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The story is told from first-person point-of-view by an unnamed narrator "clearly a Bowles persona." [2]A well-off American is visiting his associate, Brooks, in Bangkok. Brooks, teaching at a Bangkok university, enlists the company of three Buddhist monks acquaintances to accompany them on a day trip to the sacred city of Ayudha
This is an accepted version of this page This is the latest accepted revision, reviewed on 15 January 2025. Fear or disgust of objects with repetitive patterns of small holes or protrusions. Not to be confused with Trypanophobia. The holes in lotus seed heads elicit feelings of discomfort or repulsion in some people. Trypophobia is an aversion to the sight of repetitive patterns or clusters of ...
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Social sciences including anthropology, ethnography, and archaeology have long investigated human interactions with living things. Anthropology and ethnography have traditionally studied these interactions in two opposed ways: as physical resources that humans used; [3] and as symbols or concepts through totemism and animism. [5]
Odysseus removing his men from the company of the lotus-eaters. In Greek mythology, lotophages or the lotus-eaters (Ancient Greek: λωτοφάγοι, romanized: lōtophágoi) were a race of people living on an island dominated by the lotus tree off coastal Libya (Island of Djerba), [1] [2] a plant whose botanical identity is uncertain.
One of the pod people hints at their extraterrestrial origin and purpose without explaining. Physician Miles Bennell, played by Kevin McCarthy, gets away from the town and tells his story to another doctor. A truck carrying pods is wrecked; thereafter, the second physician believes the tale.
It's called "Capsula Mundi," and it aims to replace coffins with egg-shaped burial pods. The deceased would serve as fertilizer while encased in a biodegradable coffin underground.
Things Gone and Things Still Here contains examples of Bowles’s theme of “transference” or “transformation”, in which a human or animal undergoes a Kafkaesque metamorphosis, exchanging identities. The stories “Allal” and “Mejdoub” are representative of these works.