Here are three sources that may help you with “Where Three Roads Meet”.
The first is a review written by Salley Vickers for The Guardian. You can read it by clicking here. In addition to summarizing the story of Oedipus, Vickers’ critiques Freud’s theory by suggesting that Freud emphasizes the story of the child who kills his father and beds his mother, while failing to recognize the equally important story of the parents who disastrously fail to murder their child.
This second source is from Liz Gloyn’s excellent blog, Classically Inclined. You can read her insightful, short post here.
The third source I’ve selected is a literary analysis of the role of Tireseas, the seer, in the novel. It’s a bit longer and denser than the other two pieces, but for those of you with time on your hands, you can read it here.
The following excerpt from de Beauvoir’s classic, The Second Sex, provides a concise introduction to the construction of woman as Other. This text is invaluable in understanding structuralism, and will be referenced by both Rachel and myself as we end our discussion of Gilgamesh and begin our discussion of Circe.
de Beauvoir, Simone. From Second Sex. Science Fiction: Stories and Contexts, edited by Heather Masri, Bedford/St. Martin’s, 2009, pp. 179-185.
In an earlier post I described how Ursula K. Le Guin confronts her readers with a moral dilemma: is it justifiable for a society to benefit from the suffering of a single “innocent”?
Le Guin prefaces her story by quoting from William James’s “The Moral Philosopher and the Moral Life”:
Or if the hypothesis were offered us of a world in which Messrs. Fourier’s and Bellamy’s and Morris’s utopias should all be outdone, and millions kept permanently happy on the one simple condition that a certain lost soul on the far‑off edge of things should lead a life of lonely torture, what except a specifical and independent sort of emotion can it be which would make us immediately feel, even though an impulse arose within us to clutch at the happiness so offered, how hideous a thing would be its enjoyment when deliberately accepted as the fruit of such a bargain?
Although Le Guin does not tell us how we should respond to her nameless, faceless child locked in a basement, the inclusion of this passage signals to the reader the response we should feel – it would be a “hideous” thing to enjoy “the happiness so offered” at the expense of “a certain lost soul”.
I have taught this story numerous times, and have tried to make my students understand that Le Guin is not telling some abstract parable. As Le Guin writes, this is “[the] dilemma of the American conscience”. I tell my students that we live in a nation that has embraced the premise that in order for there to be winners, there must be losers. In my early years teaching “The Ones Who Walk Away from Omelas” I would remind my students that some opponents of same sex marriage argued that legalizing same sex marriages would be the end of straight marriages. In essence, straight people like me were being told that for our families to be valid, the families of gays and lesbians had to be invalid. In subsequent classes we undertook the task of putting a name and a face to Le Guin’s child. The child stood for the LGBTQ community, for people of color, for immigrants, for workers in sweat-shops in far-flung countries making our Nikes, our iPhones, our clothes.
I don’t know to what extent this experiment in making Omelas “ours” and claiming the child has impacted those students. I like to think they left my class with the other passage that Le Guin quoted from William James running through their minds:
All higher, more penetrating ideals are revolutionary. They present themselves far less in the guise of effects of past experience than in that of probable causes of future experience, factors to which the environment and the lessons it has so far taught us must learn to bend.
Most of my students, I’m sure, walked away from the story without it changing them. They still couldn’t see the child.
But here’s the thing, in the past few months the child in the basement has become real, over and over again. The children of immigrants are torn from their parents and locked away. The official justification for this is that their parents have committed “the crime” of coming to the United States without documentation, and, as “criminals” they do not have a right to be with their children.
The cruel injustice of this policy cannot be overstated. The “crime” these parents committed was that of wanting a better life for themselves and their children. The impulse that drove these families across the hostile desert was the same impulse that led my forbearers to set sail across the stormy Atlantic in a small ship called the Mayflower. Who among us, faced with the reality that the lives of our family were endangered living in the country of our birth, would not make the same choice as these families?
As for the punishment – while the parents suffer in ways I cannot imagine, the harm done to the children must be even more immense. We have known for some time that removing children from their biologic parents has deep and enduring consequences. The trauma we inflict on these children will plant seeds of despair, resentment, anxiety, and fear, and we, as a nation, will reap the harvest we have sown.
At the end of my last post, I wrote:
“The Ones Who Walk Away from Omelas,” ends by presenting the reader with the two options apparently available to the people of Omelas: either stay in Omelas and accept the suffering of the child as the price of happiness, or leave Omelas and venture out into the great unknown. But here’s the thing – Le Guin has invited us to be co-creators with her. We don’t need to settle for the dichotomy she provides. We can make other choices. In our Omelases we can break into the basement and free the child. We can say that no society that trades the well-being of an innocent soul for its prosperity and happiness deserves to be prosperous and happy. We can end “the Festival of Summer.” And what will we replace it with? How will we rebuild Omelas? In any way we want. Perhaps the Festival of Summer will become the Festival of the Children in which everyone celebrates that suffering is an unavoidable human experience, but that we share the burden of suffering and make choices so that a fragile happiness can be shared by all.
We cannot walk away; we cannot abandon our country to the forces of fear and intolerance. But we also cannot simply accept this crime against humanity. We must fight for those families as if they were ours. As William James tells us, “All higher, more penetrating ideals are revolutionary.” The time has come for us to be idealistic and revolutionary.
Le Guin closes her preface by focusing on what William James is saying, “Ideals as ‘the probable causes of future Experience’—that is a subtle and an exhilarating remark!” Indeed.
Over the past few years I’ve been given the freedom to offer a British literature survey course, which I’ve subtitled, “Fantasy, Faith and Philosophy”. Although the course includes traditional canonical British texts, its primary focus has been the works of C. S. Lewis, J. R. R. Tolkien and Philip Pullman. Observant students skimming over the syllabus will immediately pick up on what is missing from all of the readings – texts by women and people of color. In the past I’ve argued, with some justification, that the pioneers of fantasy fiction in the 19th and 20th century were Christian white men, and that white men continued to dominate the field well into the 20th century, even as female authors, like Naomi Mitchison, Ursula K. Le Guin, Marion Zimmer Bradley, and Madeline L’Engle, were breaking through the barriers with innovative and, frequently, subversive, fantasy fiction. Still, the roles of males as creators, consumers and protagonists of fantasy fiction were so entrenched that Ursula K. Le Guin struggled to bring female characters alive in her Earthsea series, and J. K. Rowling was advised by her publisher to use her initials on her books so as to not reveal that the Harry Potter series was penned by a woman. Additionally, the privileged status of white male fantasists in the genre was (and, frequently, is) perpetuated by teachers like me, who have not made room in their classrooms for female voices.
As I began to contemplate the absence of female writers in my fantasy class, an absence made more conspicuous because I include female authors in ALL of my other classes, I realized that the absence of writers of color was equally problematic. More disturbingly, while I could name many white female fantasists, I could not name ANY writers of color in the genre.
This past year has remedied that problem, both because I discovered Octavia E. Butler, who identified her novel, Kindred, as fantasy (although many critics feel more comfortable labeling it speculative fiction), and because the twenty-first century has seen a small but growing number of authors of color, particularly women, enter the arena of fantasy fiction. As Rachel Martin observed to me the other day, we are now in the fortunate position where we could teach a class that consists entirely of fantasy fiction by female authors of color.
Two of these authors, Nnedi Okorafor and Tomi Adeyemi have already received much deserved recognition for their novels. Okorafor’s Who Fears Death has been picked up for a television series by HBO, and plans for a movie based on Adeyemi’s Children of Blood and Bone are already underway. These two novels are refreshingly subversive because of both authors have created worlds that are thoroughly infused with West African culture and have created strong, black, female protagonists who experience and triumph over intense hardship and suffering. Furthermore, both books are perhaps more deserving of serious discussion than more traditional fantasy novels because Okorafor and Adeyemi have used their world-building as an opportunity to explore real societal problems. Because of their commitment to creating a discussion around social justice, these novels belong to the tradition of black social protest novels, like Richard Wright’s Native Son and Ralph Ellison’s Invisible Man.
Okorafor’s Who Fears Death opens a dialogue at the intersection of misogyny, tribalism, and environmental degradation. Borrowing from the Sudanese civil war, Okorafor builds a world where rape is a weapon of war, where women are dehumanized, where the dark-skinned Oke have come to accept suffering at the hands of the lighter-skinned Nuru as an inevitable consequence of what the Great Book says, and where resources are scarce. At root, though, while a number of reviewers have labelled this novel a dystopia, it is in fact, if not utopian, at least optimistic, in part because it gives voice to the marginalized and dispossessed. Indeed, storytelling is central to the resolution of the novel. In the first pages of the novel, the protagonist, Onyesonwu, tells an unidentified listener, “Tonight, you want to know how I came to be what I am. You want to know how I got here… It’s a long story. But I’ll tell you… I’ll tell you. You’re a fool if you believe what others say about me. I tell you my story to avert all those lies” (Okorafor 5-6). Through her life, and by telling her truth, Onyesonwu sparks a rewriting of the Great Book in the magic script of her people, Nsibidi. This theme of speaking for one’s self, of controlling one’s identity, physically, intellectually and spiritually, is central to the novel.
Like Who Fears Death, Adeyemi’s Children of Blood and Bone takes on ethnic and racial conflicts. Where Okorafor draws from the Sudan, Adeymi seems to derive her inspiration from the Rwandan genocide. Prior to the events depicted in Children of Blood and Bone, King Saran orders a great Raid in which the dark-skinned, white-haired adult maji are killed. King Saran has also found a way to prevent the remaining maji from contacting the gods, who provide their magic. Subsequently the maji are forced into ghettos or labor camps, or are forced to fight each other for the entertainment of the lighter skinned Orishans. The term maggot, which is frequently applied to the dis-empowered maji, echoes the use of the word cockroaches to describe the Tutsis during the Rwandan genocide.
Although Adeyemi clearly models her story on the Rwandan conflict, the impetus for the novel comes, as she makes clear in her “Author’s Note”, in part from “seeing stories of unarmed black men, women, and children being shot by the police” (526). As Adyemi goes on to explain, the book is meant to bring recognition to the injustices committed against America’s black communities and to inspire readers to work for change.
Just as Tolkien rooted Middle-earth in the languages and mythologies of northern Europe, so too, these authors have rooted their stories in the fertile soil of West Africa. The name of Okorafor’s protagonist, Onyesonwu, is Igbu for “Who Fears Death”, and magical texts are written in Nsibidi script, a very real script from southeastern Nigeria. Onyesonwu’s mother is an Oke – the name of the people being derived from a male name in Igbu that Chinua Achebe makes use of in Things Fall Apart. Onyesonwu’s biologic father, a sorcerer who raped her mother, belongs to the light-skinned Nuru people – an Egyptian name. Because Onyesonwu is a mix of these two ethnic groups, she belongs to an outcast group called the Ewu – a name derived from a Nigerian city.
In Adeyemi’s Children of Blood and Bone, Yoruba is the language used to invoke the gods who gift magic to the Diviners. The gods are based on the orisha, or divine spirits of the Yoruba faith. The magical power that runs through the protagonist, Zelie, and other magi, is called ashe – a term from the Yoruba faith that means life force. The connection between Africa and Adeyemi’s Orisha is confirmed by place names like Lagos, Warri, Gombe and Benin City.
Although both Who Fears Death and Children of Blood and Bone are very well written and, as I’ve demonstrated, unique in their creation of African fantasy world on par with Narnia and Middle-earth, there are weaknesses with both novels. Structurally both novels follow very traditional, one might say clichéd, quest narratives. As Caitlyn Paxson noted in her NPR review of Children of the Bone:
If I had to find something to criticize, it would be this: I read an awful lot of fantasy, and I love stories and characters that subvert my expectations. Children of Blood and Bone is a fairly straightforward quest narrative most of the way through, and I didn’t encounter a lot of surprises.
While Nnendi Okorafor’s Who Fears Death is also a quest story, she is more adept at subverting expectations. Of course, the difference between the two authors might have less to do with their abilities and more to do with their intended audiences. Okorafor is writing for adults, and does not shy away from graphic rape scenes, or depictions of female genital mutilation. It’s entirely appropriate that George R. R. Martin has been signed on as producer for the television show based on her novel. By contrast, Adyemi is writing for a Young Adult audience, what Rachel refers to as the Harry Potter crowd.
In spite of minor weaknesses, both novels are significant additions to the fantasy genre. Okorafor and Adeyemi are, like Tolkien and Lewis, pioneers in the fantasy genre. It is to be hoped that more authors of color will join them in tearing down the borders of fairyland.
Adeyemi, Tomi. Children of Blood and Bone. Henry Holt and Company, 2018.
Okorafor, Nnedi. Who Fears Death. DAW books, 2010.
Last class we discussed at length Edna Pontellier’s final act in The Awakening. In particular the debate revolved around what options, if any, Edna had outside of suicide. Was her suicide courageous or cowardly? Could she have remained loyal to her sense of her awakening self and still be part of society? Some of us argued that there were historical precedents of women, George Eliot, for example, violating social conventions and norms while living full lives. Others of us suggested that, given Leonce Pontellier’s “ownership” of Edna, of their children and of all her property, freedom, outside of the freedom of death, was simply not an option. I argued that ultimately Kate Chopin forecloses the notion of other options by not providing (much) evidence for them in the novel. Edna chooses the only real option that Kate Chopin gives her.
While an author relinquishes control over the novel as soon as it is published, the reader’s interpretation of the motives and actions of a character are circumscribed by the words on the page. A reader may be tempted to envision changes for a favorite story, and that’s the reader’s prerogative – and one of the joys of reading – but at that point the reader is creating fan-fiction. The limitations created by the word on the page apply equally, it should be noted, to authors and readers. J. K. Rowling may tell fans that Dumbledore is gay, but in the novels he is neither gay nor straight – he’s asexual. Rowling (quite reasonably) decided to ignore the sexuality of all of her professors at Hogwarts. Readers, and perhaps Rowling herself, forget that these characters do not magically exist outside the margins of the page.
That said, there is nothing wrong with fan-fiction, and a reader’s creative collaboration with the author’s world can enrich the reader’s appreciation for the text. So permit me to invite you to speculate about how Edna’s death would be read by the surviving characters. Like readers encountering a text for the first time, Leonce, Robert, Mademoiselle Reisz and Madame Ratignolle encounter Edna’s body (or, at very least, the fact of her death) for the first time, and must interpret it. Several interpretations offer themselves:
Leonce, Robert and the other men who took satisfaction in “teaching” Edna to swim may feel that she did not learn well enough. In this reading, she goes for an innocent swim, and over-confident in her newly acquired skills, she goes too far, and without the “protective” male gaze, succumbs to the waves.
Leonce may see Edna’s death as a validation of his visit to see Doctor Mandalet. He might reason that her sexual proclivities AND her suicide are symptoms of her “mental illness”.
Robert, by contrast, might interpret Edna’s suicide as either the despairing act of a jilted woman or an attempt at exacting revenge on him. He might reasonably conclude that had he not broken off their relationship, Edna would still be alive. Edna’s death thus becomes, not about her, but about him.
Mademoiselle Reisz might see Edna’s suicide as a sign of weakness. After all, she had warned Edna earlier, “The bird that would soar above the level plain of tradition and prejudice must have strong wings. It is a sad spectacle to see the weaklings bruised, exhausted, fluttering back to earth.” The “sad spectacle” of Edna’s drowning means that she was a “weakling,” unlike Mademoiselle Reisz.
By contrast, Madame Ratignolle, might view Edna’s suicide as a sign of strength. “Think of the children, Edna. Oh think of the children! Remember them!” she told Edna. Through her death, Edna preserves the reputation of her family for her children.
None of these explanations exist within the story itself. After all, as far as the reader is concerned, once Edna dies, the other characters die, too. We can envision what we like for the other characters – Madame Ratignolle might murder her children and husband and run-off with Mademoiselle Reisz; in a fit of guilt Leonce might commit suicide; Robert might renounce women and go on to become a priest. All of these futures, and infinite others, are possibilities – but not possibilities in the pages of The Awakening.
The late Le Guin’s “The Ones Who Walk Away from Omelas” has been a reliable staple in every Introduction to Literature class I’ve taught. This short story manages, within a few pages, to illustrate the imaginative and moral power of a well-crafted work of fiction. By moving between first-, second- and third-person narrator, Le Guin invites her readers to participate in the construction of Omelas.
Because we, in true reader-response fashion, contribute to the creation of “joyous” Omelas, we also find ourselves complicit in what follows – a miserable child is locked away, and the joy of the city, so we are told, is dependent on the child’s misery. The child is unnamed and its sex is never revealed. I imagine Le Guin writing, “You want the child to have a name? By all means, name it. Is the child a boy or a girl? It’s as you wish.” As a master writer, Le Guin writes none of this. She doesn’t need to; we’re already there, projecting on to the blank face of the child the image of children we know.
The story ends by presenting the reader with the two options apparently available to the people of Omelas: either stay in Omelas and accept the suffering of the child as the price of happiness, or leave Omelas and venture out into the great unknown. But here’s the thing – Le Guin has invited us to be co-creators with her. We don’t need to settle for the dichotomy she provides. We can make other choices. In our Omelases we can break into the basement and free the child. We can say that no society that trades the well-being of an innocent person for its prosperity and happiness deserves to be prosperous and happy. We can end the Festival of Summer. And what will we replace it with? How will we rebuild Omelas? In any way we want. Perhaps the Festival of Summer will become the Festival of the Children in which everyone celebrates that suffering is an unavoidable human experience, but that we share the burden of suffering and make choices so that a fragile happiness can be shared by all.
And perhaps the people who walked away from Omelas will return again.
Anyhow, by all of this I merely meant to connect you to this post by Gabrielle Bellot.
This is Rachel – I still haven’t figured out how to post under my own name…that’s rather poignant within this topic. This is the second blog that I have started about The Dispossessed; however, the other post ended up being too much information for “just a blog” and will end up being a scholarly article on “Language, Masculine Discourse, and Sexual Assault in Le Guin’s Feminist Critique of Utopia.” This blog post is NOT that. But it does tie in with that overall theme. So… on to names.
Ursula K. Le Guin died on Monday night. Coincidentally, we are reading and discussing The Dispossessed this week. I also always teach two of Le Guin’s short stories in my ENG111 each semester (and sometimes in my Women’s Lit and American Lit courses). I love the writings of Ursula K. Le Guin, and so do many of my friends. I received not one, not two, but four separate text messages from other lovers of Le Guin grieving SF’s and feminist literature’s loss. One of those texts simply said, “Ursula.” That name alone was all that the text needed to say. I knew exactly who it meant, I knew what it was about that name that my friend was saying, and I felt the same emotions that my friend felt, simply by reading the name “Ursula.”
This set me thinking about names and the meaning/importance of names and the act of naming (or unnaming). In my literature classes, I regularly tell students that the names of characters are important, that authors intentionally choose the names of people and places (as well as titles, but we’ll talk about that in class tomorrow). In the article, “Personal Names and Identity in Literary Context,” Benedicta Windt-Val notes the “close connection between a person’s given name and their feelings of identity and self. …[P]ersonal names and place names are some of the most important tools of the author in the creation of credible characters placed in a literary universe that gives the impression of being authentic.” This highlights the significance between a name and an identity, as well as a name and credibility and being authentic. In many of Le Guin’s writings we see the connection between name and identity, including The Dispossessed, “The Ones Who Walk Away from Omelas,” and “She Unnames Them.” However, Le Guin isn’t simply naming or giving her characters names to signify their credibility or authenticity; rather she is leaving them nameless, “unnaming” them, or giving them computer generated, generic names, as a means to deconstruct and demonstrate the power in a name, challenging the naming power, challenging those who traditionally name.
Let’s look at The Dispossessed as our first example: the women and men of Anarres have non-gender specific names, given out by a computer, so that no two names are the same. Each name is a random assemblage of letters to create something uniquely unlike anyone else. This process is based on the teachings of Odo. In Le Guin’s precursor short story “The Day Before the Revolution” (1974), Odo says that the anarchist movement was “not strong on names. They had no flag. Slogans came and went as the need did. …But when it came to names they were indifferent, accepting and ignoring whatever they got called, afraid of being pinned down or penned in” (28). Out of this, the unimportance of names arises on Annares.
A name in many cultures, including many names in Latin based languages, implies gender, one aspect of identity. In the arena of gender, Annares’ computer generated names stand tall. On Urras, when discussing gender differences on Annares, the Urrasi physicists complain and/or comment on how Annaresti names are useless for telling gender, which they find troubling and a bit offensive: “‘Gvarab was a woman?’ Pae said in genuine surprise and laughed. Oiie looked unconvinced and offended, “Can’t tell from your names, of course,” he said coldly” (74). The idea of gender equality escapes the Urrasi people and the binary genders of men and women not only have distinctive, identifying names, but entirely separate spheres. The names of Annarestis deny Urrasis from easily dismissing a woman based upon her gender, as defined by her name. In this way, to this end of eliminating gender differences in names, the computer naming process on Urres works well. However, one’s name on Urres still ties closely to individual identity.
The computer generated name isn’t a name that carries with it tones or meaning from previous owners or of family heritage. The name doesn’t give the child something to live up to. For most on Annares, this naming process and their unique name appears freeing (at least that’s how Shevek seems to view it). However, we are shown that the name still ties deeply to the core of identity, as we see in the one instance, when Shevek meets someone with a too similar name. This other man insists on beating up Shevek (who tries to defend himself, but he’s still a scrawny boy). [Side bar: is it odd or coincidental that both of these characters with similar names both happen to be men? It strikes me as an odd coincidence and I believe Le Guin to be too crafty for this to merely be coincidence.] This instance demonstrates that there is ownership over the name and that ownership is worth fighting for. If their names were exactly alike, we could envision a society plagued with these sort of name squabbles. But even in this solitary instance, rather than unite people because they don’t have family ownership over the name or because the power isn’t in the hands of someone naming, the name acts as an individualizing tool. Each name carries with it the burden of being distinctly unique and is easily threatened when it is reveled to not be so unique after all. This name, albeit randomly assigned, still carries with it the weight of identity, and here that is the identity of the individual (not the collective) and the needs of the individual seem to take precedent in this example. Le Guin enforces the notion of the “close connection between a person’s given name and their feelings of identity and self.” Even within a system where a computer randomly assigns a name, the name provides a person with a strong sense of identity.
Naming also plays a key role in Le Guin’s short story “She Unnames Them.” The title tells us as much. In this short story (read it here), an unnamed narrator goes around and unnames animals, or rather she convinces them to give their names back. “Most of them accepted namelessness with the perfect indifferences with which they had so long accepted and ignored their names.” Doesn’t this sound exactly like the words of Odo when discussing the anarchists? The unnamed narrator acknowledges that there is power in naming and in unnaming: “it was somewhat more powerful than I had anticipated.” However, she doesn’t want the power, but rather is handing the power back to the animals to decide on the names they do or do not want. She then does the same thing with her name; she gives it back. She “went to Adam, and said, “You and your father lent me this [name] – gave it to me actually. It’s been really useful, but it doesn’t exactly seem to fit me very well lately. But thanks very much! It’s really been very useful.” With the reference to Adam, the animals, the father, and a later comment about the garden, as a reader we know who the narrator is and our urge is to name her. Le Guin knows this. If I ask my students who have just read this, “who is the narrator?” they immediately tell me that it is Eve. But she isn’t. That was the name that Adam and God the father gave her. They defined her, pinned her down, and penned her in with naming her what they wanted. The narrator gives that name back; she helps the animals to give their names back. She frees herself and helps the animals free themselves as well. Her identity and the identity of the animals now resides in their own hands. They define themselves, they name themselves, they create themselves, and they now control and tell their own story. In Dancing at the Edge of the World: Thoughts on Words, Women, Places (1989), Le Guin notes “[I]n its everyday uses in the service of justice and clarity, what I call the father tongue is immensely noble and indispensably useful. When it claims a privileged relationship to reality, it becomes dangerous and potentially destructive….The father tongue is spoken from above. It goes one way. No answer is expected, or heard” (Dancing 14849). For Le Guin, this “language of power” privileges particular ways of theorizing and understanding the world. It is gender-biased at its core. This father tongue, THE Father’s tongue named everything and everyone in the world. It not only “claims a privileged relationship to reality,” it IS reality. All of reality. This “father-tongue” is what the unnamed narrator in “She Unnames Them” is rejecting. It isn’t a forceful rejection, but a giving the gift back, a careful, deliberate unnaming, reclaiming of her self, of her identity.
Lastly, to note the importance of names in Le Guin’s work, I direct us to “The Ones Who Walk Away from Omelas” (read here). In this short story, our again unnamed narrator introduces us to Omelas. There isn’t a single singular name in the entire story. In this story, only “the people of Omelas” exist, with only one exception: the child who is not considered part of the people. “In the room a child is sitting. It could be a boy or a girl.” This child is kept away from the people. This child MUST be kept separate from the people. No one can talk to the child. “The terms are strict and absolute; there may not even be a kind word spoken to the child.” All of their happiness depends upon the child being kept apart and dehumanized and all the people of Omelas know this: “They all know it is there, all the people of Omelas. Some of them have come to see it, others are content merely to know it is there. They all know that it has to be there. Some of them understand why, and some do not, but they all understand that their happiness, the beauty of their city, the tenderness of their friendships, the health of their children, the wisdom of their scholars, the skill of their makers, even the abundance of their harvest and the kindly weathers of their skies, depend wholly on this child’s abominable misery.” The unnamed, ungendered child is no longer human; even the pronoun “it” is used in reference. The child is without a name because it is without an identity, stripped of clothes, dignity, love, and name. The removal of the name here is used as a weapon against the child to dehumanize it, which is what needs to happen for the society to exist. The people of Omelas are also unnamed in the story though. This unnaming allows them to evade individual responsibility for the abominable misery of the child. As a whole, collective people, no one person holds any other one person responsible. No one is to blame. No name, no blame. The close link between a name and feelings of identity applies when all the people identify as one collective Omelas consciousness.
In many other of Le Guin’s works she plays with the notion of names and the naming process. She clearly links naming with power and names with identity. Logan Pearsall Smith said, “Our names are labels, plainly printed on the bottled essence of our past behavior.” Le Guin shows names as labels to past, present, and future behavior. Her name conveys an essence of brilliance from her past behaviors and her life of writing. May we always remember her name and the power therein.