Solitude
Ursula Le Guin
Ursula Le Guin
Solitude
An addition to "POVERTY: The Second Report on Eleven-Soro" by Mobile Entselenne'temharyonoterregwis Leaf, by her daughter, Serenity.
MY MOTHER, A FIELD ETHnologist, took the difficulty of learning anything about the people of Eleven-Soro as a personal challenge. The fact that she used her children to meet that challenge might be seen as selfishness or as selflessness. Now that I have read her report I know that she finally thought she had done wrong. Knowing what it cost her, I wish she knew my gratitude to her for allowing me to grow up as a person.
Shortly after a robot probe reported people of the Hainish Descent on the eleventh planet of the Soro system, she joined the orbital crew as back-up for the three First Observers down on planet. She had spent four years in the tree-cities of nearby Huthu. My brother In Joy Born was eight years old and I was five; she wanted a year or two of ship duty so we could spend some time in a Hainish-style school. My brother had enjoyed the rainforests of Huthu very much, but though he could brachiate he could barely read, and we were all bright blue with skin-fungus. While Borny learned to read and I learned to wear clothes and we all had antifungus treatments, my mother became as intrigued by Eleven-Sort as the Observers were frustrated by it.
All this is in her report, but I will say it as I learned it from her, which helps me remember and understand. The language had been recorded by the probe and the Observers had spent a year learning it. The many dialectical ;. variations excused their accents and errors, and they reported that language was not a problem. Yet there was a communication problem. The two men found themselves isolated, faced with suspicion or hostility, unable to form any connection with the native men, all of whom lived in solitary houses as hermits or in pairs. Finding communities of adolescent males, they tried to make contact with them, but when they entered the territory of such a group the boys either fled or rushed desperately at them trying to kill them. The women, who lived in what they called "dispersed villages," drove them away with volleys of stones as soon as they came anywhere near the houses. "I believe," one of them reported, "that the only community activity of the Sorovians is throwing rocks at men."
Neither of them succeeded in having a conversation of more than three exchanges with a man. One of them mated with a woman who came by his camp; he reported that though she made unmistakable and insistent advances, she seemed disturbed by his attempts to converse, refused to answer his questions, and left him, he said, "as soon as she got what she came for."
The woman Observer was allowed to settle in an unused house in a "village" (auntring) of seven houses. She made excellent observations of daily life, insofar as she could see any of it, and had several conversations with adult women and many with children; but she found that she was never asked into another woman's house, nor expected to help or ask for help in any work. Conversation concerning normal activities was unwelcome to the other women; the children, her only informants, called her Aunt Crazy-Jabber. Her aberrant behavior caused increasing distrust and dislike among the women, and they began to keep their children away from her. She left. "There's no way," she told my mother, "for an adult to learn anything. They don't ask questions, they don't answer questions. Whatever they learn, they learn when they're children."
Aha! said my mother to herself, looking at Borny and me. And she requested a family transfer to Eleven. Sort with Observer status. The Stabiles interviewed her extensively by ansible, and talked with Borny and even with me-- I don't remember it, but she told me I told the Stabiles all about my new stockings--and agreed to her request. The ship was to stay in close orbit, with the previous Observers in the crew, and she was to keep radio contact with it, daily if possible.
I have a dim memory of the tree-city, and of playing with what must have been a kitten or a ghole-kit on the ship; but my first clear memories are of our house in the auntring. It is half underground, half aboveground, with wattle-and-daub walls. Mother and I are standing outside it in the warm sunshine. Between us is a big mudpuddle, into which Borny pours water from a basket; then he runs off to the creek to get more water. I muddle the mud with my hands, deliciously, till it is thick and smooth. I pick up a big double handful and slap it onto the walls where the sticks show through. Mother says, "That's good! That's right!" in our new language, and I realize that this is work, and I am doing it. I am repairing the house. I am making it right, doing it right. I am a competent person.
I have never doubted that, so long as I lived there.
We are inside the house at night, and Borny is talking to the ship on the radio, because he misses talking the old language, and anyway he is supposed to tell them stuff. Mother is making a basket and sweating at the split reeds. I am singing a song to drown out Borny so nobody in the auntring hears him talking funny, and anyway I like singing. I learned this song this afternoon in Hyuru's house. I play every day with Hyuru. "Be aware, listen, listen, be aware," I sing. When Mother stops swearing she listens, and then she turns on the recorder. There is a little fire still left from cooking dinner, which was lovely pigi root, I never get tired of pigi. It is dark and warm and smells of pigi and of burning duhur, which is a strong, sacred smell to drive out magic and bad feelings, and as I sing "Listen, be aware," I get sleepier and sleepier and lean against Mother, who is dark and warm and smells like Mother, strong and sacred, full of good feelings.
Our daily life in the auntring was repetitive. On the ship, later, I learned that people who live in artificially complicated situations call such a life "simple." I never knew anybody, anywhere I have been, who found life simple. I think a life or a time looks simple when you leave out the details, the way a planet looks smooth, from orbit.
Certainly our life in the auntring was easy, in the sense that our needs came easily to hand. There was plenty of food to be gathered or grown and prepared and cooked, plenty of temas to pick and rett and spin and weave for clothes and bedding plenty of reeds to make baskets and thatch with; we children had other children to play with, mothers to look after us, and a great deal to learn. None of this is simple, though it's all easy enough, when you know how to do it, when you are aware of the details.
It was not easy for my mother. It was hard for her, and complicated. She had to pretend she knew the details while she was learning them, and had to think how to report and explain this way of living to people in another place who didn't understand it. For Borny it was easy until it got hard because he was a boy. For me it was all easy. I learned the work and played with the children and listened to the mothers sing.
The First Observer had been quite right: there was no way for a grown woman to learn how to make her soul. Mother couldn't go listen to another mother sing, it would have been too strange. The aunts all knew she hadn't been brought up well, and some of them taught her a good deal without her realizing it. They had decided her mother must have been irresponsible and had gone on scouting instead of settling in an auntring so that her daughter didn't get educated properly. That's why even the most aloof of the aunts always let me listen with their children, so that I could become an educated person. But of course they couldn't ask another adult into their houses. Borny and I had to tell her all the songs and stories we learned, and then she would tell them to the radio, or we told them to the radio while she listened to us. But she never got it right, not really. How could she, trying to learn it after she'd grown up, and after she'd always lived with magicians?
"Be aware!" she would imitate my solemn and probably irritating imitation of the aunts and the big gifts. "Be aware! How many times a day do they say that? Be aware of what? They aren't aware of what the ruins are, their own history, -- they aren't aware of each other! They don't even talk to each
other! Be aware, indeed!"
When I told her the stories of the Before Time that Aunt Sadne and Aunt Noyit told their daughters and me, she often heard the wrong things in them. I told her about the People, and she said, "Those are the ancestors of the people here now." When I said, "There aren't any people here now," she didn't understand. "There are persons here now," I said, but she still didn't understand.
Borny liked the story about the Man Who Lived with Women, how he kept some women in a pen, the way some persons keep rats in a pen for eating, and all of them got pregnant, and they each had a hundred babies, and the babies grew up as horrible monsters and ate the man and the mothers and each other. Mother explained to us that that was a parable of the human overpopulation of this planet thousands of years ago. "No, it's not," I said, "it's a moral story." -- "Well, yes," Mother said. "The moral is, don't have too many babies." -- "No, it's not," I said. "Who could have a hundred babies even if they wanted to? The man was a sorceror. He did magic. The women did it with him. So of course their children were monsters."
The key, of course, is the word "tekell," which translates so nicely into the Hainish word "magic," an art or power that violates natural law. It was hard for Mother to understand that some persons truly consider most human relationships unnatural; that marriage, for instance, or government, can be seen as an evil spell woven by sorcerors. It is hard for her people to believe magic.
The ship kept asking if we were all right, and every now and then a Stabile would hook up the ansible to our radio and grill Mother and us. She always convinced them that she wanted to stay, for despite her frustrations, she was doing the work the First Observers had not been able to do, and Borny and I were happy as mudfish, all those first years. I think Mother was happy too, once she got used to the slow pace and the indirect way she had to learn things. She was lonely, missing other grown-ups to talk to, and told us that she would have gone crazy without us. If she missed sex she never showed it. I think, though, that her Report is not very complete about sexual matters, perhaps because she was troubled by them. I know that when we first lived in the auntring, two of the aunts, Hedimi and Behyu, used to meet to make love, and Behyu courted my mother; but Mother didn't understand, because Behyu wouldn't talk the way Mother wanted to talk. She couldn't understand having sex with a person whose house you wouldn't enter.
Once when I was nine or so, and had been listening to some of the older girls, I asked her why didn't she go out scouting. "Aunt Sadne would look after us," I said, hopefully. I was tired of being the uneducated woman's daughter. I wanted to live in Aunt Sadne's house and be just like the other children.
"Mothers don't scout," she said, scornfully, like an aunt.
"Yes, they do, sometimes," I insisted. "They have to, or how could they have more than one baby?"
"They go to settled men near the auntring. Behyu went back to the Red Knob Hill Man when she wanted a second child. Sadne goes and sees Downriver Lame Man when she wants to have sex. They know the men around here. None of the mothers scout."
I realized that in this case she was right and I was wrong, but I stuck to my point. "Well, why don't you go see Downriver Lame Man? Don't you ever want sex? Migi says she wants it all the time."
"Migi is seventeen," Mother said drily. "Mind your own nose." She sounded exactly like all the other mothers.
Men, during my childhood, were a kind of uninteresting mystery to me. They turned up a lot in the Before Time stories, and the singing-circle girls talked about them; but I seldom saw any of them. Sometimes I'd glimpse one when I was foraging, but they never came near the auntring. In summer the Downriver Lame Man would get lonesome waiting for Aunt Sadne and would come lurking around, not very far from the auntring --not in the bush or down by the river, of course, where he might be mistaken for a rogue and stoned-- but out in the open, on the hillsides, where we could all see who he was. Hyuru and Didsu, Aunt Sadne's daughters, said she had had sex with him when she went out scouting the first time, and always had sex with him and never tried any of the other men of the settlement.
She had told them, too, that the first child she bore was a boy, and she drowned it, because she didn't want to bring up a boy and send him away. They felt queer about that and so did I, but it wasn't an uncommon thing. One of the stories we learned was about a drowned boy who grew up underwater, and seized his mother when she came to bathe, and tried to hold her under till she too & owned; but she escaped.
At any rate, after the Downriver Lame Man had sat around for several days on the hillsides, singing long songs and braiding and unbraiding his hair, which was long too, and shone black in the sun, Aunt Sadne always went off for a night or two with him, and came back looking cross and self-conscious.
Aunt Noyit explained to me that Downriver Lame Man's songs were magic; not the usual bad magic, but what she called the great good spells. Aunt Sadne never could resist his spells. "But he hasn't half the charm of some men I've known," said Aunt Noyit, smiling reminiscently.
Our diet, though excellent, was very low in fat, which Mother thought might explain the rather late onset of puberty; girls seldom menstreated before they were fifteen, and boys often weren't mature till they were considerably older than that. But the women began looking askance at boys as soon as they showed any signs at all of adolescence. First Aunt Hedimi, who was always grim, then Aunt Noyit, then even Aunt Sadne began to turn away from Borny, to leave him out, not answering when he spoke. "What are you doing playing with the children?" old Aunt Dnemi asked him so fiercely that he came home in tears. He was not quite fourteen.
Sadne's younger daughter Hyuru was my soulmate, my best friend, you would say. Her elder sister Didsu, who was in the singing circle now, came and talked to me one day, looking serious. "Borny is very handsome," she said. I agreed proudly.
"Very big, very strong" she said, "stronger than I am."
I agreed proudly again, and then I began to back away from her.
"I'm not doing magic, Ren," she said.
"Yes you are," I said. "I'll tell your mother!"
Didsu shook her head. "I'm trying to speak truly. If my fear causes your fear, I can't help it. It has to be so. We talked about it in the singing circle. I don't like it," she said, and I knew she meant it; she had a soft face, soft eyes, she had always been the gentlest of us children. "I wish he could be a child," she said. "I wish I could. But we can't."
"Go be a stupid old woman, then," I said, and ran away from her. I went to my secret place down by the river and cried. I took the holies out of my soulbag and arranged them. One holy -- it doesn't matter if I tell you -- was a crystal that Borny had given me, clear at the top, cloudy purple at the base. I held it a long time and then I gave it back. I dug a hole under a boulder, and wrapped the holy in duhur leaves inside a square of cloth I tore out of my kilt, beautiful, fine cloth Hyuru had woven and sewn for me. I tore the square right from the front, where it would show. I gave the crystal back, and then sat a long time there near it. When I went home I said nothing of what Didsu had said. But Borny was very silent, and my mother had a worried look. "What have you done to your kilt, Ren?" she asked. I raised my head a little and did not answer; she started to speak again, and then did not. She had finally learned not to talk to a person who chose to be silent.
Borny didn't have a soulmate, but he had been playing more and more often with the two boys nearest his age, Ednede who was a year or two older, a slight, quiet boy, and Bit who was only eleven, but boisterous and reckless.
The three of them went off somewhere all the time. I hadn't paid much attention, partly because I was glad to be rid of Bit. Hyuru and I had been practicing being aware, and it was tiresome to always have to be aware of Bit yelling and jumping around. He never could leave anyone quiet, as if their quietness took something from him. His mother, Hedimi, had educated him, but she wasn't a good singer or story-teller like Sadne and Noyit, and Bit was too restless to listen even to them. Whenever he saw me and Hyuru trying to slow-walk
or sitting being aware, he hung around making noise till we got mad and told him to go, and then he jeered, "Dumb girls!"
I asked Borny what he and Bit and Ednede did, and he said, "Boy stuff."
"Like what ?"
"Practicing."
"Being aware?"
After a while he said, "No."
"Practicing what, then?"
"Wrestling. Getting strong. For the boygroup." He looked gloomy, but after a while he said, "Look," and showed me a knife he had hidden under his mattress. "Ednede says you have to have a knife, then nobody will challenge you. Isn't it a beauty?" It was metal, old metal from the People, shaped like a reed, pounded out and sharpened down both edges, with a sharp point. A piece of polished flintshrub wood had been bored and fitted on the handle to protect the hand. "I found it in an empty man's-house," he said. "I made the wooden part." He brooded over it lovingly. Yet he did not keep it in his soulbag.
"What do you do with it?" I asked, wondering why both edges were sharp, so you'd cut your hand if you used it.
"Keep off attackers," he said.
"Where was the empty man's-house?"
"Way over across Rocky Top."
"Can I go with you if you go back?"
"No," he said, not unkindly, but absolutely.
"What happened to the man? Did he die?"
"There was a skull in the creek. We think he slipped and drowned."
He didn't sound quite like Borny. There was something in his voice like a grown-up; melancholy; reserved. I had gone to him for reassurance, but came away more deeply anxious. I went to Mother and asked her, "what do they do in the boygroups?"
"Perform natural selection," she said, not in my language but in hers, in a strained tone. I didn't always understand Hainish any more and had no idea what she meant, but the tone of her voice upset me; and to my horror I saw she had begun to cry silently. "We have to move, Serenity," she said -- she was still talking Hainish without realizing it. "There isn't any reason why a family can't move, is there? Women just move in and move out as they please. Nobody cares what anybody does. Nothing is anybody's business. Except hounding the boys out of town!"
Solitude Page 1