Ivanovism (Detka)

1. Introduction

Version followed: Porfiry Ivanov's «Детка» ("Detka", literally "little one", the affectionate form of address to followers), written in 1982, as summarised in Russian major-press and scholarly-press accounts (Argumenty i Fakty 2018; Meduza's 2022 excerpt from Alexey Konakov's book Убывающий мир) and in the English-language encyclopedia summary of "Ivanovism" [uncertain: secondary, unverified]. The founder's own Russian text and followers' official sites are not cited here [uncertain: not verified]; the rule wording below is paraphrase, not quotation.

What it is. Ivanovism is a Soviet-era and post-Soviet health and nature-veneration movement built around Porfiry Korneyevich Ivanov (1898–1983), born in Orekhovka in today's Luhansk region [source: Wikipedia "Ivanovism" – uncertain: secondary, unverified; Slyusarenko, azbyka.ru]. Followers date his teaching to a 1933 experience on Chuvilkin hill near Orekhovka, celebrated as the "Birthday of the Idea" [uncertain: secondary, unverified]. In 1982 Ivanov wrote «Детка» in reply to questions from readers of the magazine Огонёк (Ogonyok), shortly after an Ogonyok feature made him nationally known; cold-water clubs ("моржи", "walruses") grew up in Leningrad (1981) and Moscow (1983), and books on the "healing cold of water" circulated widely [source: Meduza/Konakov 2022]. It is best understood as two overlapping things:

A popular hardening (закаливание) code: cold-water bathing and dousing, barefoot contact with the ground, abstaining from alcohol and tobacco, periodic abstention from food and water, and a set of simple ethical rules. Many people practise parts of it without any religious commitment [source: AiF 2018; Meduza/Konakov 2022].
A new religious movement: a pantheistic faith in which Nature (Природа) is a personified, all-powerful force, Ivanov is venerated as "Паршек" (Parshek) or "Учитель" (the Teacher), a hymn is sung at sunrise and sunset, reincarnation is taught, and the full path (with an initiation and a personal connection to the Parshek) is said to lead towards living without food and towards immortality. Several successor communities exist in Russia and Ukraine [source: Wikipedia "Ivanovism" – uncertain: secondary, unverified]. Russian Orthodox writers (Fr. Aleksy Slyusarenko, with a preface by Alexander Dvorkin) describe it as a sect and dispute much of Ivanov's biography; that is a partisan Orthodox apologetic framing and is attributed as such [source: Slyusarenko, azbyka.ru].

Core idea of how change happens (as followers state it). Illness is held to follow from moving away from Nature and into comfort; re-establishing contact with Nature through cold water, bare earth and abstention, together with kindness to others and a mind kept free of thoughts of illness and death, is held to restore and protect health. Followers attribute recovery from chronic and serious illness, including cancer, to the full system [source: AiF 2018]. Ivanov's own recovery from cancer in 1933 is a movement claim, not a documented medical outcome [uncertain: secondary, unverified].

Evidence status (one line). Controlled studies of Detka as a system: none found in the sources consulted [uncertain: not verified]; physicians quoted by AiF see nothing new in it beyond the known effects of graded cold hardening and of avoiding tobacco and alcohol, and its healing claims for disease (including cancer) are unsupported; it is not a treatment for any physical or mental illness [source: AiF 2018].

Founder's psychiatric history (contested). Ivanov was confined in Soviet psychiatric institutions several times. An Orthodox critic cites a 1936 schizophrenia diagnosis and later examinations; English-language sources frame the confinements as Soviet punitive psychiatry; followers reject the diagnosis [source: Slyusarenko, azbyka.ru; Wikipedia "Porfiry Ivanov" – uncertain: secondary, unverified; Meduza/Konakov 2022]. The therapist does not adjudicate this and does not use it to interpret a client's faith [synthesis].

What this guide covers. Ivanovism is a movement, not a therapy. Section 4 gives (A) the movement's practices as a public outline, described qualitatively only, with their documented medical risks, and (B) the psychotherapist's own work with a client who practises Detka or belongs to an Ivanovite community. Related guides: Domain X 196 (cold-water immersion, ice baths and winter swimming) and Domain X 202 (therapeutic fasting).

2. Framework

The movement's own structure. The sources describe degrees of involvement rather than formal stages [source: Meduza/Konakov 2022; AiF 2018; Wikipedia "Ivanovism" – uncertain: secondary, unverified]:

Hardening practitioner: follows some of the health rules, often through a winter-swimming club; no religious identity.
Follower of the whole Detka: adds the ethical rules, abstention days, passing the teaching on, visits to Verkhny Kondryuchy (Ivanov's last home, a "House of Health" built by his students) and Chuvilkin hill.
Religious adherent: venerates Ivanov as Parshek, sings the hymn, belongs to a successor community, and may undergo an initiation [uncertain: secondary, unverified]. Initiation content is not described here.

No session counts, course lengths or formal criteria for moving between levels appear in the sources [uncertain: not verified].

The psychotherapist's framework [synthesis]. Work proceeds in four overlapping phases; there is no published session count for this kind of work.

Engagement and meaning. Goal: understand what Detka means in the client's life (health, identity, family tradition, faith, community) in the client's own words. Move on when the client feels their practice has been heard without judgement and you can describe it back accurately.
Safety and medical coordination. Goal: identify physical risks (heart, blood pressure, diabetes, kidney disease, pregnancy, eating disorder, medication) and, with consent, route them to the client's doctor. Move on when medical questions are with a doctor and any urgent risk is addressed. Return here whenever health changes.
Differential assessment without pathologising belief. Goal: separate faith and practice (not a disorder) from co-occurring conditions such as an eating disorder, OCD-type rigidity, mania, psychosis or depression. Move on when you have a working formulation the client recognises.
Ongoing work. Goal: the client's own agenda: decisions about treatment, family conflict, children, group pressure or leaving, grief. Ends by ordinary therapeutic criteria.

3. Guiding principles

Describe, do not debate the cosmology. Nature as a living force, Parshek, reincarnation: use the client's terms, with no endorsement or ridicule. Practical meaning: reflect beliefs back in their words; never argue theology [synthesis].
Attribute every healing claim. Practical meaning: say "followers hold that…", never "cold water cures…"; give the evidence status if asked [synthesis].
No instructions for the body practices. Practical meaning: you never advise on how cold, how long, how often or when to douse, go barefoot or abstain; those questions go to a doctor [synthesis].
Medical decisions belong to the client and their doctor. Practical meaning: never tell a client to start, stop or change a medicine or a treatment; support their decision-making and help them talk to their doctor [synthesis].
Autonomy with safety. Practical meaning: an adult may choose a hardening practice; your job is informed choice, early recognition of danger and a route to care [synthesis].
Belief is not a symptom. Practical meaning: assess function, distress, insight and risk, not the content of the faith [synthesis].
Watch for the austerity that serves something else. Practical meaning: abstention or cold can become a vehicle for restriction, self-punishment or compulsion; ask about it gently and routinely [synthesis].
Children are safeguarded by the same law as everyone's. Practical meaning: a child's exposure to cold or abstention, or refusal of medical care, is assessed by ordinary safeguarding standards, not by the family's faith [synthesis].
Family conflict is common, not proof of harm. Practical meaning: hold both the follower's and the relatives' perspectives; an Orthodox critic reports recurring family breakups among followers, which is an allegation, not a finding [source: Slyusarenko, azbyka.ru; synthesis].
You are not a teacher, healer or guide in the practice. Practical meaning: no demonstrations, no joint practice, no blessings; if you personally practise cold swimming, keep it out of the therapy [synthesis].
Cultural humility about Soviet history. Practical meaning: for older clients the 1980s hardening boom and distrust of official medicine (doctors such as Amosov warned against "falling into the captivity of doctors") may be part of family culture; explore it rather than dismiss it [source: Meduza/Konakov 2022].

4. Intervention inventory

Part A sets out the movement's own practices as a public outline so that you can recognise and discuss them; it is not a guide to doing them. No temperatures, durations, frequencies, days or schedules are given for any of them. Part B is the psychotherapist's own work.

The sources list the rules slightly differently: AiF (2018) summarises nine principles; the encyclopedia summary lists twelve [source: AiF 2018; Wikipedia "Ivanovism" – uncertain: secondary, unverified]. The grouping below follows their shared content.

Part A. The movement's practices (public outline)

A1. Cold-water bathing and dousing (обливание)

Purpose (as followers state it): contact with Nature through cold natural water, held to harden the body against illness; often ends a warm bath or shower with cold [source: AiF 2018; Wikipedia "Ivanovism" – uncertain: secondary, unverified]. Club literature claimed that winter swimmers catch colds far less often; this is a club claim, not an assessed finding [source: Meduza/Konakov 2022].
What it involves: outdoor or indoor cold-water dousing or bathing, ideally in natural water, in all seasons; many practitioners belong to winter-swimming clubs. No parameters are given here.
Documented risks: a cold-shock response (gasping, uncontrolled fast breathing, surges in blood pressure, heart-rhythm disturbance), risk of drowning from loss of breathing control or swim failure, heart-rhythm risk heightened when breath is held or the face goes under, hypothermia that can come on with little warning, continued cooling after leaving the water, and nerve and blood-vessel injury to the extremities. Habituated people may feel the cold less, so their own sense of it is unreliable [source: Tipton et al., "Cold water therapies: minimising risks"].
Higher-risk groups: heart conditions (rhythm disorders, structural or ischaemic heart disease, family history of sudden cardiac death), high blood pressure, Raynaud's and other circulation disorders, asthma or lung disease, epilepsy, some endocrine disorders, cold urticaria, peripheral nerve disorders, medicines that affect heart rhythm, alcohol or drug use, and anyone already ill, injured or exhausted [source: Tipton et al.].
Medical routing: the same authors advise a medical assessment before significant cold exposure, with an ECG where risk factors exist, and a review of all medicines [source: Tipton et al.]. In an emergency (collapse, confusion, uncontrollable shivering that stops, chest pain) call emergency services. See Domain X 196.
Watch for (therapist): cold exposure used to punish oneself, to numb emotion, to prove worth, or continued despite injury; minimising frostbite or chest symptoms; pressure from a group to escalate.

Example language (illustrative): "Tell me what dousing gives you. And has your doctor ever looked at your heart and blood pressure with this in mind? I can't advise on the practice itself, but I'd like us to make sure a doctor has."

A2. Barefoot contact with the ground and the greeting of Nature

Purpose (as followers state it): standing or walking barefoot on natural ground or snow, especially after bathing, as communion with Nature, with attention to breathing and good wishes for others [source: AiF 2018; Meduza/Konakov 2022]. Running barefoot outdoors, including in winter, is part of the encyclopedia summary [uncertain: secondary, unverified].
What it involves: a brief contemplative outdoor practice; no parameters are given here.
Documented risks: cold injury to the feet and extremities [source: Tipton et al.]; people with diabetic or other peripheral neuropathy, or poor circulation, may not feel injury [source: Tipton et al. list peripheral nerve and vascular disorders as risk factors; synthesis for the foot-injury inference].
Watch for (therapist): foot injuries hidden from family or doctor; a client with diabetes who has stopped foot checks.

Example language (illustrative): "When you stand barefoot outside, what happens inside you? ... You mentioned your feet were numb for days afterwards. With your diabetes, that's something your doctor or podiatrist should see."

A3. Abstaining from alcohol and tobacco

Purpose: part of the rule against harmful habits [source: AiF 2018]. Specialists quoted by AiF regard this as long-established health advice [source: AiF 2018].
Watch for (therapist): this rule can be a real strength for a client in recovery; use it as such. Note abrupt alcohol cessation in heavy drinkers needs medical oversight [synthesis].

Example language (illustrative): "Not drinking is part of how you live the teaching. How has that helped you, and what makes it harder?"

A4. Periodic abstention from food and water ("dry fast")

Purpose (as followers state it): a regular abstention from both food and water as cleansing and as a step towards the movement's ideal of independence from food. AiF reports a milder alternative for those who find full abstention hard [source: AiF 2018; Wikipedia "Ivanovism" – uncertain: secondary, unverified]. No schedule or length is given here.
Documented risks of going without fluids: dehydration (the main risk), sodium and potassium disturbance with muscle spasm, fainting or seizures, kidney injury that can progress to kidney failure, low blood pressure and shock, heat injury with exertion, and brain swelling during rehydration; severe untreated dehydration can lead to coma or death [source: WebMD, "Is It Safe to Fast Without Drinking Fluids?"]. A gastroenterologist quoted by AiF said fasting is contraindicated in many conditions and can harm health [source: AiF 2018].
Diabetes: fasting can cause hypoglycaemia (especially with insulin or other glucose-lowering medicines), hyperglycaemia and diabetic ketoacidosis, which needs hospital treatment; going without fluids adds dehydration risk. People who use insulin or have diabetes complications (eye, kidney, nerve damage) are usually advised not to fast, and anyone with diabetes should speak to their diabetes team before deciding [source: Diabetes UK, "Religious fasting and diabetes"]. Children, older people, pregnant people and those who are unwell are usually not expected to fast in religious traditions [source: Diabetes UK].
Kidney and heart disease, pregnancy, older age, medicines: route to the client's doctor before any fasting decision [source: WebMD; Diabetes UK; synthesis].
Eating disorders: abstention presented as spiritual discipline can conceal or drive restrictive eating; anyone with a current or past eating disorder needs their eating-disorder team involved; for support and referral, the National Alliance for Eating Disorders [synthesis].
Medical routing: the client's GP or specialist; emergency services for confusion, fainting, seizure, very little urine or chest pain. See Domain X 202.
Watch for (therapist): weight loss, preoccupation with "purity", lengthening abstention, secrecy, abstention used after bingeing or as self-punishment, a client hoping to live without food.

Example language (illustrative): "Going without water as well as food puts real strain on the kidneys and, with insulin, on blood sugar. That's a conversation for you and your diabetes team, and I'm glad to help you prepare for it. What does the abstention mean to you?"

A5. The ethical rules

Content (paraphrased): care for nature and do not litter; greet people, especially elders; help those in need (the poor, the sick, the wronged); overcome greed, laziness, vanity, hypocrisy, pride and fear [source: AiF 2018; Wikipedia "Ivanovism" – uncertain: secondary, unverified].
Use in therapy [synthesis]: these values are often what the client values most; they can anchor behavioural activation, kindness practice and relationship repair in the client's own terms.
Watch for: perfectionistic self-scrutiny against the list of vices; guilt and scrupulosity.

Example language (illustrative): "Helping people who are struggling seems to matter a lot to you. Where in your week could that value show up?"

A6. Keeping the mind free of thoughts of illness and death

Content (paraphrased): followers are taught to free the mind from thoughts of illness and death and to see thought as linked to its effects [source: AiF 2018; Wikipedia "Ivanovism" – uncertain: secondary, unverified].
Use in therapy [synthesis]: can be explored as hope and agency.
Watch for: this rule can lead a client to dismiss symptoms, avoid screening, delay seeing a doctor, or feel guilty when ill ("I thought wrongly"). Ivanov himself is reported to have refused doctors [source: AiF 2018]. Ask directly about delayed care.

Example language (illustrative): "Keeping your thoughts away from illness gives you courage. Can it also sit alongside getting this lump checked? What would the teaching say to you if you did?"

A7. Passing on the teaching; hymn, pilgrimage and initiation (outline only)

Content: followers are asked to share the teaching; there is a hymn sung at sunrise and sunset; pilgrimage sites are Chuvilkin hill and Verkhny Kondryuchy; religious adherents may undergo an initiation and seek a connection with the Parshek; followers have reportedly taught the practices in schools and kindergartens [source: Wikipedia "Ivanovism" – uncertain: secondary, unverified; Meduza/Konakov 2022]. The hymn's words and any initiation content are not reproduced here.
Watch for (therapist): pressure to recruit; children involved in cold or abstention practices; distress at conflict between the faith and a family's Orthodox Christianity.

Example language (illustrative): "What has it been like to bring this teaching to your family, and how have they responded?"

Part B. The psychotherapist's work

B1. Client-led exploration of meaning

Purpose and when: first sessions, and whenever Detka comes up; to understand what the practice does for the client (health, discipline, belonging, faith, a link to a parent or to Soviet-era family life) [synthesis].
Steps: (1) Ask permission to talk about it. (2) Invite a description in their own words, including Russian terms (закаливание, Детка, Учитель). (3) Ask how they came to it and who else in their life practises it. (4) Ask what it gives them and what it costs them. (5) Summarise back and check accuracy. (6) Agree whether and how it belongs in therapy goals.
Example language (illustrative): "Would it be all right to hear more about the Detka? I'd like to understand it the way you live it, not the way others describe it."
Watch for / working: the client corrects your summary and adds detail; shame or guardedness falls; the practice becomes discussable rather than defended.

B2. Cultural Formulation Interview (CFI)

Purpose and when: early assessment, or when faith and health views shape the presenting problem. Use the DSM-5-TR CFI core interview and its supplementary module on spirituality, religion and moral traditions [uncertain: not verified].
Steps: (1) Cultural definition of the problem. (2) The client's explanations of cause (e.g. "distance from Nature"). (3) Supports and stressors, including community and family. (4) Past help-seeking (doctors, healers, the community). (5) Expectations of therapy. (6) In the module: role of the faith in identity, practices, community, and conflicts with family faith (often Orthodox Christianity).
Example language (illustrative): "People explain illness in different ways. How do you understand what's been happening to you?"
Watch for / working: a formulation that uses the client's explanatory model alongside a medical one, without forcing a choice.

B3. Physical-risk screening and coordination with the client's doctor

Purpose and when: at intake and whenever a client mentions cold exposure, barefoot winter practice or abstention from food and water.
Steps: (1) Ask which practices they follow, without asking for or giving parameters. (2) Ask about heart conditions, blood pressure, diabetes, kidney disease, epilepsy, asthma, pregnancy, eating disorders, alcohol use and current medicines [source: risk groups from Tipton et al.; Diabetes UK]. (3) If any apply, explain in plain terms that a doctor needs to advise and ask consent to contact or write to their doctor, or help them prepare questions. (4) Agree emergency signs and that they will seek urgent care. (5) Record the plan. (6) Never advise on the practice or on medicines [synthesis].
Example language (illustrative): "I'm not the right person to say whether this is safe for you. Your doctor is. Would you be willing to talk to them, or for me to share my concern with them?"
Watch for / working: the client brings back the doctor's view; open discussion of symptoms; if the client refuses medical review and risk is high, consider your duty-of-care obligations and consult a supervisor [synthesis].

B4. Differential assessment without pathologising belief

Purpose and when: when there is distress, impairment or risk. Faith in Nature as a living force or veneration of the Teacher is not a symptom [synthesis].
Steps: (1) Assess function, distress and insight. (2) Ask whether co-religionists see the client's beliefs or behaviour as typical; a community view helps separate shared belief from idiosyncratic experience. (3) Screen for an eating disorder (restriction, weight and shape concern, compensatory behaviour). (4) Screen for compulsive features (fear-driven rituals, inability to stop, escalating austerity). (5) Screen for mood disorder, especially mania with grandiose ideas of immunity or immortality, and psychosis. (6) Assess self-harm and suicide risk where cold or abstention seems punitive or reckless; follow standard risk assessment.
Example language (illustrative): "Some people practise this for joy; some find they can't stop even when they want to. Which is closer to your experience?"
Watch for / working: a formulation that names any co-occurring condition while respecting the faith; referral to eating-disorder or psychiatric services when indicated.

B5. Decision support when health and treatment are at stake

Purpose and when: a client (or relative) considers using Detka instead of medical treatment, or delays seeing a doctor. No practice is a treatment for cancer or any disease [source: AiF 2018 for the claims; synthesis for the stance].
Steps: (1) Elicit the hopes and fears behind the choice. (2) Clarify what the doctor has actually said. (3) Separate "alongside" from "instead of": many clients can keep the practice's meaning while accepting treatment. (4) Help them list questions for the doctor. (5) Respect an informed adult decision while keeping the door open. (6) Document and consult if capacity is in doubt.
Example language (illustrative): "It sounds as if you hope the teaching can heal this. What would it mean to use it alongside what the oncologist offers, rather than instead of it?"
Watch for / working: the client attends medical appointments; less all-or-nothing language.

B6. Family conflict and children

Purpose and when: relatives are alarmed by a member's practice, or children are involved.
Steps: (1) Hear each party's fears. (2) Distinguish disagreement about faith from concrete risk. (3) For children: cold exposure, abstention or refusal of medical care is assessed against ordinary child-welfare standards; children are usually not expected to fast in religious traditions [source: Diabetes UK]; follow your local safeguarding procedures and child-protection law, consulting your safeguarding lead [synthesis]. (4) Seek the child's assent and parents' consent for any referral. (5) Support relatives to stay in contact rather than issue ultimatums.
Example language (illustrative): "You both want your son to be healthy. You disagree about how. Can we start with what each of you is most afraid of?"
Watch for / working: concrete safety agreements; reduced hostility; safeguarding steps taken when needed.

B7. Group pressure, dependency and leaving

Purpose and when: a client is a religious adherent and feels pressure to recruit, escalate austerity, or distance from family; or wants to leave.
Steps: (1) Explore the relationship with the community and its leaders. (2) Look for signs of coercive control (isolation from family, punishment for doubt, health decisions made by others). (3) Ask about money given or asked for. (4) Support autonomous choice either way. (5) If leaving, address loss of community, identity and meaning; offer grief work.
Example language (illustrative): "What happens in your community when someone has doubts, or chooses to see a doctor?"
Watch for / working: the client makes decisions with their own reasons; allegations of financial exploitation: none found in the sources consulted [uncertain: not verified].

B8. Grief

Purpose and when: a client mourns someone who relied on the practice instead of treatment, or a founder figure, or a lost community.
Steps: (1) Allow anger, guilt and loyalty to coexist. (2) Avoid blaming the deceased or the faith. (3) Address "if only" thoughts. (4) Use standard grief interventions.
Example language (illustrative): "You can love your father, respect what he believed, and still be angry about what happened."
Watch for / working: reduced self-blame; complicated grief referred where indicated.

B9. Role boundaries

Purpose: keep the therapist out of the practice [synthesis].
Steps: no demonstrations, joint dousing or advice on technique; if you practise cold-water swimming yourself, do not self-disclose to bond or advise; if the client wishes, involve a community elder or their priest only with consent; consult on any dual relationship.
Example language (illustrative): "My role here is to help you think things through, not to teach or judge the practice."
Watch for: requests to practise together; you drifting into giving health advice.

5. Handling problems

The movement's sources do not address psychotherapy, so all guidance here is [synthesis] unless a source is named.

Client asks you how to do the practice safely. Do not give parameters. Respond: "That's a medical question, and I want you to get a proper answer. Let's work out what to ask your doctor." Point to the general advice in the cold-water risk literature that medical assessment comes first [source: Tipton et al.].
Client with diabetes, heart, kidney disease or pregnancy intends to continue abstention from water or cold exposure. Name the concern once, clearly; ask consent to involve their doctor or diabetes team; agree emergency signs [source: Diabetes UK; WebMD; Tipton et al.]. Respect an informed adult decision; record it.
Possible eating disorder behind the practice. Signs: weight loss, lengthening abstention, rigid rules, hoping to live without food, secrecy. Use standard eating-disorder screening and refer to a specialist team, or for support and referral to the National Alliance for Eating Disorders; frame it as care for the person, not an attack on the faith.
Delayed or refused medical care ("keep the mind free of thoughts of illness"). Explore fear of diagnosis; separate the rule's meaning (courage, hope) from avoidance; offer to help them book and prepare for the appointment. Where an adult lacks capacity or a child is at risk, follow local law and procedures and consult your safeguarding lead.
Emergency. Confusion, collapse, seizure, chest pain, severe dehydration or hypothermia: call emergency services; this overrides the session.
Resistance: "You think I'm crazy." Acknowledge the history (the founder's psychiatric confinements, Soviet-era distrust of doctors) and say plainly that belief is not what you are assessing.
Stuck: the client wants you to agree that cold cures disease. Hold the line kindly: you can honour what the practice gives them without endorsing a disease claim; give the one-line evidence status if asked [source: AiF 2018].
Rupture after you raised a risk. Repair: name your intention (concern, not judgement), apologise for any sense of being lectured, and return to the client's goals.
Family at war. Use B6; do not side with either; focus on concrete safety and keeping relationships open.
Group pressure or wish to leave. Use B7; if the client describes coercion, isolation or exploitation, document and support access to legal or advocacy help. Court, regulator or independent-investigation findings of harm to followers: none found in the sources consulted [uncertain: not verified]; an Orthodox critic alleges recurring family breakups among followers [source: Slyusarenko, azbyka.ru] and AiF reports that the founder refused doctors and, in one account, help for his injured wife [source: AiF 2018]. These are reports and allegations, not findings.
Overwhelm or dissociation during discussion of cold or austerity as self-punishment. Slow down, ground, and assess self-harm risk using standard practice.
Therapist's own reactions (admiration for winter swimmers or dismissiveness). Take them to supervision.

Sources

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