Ursula Le Guin - Five Ways to Forgiveness

The meeting (of the Yotebber City and Regional Educational Aid Association) was in a schoolroom of one of the city schools. Two of Hav­zhiva’s bodyguards, in plain clothes, waited unobtrusively in the hall. Forty women and Hav­zhiva were jammed into small chairs attached to blank netscreens.

“Asking for?” Hav­zhiva said.

“The secret ballot!”

“No job discrimination!”

“Pay for our work!”

“The secret ballot!”

“Child care!”

“The secret ballot!”

“Respect!”

Hav­zhiva’s noter scribbled away madly. The women went on shouting for a while and then settled down to talk again.

One of the bodyguards spoke to Hav­zhiva as she drove him home. “Sir,” she said. “Was those all teachers?”

“Yes,” he said. “In a way.”

“Be damn,” she said. “Different from they used to be.”

“Yehedarhed! What the hell are you doing down there?”

“Ma’am?”

“You were on the news. Along with about a million women lying across railroad tracks and all over flyer pads and draped around the President’s Residence. You were talking to women and smiling.”

“It was hard not to.”

“When the Regional Government begins shooting, will you stop smiling?”

“Yes. Will you back us?”

“How?”

“Words of encouragement to the women of Yotebber from the Ambassador of the Ekumen. Yeowe a model of true freedom for immigrants from the Slave World. Words of praise to the Government of Yotebber—Yotebber a model for all Yeowe of restraint, enlightenment, et cetera.”

“Sure. I hope it helps. Is this a revolution, Hav­zhiva?”

“It is education, ma’am.”

The gate stood open in its massive frame; there were no walls.

“In the time of the Colony,” the Elder said, “this gate was opened twice in the day: to let the people out to work in the morning, to let the people in from work in the evening. At all other times it was locked and barred.” He displayed the great broken lock that hung on the outer face of the gate, the massive bolts rusted in their hasps. His gesture was solemn, measured, like his words, and again Hav­zhiva admired the dignity these people had kept in degradation, the stateliness they had maintained in, or against, their enslavement. He had begun to appreciate the immense influence of their sacred text, the Arkamye , preserved in oral tradition. “This was what we had. This was our belonging,” an old man in the city had told him, touching the book which, at sixty-five or seventy, he was learning to read.

Hav­zhiva himself had begun to read the book in its original language. He read it slowly, trying to understand how this tale of fierce courage and abnegation had for three millennia informed and nourished the minds of people in bondage. Often he heard in its cadences the voices he had heard speak that day.

He was staying for a month in Hayawa Tribal Village, which had been the first slave compound of the Agricultural Plantation Corporation of Yeowe in Yotebber, three hundred fifty years ago. In this immense, remote region of the eastern coast, much of the society and culture of plantation slavery had been preserved. Yeron and other women of the Liberation Movement had told him that to know who the Yeowans were he must know the plantations and the tribes.

He knew that the compounds had for the first century been a domain of men without women and without children. They had developed an internal government, a strict hierarchy of force and favoritism. Power was won by tests and ordeals and kept by a nimble balancing of independence and collusion. When women slaves were brought in at last, they entered this rigid system as the slaves of slaves. By bondsmen as by Bosses, they were used as servants and sexual outlets. Sexual loyalty and partnership continued to be recognized only between men, a nexus of passion, negotiation, status, and tribal politics. During the next centuries the presence of children in the compounds had altered and enriched tribal customs, but the system of male dominance, so entirely advantageous to the slave-owners, had not essentially changed.

“We hope to have your presence at the initiation tomorrow,” the Elder said in his grave way, and Hav­zhiva assured him that nothing could please or honor him more than attendance at a ceremony of such importance. The Elder was sedately but visibly gratified. He was a man over fifty, which meant he had been born a slave and had lived as a boy and man through the years of the Liberation. Hav­zhiva looked for scars, remembering what Yeron had said, and found them: the Elder was thin, meager, lame, and had no upper teeth; he was marked all through by famine and war. Also he was ritually scarred, four parallel ridges running from neck to elbow over the point of the shoulder like long epaulets, and a dark blue open eye tattooed on his forehead, the sign, in this tribe, of assigned, unalterable chiefdom. A slave chief, a chattel master of chattels, till the walls went down.

The Elder walked on a certain path from the gate to the longhouse, and Hav­zhiva following him observed that no one else used this path: men, women, children trotted along a wider, parallel road that diverged off to a different entrance to the longhouse. This was the chiefs’ way, the narrow way.

That night, while the children to be initiated next day fasted and kept vigil over on the women’s side, all the chiefs and elders gathered for a feast. There were inordinate amounts of the heavy food Yeowans were accustomed to, spiced and ornately served, the marsh rice that was the basis of everything fancied up with colorings and herbs; above all there was meat. Women slipped in and out serving ever more elaborate platters, each one with more meat on it—cattle flesh, Boss food, the sure and certain sign of freedom.

Hav­zhiva had not grown up eating meat, and could count on it giving him diarrhea, but he chewed his way manfully through the stews and steaks, knowing the significance of the food and the meaning of plenty to those who had never had enough.

After huge baskets of fruit finally replaced the platters, the women disappeared and the music began. The tribal chief nodded to his leos, a word meaning “sexual favorite/adopted brother/not heir/not son.” The young man, a self-assured, good-natured beauty, smiled; he clapped his long hands very softly once, then began to brush the grey-blue palms in a subtle rhythm. As the table fell silent he sang, but in a whisper.

Instruments of music had been forbidden on most plantations; most Bosses had allowed no singing except the ritual hymns to Tual at the tenthday service. A slave caught wasting Corporation time in singing might have acid poured down his throat. So long as he could work there was no need for him to make noise.

On such plantations the slaves had developed this almost silent music, the touch and brush of palm against palm, a barely voiced, barely varied, long line of melody. The words sung were deliberately broken, distorted, fragmented, so that they seemed meaningless. Shesh , the owners had called it, rubbish, and slaves were permitted to “pat hands and sing rubbish” so long as they did it so softly it could not be heard outside the compound walls. Having sung so for three hundred years, they sang so now.

To Hav­zhiva it was unnerving, almost frightening, as voice after voice joined, always at a whisper, increasing the complexity of the rhythms till the cross-beats nearly, but never quite, joined into a single texture of hushing sibilant sound, threaded by the long-held, quarter-tonal melody sung on syllables that seemed always about to make a word but never did. Caught in it, soon almost lost in it, he kept thinking now—now one of them will raise his voice—now the leos will give a shout, a shout of triumph, letting his voice free! —But he did not. None did. The soft, rushing, waterlike music with its infinitely delicate shifting rhythm went on and on. Bottles of the orange Yote wine passed up and down the table. They drank. They drank freely, at least. They got drunk. Laughter and shouts began to interrupt the music. But they never once sang above a whisper.