back to primal-indigenous, Afghanistan
|primal-indigenous||Africa||2019||Burton, Levar. Aftermath. New York: Warner Books (1997); pg. 21.||"'Mind over body is not a theory. It's a fact. The Chinese have been incorporating it into their medicine for years; so have the American Indians and many South American and African tribes. only Western cultures have ignored this important truth...' "|
|primal-indigenous||Benin||1999||Brunner, John. Stand on Zanzibar. Garden City, NY: Doubleday (1968); pg. 68.||"Beninia... Est. pop. (1999) 870,000. Port Mey (127,000)... 30% Xian, 30% Muslim, 40% misc. pagan. "|
|primal-indigenous||Benin||2010||Brunner, John. Stand on Zanzibar. Garden City, NY: Doubleday (1968); pg. 480.||"'A number of conflicting rituals have been found associated with the standard landmark-events: birth, purberty, marriage, bearing and fathering of children, sickness and death. Some are of local origin while many others can be assigned to Muslim or Christian influence. A table is appended showing the significant features of such ceremonies with areas of highest incidence. NB: the attitude of the people towards these events is essentially celebratory rather than magical or propitiatory but it cannot be established whether this is an indigenous factor of due to gradual de-ritualisation by Europeans of their own religious festivals during the colonial period . . .' "|
|primal-indigenous||Brazil||1990||Dick, Philip K. The Man in the High Castle. New York: G.P. Putnam's Sons (1962); pg. 16.||"...the Japs were still burning off the jungles in the interior of Brazil, erecting eight-floor clay apartment houses for ex-headhunters. "|
|primal-indigenous||France||1972||Kerr, David. "Epiphany for Aliens " in Again, Dangerous Visions (Harlan Ellison, ed.) Garden City, NY: Doubleday (1972); pg. 475.||[Neanderthaloids discovered in modern-day France, living in caves on the Mediterranean.] "'Field-work's my strong point. Remember Persia--Taboos and Authority in Tribes of the Arajon River. Brilliant you said.'
'I remember you nearly stirred up another Kurdish war.'
'We must find out everything. What happened to the incest taboo? Levi-Strauss would sh-- a brick. What's their linguistic level? What's their system of socialization?'
'I know, I know. Has there been any physiological evolution at all? Did the nicks on the Krapina fragment really suggest cannibalism? Was Leroi-Gourham's burial rights theory correct? Religions. Mythology. Everything...' " [More.]
|primal-indigenous||galaxy||1982||Adams, Douglas. Life, the Universe and Everything. New York: Harmony Books (1982); pg. 178.|| "The planet was Dalforsas, the ship was this one. It appeared as a brilliant new star moving silently across the heavens.
Primitive Tribesmen who were sitting huddled on the cold Hillsides looked up from their steaming night drinks and pointed with trembling fingers, and swore that they had seen a sign, a sign from their Gods that meant that they must now arise at last and go and slay the evil Princes of the Plains.
In the high turrets of their palaces, the Princes of the Plains looked up and saw the shining star, and received it unmistakably as a sign from their Gods that they must go and attack the accursed Tribesmen of the Cold Hillsides. "
|primal-indigenous||galaxy||2075||Card, Orson Scott & Kathryn H. Kidd. Lovelock. New York: Tor (1994); pg. 50.||[Year is estimated.] "Those groups [aboard the colony ship] with too few practitioners to maintain villages of their own--Baha'i, for instance, and Sikh, animist [i.e. primal-indigenous], atheist, Mormon, Mithraist, Druse, native American tribal religions, Jehovah's Witnesses--were either thrown together in a couple of catch-all villages or were 'adopted' as minorities within fairly compatible or tolerant villages of other faiths. "|
|primal-indigenous||Hawaii||1800||Bear, Greg. The Forge of God. New York: Tor (1987); pg. 153.|| "'...They must be thousands of years ahead of us.'
'How could they be otherwise?'...
'Captain Cook,' Arthur offered. 'The Hawaiians thought he was some sort of god. Two hundred years later, they drive cars just like the rest of us . . . and watch TV.'
'They were subjugated,' Harry said. 'They didn't have a chance, not against cannon.'
'They killed Cook, didn't the?' "
|primal-indigenous||India||-445 B.C.E.||Vidal, Gore. Creation. New York: Random House (1981); pg. 167.||"...no Aryan ruler would ever dream of outlawing the pre-Aryan local gods of the country folk. "|
|primal-indigenous||Indonesia||1971||Lafferty, R. A. "Groaning Hinges of the World " in The Ruins of Earth: An Anthology of Stories of the Immediate Future. (Thomas M. Disch, ed.) New York: G.P. Putnam's Sons (1971); pg. 122.||[This entire story is about native tribespeople of the Jilolo and Obi islands of the western Moluccas.] "The only region of the world that does in fact turn over is... the western Moluccas. One hinge is just north of Berebere on Morotai Island and the other is at Ganedidalem on Jilolo or Halmahere Island. These are the true Hinges of the World and they are made of hard karpok wood well oiled.
All the peoples of this region were peaceful with themselves and their neighbors almost all the time. The people under the world were no more than people in stories to them... But one day a fisherman from Obi Island was out in his boat... He had pulled in only a few fish in his nets and he had about decided to sail to Jilolo... "; Pg. 124: "They gave instructions as to what tribute must be brought to them weekly by the Obis. "
|primal-indigenous||Kenya||1986||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 24.||"Babington handed Joshua an autographed picture of the President [of Zarakal/Kenya]. 'He said he was very proud of you. You are bridging a chasm between Zarakal's pluralistic tribal beginnings and its modern aspirations...' "|
|primal-indigenous||Kenya||1988||Rusch, Kristine Kathryn & Dean Wesley Smith. X-Men. New York: Del Rey (2000); pg. 10.||"Kenya -- 1988... The tribal village filled an open area along the edge of the sparse forest; the dirt around the tents was baked dry and hard. A dozen children of different ages played a game of tag, touching each other with sticks... Ororo, a young girl of twelve... " [More in Ororo's village, pg. 10 to 15.]|
|primal-indigenous||Kenya||1996||Skolnick, Evan. "Order from Chaos " in The Ultimate X-Men (Stan Lee, ed.) New York: Berkley (1996); pg. 230.||"Upon rejoining the tribes of her mother's youth near the base of Mount Kilimanjaro, Ororo learned that she and her mother, N'Dare, were descended from a line of African witch-priestesses that could be traced back to the dawn of humanity. All the women in this line of descent had white hair, blue eyes, and the potential for magical powers. "|
|primal-indigenous||Latin America||2010||Brunner, John. The Sheep Look Up. New York: Harper & Row (1972); pg. 56.||[Obou, a Christian, is talking.] "'...In the provinces, right here for example, it was known the people still make idols, still believed in ghosts and juju...' "|
|primal-indigenous||Malaysia: Sarawak||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 192.||"'...speaking in tongues?'...'glossolalia'... Pagan Greeks did it... Semang pygmies, the North Borneo cults, the Trhi-speaking priests of Ghana... "|
|primal-indigenous||Middle East||-4000 B.C.E.||Tucker, Wilson. The Year of the Quiet Sun. New York: Ace (1970); pg. 51.|| "'Haakon? Who is Haakon?'
'A latter-day Viking; he was born too late. Haakon wrote Pax Abrahamitica, a history of the desert tribes. I would say it was more of a treasury than a history: maps, photographs, and text telling one everything he would want to know about the tribes five to seven thousand years ago.'
'Photographs five thousand years ago?'
'No; photographs of the remains of tribal life five thousand years ago: Byzantine dams, Nabataean wells, old Negev water courses still holding water, still serving the people who live there today. The Nabataeans build things to last. Their wells are water-tight today; they're still used by the Bedouin...' "
|primal-indigenous||New York: New York City||1981||Miller, John J. "Comes a Hunter " in Wild Cards (George R. R. Martin, ed.) New York: Bantam (1986); pg. 382.||"'He supposedly got the idea from an anthropologist from NYU who was studying his street gang. Something about urban tribalism...' "|
|primal-indigenous||Nigeria||1999||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 312-313.||"Many Nigerian men and women--Muslims, Christians, & Animists...--took his [Eda's] vision seriously. "|
|primal-indigenous||North America||2733||Simmons, Dan. Hyperion. New York: Doubleday (1989); pg. 183.||"The North American Preserve... It was said that about eight thousand people still resided in that mysterious continent, but half of these were rangers. The rest included... licensed primitives such as the Ogalalla Sioux or the Hell's Angel Guild... "|
|primal-indigenous||Papua New Guinea||1995||Chalker, Jack L. The Cybernetic Walrus (Book One of The Wonderland Gambit). New York: Ballantine (1995); pg. 63.||"...which was of a sort so strange that I felt like a New Guinea primitive looking at a complex calculus equation on a blackboard... "|
|primal-indigenous||Papua New Guinea||1997||Elfman, Eric. Our Town (X-Files). New York: HarperCollins (1997); pg. 123.||"The bones that were carved into functional objects were of human origin. The skull was surrounded by a fringe of white chicken feathers. Mulder read the legend that had been neatly typed into a card that was propped up next to the skull: JALE TRIBE, NEW GUINEA, 1944. " [Other refs., not in DB. Theme of the novel is cannibalism in Arkansas.]|
|primal-indigenous||Papua New Guinea||1999||Kessel, John. Good News from Outer Space. New York: Tor (1990; c. 1989); pg. 264.||"'...a couple of hours of music: Bach, a Mariachi band, African percussion, Navajo chants, New Guinea tribal dances...' "|
|primal-indigenous||Papua New Guinea||2038||Brin, David. Earth. New York: Bantam (1990); pg. 278.|| "This year was the centennial of the 1938 Australian expedition which discovered the Great Valley of central New guinea, isolated until then from any contact with the outside world. The last 'unkown' tribes of any size had been found there, living as they had for countless generations--tending crops, waging war, worshipping their gods, thinking their long notch between the mountains the sum total of existence.
Until the Australians arrived, that is. From that moment, the Age of Stone was extinct... Overhead, Sepak's great-great-uncle was among the celebrities being interviewed for global news channels--one of just a few who remembered when tall white outsiders arrived. 'The last first contact,' was how media referred to the event. "
|primal-indigenous||Russia||1050 C.E.||Anderson, Poul. The Dancer from Atlantis. Garden City, NY: Nelson Doubleday (1971); pg. 9.||"Where the Dnieper snaked in its eastward bend... Pecheneg tribesmen were wont to lurk nearby, ready to ride down upon the crews when these were afoot and vulnerable, plunder their goods and make slaves of whoever were not lucky enough to be killed. "|
|primal-indigenous||Russia||1988||Foster, Alan Dean. To the Vanishing Point. New York: Warner Books (1988); pg. 121.||"'...I've lived with the Inuit and their Siberian relations...' "|
|primal-indigenous||Solar System||2436||Bester, Alfred. The Stars My Destination. New York: Berkley Publishing (1975; c. 1956); pg. 22.|| "Between Mars and Jupiter is spread the broad belt of the asteroids. Of the thousands, known and unknown, most unique in the Freak Century was the Sargasso Asteroid, a tiny planet manufactured of natural rock and wreckage salvaged by its inhabitants in the course of two hundred years.
They were savages, the only savages of the twenty-fourth century: descendants of a research team of scientists that had been lost and marooned in the asteroid belt two centuries before when their ship had failed. By the time their descendants were rediscovered they had built up a world and a culture of their own, and preferred to remain in space, salvaging and spoiling, and practicing a barbaric travesty of the scientific method they remembered from their forbears. They called themselves The Scientific People. The world promptly forgot them. " [Other refs. to this group of people, not in DB.]
|primal-indigenous||South America||2019||Burton, Levar. Aftermath. New York: Warner Books (1997); pg. 21.||"'Mind over body is not a theory. It's a fact. The Chinese have been incorporating it into their medicine for years; so have the American Indians and many South American and African tribes. only Western cultures have ignored this important truth...' "|
|primal-indigenous||Tonga||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 192.||"'...speaking in tongues?'...'glossolalia'... Pagan Greeks did it... Spirit mediums of Tonga and the Brazilian Umbanda cult...' "|
|primal-indigenous||world||-33001 B.C.E.||Scieszka, Jon. "Homo . . . Sapiens? " in Tomorrowland: 10 Stories About the Future (Michael Cart, ed.) New York: Scholastic Press (1999); pg. 1.|| "December 31, 33,001 B.C.
A man in nicely fitted animal skins stands before a crowd seated around the remains of a large feast. He is a tall man with a well-defined chin and fully developed cranium. He speaks.
'Cave-ladies and cave-gentlemen, thank you for coming out for this wonderful feast today. Special thanks to Og and his hunters for the bison steaks and mammoth kidneys. Delicious.'
Hoots, claps, and the pounding of leftover bones by the happy diners.
'Thanks also to Neg and her decorating committee. Fabulous cave paintings. The Venus fertility figure centerpieces are just perfect.'
More polite hooting, clapping, and smacking of bones.
'Tonight, as you know, we are celebrating putting the tenth rock in the tenth pouch in the tenth pile of rock pouches. And if you think that's a lot of rocks, you are right... And a lot of cycles of the Fire-in-the-Sky. One thousand cycles to be exact...' " [More.]
|primal-indigenous||world||1776||Morse, David. The Iron Bridge. New York: Harcourt Brace & Co. (1998); pg. 288.||"Indigenous human cultures might be spared, jungles and prairies kept intact. " [Without the Industrial Revolution.]|
|primal-indigenous||world||1887||Brunner, John. The Sheep Look Up. New York: Harper & Row (1972); pg. 65-66 .|| "The Sacred Sower: Being a Collection of Hymns and Devout Songs Adapted to the Use of Missionary Societies ", 1887: "Go ye and bring the Light
To savage strands afar.
Take ye the Law of Right
Where'er the unblest are.
Heathens and stubborn Jews,
Go where the gentle Lord
Cover the naked limb
Tell them the news of Love
|primal-indigenous||world||1985||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 133.||"...the religious networks, where, with sustained and general excitement, the Message [from extraterrestrials] was being discussed... The Message, Ellie believed, was a kind of mirror in which each person sees his or her own beliefs challenged or confirmed... In Peru, Algeria, Mexico, Zimbabwe, Ecuador, and among the Hopi, serious public debates took place on whether their progenitor civilizations had come from space; supporting opinions were attacked as colonialist. "|
|primal-indigenous||world||1999||Anderson, Jack. Millennium. New York: Tor (1994); pg. 241.||"The Roanoke colony had not been abducted by extra-terrestrial kidnappers, as many millennial alarmists were beginning to claim, but quite simply were assimilated by the surrounding aboriginal tribes. "|
|primal-indigenous||world||2001||Callenbach, Ernest. Ecotopia. New York: Tor (1977; c. 1975); pg. 96.||"It is clear, thus, that the abhorrent spectacle of fine young men deliberately trying to kill each other is a semi-religious rite and a practice not lightly instituted, no matter what we Americans may think of it. It may indeed have antecedents in the institution of bullfighting, in football, in the Mass, or in the ritual wars of savage tribes. "|
|primal-indigenous||world||2010||Brunner, John. Stand on Zanzibar. Garden City, NY: Doubleday (1968); pg. 33.||[Table] "Underdeveloped [countries]: Medicare: All paid for but of minimal standard; some states employ witch-doctors "|
|primal-indigenous||world||2010||Bury, Stephen. Interface. New York: Bantam (1994); pg. 495.|| "'There are only five entities in the world with sufficient wisdom to pursue consistent strategies over periods over several centuries... These entities are not national or governmental in nature--even the best governments are dangerously unstable and short-lived. Such an entity is self-preserving and self-perpetuating. A world war, or the rise and fall of an empire or an alliance such as the USSR or NATO, is no more serious, to it, than a gust of wind buffeting the sails of a clipper ship.'
'What are these entities?'...
'In no particular order, one is the Catholic Church. One is Japan... The third is a loose network of shtetls... The fourth one we don't know much about; it seems to connect many of the recalcitrantly traditional cultures of the Third and Fourth Worlds and to be headquartered somewhere in Central Asia. And the fifth is the Network...' "
|primal-indigenous||world||2011||Baxter, Stephen. Manifold: Time. New York: Ballantine (2000); pg. 268.||"Cornelius said, 'Maybe it comes from his belief system. His people had Christianity imposed on them, but the Lozi have kept many of their old beliefs. They believe in an afterlife, but it isn't a place of punishment or reward. This world, of illness and crop failure and famine and short, brutal lives, is where you suffer. In the next life you are happy. They wear tribal markings so that when they die they are placed with their relatives.' " [Also pg. 434.]|
|primal-indigenous||world||2015||Leiber, Fritz. The Wanderer. New York: Walker & Co. (1964); pg. 53.||"'I'll be in Baba Yaga Three to relay back to Gompert...' " [This space craft, Baba Yaga is mentioned frequently. other refs. not in DB. Baba Yaga is a figure in Jewish folk tales from Russia.]|
|primal-indigenous||world||2020||Maggin, Elliot S. Kingdom Come. New York: Time Warner (1998); pg. 285.||"The Secretary-General was in the General Assembly chamber... There were more than four hundred constituent states of the United Nations, now that membership was open to artificial island free ports and independent indigenous tribes within the borders of larger countries. There were three fewer members, however, because of the events of recent months. Three Native American reservations had been destroyed in the Kansas crisis, and their remaining unlucky delegates were now non-voting members. "|
|primal-indigenous||world||2026||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. xxiv.||"Answer: Native Americans and other tribal life, sometimes. "|
|primal-indigenous||world||2034||Goonan, Kathleen Ann. The Bones of Time. New York: Tor (1996); pg. 275.||"Cen knew, via the web, that the Homelanders were not so isolated intellectually... Cen was sure that the Primal Societies scattered like so many jewels throughout the web, virtual communities connected by a common philosophy, had their birth in Kohala. "|
|primal-indigenous||world||2034||Goonan, Kathleen Ann. The Bones of Time. New York: Tor (1996); pg. 173, 178.||Pg. 173: "'...I'm trying to create a lot of independent primal societies in Tibet--'
'It does look pretty primal here,' said Lynn.
Sattva seemed to do nothing but smile. 'No, dear, not primitive. I can see what you're thinking, but there's nothing supernatural about it. Primal Societies, capitalized. True democracies. Total information access for everyone on a global scale... Experts who are able to communicat einformation to their fellow villagers in a variety of ways, so that people with different learning styles can see what they're talking about.''; Pg. 178: "'...Of course they don't realize that at a certain point the Primal Societies, which they would find silly if they knew about them at all, will bring about enormous political change. The problem is actually one of information now, rather than religion...' "
|primal-indigenous||world||2100||Bryant, Edward. "Shark " in Nebula Award Stories Nine (Kate Wilhelm, ed.) New York: Harper & Row (1974); pg. 77.||[Year is estimated.] "They passed a dark-stone house, its door swung open to the wind. Rain blew across the threshold.
'Abandoned?' said Inga.
'Quaint old island custom,' said Folger. 'Catholicism's a little diluted here. Priest only comes twice a year.' He pointed at the open door. 'The man who lived there died at sea a couple days ago. Family'll keep the door open, no matter what, for a week. It's so his soul can find shelter until it's shunted to heaven or hell.' " [Story apparently takes place on an island near the Falkland Islands in the southern Atlantic ocean.]
|primal-indigenous||world||2233||Moffett, Judith. Pennterra. New York: Congdon & Weed, Inc. (1987); pg. 119.||"It's possible that the hross see excellence of form--integral adornment, so to say--as enough. The idea is attractive to me personally and has characterized some human cultures (Japan and Sweden come to mind) but not primitive societies that I know of. "|
|Process Church||California||1975||Dick, Philip K. The Transmigration of Timothy Archer. New York: Timescape Books (1982); pg. 25.||"The difficulty that dogma presents is that it strickens the creative spirit in man. Whitehead--Alfred North Whitehead--has given us the idea of God in process, and he is, or was, a major scientist. Process theology. It all goes back to Jakob Boehme and his 'no-yes' deity, his dialectic deity anticipating Hegel. "|
|Process Church||world||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 48.||"Rhoda Chief, the vocalist who sang with the Heads of Easter Island... A former Processene and Scientologist, currently going the Wicca route, the buxom Rhoda was renowned through show biz... "|
|Protestant||Africa||1950||Barton, William. "Home is Where the Heart Is " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 237.||[At slave auction.] "The little yellow man [slave trader] saw me looking, and . . . 'Ah, step right up, you fine Archona Gentlemen! Step right up and feast yo' eyes on a prime piece o' real estate!'
Billy said, 'Cripes. Like one o' mah grandaddy's plantation-bred preacher-boys . . .' "
|Protestant||Alabama||1960||Sawyer, Robert J. Frameshift. New York: Tor (1998; c. 1997); pg. 41.||"the kindly Reverend Sykes " [More, pg. 41, about this character from To Kill a Mockingbird]|
|Protestant||Alabama||2020||Simmons, Dan. "E-ticket to 'Namland " in Prayers to Broken Stones. New York: Bantam (1992; c. 1987); pg. 216.|| "The guide had put them on a simulated patrol down a narrow jungle trail. Sayers was in the lead, paying little attention to the trail, talking to Reverend Dewitt, an airwaves minister from Dothan, Alabama...
'Excuse me, Reverend.' The Vietnamese guide came forward... The Reverend Dewitt and Tom Newton each received a yellow WIA armband. " [Some other refs. to this character, not in DB.]
|Protestant||Antarctica||1999||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 290.||"'...You Lutherans are born tyrants. But useful ones, constrained miraculously by your sense of dignity... Not even the Gospels you Protestants make a fetish of will make you balk. Admit it!...' " [More.]|
|Protestant||California||1971||Dick, Philip K. Valis. New York: Bantam (1981); pg. 204.||"'You got it. Jesus died; Asklepios died--they killed Mani worse than the killed Jesus, but nobody even cares; nobody even remembers. They killed the Catharists in southern France by the tens of thousands. In the Thirty Years War, hundreds of thousands of people died, Protestants and Catholics--mutual slaughter...' "|
|Protestant||California||1975||Dick, Philip K. The Transmigration of Timothy Archer. New York: Timescape Books (1982); pg. 58.||Pg. 58: "...at which time and place Wallenstein's fortunes were decided. gustavus II Adolphus, king of Sweden, died at Lutzen, but the Swedes won anyhow. The real significance of this victory lay, of course, in the fact that at no time again would the Catholic powers be in a position to crush the Protestant cause. Jeff, however, viewed it all in terms of Wallenstein. "; Pg. 59: "In between telling Swede jokes she revealed great pride in the role that the great Protestant King had played in the Thirty Years War. "|
|Protestant||California||1975||Dick, Philip K. The Transmigration of Timothy Archer. New York: Timescape Books (1982); pg. 75.||"'It was certainly one of the Protestant existential theologians; it may have been Reinhold Niebuhr...' " [More.]|
|Protestant||California||1998||Sladek, John. Tik-Tok. London: Victor Gollancz Ltd. (1985; 1st printed 1983); pg. 102.||"'The next break came from statue law, namely from the Equal Science Act. This says that 'no scientific theory, hypothesis, principle, law, definition, program, procedure or statement may be taught in any California school while in conflict with any other theory etc arising from any religious teaching, unless both theories etc are given equal emphasis as equally valid.' The idea was to give Genesis equal time with evolution as a creation theory, but it soon got out of hand with Ptolemaic Anabaptists insisting on equal time with the Copernican theory, and finally with the Christian Flat Earth Assembly (Swiss Synod), whose representatives brought a suit against a California teacher for mentioning satellites. There are no satellites orbiting a flat earth, they pointed out, and so anyone mentioning satellites should also express doubts about their existence...' "|
|Protestant||California||2000||Budrys, Algis (ed.) L. Ron Hubbard Presents The Best of Writers of the Future. Los Angeles, CA: Bridge Publications (2000); pg. 244.||[Introduction to "Crow's Curse " by Michael H. Payne.] "Since 'Crow's Curse,' fifteen or so of Michael H. Payne's stories have appeared in places like Asimov's Science Fiction, Marion Zimmer Bradley's Fantasy and Tomorrow Speculative Fiction. His first novel, The Blood Jaguar, came out from Tor in 1998, and a not-quite-sequel is among his current projects. And while he's aged ten years, everything else he said about himself back in Volume VII of the anthology--lives in Southern California, works as a library clerk, sings and plays guitar at a nearby church, hosts a Saturday radio program at the local university, has no car--is still true. " [The church he plays at is a Catholic church, according to his staff bio at KUCI 88.9 in Irving and in biographical sketches printed accompanying some of his published stories, such as in Realms of Fantasy.]|
|Protestant||California||2010||Bury, Stephen. Interface. New York: Bantam (1994); pg. 316.|| "...the Reverend Doctor Billy Joe Sweigel... The crowd was dead silent, like Sunday school children who know they are about to be told that they stand a high chance of burning in Hell. All of the people here at the Southern California Rightist Coalition who had been brought up Christian (which was most of them) knew what was coming. The non-Christians were already so alienated by the heavily pork-oriented meal that they weren't talking much anyway.
Swiegel continued. 'Now our lord JEE-zuss once spoke of mustard seed. He said that all one needed in order to perform miracles was to have faith the size of a mustard seed. This is a piece of Scripture that I have known since I was just a little boy. But I never really understood what it meant until today. You see, in all my life, this is the first time that I have ever actually seen a mustard seed. My mustard has always been the bright yellow substance to which I earlier alluded...' " [More, pg. 317-319.]
|Protestant||California: Los Angeles||1971||Matheson, Richard. Bid Time Return. New York: Viking Press (1975); pg. 12.||[Aboard the Queen Mary.] "More memorabilia... A mechanical pencil. Books for religious services; Protestant, Catholic, Jewish, Mormon, Christian Scientist--that old, familiar book. "|
|Protestant||California: Los Angeles||1996||Powers, Tim. Expiration Date. New York: Tor (1996); pg. 210.|| "'My parents died Monday night,' he found himself saying... 'In our religion it's a purifying ritual. We're Hindus.'
He had no idea whether it had been Edison or himself that had said it, nor if any of it was true. I suppose we might have been Hindus, he thought. In school I always just put down Protestant. "
|Protestant||California: Los Angeles||1997||Sawyer, Robert J. Illegal Alien. New York: Ace Books (1997); pg. 82.|| "The intercom on District Attorney Ajax's desk buzzed. 'Reverend Oren Brisbee is here to see you, sir.'
Ajax rolled his eyes. 'All right. Send him in.'
The door to Ajax's office opened, and in came a thin black man of about sixty, with a fringe of white hair that, when he tipped his head down, looked like a halo.
'Mr. Ajax,' said Reverend Brisbee. 'How good of you to see me.'
'I always have time for the pillars of the community, Reverend.'
'Especially when about to announce a gubernatorial challenge,' said Brisbee. His voice was a decibel or two too loud; Brisbee always spoke as if trying to reach the last pew, even when only one other person was present.'
Ajax spread his arms. 'My door has always been open to you.'
'And let us hope, Mr. Ajax, that for a good long time to come you will always have a public door...
Ajax struggled not to sigh audibly. 'What did you want to see me about, Reverend?'
'The murder of Cletus Calhoun.' " [More, not in DB.]
|Protestant||California: Los Angeles||2002||Sawyer, Robert J. Hominids. New York: Tor (2002); pg. 283.||"'Does he have a soul?' said Reverend Peter Donaldson of Los Angeles's Church of the Redeemer. 'That's the key question. And I say, no, he does not . . .' "|
|Protestant||California: Orange County||2027||Robinson, Kim Stanley. The Gold Coast. New York: Tor (1995; c. 1988); pg. 103.||"Reverend Strong [a Protestant] says he is worrying intensely about the theological issues raised in the doctrinal negotiations with the Roman Catholics that have been going on for a year at the Vatican. He doesn't want to be bothered with practical problems concerning community work; he has to think about abstract theology, it takes up all his mental energy. This is what he tells Lucy over their late lunch. " [More, pg. 103. Other refs. in book, not in DB. One of main characters is a Protestant Christian. See other refs. in DB under 'Christianity.']|
|Protestant||California: Orange County||2027||Robinson, Kim Stanley. The Gold Coast. New York: Tor (1995; c. 1988); pg. 103.||"Reverend Strong is a nice enough man, but sadly--tragically--his wife was killed I a bomb explosion while they were on a mission in Panama, and Lucy feels that the experience gave him a secret dislike for the poor. He tries to control it, but he can't, not really. And so he is surprisingly, almost shockingly, cynical about most of their good works programs, and he is prone to oblique and confused outbursts in his sermons, against sloth, ambition, political struggle. It leaves most of the congregation confused, but Lucy is sure she understands what is going on. It's the explanation for his frequent return to the parable of the talents. Some people are given only one talent, and instead of working with it they try to steal from the man given the ten talents. . . . Really, the more he harps on it, the more Lucy begins to wonder if the parable of the talents wasn't a bit of a mistake on God's part... "|
|Protestant||Colorado||1990||Dick, Philip K. The Man in the High Castle. New York: G.P. Putnam's Sons (1962); pg. 33-34.||"Shadows advancing from the Rockies. Blue peaks turning to night. A flock of slow birds, migratory, made their way parallel with the mountains... For months now she had been living here in Canon City, Colorado. She was a judo instructor... Learned that, she thought, from Japanese. Imbibed placid attitude toward mortality, along with money-making judo. How to kill, how to die. Yang and yin. But that's behind, now; this is Protestant land. "|
|Protestant||Colorado||2010||Willis, Connie. "Samaritan " in Fire Watch. New York: Bluejay (1984; story copyright 1979); pg. 215.|| "Reverend Hoyt knew immediately what Natalie wanted. His assistant pastor knocked on the half-open door of his study and then sailed in, dragging Esau by one hand behind her. The triumphant smile on her face was proof enough of what she was going to say.
'Reverend Hoyt, Esau has something he wants to tell you.' She turned to the orangutan. he was standing up straight, something Reverend Hoyt knew was hard for him to do. He came almost to Natalie's shoulder. His thick, squat body was covered almost entirely with long, neatly brushed auburn hair. He had only a little hair on top of his head. He had slicked it down with water. His wide face, inset and shadowed by his cheek flaps, was as impassive as ever.
Natalie signed something to him. He stood silent, his long arms hanging limply at his sides. She turned back to Reverend Hoyt. 'He wants to be baptized! It's that wonderful. Tell him, Esau.' "
|Protestant||Colorado||2010||Willis, Connie. "Samaritan " in Fire Watch. New York: Bluejay (1984; story copyright 1979); pg. 216.|| "He had seen it coming. The Reverend Natalie Abreu, twenty-two and only one year out of Princeton, was one enthusiasm after another. She had revamped the Sunday school, taken over the grief counseling department, and initiated a standard of priestly attire that outraged Reverend Hoyt's Presbyterian soul. Today she had on a triling cassock with a red-and-gold-embroidered stole edged with fringe. It must be Pentecost. She was short and had close-cropped brown hair. She flew about her official duties like a misplaced choirboy in her ridiculous robes and surplices and chasubles. She had taken over Esau, too.
She had not know how to use American Sign Language when she came. Reverend Hoyt knew only the bare minimum of signs himself... " [Entire story about an orangutan who wants to be baptized. Many other refs. to Protestantism in story, not all in DB except where a church is mentioned by name.]