Though a minority of commentators believe or at least accept the possibility that Zembla is as "real" as New Wye,  most assume that Zembla, or at least the operetta-quaint and homosexually gratified palace life enjoyed by Charles Kinbote before he is overthrown, is imaginary in the context of the story. The name "Zembla" (taken from "Nova Zembla", a former latinization of Novaya Zemlya )  may evoke popular fantasy literature about royalty such as The Prisoner of Zenda .   As in other Nabokov books, however, the fiction is an exaggerated or comically distorted version of his own life [ citation needed ] as a son of privilege before the Russian Revolution and an exile afterwards,  and the central murder has resemblances (emphasized by Priscilla Meyer  ) to Nabokov's father 's murder by an assassin who was trying to kill someone else. Andrea Pitzer, a historian and literary scholar, has written that many details in Pale Fire – particularly in the memories of Botkin, one of the claimed "real" narrators - can be mapped as references to Northern European concentration camps – most centrally, Zembla maps, in Botkin's attempts at memory, to Novaya Zamlya (New World), a location near the northernmost unlikeable fringe of the Eurasian continent where the Bolsheviks instituted a place of torture and death for non-Bolsheviks and for Bolsheviks who, by chance, were treated as non-Bolsheviks. 
Religious communities are targets, as well as consumers, of surveillance. This may occur as the securitization of religious identity. Cultures of surveillance develop with societies where religion remains a significant player and/or where religious themes continue to influence as part of the broader heritage. Political rhetoric may draw upon concepts of the eye of God, popular culture may appeal to fears and/or reassurances of a divine and omnipresent gaze. Religious traditions also have the potential to contribute to discussions of the ethics of surveillance, whether in the realm of national security, human rights, trust, privacy or human flourishing in general.
Twenty-nine Democratic or Democratic-affiliated senators (three-fifths of the Senate Democratic caucus) followed this activity with a letter to DeVos . The senators demanded that the Secretary keep in place the Dear Colleague letter, the symbol of Obama-era unfairness, even as their document didn’t mention the presumption of innocence, due process, or fairness. Their letter’s only mention of “justice” came in a section that spoke of “ survivors [emphasis added] in obtaining justice.” It seems, alas, that even-handed justice is no longer a goal for congressional Democrats.