for a pneumatic ecclesiology that resonates well with the Eastern Churches. Three areas receive attention in this proposal: first, an encounter with the Spirit as a basis for a Pentecostal ecclesiology; second, the ministry of the Spirit and gifts as a basis for the church’s mission; and third, leadership through the Spirit as a basis for discipleship.

Ratapan Umat di Tengah Krisis Ekonomi dan Politik: Tafsir Mazmur 80

This article aims to interpret Psalm 80 and explore its implications. Restoring power is derived from the original national spirituality. Every nation, in any civilization, has national spirituality that was born from the noble promise when the nation was formed. The noble commitment is a manifestation of the work and role of the Holy Spirit, who gave wisdom to the nation's founders with one goal: to build a country that unites its pluralistic people and fights for prosperity, justice, truth, and integrity for its pluralistic people equally. With a socio-exegetic approach, the author asserts that the practice of restoring power is a manifestation of God's authority in the nation.

Spiritual Development in Family Management

In Islam, spirituality means worshipping God, seeking the satisfaction of God, awareness of the origin of the universe, humility, submission, and trust, which man demonstrates in all of his actions. In this way, an individual's oath to Allah is the focal point of Islamic spirituality. When discussing the role of spirituality in touching the unending episode of happiness in this world and the next world, the nature of spirituality continues to develop beyond one’s imagination. The word "spiritual" comes from the Latin word "spiritus," indicating breath, an essential element of human life. Without breathing, there is no life; therefore, every aspect of living, in essence, is related to the realm of the spiritual. Spirituality is also essential in human life experiences through the physical and mental senses, which are difficult to express in ordinary language. They have something to do with deep knowledge, dealing with living and non-living things and the metaphysical. Searching for a true sense of spirituality could show a path to self-identity that can answer who we are, where we come from, and our destination. This paper discusses the significance of the development of spirituality, starting from an individual to the family and society. It provides methods of developing spirituality, the nature of the development of spiritual values, training the children with the inculcation of religious teachings, and a comparison of spiritual values in Islamic and western practices. This research applies the descriptive-analytical method. It attempts to illustrate the significance of applying spirituality in the family and society at large as a catalyst towards the prosperity of this world and the next.

Spiritual Development in Family Management

In Islam, spirituality means worshipping God, seeking the satisfaction of God, awareness of the origin of the universe, humility, submission, and trust, which man demonstrates in all of his actions. In this way, an individual's oath to Allah is the focal point of Islamic spirituality. When discussing the role of spirituality in touching the unending episode of happiness in this world and the next world, the nature of spirituality continues to develop beyond one’s imagination. The word "spiritual" comes from the Latin word "spiritus," indicating breath, an essential element of human life. Without breathing, there is no life; therefore, every aspect of living, in essence, is related to the realm of the spiritual. Spirituality is also essential in human life experiences through the physical and mental senses, which are difficult to express in ordinary language. They have something to do with deep knowledge, dealing with living and non-living things and the metaphysical. Searching for a true sense of spirituality could show a path to self-identity that can answer who we are, where we come from, and our destination. This paper discusses the significance of the development of spirituality, starting from an individual to the family and society. It provides methods of developing spirituality, the nature of the development of spiritual values, training the children with the inculcation of religious teachings, and a comparison of spiritual values in Islamic and western practices. This research applies the descriptive-analytical method. It attempts to illustrate the significance of applying spirituality in the family and society at large as a catalyst towards the prosperity of this world and the next.

Delimiting Religion

Delimiting Religion

On the Presentation of Artistic Conception in Ancient Chinese Ink Painting

As an integral part of the Chinese tradition, ancient Chinese ink culture has its own independent framework. The ink painting has its ideological foundation upon this ink culture, and its way of thinking echoes with the typical Eastern holistic worldview, presenting unique artistic conception and affection with ink image, which bears ancient Chinese people’s comprehension and reflection of the order of nature, the truth of life and the charm of culture. The view of drawing form for ancient ink painting is based on the visual experience of “traveling sight”, “mindful acknowledging” and location management to portray the shape and spirit of nature and manifest the holistic cosmology of the unity of man and nature in its artistic conception.

Оппозиция «харизматическое – институциональное» в церковноправовой теории Эудженио Корекко (1931-1995)

The opposition of the categories of institutional and charismatic leadership has become a common topic of discussion in the social science of the XX century. However, this opposition has been discussed not only in sociology and political science, but also in theology and church law. This article is devoted to the charismatic-institutional concept of Eugenio Corecco (1931-1995), a Swiss Catholic canonist, Bishop of Lugano, a participant of the legal reform process in Catholic church law in the second half of the XX century. His concept was influenced by the legal theory of the German Catholic canonist Klaus Mersdorf, the ecclesiology of the Second Vatican Council, the ideas about the charisma of the founder of the Communione e Liberazione (Communion and Liberation) movement Luigi Giussani and, finally, the reform of the 1983 Code of Canon Law. The first part of the article discuss how Corecco approaches the problem of church institutions in the modern era, critically starting from the legacy of the Church Public Law school of the XIX - early XX centuries. The second part is devoted to solving the institution-charisma problem in Corecco’s theology of law. It is shown how from the ideas of the Munich school, founded by Mörsdorf, about the Word and the Sacrament as the pillars of church legal order, the Swiss canonist comes to the idea of charisma as an essential element of church order. Referring to the canonical theory of the Protestant lawer Rudolf Sohm about the antagonism of law and the spiritual nature of the Church, Corecco suggests solving this dilemma through the term communio, which is key for the ecclesiology of the Second Vatican Council. He emphasizes that law serves church communion, therefore, along with the liturgical heritage, the charismatic experience of the past and present should be reflected in the canons of church law. In the third part, the problem of charisma is clarified in connection with a priest status and preaching in modern and postmodern society. According to Corecco, the necessary response to the crisis of church discipline in the Catholic Church of the 1960s and 1970s could be found in the attempts of canonists to rethink the relations of the episcopate, clergy and laity in the Church. In this context, he particularly emphasizes the importance of the including of charismatic element in the reformed post-conciliar Catholic theology and church law.

Community Involvement in Packaging Innovation Ensuring the Sustainability of Destination

During the Covid-19 Pandemic, many villas were closed, but many rural communities still needed to rebuild tourism. This study aimed to analyze local communities' involvement in packaging tourism villages in Cepaka and Petak villages during the Covid 19 pandemic to make them sustainable. This research is qualitative. Data and information are collected from stakeholders who are the primary sources. The informants were ten people in Petak village and 16 in Cepaka village. Focus group discussions (FGDs) were conducted in two villages, and in-depth interviews were conducted with all key informants using structured interview guidelines. The data analysis technique used is descriptive qualitative analysis. The findings of this study are spontaneous and induced community involvement in packaging the potential for village tourism and spiritual nature to provide economic, social, and environmental benefits. Developing tourist destinations that consider social, economic, and environmental values ​​​​has a balanced impact on society and business and ensures sustainability. Touches digital marketing creativity in packaging, improves product display quality, and accelerates information dissemination with unlimited coverage. The packaging of the Cepaka tourism village and the Petak spiritual nature tourism through synergy and collaboration with MSMEs and stakeholders enhances the destination's image.

IMAGE OF THE SHAMAN IN ETHNOGRAPHIC CINEMA (ON THE MATERIAL OF THE FILM “OLD MAN PETER”)

The article considers ethnographic cinema as a form of visual representation of religious phenomena (manifestations of shamanism) among the Ob Ugrians. The authors argue that ethnographic films are of particular value for the study of indigenous shamanism. They demonstrate not only ritual practice and rites, but the ordinary, non-ritual side of the life of shamans as well as combine research and cinematic approaches. As a case study, the documentary "Old Man Peter", shot by filmmaker I. A. Golovnev in 2004-2008 in the Ob North, in the places of residence of the Kazym Khanty, is considered. Based on the experience gained during the filmmaking in the place of the Kazym River, the diary of the author of the film and scientific literature, the authors reconstruct the cult practices of the Kazym Khanty (veneration of nature spirits, Bear cult, Bear Festival) that exist in modern Khanty culture as rudiments. The main themes and plots related to the formation of the cinematic image of the Khanty shaman Petr Sengepov, the leader of the local community is considered. Authors came to the conclusion that modern ethnographic films that represent shamanism not as splendiferous, but as a personal phenomenon, are an effective tool for the "cultural revitalization" of local communities. Visualization of shamanism in ethnographic cinema allows to capture the characteristics of the worldview of indigenous peoples.

Invoking the Spirit: Salvador de Madariaga, Religious Networks and European Integration Beyond the Churches

The transatlantic religious networks promoted by Americans after World War I not only delivered human and financial resources but they also brought about significant changes in religious and political thought and practice in Europe. The experiences, networks and narratives created through two world wars equipped Europe with an ideological arsenal, which it marshalled against the Soviet threat during the cultural Cold War and which provided the European integration process with resources and legitimacy. The invocation of ‘spirit’ proved an extremely effective way of legitimizing the European project: it identified materialism as the seed of destruction of civilization; it promoted an interfaith narrative that was acceptable to different churches and religious sensibilities; and it represented human rights as the historical legacy of Christianity. Salvador de Madariaga's life reflects the evolution of the role of religion in the twentieth century, especially with regard to non-denominational Christianity. He was a committed missionary of ecumenist global civic conscience and a crusader for freedom of conscience against totalitarian interference. His defence of liberalism and his repeated calls for a cultural construction of Europe were rooted in his conviction of the intrinsically spiritual nature of all human beings, his identification with the legacy of Christianity and his desire to guarantee universal freedom of spirit. This article analyses documents from Madariaga's personal archive and other archives in Europe and America in order to chronicle his spiritual journey and to understand his crusade to create a ‘Europe of the spirit’.

СЕРІКБОЛ ҚОНДЫБАЙ: ҚАЗАҚ МИФОЛОГИЯСЫ

Abstract. The article discusses the evaluation of S. Kondybai's works, as well as the most important of them – the problem of Kazakh mythology. Serikbol Kondybai's works were evaluated as "a rare phenomenon in national spirituality, a solar hero, a global phenomenon." At the same time, in the works of Kazakh mythology, the problems of myths, ideas about the ancient, primitive Universe of ancestors, its individual worlds, about the life of the primitive peoples of this universe are considered in detail and defined. Myth is the first stage of the spiritual culture of mankind, therefore, mastering Kazakh mythology can help to take a fresh look at what is still unclear in Kazakh psychology, customs, culture and literature, history. A myth is not a made-up lie, not an artificial world, but the reality of a real people about the world and about themselves, based on historical, spiritual experience, which is considered true. The mythology of Kazakhstan is a unified system of ideas about the ancient nomadic tribal life, numbering several thousand years of participation in famous places of modern Kazakhstan. In his work "Introduction to Kazakh mythology" S. Kondybai raises the question of whether there is a mythology. The answer is in the oral heritage -in psalms and chronicles, in various fairy tales, in the form of riddles and religious rituals, as well as in the fact that the vocabulary of the Kazakh language is deeply hidden. The heritage representing the mythical existence is transmitted to the real society and is used for literary and national-forming, educational purposes. Society is continuously evolving in time and space and therefore constantly changing in mythology. The myth is a collection of unforgettable heritage of our ancestors, passed down from generation to generation. At the same time, legends are a set of beliefs that give meaning to our lives. Keywords: myth, kazakh myth, mythical consciousness, argykazak mythology, spiritual world, phenomenon, cultural studies, religious mythology, national spirituality, space.

Spirituality During the COVID-19 Pandemic: An Online Creative Arts Intervention With Photocollages for Older Adults in Italy and Israel.

The present study aimed to examine how expressions of spirituality were stimulated and reflected in an online creative arts intervention for older adults during COVID-19 lockdowns. The online process focused on the creation of digital photocollages together with narrative elements of dignity therapy. Twenty-four Israeli and Italian community-dwelling older adults aged 78–92 participated in a three-session online intervention involving the production of three photocollages. The visual and verbal data (participants’ chosen photos and photocollages, and transcripts of the sessions) were qualitatively analyzed within an abductive framework. Four themes were generated, representing the four domains of spirituality that were stimulated by and expressed in the process: (1) Connectedness with the self, (2) connectedness with others, (3) connectedness with the environment, and (4) connectedness with the transcendent. The findings show how photographs can serve as projective visual stimuli which elicit personal content through spontaneous thinking, and they reveal the multifaceted nature of spirituality, wherein each domain nourishes the others. Overall, the findings illustrate how creative arts intervention guided by the tenets of dignity therapy can contribute to the spiritual care of older adults during periods of social isolation, or to the spiritual support provided in palliative care.

Abstract 442: Exploring the impact that COVID-19 had on patient distress in a rural cancer center

Abstract Cancer-related psychosocial distress is defined by the National Comprehensive Cancer Network (NCCN) as a multifactorial unpleasant experience of a psychological, social, spiritual, and/or physical nature that may interfere with the ability to cope effectively with cancer, its physical symptoms, and its treatment. Cancer-related psychological distress is common in patients, and it has been implicated in increasing mortality risk. Findings from prior studies suggest that individuals undergoing cancer treatment in rural areas experience greater psychosocial distress than their urban counterparts. Given healthcare access barriers in rural areas, the COVID-19 pandemic may present an even greater strain on these patients. However, the impact of COVID-19 on psychosocial distress among rural cancer patients is unclear. Thus, the objective of this study was to examine changes in psychosocial distress among rural thoracic oncology patients before and after the onset of COVID-19. We also examined whether demographic, geographic, or clinical factors were associated with overall distress within this population. All thoracic oncology patients treated at Cowell Family Cancer Center (CFCC) in rural Michigan from January 1, 2019 through January 1, 2020 (pre-COVID-19, n=139) and from January 1, 2020 through January 31, 2021 (during COVID-19, n=84) were included in this study. Data on patient demographics, degree of rurality, cancer site, and NCCN psychosocial distress measures were abstracted from the electronic medical records. We assessed differences in participant characteristics and psychosocial distress measures between the pre-COVID and during COVID groups using Chi-square, Fisher’s exact, and t-tests. Using multivariable logistic regression models, we estimated odds ratios and 95% CI for associations between participant characteristics and psychosocial distress. Overall psychosocial distress scores were higher during COVID-19 versus before the pandemic (6.5 vs. 5.8, p=0.045). Differences in specific problems contributing to psychosocial distress were also observed. For example, participants were more likely to report being worried about needing help with daily tasks (25.0% vs. 8.6%, p=.001), fear and worry about the future (60.7% vs. 40.3%, p=.003), feeling more dependent on others (45.2% vs. 33.1%, p=.07), and changes in urination (14.3% vs. 5.0%, p=0.02) during vs. before the pandemic. Being single was associated with higher psychosocial distress compared to married individuals (OR=5.29, 95% CI=1.12, 24.7), while age, distance to hospital, rurality, sex, and occupational status were not significant predictors. Findings from this study suggest increases in psychosocial distress among rural thoracic oncology patients during the COVID-19 pandemic. Further research is needed to characterize the impact of COVID-19 on overall distress and quality of life among cancer patients. Citation Format: Sierra Silverwood, Kelly Hirko. Exploring the impact that COVID-19 had on patient distress in a rural cancer center [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 442.

Analyzed of Legal Siri Marriage Registration in a Population Administration (Family Card) a Study on Legal Protection for Children

Every marriage is not only based on biological needs between men and women who are recognized as legitimate, but as executor of the natural process of human life. Likewise, Islamic marriage law contains the main elements of a psychological and spiritual nature including inner and outer life, humanity, and truth. The formulation of the problem in this study is how the law on the registration of unregistered marriages into the population administration is a study of the analysis of legal protection for children. This research is a type of normative juridical research, using a law approach method. Basically, every marriage is recorded according to the applicable laws and regulations. This marriage registration is very important, because if it is not recorded, then the marriage is not recognized by the state and has certain legal consequences. Even though there are legal consequences if the marriage is not registered or in this case the siri marriage, because every resident must be recorded on the family card.

Rethinking Recovery: A Qualitative Study of American Indian Perspectives on Peer Recovery Support

Objectives: This qualitative evaluation was guided by two questions: 1) How does peer recovery support (PRS) support American Indian (AI) people in recovery from substance use disorders? and 2) What makes PRS effective? Methods: We utilized a descriptive qualitative study design to explore the essence of PRS. Semi-structured interviews were conducted with six AI peers to explore the perceptions and lived experiences of recovery from one urban Montana location. Data analysis involved coding all the transcripts using the priori codes developed, then identifying key themes from the coded data. Results: Themes and interview data helped us explore how PRS supports recovery and potential reasons why it is effective for AI populations. Peers indicated that the program helped them maintain their recovery, and the role of peer mentors was critical to their success. Themes of belonging, connection, and compassion were common among peers interviewed. They also felt that recovery is a spiritual process. The peers had limited recommendations for improving the program, except the need for funding sustainability. Conclusions: Understanding how people recover is the first step in addressing the current substance misuse epidemic facing our nation. This evaluation outlined the qualitative impacts of PRS, the spiritual nature of PRS, the context of PRS, and recommendations from peers involved in the program. More work is needed to explore how to sustain PRS programs and integrate PRS into existing community-based settings, like churches, social services, urban AI centers, and other locations.

Review: Falun Gong: Spiritual Warfare and Martyrdom, by James R. Lewis

The starting point of Falun Gong: Spiritual Warfare and Martyrdom is leader Li Hongzhi’s instructions to practitioners to refrain from talking to ordinary people about high-level spiritual things. He advises instead for them to talk about the persecution they suffered and tell people they are just doing exercises. The author, James Lewis, pivots away from these statements to delve into Falun Gong’s teachings related to spiritual violence.The introduction hints at the emotional labor behind the research. Lewis is the former editor of the Journal of Religion and Violence, and like other scholars (including this reviewer), he initially wanted to help persecuted members. Later, he discovered the spiritual movement was not as it seemed. His thesis is clear: the leader Li Hongzhi urges practitioners to seek brutalization. The more they are brutalized, the more Li Hongzhi’s power expands.The next chapters examine this brutalization and its origins. Lewis discusses the spiritual teachings that drive practitioners to protest the Chinese government with foreseeably grim consequences. An especially relevant doctrine is that during abuse, the aggressor passes precious white matter called de to the victim. Therefore, practitioners do not resist abuse because they receive de from it, which contributes to their xinxing (spiritual nature).By itself, this belief could be heartening to those who are mistreated. However, Lewis draws attention to its context—Li Hongzhi’s warnings of an imminent apocalypse in which only those with high-level xinxing will survive. Lewis says these teachings incite a kind of spiritual vampirism where practitioners provoke the police to arrest and imprison them as a way of quickly getting enough de to save themselves. Their need for de meshes with the Chinese government’s need to stamp out rebellion, and the line between attacker and victim blurs.These points are not new, but Lewis makes them more persuasive by drawing on his interviews with former practitioners who were at the main protests in China. These sources enable him to identify a crucial problem. Li Hongzhi urges practitioners to protest and to let go of attachment to their own body, yet he gives few specific directions about how to do this. This ambiguity allows him to attribute failures to the purportedly demonic Chinese Communist Party or to alleged demons masquerading as his followers.Lewis demonstrates the impact of this ambiguity by recounting the grisly scene of Falun Gong self-immolations in Tiananmen Square in 2001, which followed Li Hongzhi’s cryptic exhortation to go beyond the limits of forbearance. In the wake of the tragedy, Falun Gong issued a statement that the self-immolators were not real practitioners, a view that Lewis finds implausible. He is at his most poignant when he describes meeting one of the surviving self-immolators, Chen Guo. He reached out to shake her hand only to remember she lost both hands in the fire.Interspersed throughout the book are intriguing sections on Li Hongzhi’s self-perception, how pro-Falun Gong editors gerrymander Wikipedia pages, and why Western media often uncritically accepts Falun Gong claims. The book closes with an afterword in which Lewis describes his disenchantment with Falun Gong and addresses potential counter-arguments to his research.Practitioners and advocates may feel confronted by Lewis’s study. Irrespective of what incentivizes Falun Gong martyrs and why they refrain from disclosing these incentives, many have been traumatized. Certainly, Lewis does not support the way the Chinese government brutalized them, but he does not soften or whitewash Falun Gong’s dogmas, and the volume could be subtitled “Why it is unwise to join Falun Gong.”The book will be of interest to scholars studying the pay-offs of martyrdom, as well as Sinologists and researchers of new religious movements. The most appreciative readers may be investigative journalists delving into the hidden side of Falun Gong. That is because Lewis has a captivating style and invites the question of what other secrets Falun Gong may be hiding.

Iselin as Object of Desire in Knut Hamsun's Pan and Victoria

Iselin as Object of Desire in Knut Hamsun's <i>Pan</i> and <i>Victoria</i>