Scripta Instituti Donneriani Aboensis publishes selected papers presented at symposia arranged by the Donner Institute for Research in Religious and Cultural History.
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Den 29 mars 1956 i Dornach, Schweiz undertecknade Olly och Uno Donner ett donationsbrev som lade grunden för ett nytt forskningsinstitut i Åbo. De donerade sin egendom till Stiftelsen för Åbo Akademi för att grunda Donnerska institutet för religionshistorisk och kulturhistorisk forskning som en knutpunkt för forskningen kring religion och kultur, en mötespunkt för forskare, studerande och samhället i stort samt en utsikts­punkt mot stora världen, ny kunskap och nya idéer. Historiken ger en grundlig beskrivning av institutets uppkomsthistoria och de viktiga personer som under årens lopp bidragit till verksamheten. Den presenterar forskare och bibliotekarier, internationella symposier och kulturseminarier, forskningssatsningar och hyllkilometer av forskningslitteratur, forskarpris och stipendier, fester och vardag. Historiken speglar också den ämnesmässiga utveckling som skett inom religionsforskningen, både nationellt och internationellt, under den här tiden. Mystik blir vetenskap: Donnerska institutet 1956–2021 har skrivits av Nils G. Holm, professor emeritus i religionsvetenskap vid Åbo Akademi och långvarig styrelsemedlem vid institutet. Historiken är rikligt illustrerad med bilder från alla årtionden vid institutet.
Copyright (c) 2021 Nils G. Holm; Ruth Illman; Joakim Alander, Björn Dahla http://creativecommons.org/licenses/by/4.0
Bilaga 1. Förteckning över konferenserna
Copyright (c) 2021 Mystik blir vetenskap http://creativecommons.org/licenses/by/4.0
Bilaga 3. Donnerska institutets pristagare
Bilaga 4. Stipendiater vid Donnerska institutet 2013–2020
In this article, I explore previous conceptualizations of ‘the paranormal’ within religious studies and the social sciences. Introducing some statistics on paranormal variables in Western populations, I argue that the empirical data make a strong case for future studies of paranormal variables, as well as warranting conceptual clarification. Sketching an outline of previous conceptualizations of ‘the paranormal’, I conclude that definitions tend to stress that purportedly paranormal phenomena transgress the boundaries of scientific explanation, as well as demonstrate a degree of tension towards both mainstream or institutionalized science and religion. Lastly, I present the main contribution of the article: an attempt at a new working definition of the term ‘the paranormal’ based on the conceptualizations reviewed, encompassing substantial and discursive components and, possibly, functional ones.
Copyright (c) 2020 Cristoffer Tidelius https://creativecommons.org/licenses/by/4.0/
In an effort to explore the gap between pre-war occultism and the New Age movement, this article examines the public areas of stage magic, folklore magic, and handbook magic between 1947 and 1960. It firstly investigates possible connections between stage performance and the implicit character of religious beliefs and combines these observations with the notion of magic in the field of parapsychology. Then the latter approach is put into the context of mental health discourse, scientific culture, and the metaphysics of nature. The field of handbook magic, finally, relates to public debates about rationality and superstition as an attempt to popularise and legitimise knowledge and techniques of twentieth-century ‘high magic’.
Copyright (c) 2020 Tilman Hannemann https://creativecommons.org/licenses/by/4.0/
Finnish spiritualist and theosophical journals of 1905–20 brought esoteric teachings and vernacular belief traditions into dialogue with each other. Theosophical journals, in particular, released interpretations of Finnish mythology and the national epic the Kalevala, connecting them with the Ancient Wisdom. Both spiritualist and theosophical journals published belief narratives, which ranged from traditional migratory legends taking place in rural environments to the personal histories of urban residents. In mainstream thinking of the modern era, belief traditions were valuable only as vanishing traces of the nation’s past. In esoteric journals, they proved the existence of a spiritual reality. The narratives could be published as such, but traditional interpretations, especially those involving Christian morals, could be revised and replaced with explicit esoteric interpretations.
Copyright (c) 2020 Kaarina Koski https://creativecommons.org/licenses/by/4.0/
The meaning of the cave is ancestral. It is a transitional space that functions as a threshold between the real, the mystical, and the imaginary. Experiences in caves are highly important in the history of religions and literature, and have been adopted transculturally by mystics, esoteric organizations, alchemical treatises, and many literary forms, such as the Greek novel, Dante’s Commedia, and chivalric romances. In my paper, I will first give an interdisciplinary overview of representations of this space in different traditions and literary works up to the Renaissance. I will then focus on how Miguel de Cervantes’s Don Quixote updates these representations, and study how the visions and experiences of the knight in a cave are crucial in his recovery from insanity.
Copyright (c) 2020 Carles Magrinyà Badiella https://creativecommons.org/licenses/by/4.0/
Rumi, Sufi spirituality and the teacher–disciple relationship in Elif Shafak’s The Forty Rules of Love
In William Patrick Patterson’s Struggle of the Magicians, a detailed study of the relationship between the prominent figures of Western esotericism, G. I. Gurdjieff and P. D. Ouspensky, he writes ‘Only in a time as confused as ours could one think that the teacher–student relationship – an archetypal and sacred form – exists as an option, rather than a necessary requirement, a station on the way’ (1997: 92). My paper examines the numerous ways in which the famous teacher–disciple relationship that existed between Muhammad Jalal ad-Din, known to the anglophone world as Rumi, and his spiritual guide and mentor, Shams of Tabriz, is represented in Elif Shafak’s novel The Forty Rules of Love (2010) and how her depiction of this relationship is predicated upon her knowledge of, and belief in, the general principles of what can be termed ‘Western Sufism’. Although she had previously thematised elements of Sufi dialectics in her earlier fiction and clear, if minor, references to Sufi philosophy permeated novels such as The Bastard of Istanbul (2007), Shafak’s fascination with the teachings of Rumi and Shams of Tabriz reaches its culmination and most significant artistic expression in The Forty Rules of Love. Published in 2010, the novel situates a fictionalised representation of the relationship between Rumi and Shams at the centre of the narrative and provides an overt depiction of the emanationalist, perennialist and universalist ethics contained within Sufi dialectics. In addition, given that Shafak’s text represents one of the more prominent and commercially successful contributions to what Amira El-Zein (2010: 71–85) has called ‘the Rumi phenomenon’ my paper examines how, in privileging the aesthetics and the interests of American readers over conveying a more complete and more nuanced image of Sufism, Shafak succumbs to the oversimplification and decontextualisation of Rumi’s teachings perpetrated by the Western popularisers of his work.
Copyright (c) 2020 Billy Gray https://creativecommons.org/licenses/by/4.0/
Interpretations of Emanuel Swedenborg’s image of the afterlife in the novel Oneiron by Laura Lindstedt
This article discusses the relationship between Western esotericism and literature. As an example of a secular author who uses and benefits from esoteric texts, ideas and thoughts as resources in creating a literary artwork, the article analyses Laura Lindstedt’s novel Oneiron. A Fantasy About the Seconds After Death (2015). It contextualises the novel within the frames of Western esotericism and literature, focusing on Emanuel Swedenborg’s impact on discourses of the afterlife in literature. Laura Lindstedt’s postmodern novel indicates various ways that esoteric ideas, themes, and texts can work as resources for authors of fiction in twenty-first century Finland. Since the late eighteenth century Swedenborg’s influence has been evident in literature and among artists, especially in providing resources for other-worldly imagery. Oneiron proves that the ideas of Swedenborg are still part of the memory of Western culture and literature.
Copyright (c) 2020 Tiina Mahlamäki, Tomas Mansikka https://creativecommons.org/licenses/by/4.0/
Research into the life and work of George Ivanovich Gurdjieff, a Greek-Armenian spiritual teacher and one of the foundational figures of modern mysticism, remains an emergent field within the academic study of religion/s. While esotericists such as H. P. Blavatsky and Rudolf Steiner have been thoroughly studied, international academic study of Gurdjieff is still scarce. Gurdjieff lived his early adulthood amidst a severe power struggle between the major powers of the Russian, British and Ottoman empires. He survived the Russian Revolution of 1917, the Russian Civil War of 1918–22 and two World Wars. In his writings, he states how after the turn of the twentieth century, he understood it to be his mission in life to help mankind stop wars from happening, and during his years as a teacher, the question of war was omnipresent because of the events surrounding him and his pupils. Despite all this, there is no previous academic research on the topic of Gurdjieff and war. In this article, I examine the role of wars and armed conflicts in Gurdjieff’s personal life narrative according to his own writings, present his narrative in a military-historical context and analyse his narrational tools and motives as a first step towards a comprehensive study of a much larger subject.
Copyright (c) 2020 Hippo Taatila https://creativecommons.org/licenses/by/4.0/
Sigurd Wettenhovi-Aspa, August Strindberg and a dispute concerning the common origins of the languages of mankind 1911–1912
This article is about the notions of history and language of a Finnish artist and writer Sigurd Wettenhovi-Aspa (née Sigurd Asp, 1870–1946), and the Swedish writer August Strindberg (1849–1912), and their interaction. Wettenhovi-Aspa and Strindberg knew each other from Paris, where both lived in the 1890s. In the 1910s they both published books and articles on their respective linguistic views. According to both of them, the languages of mankind had a common origin. Strindberg had a more traditional view, as according to him Hebrew was the original language of the world. For Wettenhovi-Aspa, the original language was Finnish. These ideas may seem eccentric, but I argue that they both reflect the intellectual currents of their own time and are connected with a long tradition as well.
Copyright (c) 2020 Pekka Pitkälä https://creativecommons.org/licenses/by/4.0/
This article discusses archival sources and biographical history in the context of the history of modern esotericism. Presenting a case study and archival material of a Finnish writer Aarni Kouta (1884-1924) the article asks, what are the ethical challenges of studying individuals and their intimate sources in the context of esotericism. The starting point is in the forgotten figures of esoteric history, and thus the article reflects how our understanding of history and more precisely on the history of esotericism changes when we look at those whose history has not been presented before. I will argue that we need to be much more sensitive to the differences in the past when doing interpretations concerning individuals, and we have to be ethically aware of our position as interpreters. This means careful working with historical source materials, but also sensitivity to both the long traditions of esotericism and to the multiple contexts of particular historical moments.
Copyright (c) 2020 Maarit Leskelä-Kärki https://creativecommons.org/licenses/by/4.0/
Mysticism and esotericism as contested taxonomical categories
Esotericism and mysticism are two notoriously elusive concepts. Both are based on referential corpora of works that are so internally diverse as to defy any simple characterization. A definition of mysticism needs to encompass a range of empirical cases that include medieval Christian visionaries, Sufis, and Hindu gurus such as Ramakrishna. Similarly, the term esotericism denotes the work of individuals as diverse as Paracelsus, Swedenborg, and Carl Gustav Jung. Unsurprisingly, in a recent encyclopedia article (Nelstrop 2016) mysticism has been characterized as a ‘taxonomical black hole’, while esotericism has been described by a leading scholar on that topic, Wouter J. Hanegraaff (2005, 2012), as a waste-basket category for a range of currents that have little else in common than having been rejected by mainstream theologians and by rationalists from the Enlightenment to our own time. This article argues that the terms are not only laden with significant definitional problems, but that applying them to any particular phenomenon has little, if any, theoretical added value. Instead, this article advocates a higher-level taxonomy that sees the elements of both sets as examples of a more general category: religious phenomena which are supported by charismatic authority.
Copyright (c) 2020 Olav Hammer https://creativecommons.org/licenses/by/4.0/
New currents in the research on esotericism and mysticism
The current 29th volume of Scripta Instituti Donneriani Aboensis is based on a symposium arranged by the Donner Institute and the research project ‘Seekers of the New: Esotericism and the Transformation of Religiosity in the Modernising Finland’ at the University of Turku in June 2017, under the title: ‘Approaching Esotericism and Mysticism: Cultural Influences’. All the articles published in this volume were initially presented as papers at this conference and have, through a double-blind peer-review process, been selected for this volume.
Copyright (c) 2020 Maarit Leskelä-Kärki, Tiina Mahlamäki https://creativecommons.org/licenses/by/4.0/
Totem and taboo in the grocery store: quasi-religious foodways in North America
This article focuses on food proscriptions such as veganism and gluten-free eating, and prescriptions such as the Paleolithic diet, focusing on the North American context. These quasi-religious foodways serve as means for individuals to engage in discourses of community, personal and group identity, and boundary-marking. Through the daily practice of eating, those who follow quasi-religious foodways mark their identities, literally consuming who they are. These quasi-religious foodways therefore function to allow contemporary consumer-oriented individualistic Americans to engage in discourses of community, identity, and meaning in a highly vernacular manner, that of the marketplace. They also point to the manner in which identity and community have expanded well outside of religious categories.
Food -- Religious aspects -- Comparative studies
Copyright (c) 2015 Benjamin Zeller https://creativecommons.org/licenses/by-nc-nd/4.0
The taste of trauma: reflections of ageing Shoah survivors on food and how they (re)inscribe it with meaning
Drawing on ethnographic research in the UK’s only support facility for ageing Jewish Shoah survivors, this paper charts the ‘foodways’ in a Centre where satiety is experienced as an emotional as well as a physical need. How the experience of genocidal violence and displacement give rise to particular tastes of trauma is explored, firstly through the symbolism of bread which is metaphorically leavened with meanings and memories of survival – both in Judaism and for the survivors interviewed. Bread is positioned as a true reflection of lived experience for survivors of both ghettoes and concentration camps, who construct a specific and salient relationship with food. This illustrates the perceived difference between them and members of the Centre who escaped the Nazi regime as refugees or by the Kindertransport. Foods associated with the concentration or extermination camps are (re)inscribed with new meanings, as a steaming bowl of Polish barley soup ultimately embodies the ingredients of memory but also the recipe of survival. It can also stew the nostalgia of pre-war lives for Eastern European Jews and their recollections of the heym (Yiddish, home). Food is a conscious strategy of care in the Centre that mediates the embodied trauma of participants, and this paper draws on comparative examples to argue that refugee and survivor communities more generally may possess culturally-significant relationships with food that remain poorly understood.
Copyright (c) 2015 Ben Kasstan https://creativecommons.org/licenses/by-nc-nd/4.0
What does it mean to ‘eat Jewishly?’: authorizing discourse in the Jewish food movement in Toronto, Canada
This article examines the development of ‘eating Jewishly’ among participants at Shoresh Jewish Environmental Programs in Toronto, Canada. Participants at Shoresh construct and draw upon Jewish tradition in order to resolve gaps between the is and the ought of the conventional food system, and to a lesser extent, the narrower food system of kashrut. ‘Eating Jewishly’ re-positions religious orthodoxy as one in a set of authorizing discourses, subsuming all Jewish eating acts under one rubric. ‘Eating Jewishly’ thus departs from standard narratives of Jewish eating as either eating kosher, or eating traditional Jewish foods. I use a theory of authorizing discourse to show the conditions of possibility through which Shoresh develops their intervention as Jewish. I conclude that such authorization practices are a key form of productive constraint in the formation of Shoresh’s lived religion, and in the formation of religion as a framework for social good.
Copyright (c) 2015 Aldea Mulhern https://creativecommons.org/licenses/by-nc-nd/4.0
“A Shmita Manifesto”: a radical sabbatical approach to Jewish food reform in the United States
A revolutionary movement recently cropped up with a vision to revitalize American Jewish environmentalism through food reform. This movement implemented shmita (sabbatical) year practices, which Jewish law mandates only inside the land of Israel, in the United States during the shmita year that began in September 2014. This article offers a brief historical overview of shmita and then utilizes the main texts of the shmita movement to explore how the Shmita Project connects- the diverse worlds of Judaism, environmentalism, ethics, and food reform. The Shmita Project encapsulates a multivalent environmentalist strain of American Judaism that is deeply concerned with climate change, industrial agriculture, and food injustice. The unprecedented- observance- of an American shmita year, focused on land stewardship and food security, is emblematic- of this movement’s efforts towards sustainable agriculture, animal welfare, and repairing the American food system through practices that are inspired by Jewish tradition and values.
Copyright (c) 2015 Adrienne Krone https://creativecommons.org/licenses/by-nc-nd/4.0
Habaneros and shwarma: Jewish Mexicans in Israel as a transnational community
Food is the cultural expression of society food as a marker of class, ethnic, and religious identity. What happens when the location changes? Does food continue to play such an important role or do other cultural nodes take over? Do layers of traditions, adaptation and cultural blends emerge? This seems to be the case with third and fourth generation Mexican Jews who have moved to Israel. Not only have they brought their spiritual and cultural connections from Mexico, their birth country; they have also brought the food experiences of their great-grandparents and grandparents who were they themselves immigrants. Jewish Mexicans have transplanted their sense of community to Israel and in doing so they have also brought overlooked cultural interactions and unique food experiences. Are these simply by-products of religious and migration patterns? Or are there other elements that have affected this cultural hybridity?
Copyright (c) 2015 Paulette Kershenovich Schuster https://creativecommons.org/licenses/by-nc-nd/4.0
The aim of this article is to highlight the importance of food in the rituals of African Brazilian Candomblé, as well as in its cosmovision (world view). A brief description of Candomblé’s historical trajectory is provided in order to show how food offerings became part of its rituals and how specific ingredients became symbolically significant in this belief system. According to the theories applied, it is possible that food has at least two functions in Candomblé: to materialize principles and also to work as a ritual language. To show the role of food in Candomblé the state of Bahia was taken as a case study – firstly because Candomblé started there and secondly because, as this article shows, the sacred foods of Candomblé are also consumed in everyday life, outside of religious situations, but just as importantly constituting a part of Bahian cultural identity. The dishes that feature in the ritualised meals and at the same time in Bahians’ everyday eating are described at the conclusion of the article, with a mention of their ingredients and to whom they are offered. The research sources included publications by Candomblé believers and scholars of religion, as well as cooks and journalists specialising in Bahian cuisine.
Copyright (c) 2015 Patricia Souza https://creativecommons.org/licenses/by-nc-nd/4.0
Prestige and alcohol in South Mexican fiesta: drinking with saint patrons in the central valleys of Oaxaca
Food and alcohol are the key elements of celebrating a Mexican fiesta. I show that drinking at patronal feasts can be the way of constructing a respectful position, as presented in the ethnographic material collected in the three suburban communities of the Central Valleys of Oaxaca (in the years 2012–13). I discuss the relation between drinking alcohol at fiestas, participation and collective identity. I analyse the issue of prestige in the context drinking at fiestas and its relation to gender. I also discuss the role of alcohol in ritual exchanging of gifts at the patronal feasts which were under study and its relation with prestige. Other questions being analysed include the problem of refusing drink and the Catholic and non-Catholic critiques of patronal feasts as based on perceptions of excessive drinking.
Catholic Church -- Customs and practices
Copyright (c) 2015 Joanna Zamorska https://creativecommons.org/licenses/by-nc-nd/4.0
The nature of food: indigenous Dene foodways and ontologies in the era of climate change
Climate change leading to a drastic decline in caribou populations has prompted strict hunting regulations in Canada’s Northwest Territories since 2010. The Dene, a subarctic indigenous people, have responded by turning to tradition and calling for more respectful hunting to demonstrate respectful reciprocity to the caribou, including a community-driven foodways project on caribou conservation and Dene caribou conservation which I co-facilitated in 2011. In these ways the caribou is approached as a person. Dene responses to caribou decline can best be understood by ontological theories of an expanded notion of indigenous personhood. However, I argue these theories are inadequate without an attention to foodways, specifically the getting, sharing, and returning of food to the land. The necessity of sustenance reveals a complicated relationship of give-and-take between humans and caribou, negotiated by tradition, yet complicated by the contemporary crisis.
Copyright (c) 2015 David Walsh https://creativecommons.org/licenses/by-nc-nd/4.0
The sacred foodscapes of Thai Buddhist temples in Sweden
Thai Buddhist communities are by far the fastest-growing Buddhist establishments in Sweden, and – contrary to other Buddhist congregations that are mainly clustered in the cities – Thai Buddhist temples can be found in sparsely-populated areas and rural parts of Sweden. This article aims to document and analyse the ‘foodscape’ of diasporic Thai Buddhism in Sweden. In particular the article identifies and discusses five different strategies used by local communities- in order to support their temples in urban as well as rural areas: 1) local support, 2) pre-cooking and freezing, 3) pre-organised almsgiving in nearby cities, 4) change of food gifts, 5) change of the nikaya. A temple’s location in a rural area can drive forward a reinterpretation and adaptation of the monk’s rules, and contribute to a changing composition of food gifts. Food performs several functions. In addition to the religious functions that are associated with almsgiving, food can also serve as a means of generating bonding and bridging civic social capital, and providing economic income to temples.
Copyright (c) 2015 Katarina Plank https://creativecommons.org/licenses/by-nc-nd/4.0
Religious dietary rules and the protection of religious freedom: some evidence from practice in Italy
In the Italian system freedom of worship provided by the Constitution is safeguarded by unilateral and contractual norms, sanctioned for minority confessions by an agreement, named intesa, that also concerns dietary issues. Muslim communities, however, as they have no intesa with the Italian state, are always compelled to negotiate in respect of their religious norms. Religious freedom concerns- not only ritual acts, but also behaviours including dietary ones, which are based on religious beliefs. The aim of this paper is to critically reconstruct how Italy takes charge of religiously-motivated needs concerning food and beverages, both for those confessions holding an intesa (such as Hebraism) and for those not (Islam), in order to trace the real degree to which freedom of worship is guaranteed in Italy. The analysis will be focused on the bargaining for religious dietary rules in schools and in constraining institutes, as they are main social spaces of confrontation between believers and the state.
Copyright (c) 2015 Miriam Abu Salem https://creativecommons.org/licenses/by-nc-nd/4.0
Religion and diet in a multi-religious city: a comprehensive study regarding interreligious relations in Tbilisi in everyday life and on feast days
This article deals with the importance of foodways among the believers of Judaism, Christianity and Islam in the Georgian capital Tbilisi, both on feast days and in daily life. It takes the form of an interdisciplinary survey in which interviews and written sources are used as well as personal observations from people living within the city.
Copyright (c) 2015 Ulrica Söderlind https://creativecommons.org/licenses/by-nc-nd/4.0
Early modern Goa: Indian trade, transcultural medicine, and the Inquisition
Portugal’s introduction of the Inquisition to India in 1560 placed the lives of Jews, New Christians, and selected others labelled ‘heretics’, in peril. Two such victims were Garcia da Orta, a Portuguese New Christian with a thriving medical practice in Goa, and Gabriel Dellon, a French merchant and physician. In scholarship, Garcia da Orta and Gabriel Dellon’s texts are often examined separately within the contexts of Portuguese and French literature respectively and in terms of medicine and religion in the early modern period. Despite the similarities of their training and experiences, da Orta and Dellon have not previously been studied jointly, as is attempted in this article, which expands upon da Orta and Dellon’s roles in Portuguese India’s international commerce, especially the trade in spices, and the collaborations between Indian and European physicians. Thus, the connection between religion and food is not limited to food’s religious and religio-cultural roles. Food in terms of spices has been at the foundations of power for ethno-religious groups in India, and when agents became detached from the spice trade, their downfalls were imminent, as seen in the histories of Garcia da Orta and Gabriel Dellon.
Copyright (c) 2015 Bindu Malieckal https://creativecommons.org/licenses/by-nc-nd/4.0
Modes of betel leaf consumption in early India
In this article, I analyse some food practices surrounding betel in early Indian history. Betel consumption was not prescribed for everyone in Brahmanical society. Hence I examine texts referring to betel from the late pre-modern to early modern era (roughly 300–1800 ce) in order to explain proscriptions of betel in the legal discourse that discusses religious practice. The literature I consider in my analysis of betel consumption ranges from the kāmaśāstra genre, influential works of tantra, texts detailing worship, and ascetic and renunciant guides. Material cultural studies aid my exploration of betel as a socio-religious identity marker and my development of three modes of betel consumption and one mode of non-consumption.
Copyright (c) 2015 Andrea Gutierrez https://creativecommons.org/licenses/by-nc-nd/4.0
Hungry women: sin and rebellion through food and music in the early modern era
Longing for food has always had different implications for men and women: associated with power and strength for men, it tends to have a worrying proximity to sexual pleasure for women. Showing an interesting parallelism throughout the Cinquecento, Italian humanists and teachers insisted on forbidding women music and gluttony. Food and music were both considered dangerous stimulants for the female senses, and every woman was encouraged to consider herself as a kind of food to be offered to the only human beings authorized to feel and satisfy desires: men and babies. Women could properly express themselves only inside monastic circles: the most prolific female composer of the seventeenth century was a nun, as was the first woman who wrote down recipes. Elaborate music and food became the means to maintain a lively relationship with the external world. Moreover, nuns also escaped male control by using the opposite system of affirming themselves through fasting and mortifying the flesh.
Food -- Religious aspects -- Christianity
Copyright (c) 2015 Gioia Filocamo https://creativecommons.org/licenses/by-nc-nd/4.0