back to Luddite, USA
|Luddite||USA||2050||Bova, Ben. Moonwar. New York: Avon Books (1998); pg. 149.||"The Urban Corps was one of the many disparate organizations loosely held together under the banner of the New Morality. They had elected presidents, won control of the House of Representatives, and had enough senators on their side to block legislation that they didn't like. The anti-nanotechnology treaty had originated in the New Morality. Nanoluddite fanatics had gunned down pro-nanotech advocates, even women suspected of having nanotherapy instead of plastic surgery, and then proclaimed at their trials with the fervor of true belief that they were doing God's work. " [Other refs. to nanoluddites, not in DB, e.g., pg. 236.]|
|Luddite||world||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 217.||"There were no intelligent lifeforms left on any of those six worlds Hollus's starship had explored. Perhaps all races terminated the biological versions of themselves once the electronic ones were created. Indeed, perhaps that was the only sensible thing to do, preventing any possibility of terrorist disruptions of the virtual world. Of course, at least on Earth, there were those who would never agree to be voluntarily uploaded--the Amish, Luddites, and others. But they might be scanned surreptitiously, moving them into a virtual world indistinguishable from the one they'd left, rather than leaving any flesh-and-blood beings around whose descendants might vandalize the computers. "|
|Luddite||world||2000||Shunn, William. "Dance of the Yellow-Breasted Luddites " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 165-212.||[This story doesn't refer to the historical Luddites, or even use the word 'Luddite' in the body of the story, but includes the term in the title, and, of course, deals with the philosophical/social concept associated with Luddites.]|
|Luddite||world||2022||Sterling, Bruce. Islands in the Net. New York: Arbor House/William Morrow (1988); pg. 177.||"'The regime of Gray Culture stops at nothing to defend, and extend, its status quo. Gray Culture cannot fairly match the unleashed vigor of Singapore's free competition. So they pretend to despise our genius, our daring. We live in a world of Luddites, who give billions to preserve ugly jungle wilderness--but nothing for the highest aspirations of humanity.' "|
|Luddite||world||2036||Besher, Alexander. Mir: A Novel of Virtual Reality. New York: Simon & Schuster (1998); pg. 34.|| "If it weren't for the Germans and the Russians and the Americans who endlessly squabbled over hegemony on the Matrix, the New Cold War might have been just a blip in the radar of history. Even the Japanese had risen to the challenge with their Greater East Asia Co-Prosperity Net.
Some old archetypes obviously had yet to be worked out of the collective unconscious that was now masquerading as the global brain. ('Just Say no to the Noosphere,' was the Luddites' rallying cry, a slogan that featured prominently on their Web site.) "
|Luddite||world||2040||Bova, Ben. Moonrise. New York: Avon Books (1996); pg. 253.|| "'It's criminal to prevent nanotherapy!'
'Yeah, maybe so. but they've got their reasons, you know.'
'Religious fanatics,' Doug complained. 'And politicians without enough spine to stand up straight. Nanoluddites.' " [Other refs., not in DB.]
|Luddite||world||2060||Russell, Mary Doria. The Sparrow. New York: Ballantine (1996); pg. 209.||"'...We weren't exactly Luddites or hippies, but it was that kind of thing...' "|
|Luhya||Africa||2008||McDonald, Ian. Evolution's Shore. New York: Bantam (1997; c. 1995); pg. 41.||Pg. 41: "...but Tembo is Luhya and Faraway is Luo. This apparently is important. Something to do with Bantus as opposed to Nilo-Hamitics. "; Pg. 42: "Problem is they can't decide whether I should be a Luhya African or a Luo African. "|
|Luo||Africa||2008||McDonald, Ian. Evolution's Shore. New York: Bantam (1997; c. 1995); pg. 41.||"...but Tembo is Luhya and Faraway is Luo. This apparently is important. Something to do with Bantus as opposed to Nilo-Hamitics. " [More, pg. 42, 50.]|
|Luo||Kenya||2129||Resnick, Mike. Kirinyaga: A Fable of Utopia. New York: Ballantine (1998); pg. 21.||"'You must never underestimate the power of tradition... The Kikuyu turned their backs on their traditions once; the result is a mechanized, impoverished, overcrowded country that is no longer populated by Kikuyu, or Maasai, or Luo or Wakamba, but by a new, artificial tribe known only as Kenyans. "; Pg. 265: "'They were built by men who are no longer Kikuyu or Luo or Embu, but merely Kenyans...' "|
|Luo||Kenya||2131||Resnick, Mike. "Kirinyaga " (published 1988) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 723.||"'The Kikuyu turned their backs on their traditions once; the result is a mechanized, overcrowded country that is no longer populated by Kikuyu, or Masai, or Luo, or Wakamba, but by a new, artificial tribe known only as Kenyans. We here on Kirinyaga are true Kikuyu, and will not make that mistake again.' "|
|Lutheran||Alabama||1993||Ellison, Harlan. Mefisto in Onyx. Shingletown, CA: Mark. V. Ziesing Books (1993); pg. 59.||"That institution for the betterment of the human race, the Organized Church, has a name for it. From the fine folks at Catholicism, Lutheranism, Baptism, Judaism, Islamism, Druidism... "|
|Lutheran||Antarctica||1999||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 290.||"'...You Lutherans continue the worst excesses of the Roman church you rejected. You turn your face from the Age of Reason that you helped birth. You do believe that reason is, what, 'the Devil's whore'? and your heroic stubbornness, your delirious pigheadedness, leads you to denounce law because it is not infallible, because it can be broken by the men who made it. You crave absolute certainty. Not finding it, you declare yourselves absolute judges... 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.]|
|Lutheran||Brazil||2020||Anthony, Patricia. "Anomaly " in Eating Memories. Woburn, MA: First Books; Baltimore, MD: Old Earth Books (1997; c. 1988); pg. 48.||[Year estimated.] "'People say you're in love with PLT, Harry. They say it must come from your culture.'
I glared at my reflection. A thin gargoyle stared back: 'I'm third generation. My mother and father were Lutherans.'
'Do you imagine I practice Past Life Therapy because of something Hindu in my DNA?' "
|Lutheran||California: Hollywood||1955||Bradbury, Ray. A Graveyard for Lunatics. New York: Alfred A. Knopf (1990); pg. 117.|| "'I gave orders to cut Judas! I didn't want to make an anti-Semitic film!'
'What!' I exploded, jumping up. 'This film is being released next Easter, right? That week, one million Baptists will see it. Two million Lutherans?'
...'And when they all stagger forth on Easter Sunday and ask, 'Who cut Judas Iscariot out of the film?' how come the answer is: Manny Leiber!' "
|Lutheran||Colorado||1993||Morrow, James. Only Begotten Daughter. New York: William Morrow & Co. (1990); pg. 137.||"'I greatly admired 'Heaven Help You'--read it every week.' Wyvern collected her bet. 'Once I even wrote to you. I was that shy Lutheran minister in Denver whose congregation misunderstood him.' " [More with this character, not in DB.]|
|Lutheran||Czech Republic||1600||Piercy, Marge. He, She and It. New York: Alfred A. Knopf (1991); pg. 214.||"All seek an enemy. They are cut into sharp jagged factions, religious, economic, political, that bang against each other seeking a flaw. There are Roman Catholics, Hussites, Utraquists and lately some Lutherans, all enemies. "|
|Lutheran||Denmark||1984||Heinlein, Robert A. Job: A Comedy of Justice. New York: Ballantine (1984); pg. 23.|| "Our church doesn't hold with the doctrine that the flesh is weak and therefore sin is humanly understandable and readily forgiven. Sin can be forgiven but just barely and you are surely going to catch it first. Sin should suffer.
I found out about some of that suffering. I'm told it is called a hangover. "
|Lutheran||Denmark||1984||Heinlein, Robert A. Job: A Comedy of Justice. New York: Ballantine (1984); pg. 114.||"'...I find that I don't know much about churches in Denmark. Mostly Lutheran, I think--but does Denmark have its own established state church like some other European nations? Either way, which church is yours, and is it strict interpretationist or liberal...' "|
|Lutheran||Denmark||1984||Heinlein, Robert A. Job: A Comedy of Justice. New York: Ballantine (1984); pg. 115.||"'What is your faith, dear one? Judaism? I do remember now that there are Jews in Denmark. Not all Danes are Lutheran.' "|
|Lutheran||Europe||1910||Le Guin, Ursula K. "Brothers and Sisters " in Orsinian Tales. New York: Harper & Row (1976); pg. 89.|| "Ekata admired him, and enjoyed the coffee. 'What luck, to have a brother,' she said. The next morning, Sunday, Martin met her at the hotel and they went to church; singing the Lutheran hymns each heard the other's strong clear voice and each was pleased and wanted to laugh. Stefan Fabbre was at the service. 'Does he usually come?' Ekata asked Martin as they left the church.
'No,' Martin said, though he had no idea, having not been to church himself since May. he felt dull and fierce after the long sermon. 'He's following you around.' "
|Lutheran||France||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 13.||[The narrator here is a Baptist.] "Jews, papists, they're all of them the same--all walking that long road to Hell. And so what? I have the suspicion Lutherans and Church of Christers will end up sucking flames. "|
|Lutheran||galaxy||2733||Simmons, Dan. Hyperion. New York: Doubleday (1989); pg. 20.||"Martin Silenus made an expansive gesture. 'I was baptized a Lutheran,' he said. 'A subset which no longer exists. I helped create Zen Gnosticism before any of your parents were born...' "|
|Lutheran||Germany||1997||Preuss, Paul. Secret Passages. New York: Tor (1997); pg. 354.||"Peter laughed. 'We cherish our paradoxes. Every year thousands of graduate students learn to suppress reason and fin in quantum mechanics the true faith. His hand caught hers and gently trapped her fingers. 'We're all like German Lutherans, the ones who believe in consubstantiation. Come to think of it, a lot of the early quantum theorists were born Lutherans.' "|
|Lutheran||Germany||1997||Preuss, Paul. Secret Passages. New York: Tor (1997); pg. 354.|| "'...a lot of the early quantum theorists were born Lutherans.'
'What difference does that make?'...
'Communion. The Eucharist, the Mass. Most Protestants believe that the bread and wine are just symbols. Catholics like you . . .'
'I was a Catholic.'
...'So you were taught to believe in transubstantiation--that even if the bread and wine retain breadlike qualities and vinous qualities, they turn into the actual body and blood of Christ. That may be magic, but it's not a paradox. To Lutherans, the consecrated bread is bread, and at the same time it is the body of Christ. The wine is wine, and at the same time it is the blood of Christ. Bread, body--wine, blood. Waves, two paths--particles, one path. Superposition.'
'Quantum mechanics as Communion?' Her voice betrayed a wan smile. 'Minakis promised the metropolitan his work had no religious significance.' "
|Lutheran||Germany||2003||Barnes, John. Kaleidoscope Century. New York: Tor (1995); pg. 107.||"Twenty minutes later I walked into a little German village, a quiet, a quiet, sleepy kind of place that had a couple of gas stations, an old shut-down movie theater, and one tiny Catholic church next to one tiny Lutheran church, all surrounded by about fifty houses. "|
|Lutheran||Germany||2020||Dick, Philip K. & Roger Zelazny. Deus Irae. Garden City, NY: Doubleday (1976); pg. 18.|| "...a discredited, withering, elderly sect. The husk of the former world, which had shown its chitinous shell, its wickedness; for it had been Christians who had designed the ter-weps, the terror weapons.
The descendants of those who had sung square-wrought, pious Lutheran hymns had designed, at German cartels, the evil instruments which had shown up the 'God' of the Christian Church for what he was. "
|Lutheran||Iowa||2030||Disch, Thomas M. On Wings of Song. New York: St. Martin's Press (1978); pg. 24.||"The real aristocracy of Iowa, the farmers, were undergoders--Lutherans, Baptists, Methodists... "|
|Lutheran||Massachusetts||1998||Steele, Allen. Chronospace. New York: Ace Books (2001); pg. 238.|| "He looked straight at Ogilvy. 'Yeah, we can do this. In fact, I'd say it's a matter of predestination.'
Ogilvy didn't respond. Instead, he rested his elbows on the windowsill as he contemplated the activity on the lab floor. 'You know,' he said at last. 'I was raised Lutheran. Religion never really took with me, but I remember some of it, and the idea of predestination was one of those things I remember being taught in Sunday School... you tell me that we're predestined to do this, and on the face of it I'm not going to argue with you. As you say, someone managed time travel in the future, so it's only logical that they . . . or, I guess, we . . .started here and now... but personally, I was always something of a Sunday school heretic. I happen to believe in free will.' "
|Lutheran||Michigan: Two Rivers||1998||Wilson, Robert Charles. Mysterium. New York: Bantam (1994); pg. 181.||"Congreve, an ordained Lutheran minister, was proud of his work. He had assembled a delegation from every religious group in town... "|
|Lutheran||Michigan: Two Rivers||1998||Wilson, Robert Charles. Mysterium. New York: Bantam (1994); pg. 183.||"The combined Lutheran and Baptist youth groups, plus interested parties from the Episcopalians and Catholics--about seventy-five young people in all--converged on the Civic Gardens east of City Hall next Saturday morning [to string Christmas lights]. "|
|Lutheran||Minnesota||2040||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 48.||[Aboard the ship taking the first 100 colonists to Mars.] "'I understand the idea of the universe as a superbeing, and all its energy being the thoughts of this being. It's a nice concept. But the Christ story . . .' John shook his head.
'Do you really know the story?' Phyllis asked.
'I was brought up Lutheran in Minnesota,' John replied shortly. 'I went to confirmation class, had the whole thing drilled into me.'
Which, Maya thought, was probably why he bothered to get into discussions like this. He had a displeased expression that Maya had never seen before... "
|Lutheran||Minnesota||2050||Bova, Ben. "Acts of God " in Sam Gunn Forever. New York: Avon (1998; c. 1995); pg. 14.||"It was a bonanza for lawyers. People everywhere started suing God--or the nearest religious establishment. An unemployed mechanic in Minnesota sued his local Lutheran Church after he slipped on the ice while fishing on a frozen lake. "|
|Lutheran||New Mexico: Atocha||2010||Williams, Walter Jon. Days of Atonement. New York: Tor (1991); pg. 25.|| "'I don't wanna say anything about you guys [Church of the Apostles of Elohim and the Nazarene] or the Mormons,' he said, 'but I'm a Catholic, and we say you're both cults.'
Loren glared at him. 'You don't want me to tell you what my religion says about the Pope.'
'Loren,' said Coover, 'that nice steak of yours is getting cold.'
'One of the great minds of the sixteenth century,' Loren said.
Sandoval looked offended. Byrne turned to him. 'I'm a Lutheran,' he said. 'Am I a cultist, too?'
'You're okay, ese,' Sandoval said. 'You're justa heretic.'
He and Byrne cackled. Byrne took a flask out of his pocket and added whiskey to their coffee cups. "
|Lutheran||New York: New York City||1921||Scholz, Carter. "The Amount to Carry " in Starlight 2 (Patrick Nielsen Hayden, ed.). New York: Tor (1998); pg. 149.||"After a moment he starts to play plain chords, sounding as from a harmonium in a country church. Stevens thinks he knows the hymn, from his Lutheran childhood... "|
|Lutheran||New York: New York City||1968||Silverberg, Robert. Dying Inside. New York: Ballantine (1976; c. 1972); pg. 81.||"Astonishment: old Schiele is a mystic, an ecstatic! No dourness here. no dark Lutheran vindictiveness. "|
|Lutheran||North Dakota||1996||McDevitt, Jack. Ancient Shores. New York: HarperCollins (1996); pg. 271.||"The opportunity to rent it to the TV preacher on a short-term basis arrived at precisely the right moment. It never occurred to him that the action would cause a permanent rift with his neighbors, who were mostly Methodists and Lutherans, and who preferred a more sedate form of worship than the hosannahs and oratorical thunder provided by Old-Time Bill. "|
|Lutheran||Oregon||1953||Knight, Damon. The Man in the Tree. New York: Berkley Books (1984); pg. 30.|| "It was common knowledge around Dog River that Chief Cooley 'had it in for' Don Anderson and his wife...
Mr. Beumeler, the Lutheran minister, preached a sermon on forgiveness on the first Sunday in June, taking as his text Matthew 18:21-35, the story of the unjust servant, ending with the verse: 'So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.'
As the congregation filed out after the service, Chief Cooley shook the pastor's hand and smiled. 'Nice sermon, Reverend,' he said.
Early in July, the Andersons put their house up for sale and moved to Chehalis, Washington... "
|Lutheran||Sweden||1973||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 3.||"I am Grim Fiddle. My mother, Lamba, firs spied me in her magic hand-mirror late in the evening of the spring equinox of 1973. She was dancing by herself at the time, at the rear of a shabby beer hall called THE MICKEY MOUSE CLUB, located in the foreign quarter of Stockholm, the capital of the Kingdom of Sweden. She was midway between the music box and the bank of telephone booths. She was not under the influence of any drug, though my maternal grandfather was a Lutheran preacher. There is no further explanation of Lamba's vision forthcoming. Mother was a Norse sibyl. "|
|Lutheran||Sweden||1973||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 4.|| "I was born in Stockholm as well, in early December of the same year, in Lamba's sparse bedroom on the first story of the small quayside cottage belonging to my grandfather, the [Lutheran] Reverend Mord Fiddle. Mother was attended by Grandfather's chess partner... I enjoyed the mystical comfort provided by logical positivism, Lutheranism, and paganism. My birthchamber was so crowded by conflicting schools of thought, I marvel at my ability to assert myself...
As he heard my first cry, he reached to find the resolve to bellow back, as if singing the lower range of this Fiddle duet; and what he returned me was not idle, was a portentous message that he had found in his come-what-may Lutheran style, by flinging open the gigantic Fiddle Bible and, with his eyes shut, tapping his finger on the page once for luck and twice for righteousness. He thundered in that Judgment Day voice of his:
'My Son, fear Lord God and grow rich in spirit...' from the Book of Proverbs. "
|Lutheran||Sweden||1973||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 5.||"For it so happened that Mord Fiddle, a man of very high rank in the tyrannical wing of the Swedish Lutheran Church, was mortified by my birth. That his dim-witted eldest should have conceived a bastard as shame enough. He saw Lamba's disgrace as his own flagellation. But the matter was worse for him than that, Lamba had conceived so far out of wedlock that she claimed she had no clue who the father was, what the father was, what color or religion the father was. Grandfather was numb before fate. "|
|Lutheran||Sweden||1973||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 8.||"He left Radar in charge while he waded through a new snow to his office in the rectory of the Pillar of Salt Lutheran church. He telephoned his spiritual advisor, Thorbrand of the Supreme Lutheran Council, to tell him that the deed was done. " [May be some other Lutheran refs., not in DB, but all refs. by name are thought to be in DB.]|
|Lutheran||Sweden||1988||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 61.|| "The contest became as religious as it was political. There was talk of the need for an evangelical republic in order to restore order and what was called godliness to the land.
There was one Loyalist leader whose gift for demagoguery soon lifted him into a position of holy strategist for the movement. This was apt, if opportunistic, for he was the head pastor of the wealthiest and most aristocrat-packed Lutheran church in Stockholm. His power grew as the King's government weakened, since he represented himself as the spokesman for, the embodiment of, the traditional Norse ideas of purity and vengeance, which he claimed would return the country to harmony. He was chief of those calling for a national oath of Christian fealty, and for a referendum on the question of making Sweden an Evangelical Republic. He was a fearmonger of the first rank, a genius at mass hysteria and at denouncing his detractors as demons... His name was Mord Fiddle. "
|Lutheran||Sweden||1988||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 63.||"Vexbeggar had been a modest fishing village centered on its Lutheran church until speculators had transformed it into a seaside gambling resort for the idle rich. "|
|Lutheran||Trondheim||5248||Card, Orson Scott. Speaker for the Dead. New York: Tor (1986); pg. 80-81.|| "And it's true, thought Valentine, I'm not the same person, really, from book to book, because each world changes who I am, even as I write down the story of the world. And this world [Trondheim] most of all.
She had disliked the pervasiveness of Lutheran thought, especially the Calvinist faction, who seemed to have an answer to every question before it had been asked... when the Lutheran minister--not a Calvinist--married them, they both seemed more surprised than happy. Yet they were happy. And for the first time since she left Earth she felt whole, at peace, at home... "
|Lutheran||United Kingdom||1997||Bradbury, Ray. "Virgin Resusitas " in Driving Blind. New York: Avon Books (1997); pg. 218.|| "'Hold on to your hat. I've joined the Church.'
'You--what church?' I stammered.
'Good grief! There's only one!'
'You have a lot of Mormon friends, and a few Lutherans on the side . . .'
'My God,' she cried. 'Catholic, of course.'
'Since when have you liked Catholics?...' "
|Lutheran||USA||1972||Anderson, Poul. There Will Be Time. Garden City, NY: Nelson Doubleday (1972); pg. 15.||[1972: pub. year] "Where Eleanor was a dropout from the Episcopal Church, and Jack a born agnostic, Birkelund was a Bible-believing Lutheran. "|
|Lutheran||USA||1982||Pollack, Rachel. "Angel Baby " in Future on Fire (Orson Scott Card, ed.) New York: Tor (1991; story copyright 1982); pg. 142.||"For a few days it went like that, but then she [main character's mother] started to ask did I feel okay, why didn't I go visit my friends or go to a movie, get away from the heat. I didn't say anything, just made a face and moved away... One day she told me of a dance the Lutheran Center was giving at Speckled Lake, and all my friends were going, why didn't I go, maybe I'd meet someone there, if I sat home every night I'd just get depressed. "|
|Lutheran||USA||1985||Drake, David. The Tank Lords. New York: Baen (1997); pg. 372.||"The Church of the Lord's Universe was officially launched in 1895 in Minneapolis, Minnesota, by the merger of 230 existing protestant congregations--Methodist, Presbyterian, Episcopalian, and Lutheran. In part the new church was a revolt against the extreme fundamentalism peaking at that time. "|
|Lutheran||Washington||1905||Gloss, Molly. Wild Life. New York: Simon & Schuster (2000); pg. 45.||"Melba, on Sundays, is in thrall to the Lutheran Church, and though our little diversion would surely have taken her mind from her worries, she held stubborn against my coaxing and rowed herself to town on the Sunday morning tide, where in the silence of prayer I imagine she fell to contemplating her daughter dead of childbirth and her granddaughter killed by a rolling log. "|
|Lutheran||world||1800||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 200.||"...Protestant groups, and the latter into multiple splits. The Lutherans, the Calvinists, Episcopals, Presbyterians, Puritans, Baptists, Congregationalists, Quakers, Methodists... "|
|Lutheran||world||1944||Turtledove, Harry. Worldwar: Striking the Balance. New York: Del Rey (1996); pg. 263.||"Jager was a Lutheran. He wished he'd grown up Catholic. Crossing himself would have been a comfort. "|
|Lutheran||world||1984||Heinlein, Robert A. Job: A Comedy of Justice. New York: Ballantine (1984); pg. 124.||"She could not claim the second chance of all pre-Christian Era souls. She had been born into the Lutheran church, not my church but ancestor to my church, ancestor to all Protestant churches, the first fruit of the Diet of Worms. (When I was a lad in Sunday school, 'Diet of Worms' inspired mind pictures quite foreign to theology!) "|
|Lutheran||world||1984||Heinlein, Robert A. Job: A Comedy of Justice. New York: Ballantine (1984); pg. 147.||"She took a deep breath and sighed it out. 'Alec . . . I have not been inside a church since--since I left the Lutheran Church. To go to one now--I think it would be sinful.' "|
|Lutheran||world||1990||Anderson, Poul. The Shield of Time. New York: Tor (1990); pg. 229.||"So much for the Middle Ages, when all men were devout sons of Mother Church, gibed the Lutheran in Volstrup's past. " [As somebody from a Lutheran background, the character is thinking somewhat disparingly about the state of Catholicism in the year 1138.]|
|Lutheran||world||1995||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 135.||"Father Saint Stephen seemed, in his soft piety, to be a fair and suggestively anonymous version of the sort of priest the Roman Catholic Church, in my readings, favored as voice and authority... It was Father Saint Stephen whom we had heard laugh, joined by his brethren; they thought Grandfather's Lutheranism an amusement. "|
|Lutheran||world||1995||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 141.||"Father Saint Stephen set himself, as if to begin another apology. I can suppose now that what entertained hose two was their opportunity to argue the Reformation once again: works, faith, justification, sacraments, Martin Luther, and tireless rhetoric. How revealing of them, and their confessions of faith, that they stood eager to dispute abstractions as if in an ecclesiastical court while hundreds agonized in the hold. They did agree on preening talk. They did not agree on correct course of action, the Catholic priest to help others first in order to help himself, the Lutheran pastor to help himself first in order to help others. " [More. Other refs. to Lutherans by name: pg. 148.]|
|Lutheran||world||2050||Blish, James. A Case of Conscience. New York: Ballantine (1979; c. 1958); pg. 149.||"...he had made a reputation as a Catholic with an almost Lutheran passion for the grimmer reaches of moral theology... "|
|Lutheran||world||2199||Clarke, Arthur C. & Gentry Lee. Rama II. New York: Bantam (1989); pg. 59.||"'...Admiral Heilmann is a Lutheran on Easter and Christmas...' "|
|Maasai||Africa||2008||McDonald, Ian. Evolution's Shore. New York: Bantam (1997; c. 1995); pg. 94.||Pg. 102: "She had the height and grace of a Somali or a Masai, but she was a woman of no tribe, which to an African is to be stateless, homeless, rootless. " [Also pg. 94.]|
|Maasai||Africa||2129||Resnick, Mike. Kirinyaga: A Fable of Utopia. New York: Ballantine (1998); pg. 14.||"'In the beginning, Ngai lived alone atop the mountain called Kirinyaga. In the fullness of time He created three sons, who became the fathers of the Maasai, the Kamba, and the Kikuyu races, and to each son He offered a spear, a bow, and a digging stick. The Maasia chose the spear, and was told to tend herds on the vast savannah. "|
|Maasai||Africa - West||1987||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 146.||"Not long after sunrise, the women spread out across the steppe and gathered the wild sisal called ol dwai by the Maasai of Kenya and Tanzania as well as by their Sambusai cousins in Zarakal. "|
|Maasai||galaxy||2129||Resnick, Mike. Kirinyaga: A Fable of Utopia. New York: Ballantine (1998); pg. 25.||"I told them the tale of the Elephant and the buffalo, and how the Maasai elmoran cut the rainbow with his spear so that it never again came to rest upon the earth... " [Book has other refs, not in DB.]|
|Maasai||galaxy||2132||Resnick, Mike. Kirinyaga: A Fable of Utopia. New York: Ballantine (1998); pg. 82-83.|| "'No,' I said. 'But I have answers for this Maasai, for his questions have been asked many times before, and always in the past the Kikuyu have given the wrong answer.'
Suddenly we heard a hideous scream from perhaps half a mile away.
'It is finished,' said Koinnage grimly. 'The Maasai is dead...' " [There are Maasai living on the planetoid colony of Kirinyaga.]
|Maasai||galaxy||2373||Carey, Diane. Flashback (Star Trek: Voyager). New York: Pocket Books (1996); pg. 233.|| "The Masai adults were nowhere nearby and couldn't possibly help him pull Nuta back over the top of the cliff. The bright African dawn pierced his eyes as he tried to look for help, but there was no help. The adults were all working with the herds, driving them away from this cliff where already two calves had been lost. Nuta had come too close, and the edge had chipped away. Now she dangled from his hand, and he couldn't hold on much longer--
'Tukala! Don't let me fall!' "