back to Shiite, Turkmenistan
|Shiite||USA||1986||Grimwood, Ken. Replay. New York: Arbor House (1986); pg. 199.||The Ayatollah [Also pg. 247-248, 262.]|
|Shiite||Washington, D.C.||1980||Simmons, Dan. Carrion Comfort. New York: Warner Books (1990; c. 1989); pg. 147.|| "'But the way the Ayatollah's been shoving it up Carter's ass the last year and a half, I don't see any way he's going to toss him this bone.'
'I met him once,' said Barent. 'Interesting person.'
'What? Who?' said Colben, confused. The Carters had been guests at Barent's Palm Springs...
'The Ayatollah Khomeini,' Barent said patiently. "
|Shiite||Washington, D.C.||1980||Simmons, Dan. Carrion Comfort. New York: Warner Books (1990; c. 1989); pg. 147.|| "'I rode down from Paris to see him shortly after he began his exile. A friend had suggested that I might find the Imam amusing.'
'Amusing?' said Colben. 'That fanatical little [expletive]?'
...'It was amusing,' said Barent... 'We had a fifteen-minute talk with the religious leader--through an interpreter although I was told that the Ayatollah understood French--and you will never guess what the little man did right before audience was over.'
'Ask you to fund his revolution?... I give up.'
'He tried to Use me,' said Barent... 'I could feel him groping at my mind, blindly, instinctively. I received the impression that he thought he was the only one in the world with the Ability. I also received the impression that he thought he was God.'
Colben shrugged again. 'He would have felt a little less godlike if Carter had had the balls to send in some B-52s the first week they took our people.' "
|Shiite||world||632 C.E.||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 204.||"When the Prophet died in [632 A.D.], the true faith was almost immediately shattered by conflict between the Shiite and Sunnite parties... More than a century of religious and civil warfare followed, and by 4760 A.M. [760 A.D.] the Shiites themselves had split and given birth to a subsect known as the Ismailis, or Ishmaelians. " [Other refs. in this appendix section, not in DB.]|
|Shiite||world||1986||Anderson, Jack. Control. New York: Kensington Publishing Corp. (1988); pg. 371.||"'...That kind of certainty is a malevolent syndrome. You share it with Ayatollah Khomeini. With Charles Manson.' "|
|Shiite||world||1986||Cox, Greg. The Eugenics Wars: The Rise and Fall of Khan Noonien Singh: Volume One (Star Trek). New York: Pocket Books (2001); pg. 382.||Ayatollah Khomeini|
|Shiite||world||1986||Martin, George R. R. "From the Journal of Xavier Desmond " in Wild Cards IV: Aces Abroad (George R.R. Martin, ed.) New York: Bantam (1988); pg. 126.||"We have the Islamic nations still ahead of us... The attitudes of the true fanatics such as the Shi'ites in Iran and the Nur sect in Syria are terrifying. Hitlerian. How many jokers were slaughtered when the Ayatollah displaced the Shah? To some Iranians the tolerance he extended to jokers and women was the Shah's greatest sin... I'm afraid that ultimately Barnett and the Ayatollah and the Mayan priest are all preaching the same creed.--that our bodies in some sense reflect our souls, that some divine being has taken a direct hand and twisted us into these shapes to signify his pleasure (the Mayas) or displeasure (Nur al-Allah, the Ayatollah, the Firebreather). Most of all, each of them is saying that jokers are different. "|
|Shiite||world||1990||Anderson, Jack. Zero Time. New York: Kensington Publishing (1990); pg. 12.||"In February of the year 1989 he had shaken the Islamic world and sent shivers of fear thoughout the West by condemning Salman Rushdie, the blasphemous author of The Satanic Verses, to death and authorizing a price on Rushdie's head of $5 million. "|
|Shiite||world||1991||McCammon, Robert R. Boy's Life. New York: Pocket Books (1992; c. 1991); pg. 564.||"...and the fall of Nixon, the Ayatollah, Ronnie and Nancy... "|
|Shiite||world||1995||Foster, Alan Dean. The Dig. New York: Warner Books (1995); pg. 39.|| "She cut him off. 'The only think I mind is you calling me 'Ms. Robbins.' Try 'Maggie.' The Ayatollah wouldn't, but everybody else does.'
'Any particular ayatollah?'
'All of them. You wonder how they manage to reproduce their own kind.' "
|Shiite||world||2001||Barnes, John. Kaleidoscope Century. New York: Tor (1995); pg. 102.||"2001 was a year... The Nobel Prize for Peace was not awarded. This upset half a dozen ayatollahs (who had felt that they had earned it for brokering a peace between India and Pakistan), so Stockholm was hit with 100 missiles on Christmas morning, seventy-eight people died, and it only made the prime slot on the flashchannel because the motive was novel. "|
|Shiite||world||2003||Knight, Damon. Why Do Birds. New York: Tor (1992); pg. 124.||Pg. 123-124: "'And, of course, we can do anything we want with colors, according to local tastes... white is the color of mourning in China, so here we have our Chinese red, for good luck and prosperity. Here's your basic Shiite black, and here's the New Age psychedelic model.' "|
|Shiite||world||2048||Barnes, John. Kaleidoscope Century. New York: Tor (1995); pg. 214.||"...he'd about conquered the world of cybertao before Ecucatholic memes had turned up to fight back, quickly joined by Sunni and Shi'ite memes and the mad-dog guerrilla memes called Freecybers. "|
|Shiite||world||2200||Zelazny, Roger. This Immortal. New York: Ace Books (1966); pg. 110.||"'My father was a very good and kind and religious man,' he said. 'He worshipped Malak Tawus, whom the benighted Shi'ites' (he spat here) 'call Iblis--or Shaitan, or Satan--and he always paid his respects to Hallaj and the others of the Sandjaq. He was well-known for his piety, his many kindnesses...' "|
|Shingon||T'ien Shan||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 292.||"South of His wang-mu, with only its high summit visible above the jet stream, rises the great peak of Mt. Koya, where--according to the faithful who live in ice-tunnel cities on its lower reaches--Kobo Daishi, the founder of Shingon Buddhism, lies interred in his airless ice tomb, waiting for conditions to be right before emerging from his meditative trance. "|
|Shinto||California||1971||Dick, Philip K. Valis. New York: Bantam (1981); pg. 53.|| "'And Yurugu is Form II. But you believe that Form II doesn't exist.'
'Nommo had to slay her,' Fat said.
'That's what the Japanese myth stipulates, in a sense,' Dr. Stone said. 'Their cosmogonical myth. The female twin does giving birth to fire; then she descends under the ground. The male twin goes after her to restore her but finds her decomposing and giving birth to monsters. She pursues him and he seals her up in the ground.' "
|Shinto||galaxy||1942||Bear, Greg. Beyond Heaven's River. New York: Dell (1980); pg. 50.||"'The women change, however, and soon will not do everything I want. Before long, a whole village grows up around me, a building added each night when I sleep. I am not dreaming. I am making things appear. I decide captors, whoever they are, have the power to let me create whatever is in my mind. They must be kami--divine spirits. Very divine spirits. So I worship them. I build a small shrine and put one part aside for my ancestral kami, one part for these new inhuman kami, new powers...' "|
|Shinto||galaxy||1945||Bear, Greg. Beyond Heaven's River. New York: Dell (1980); pg. 51.|| "'...I learn the war had gone badly. We had lost. And surrendered. The emperor declared that the beginning of Japan was a myth, and he was not descended from the Sun Goddess, but was a mortal.'
'Emperor Showa,' Carina interjected.
'Yes, Hirohito when he was alive. That night, to soothe myself, I hang a ribbon for Japan in my shrine. Then I go to other parts of the library and find books on Japanese history, besides traditional ones I have read in school. My thoughts about the past are clearing. I decide first on nineteenth century... When day comes, I am in a Japan I have never seen before I haven't created it myself, not intentionally. I decide it has been created for me by the kami...' " [See also pg. 52-54, 68, 80, 83, 105-109, 139-140, 145, 153, 165, 168.]
|Shinto||galaxy||2266||Brin, David. "Genji " (chapter) in Murasaki (Robert Silverberg, ed.) New York: Bantam (1992); pg. 47.||"Minoru stood in what he hoped the natives took as an attitude of respect. After all, on shipboard--and even in their tiny habitation domes--many human crewmembers kept little Shinto or Buddhist or Christian or Gaian shrines. "|
|Shinto||galaxy||2350||Bear, Greg. Beyond Heaven's River. New York: Dell (1980); pg. 25.||"'It is good of you to come with me. In a while, we will talk. But now they wait.' His face sagged into a frown. 'So many years, and now there are others, real people. So strange. I think much has changed, and I may never know how much. What? Yes, nothing will be the same now. The kami have left in anger and shame, they will not return. We deserve our confusion. Now hide again. I will call the woman and go with her.' "|
|Shinto||galaxy||2350||Bear, Greg. Beyond Heaven's River. New York: Dell (1980); pg. 165.||"...schoolbooks with tales full of valor, brave death, God-descended history. ...for the honor of the Emperor-God, descendant of the Sun; with the precision of Buddha... "|
|Shinto||galaxy||2368||Neason, Rebecca. Guises of the Mind (Star Trek: TNG). New York: Pocket Books (1993); pg. 128.|| "Others spoke of religion and religious practices in terms of family history and traditions rather than personal beliefs. They reminded Data of something Keiko and Miles O'Brien had said shortly before their wedding.
Keiko's family still followed the Ryobu-Shinto tradition which united the earth mysticism of the Shinto with the teachings of Buddhism. O'Brien's heritage was Irish Catholic. Data knew that historically these two religions were opposed, sometimes violently, to one another, yet rather than be disturbed by the differences, as their ancestors would have been, Keiko and Miles O'Brien welcomed the diversity and claimed it added a richness to their marriage. "
|Shinto||galaxy||2421||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 1-4.||Pg. 1: "Book 1: 20th Year of Kanei/A.D. 2421 "; Pg. 3-4: "YAMATO, one of the twelve Sectors of KNOWN SPACE. After the EDICT was proclaimed, under which principal EARTH cultures were apportioned specific Sectors of Known Space, there followed the GREAT DIASPORA beginning approximately A.D. 2100... Empire of Yamato is the name adopted for the Sector occupied by the cultural and linguistic traditions of Japan... Yamato contains many thousands of star systems, hundreds of which are now inhabited. They are organized into four QUADRANTS. More than sixty systems contain very well developed planets of a billion or more inhabitants... The Sector capital world is KYOTO; the form of government is a monarchy, headed by the EMPEROR, who is conventionally held to be divine. Although much actual power now resides in the office of SHOGUN "; Book jacket: "Yamato's Shinto ways "|
|Shinto||galaxy||2421||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 1.||Pg. 1: "Book 1: 20th Year of Kanei/A.D. 2421 "; Book jacket: "The opening of deep space has led not to a utopian Federation but to hostile sectors controlled by Earth's old national blocs and religions. In cultures isolated by light-years, ancient arrogance and imperial lusts thrive. . . Now the largest, wealthiest, most powerful sector is Yamato. Ruled by inbred emperors who have re-created a warped Shogunate, Japanese descendants want a universe of bushido dominated by high-tech samurai. "; "Duval Straker, tortured and brainwashed, is seduced by Yamato's Shinto ways and by Michie, beautiful daughter of an Imperial industrialist. "; Pg. 11: "Of all the cultural Sectors set up by the Edict, only Amerika had resisted totalitarianism... Only in Amerika was the free mixing of men of all races, creeds, and colors encouraged. " [Clearly, this whole book is about a Shinto-Japanese-bushido culture. Only a few references are recorded in DB.]|
|Shinto||galaxy||2421||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 8.||"He looked at the two Shinto priests and the Yamato citizen, Mr. Iwakura... They stood together mutely now in the gusting wind, their silk kimonos fluttering like bunting... "; Pg. 18: "In the terminal Duval found a small Shinto shrine artfully made from the bodies of wrecked ships, and at each extremety of the long building there was a Zen temple... "; Pg. 33: "'To the Shinto priests: that one day they'll learn to speak and understand Amerikan.' "; Pg. 89: "Then he turned to the Shinto priest and said, 'You will crucify this barbarian in thirteen days' time...' "|
|Shinto||galaxy||2422||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 133.||"At Gifu they halted at the seminary of more Shinto priests, and from there they were taken to the shrine of Mount Isu, where the healing springs eased their bodily hurts. Before they departed, each samurai of the train, or whatever rank, mounted or on foot, would not pass by the shrine until he had first entered it, knelt before the image, and made an offering to the kami of Isu to deliver him from misfortune. "|
|Shinto||galaxy||2422||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 228.||"'The holy mountain. The local people call it 'Fuji-san.' In Yamato there are many mountains holy to the Shinto religion. every inhabited planet has them--Mount Osore, Mount Hiko, Mount Ishizuchi. They're Shugendo--where a man may commune with kami.'''|
|Shinto||galaxy||2425||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 278.||"'Do you know any who say that the Emperor is not the true descendant of Amaterasu? Or the true Son of Heaven? Have you heard any man or woman deny that? Deny the purity of bushido? Say that the Way of the Warrior is not virtuous? Or that the shrines of Shinto, wherever they may be, are not holy and inviolate? Or who say or affirm scandalous libels against the sacred office of the kempei or its officers? Or who assert that the Three Imperial Treasures--the Jewel of the Moon, the Mirror of the Sun, or the Sword of Lightning--that the Emperor possesses are not the true relics of Nihon? If you do, then I command you to speak now!' "|
|Shinto||galaxy||2800||Modesitt, Jr., L.E. The Parafaith War. New York: Tor (1996); pg. 185.|| "'...You test your warriors first, sort of like the old Shintos . . .' Sasaki let his words trail off as Marshal Toboru paused by the table.
'Don't try to corrupt him too fast, James.' She offered a smile and a pat on the shoulder before she slipped out of the restaurant... 'So many of our problems with the revs date back to antiquity, even before the Great Die-off. If the old Shintos had won the second global war, or whatever they call it, then the anglo forerunners of the revs couldn't have built their power base and amassed the fortunes they took to Orum. And that would have meant that the white neo-Mahmets... anyway, as I was saying, all of those problems relate to the economic relationship between the Shintos an the anglos...' "; Pg. 202: "'Very old. He wrote in old Shinto--eight centuries before the Die-off. Very beautiful.' " [Some Haiku poetry follows.] [The word 'Shintos' here appears to be used interchangeably with 'Japanese.']
|Shinto||galaxy||2800||Modesitt, Jr., L.E. The Parafaith War. New York: Tor (1996); pg. 255.||"...Our [Eco-Tech Coalition's] heritage comes from two roups who always denied that they were part of the problem. The early ecologists... And the forerunners of the parashintos [i.e., future Japanese society] always looked down on and isolated strangers...' "|
|Shinto||galaxy||4000||Card, Orson Scott. Speaker for the Dead. New York: Tor (1986); pg. 173.||"He had bearded the Calvinist lion in its den, he had walked philosophically naked among the burning coals of Islam, and Shinto fanatics had sung death threats outside his window in Kyoto. " [Exact year is unknown, but sometime before the events in Speaker. 'Kyoto' here probably refers to a planet named Kyoto.]|
|Shinto||Georgia: Atlanta||2041||Bishop, Michael. Catacomb Years. New York: Berkley (1979); pg. 196-197.|| "'A figurine representing Man.' He pointed at the wall over her head. 'The scroll stands for Heaven. Those are the three principal aspects of the universe: Haven, Earth, Man. In the Shinto formulation, I think. I can't really remember anymore.'
Georgia stood up to examine the rice-paper scroll. She read: 'The moon and the mountain/Mailed themselves letters:/These were the flying clouds.' That was OK. Nice. It beat the poem in his notebook all up and down...
'Each point of the triangle,' Basenji said, 'also represents a vital human attribute. Heaven is soul, Earth is conscience, Man is honor. You have to fulfill the requisites of all three.'... She grinned at him as he finished talking. 'And that's not Shinto, or Muslim, or Ortho-Urbanism. That's my own formulation.' "
|Shinto||Japan||1905||Green, Roland J. "Written by the Wind: A Story of the Draka " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 95.|| "'Ran has taken them to her,' Pope said. Even in Japanese, she sounded as if she was praying. Jahn's eyebrows twitched. He'd heard the Norse gods invoked quite a few times since the Old Faith revival started. Usually the invocation was the gods' private parts, and he'd never heard anyone reverently name the goddess of the sea.
'May it be so,' Jahn said. Goto also bowed his head and muttered a Shinto prayer too softly for the Draka to catch all of it. " [Story takes place in Japan at a time when Shinto was state-sponsored, actively promoted, and widely practiced. All refs. to Shinto by name are thought to be in DB, but Shinto-practicing Japanese troops are referred to throughout story, and there are numerous subtle refs. not in DB.]
|Shinto||Japan||1905||Green, Roland J. "Written by the Wind: A Story of the Draka " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 104.||"Then trumpets and whistles called Satsuma's crew to quarters for getting underway. Five officers (plus Jahn and [Julia] Pope) and twenty-eight petty officers and men saluted the Emperor's portrait (or faced toward the shrine holding the portrait, if they were on duty elsewhere), then all engines came to life... "|
|Shinto||Japan||1905||Green, Roland J. "Written by the Wind: A Story of the Draka " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 110.|| "Commander Goto looked at the oily swell through which Number 36 was trailing a broad white wake, and prayed--to [Shinto/Japanese] gods bearing different names than the White Christ of the Norse pantheon, but addressed with equal fervor...
They were still descending faster than Jahn liked, but none of the crew seemed to be worried. Of course, the Japanese were rather casual about suicide, individual or mass, but he could not see the whole Kokutai committing mass seppuku-- "
|Shinto||Japan||1905||Green, Roland J. "Written by the Wind: A Story of the Draka " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 118.|| "Somehow the loudspeaker connection to the bridge was still alive, and someone was shrieking 'All hands to crash landing stations! Long live the Emperor!' over and over again.
Jahn... wished the Emperor Meiji no harm at all, but he could not see what prolonging the Emperor Meiji's life could do for his loyal subjects who were rapidly approaching Yasukuni Shrine.
Are worshippers of Christ or the Old Norse gods allowed in there? "
|Shinto||Japan||1905||Green, Roland J. "Written by the Wind: A Story of the Draka " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 121.||"Goto thanked the gods for his brother's survival and asked them to give peace to Julia Pope along with all the other warriors who had died for the Emperor this day. "|
|Shinto||Japan||1942||Bear, Greg. Beyond Heaven's River. New York: Dell (1980); pg. 80.|| "'When I was a young boy, my mother let me attend a Christian Sunday School service in Hiroshima. It was taught by an old Jesuit from Spain...'
'For a Japanese from my time, the universe would be filled with kami,' he said. Aighors would be kami, and so would Perfidisians. Kami are not the same as the Christian God, but they are intelligent beings, special ancestors, spirits sometimes, not omnipotent, however. And every star is a goddess, every world a pearl. Does that give you awe?' "
|Shinto||Japan||1963||Nimersheim, Jack. "The Rising Sun at Dusk " in Alternate Tyrants (Mike Resnick, ed.) New York: Tor (1997); pg. 35.||"General-san governs Japan. In deference to tradition, he tolerates its emperors. But Hirohito and his heirs shall survive as mere icons, impotent figureheads stripped of their temporal authority and traditional divinity. They will occupy space in the royal residence. Nothing more. All true power now flows through the American dictator. "|
|Shinto||Japan||1999||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 300.||"What could she say about the meeting the Five had with Emperor Akihito? Were there discussions with Shinto and Buddhist leaders part of a general effort by the Machine Project to gain insights of world religious figurres before the Machine was activated, or just a courtesy to Japan as the host country? "|
|Shinto||Japan||2010||Bishop, Michael. "The Bob Dylan Tambourine Software & Satori Support Services Consortium, Ltd. " (published 1985) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 624.||"It's a little like the Japanese, with their accessible Shinto shrines. Practically every household has one. Well, that's the way we're goin' with the personal computer. The Japanese, too. Everyone, nearly... It's your altar and your shrine... "|
|Shinto||Japan||2050||Bova, Ben. "Acts of God " in Sam Gunn Forever. New York: Avon (1998; c. 1995); pg. 15.||"The Japanese parliament solemnly declared that the Emperor, even though revered as divine, was not to be held responsible for natural disasters. "|
|Shinto||Mars||2114||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 421.||"Maya drove through this fractured landscape feeling somewhat spooked by the frequent kami stones; shatercones that had landed on their points and stood balanced... "|
|Shinto||Mars||2130||Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 257.||"Reds living around White Rock, an eighteen-kilometer-wide pure white mesa, wanted it declared a 'kami site' forbidden to human access. " [ "Kami " is a Shinto/Japanse term, although in this context it does not appear that the people using the term are Shintoists, but are environmentalists (pg. 258).]|
|Shinto||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 251.||"She reached over her shoulder and touched the hilt of the katana. 'The Japanese were in their equivalent of the Middle Ages until one long lifetime ago, and men fought to the death with these almost within livin' memory. My sensei learned in a school that's been--would have been--in operation since the year 1447, at a shrine to the Shinto sword god. It teaches bujutsu, the war arts, not the sport or spiritual-learning versions. So chances are it'll work in practice.' "|
|Shinto||Nebraska||2059||Piercy, Marge. He, She and It. New York: Alfred A. Knopf (1991); pg. 4.||"In the born-again Shintoism of Y-S [Yakamura-Stichen, a corporation], they were both marranos, a term borrowed from the Spanish Jews under the Inquisition who had pretended to be Christian to survive. Y-S followed a form of revivalist Shinto, Shinto grafted with Christian practices such as baptism and confession... All multis had their official religion as part of the corporate culture, and all gruds had to go through the motions. "|
|Shinto||New York: New York City||1991||Shiner, Lewis. "Riders " in Wild Cards IX: Jokertown Shuffle (George R. R. Martin, ed.) New York: Bantam (1991); pg. 242.|| "The man was a Shinto priest, but in an attempt to satisfy everyone, he had worn a black suit and black turtleneck. There was enough March sunshine to make the clothing uncomfortable. He had visibly begun to perspire. 'Dearly beloved,' he said, with some sort of Asian accent, 'we are gathered here today . . . to celebrate--' He stopped and looked down at the prayer book, puzzled. Then, looking horribly embarrassed, he flipped forward and started the service for the burial of the dead.
Veronica shifted uncomfortably on her metal folding chair, as did most of the small crowd of mourners. For Veronica, it was an attempt to keep from laughing. Ichiko, she thought, would have laughed. But Ichiko was dead.
'I did not know Ichiko personally,' the priest said, beginning to drone, 'But from what I understand, she was a kind, generous, and loving soul.' "
|Shinto||New York: New York City||1991||Shiner, Lewis. "Riders " in Wild Cards IX: Jokertown Shuffle (George R. R. Martin, ed.) New York: Bantam (1991); pg. 242.||"Veronica wondered how he [the Shinto priest] could go through with it, to stand there next to her [Ichiko's] coffin and issue platitudes, to sum up the life of someone he'd never met. She tuned him out and looked around once again, hoping to see Fortunato. Ichiko was, after all, his mother. Veronica had sent the telegram herself to the monastery on Hokkaido where Fortunato had retreated. There had been no answer, just as there had been no answer to any of the other letters or please that had been sent him. "|
|Shinto||New York: New York City||1991||Shiner, Lewis. "Riders " in Wild Cards IX: Jokertown Shuffle (George R. R. Martin, ed.) New York: Bantam (1991); pg. 247.|| "The [Shinto] priest droned to a close, and the coffin was lowered into the ground. Ichiko would rather have been cremated, Veronica suspected. Miranda had refused to hear it. And she had come up with this bastard amalgamation of Shinto and catholic for a funeral service. Miranda was Ichiko's oldest friend, and she was Veronica's mother, so she got her way.
They filed past the hole, and each threw in a ceremonial shovelful of dirt... "
|Shinto||USA||1987||Shepard, Lucius. Green Eyes. New York: Ace Books (1984); pg. 67.||"...led by Dr. Brauer and an elderly Japanese man whose diminished voice came over the wall speaker... Moles sprinkled his yellow cheek. He had a look of well-fed eminence, of corporate Shintoism, of tailormade pomposity and meticulous habits and delicate sensibilities... "|
|Shinto||world||1942||Bear, Greg. Beyond Heaven's River. New York: Dell (1980); pg. 43.||"'Those who capture me. I never saw them, I think. I tell you how. Island was attacked early in the morning, about six. I flew in the first wave of planes, led by Lieutenant Joichi Tomonoga. before we fly, we eat victory breakfast--rice, soybean soup, chestnuts and sake. We leave at twenty minutes after four... It is going to be glorious. My pilot has scarf around his head, and belt of a thousand stitches is wrapped around my waist under the flight suit. My mother stood on street corner, asking passers-by to add stitch, until all prayers and wishes go with me, a thousand.' " [The main character was a kamikaze pilot during WWII, who was snatched by aliens and is now alive 400 years later. Other refs. to Japanese-era state 'Shinto' religion. Other refs. not in DB.]|
|Shinto||world||2002||Bear, Greg. Vitalis. New York: Ballantine (2002); pg. 74.|| "'Life is full of pain and disappointment. Why prolong the misery?'
'I don't believe life is all pain and misery,' I said.
'I'm a Catholic,' Betty Shun said, still searching my face with her eyes. 'I know the world is bad. My grandmother is a Buddhist. She knows the world is illusion. I want to live a healthy life, a useful life, but I don't want to live forever. Something better is in the wings.'
'I'm more of a Shintoist,' I said. 'I believe the living world is all around us, thinking and working all the time, and that all living things want to understand what's going on. We just don't live long enough to find out. and when we die, that's it. No second act.' "
|Shinto||world||2030||Willis, Connie. "Spice Pogrom " in Impossible Things. New York: Bantam (1994; story copyright 1986); pg. 211.|| "'Join hands,' the Shinto priest said. Hutchins transferred the contracts to his left hand and held out his right. Chris put her hand carefully where the image of his hand was. He closed his hand around her fingers but she couldn't feel anything.
The priest made a speech in Japanese and then said, 'Christine Arthur, do you understand the terms of the contract?'
'I do,' Chris said.
'Peter Hutchins, do you under--'
'I do,' he said.
'This contract has been duly signed and witnessed. I declare it legally binding.' "
|Shinto||world||2050||Stephenson, Neal. The Diamond Age. New York: Bantam (1995); pg. 434.||"She found a windowless room with mediatronic walls that bore a bewildering collage of images: flowers, details of European cathedrals and Shinto temples, Chinese landscape art, magnified images of insects and pollen grains, many-armed Indian goddesses... abstract patterns from the Islamic world... "|
|Shinto||world||2450||Kato, Ken. Yamato II: The Way of the Warrior, Part 2. New York: Warner Books (1992); pg. 76.||"Their comma abdomens breathed fast on needle-slender waists--golden eyes jeweled as they ate. They buzzed away in relays to their brood hive built in a ruined Shinto shrine. "|
|Shoshone||California||1996||Bear, Greg. The Forge of God. New York: Tor (1987); pg. 15.||Pg. 15: "There were hundreds of dead volcanoes, black or sullen red or the tan and gray and pink desert, between the resort at Furnace Creek and the small town of Shoshone... "; Pg. 20: "Shoshone called itself the gateway to Death Valley, between Baker to the south and Furnace Creek to the north. " [Other refs. to this town, not in DB.]|
|Shoshone||California: Orange County||2065||Robinson, Kim Stanley. Pacific Edge. New York: Tor (1990); pg. 97.||"The land at the university had been donated partly by the city of Los Angeles, partly by the Bishop reservation of the Paiute and Shoshone Indians. "|
|Shoshone||California: Orange County||2065||Robinson, Kim Stanley. Pacific Edge. New York: Tor (1990); pg. 151.||"Then another language, Sanskrit, Shoshone, only the shaman knew. "|
|Shoshone||Colorado||1979||Ing, Dean. Soft Targets. New York: Tor (1996; c. 1979); pg. 64.||"'But why the Shoshone-Beardsley intersection?...' "|
|Shoshone||USA||1992||Simmons, Dan. "Sleeping with Teeth Women " in Lovedeath. New York: Warner Books (1993); pg. 89.||Pg. 89: "Hoka Ushte had listened to his grandfather and the other warriors speak of how they had crept into Pawnee and Shoshone camps to count coup on their enemies... "; Pg. 110: "The stump of his missing arm, taken by the Shoshoni more than three decades earlier, glowed almost pink in the light from the glowing stones. " [Also pg. 122, 129, 131-133, etc.]|
|Shoshone||USA||1992||Simmons, Dan. "Sleeping with Teeth Women " in Lovedeath. New York: Warner Books (1993); pg. 122.||"And there were those who would scalp a Lakota boy on sight: the Susuni, whom you called Shoshoni, and the Shahiyela, the Cheyenne, and the Kangi Wicasha or Crows... "|
|Sikhism||Amritsar||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 309.|| "'Where did you meet Aenea?' I said. 'Here?'
'No, not here. On Amritsar.'
'Amritsar?' I said. 'I've never heard of it.'
'That's not unusual. Amritsar is a Solmev-marginal world way out back of the Outback. It was only settled about a century ago--refugees from a civil war on Pavati. A few thousand Sikhs and a few thousand Sufi eke out a living there. Aenea was hired to design a desert community center there and I hired on to do the survey and ramrod the construction crew. I've been with her ever since.' "
|Sikhism||Amritsar||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 319.||"I blinked. 'With you?' Rachel had said that she had met Aenea on a world called Amritsar and traveled here with her. " [Amritsar also mentioned pg. 321, 323.]|
|Sikhism||Argo||2179||Sawyer, Robert J. Golden Fleece. New York: Time Warner (1990); pg. 98.||"...I paid little attention to what he was doing, busying myself instead with: a conversation with Bev Hooks... a bit of verbal sparring with Joginder Singh-Samagh, a cartographer who took great pleasure in devising little tests to prove that I wasn't 'really'--he did that silly quotation marks gesture with his hands when he said it--intelligent... "|
|Sikhism||Brunei||2035||Sterling, Bruce. "Green Days in Brunei " in Future on Fire (Orson Scott Card, ed.) New York: Tor (1991; story copyright 1985); pg. 333.||"Turner passed a library, and a billiards room where two wrinkled, turbaned Sikhs were racing up a game of snooker. Further down the hall, he glanced through an archway... "|