Category: Book I

  • Farewell to Kato

    Juma’s mind was blank. He preferred it that way. His entire being was focussed on the hot air in his lungs, the smell of dry dirt and the beating shocks running through his nerves every time his jembe hit the hard soil. His work was monotonous as every swing matched an imaginary drum, playing in harmony with the others diggers around him. Sweat ran into his eyes, causing him to blink. He stopped his work for a moment and became aware of his stiff, aching back. Straightening his vertebrae slowly he realized Neelai was standing in front of him. Almost half his age, her smile radiated with confidence and pitiful, annoying, understanding. He became aware of his surroundings again, standing in the water bund trench he spent all morning digging. Around him, most of his kana were looking at him, each one or two diggers standing in the water bunds they’ve been working at. He inhaled deeply to catch his breath, trying not to act as old as Neelai, but mostly Kato, often made him feel. Kato was in his teens and his burst of energies were a thing Juma can only envy in reminiscence to his own teen days forty years prior.

    “How are we doing?” Neelai asked in her cheerful tone. He nodded at her, unable to resist smiling back at her through his aching muscles. “Shall we call it a day? We’re starting to get hungry,” she suggested. Juma looked up and, shielding his eyes from the sun, he could tell it’s about midday. He sighed and nodded. She reached out a hand and helped him out of the water bund.

    A dozen of them were standing in a sea of hundreds three-meter-in-diameter half-circle water bunds. Ten of them were of his own kana, and two from other kani who often joined them. People were usually part of the kana they felt most dear to them – whether it was their biological family or their interest of passion. But this didn’t prevent them from pursuing other interests and occasionally joining activities of other kani. Juma’s kana had sixteen members but Leinot, Naanyu and Olomunyak volunteered to do some house chores, Loolenjai picked up a new project they were passionate about and then there was Kato. Juma preferred not to think about Kato. 

    Juma whistled to get the rest of the people’s attention and announced it’s time to head back. The exhausted men and women seemed relieved to finish their work and slowly went towards the pile of bicycles they came with. They still had almost an hour to cycle back home, but they were cheerful. They had a productive morning and still had the rest of the day ahead of them to pursue other interests or just leisure. But Juma felt that his world was caving in. He would have been ok to keep digging until the end of time but he knew that despite the massive hole aching in his heart, he’ll be better off spending the rest of the day with the rest of his kana.

    Kato left him; left the kana; left the bolo of his parents and most of the people he ever knew. Perhaps Juma could stomach that, anything but “running around and playing with guns”, as he mocked Kato when he first heard of his intention to enlist. Juma’s sense of failure came not only from the worry that his kana hasn’t been welcoming enough for Kato, but also from the disbelief regarding Kato’s tolerance towards guns and violence. Despite the complete elimination of lethal guns, they were still generally frowned upon as a violent tool and people who were drawn to them were often regarded with suspicion.  Juma knew Kato from a very early age, as he knew most of the fifty odd people in their bolo and to his knowledge, there was no particular incident that could explain the path Kato chose for himself. Like most people, Kato grew up in the “nursery kana”, which most prospective parents choose to join as it’s easier to raise children alongside other young families. As Kato and his twin sister Leila grew older and became independent enough, their parents decided to go back to their original kani. Their mother worked in mechanics and their father was an artist. Kato argued that “art wasn’t practical”. His father would make a sour face, jokingly offended, but never really took it to heart. Juma became aware of Kato’s predicament after a month he spent soconding his mother in mechanics. Although that was inaccurate. His mother returned to work in mechanics when Kato was less than two years old, and he has often accompanied her. So when she finally moved back to the mechanics kana, Kato, now thirteen years old, was already quite a decent mechanic himself. But he felt that it wasn’t for him, and with adolescent moodiness he made it clear to everyone else as well.

    Juma liked Kato, as he reminded him of his own energetic youth. And along with the rest of the bolo who worried how to support the young rebellious teenage boy, Juma believed the boy was missing a purpose. “Finding oneself is an essential step in one’s personal growth and identity,” he said often. Despite having the community allowing individuals to be themselves instead of dictating who they ought to be, teenage youth still often struggle to define themselves. So is the nature of teenagehood. Juma saw that art was too “abstract” for Kato, and while mechanics is important, he understood that Kato wanted more to life than simple maintenance work. They would chat when they went running. Often in the evenings, some folks from the bolo would go out running in the Ajai wildlife reserve and Juma was always impressed with Kato’s vigor when they ran together. Kato wasn’t particularly fast but he was relentless and would simply not give up. Juma managed to convince him about the importance of the water bunds and their contribution to the environmental recovery efforts. It’s hard, laborious work and extremely gratifying when the water bunds become green patches that expand, connect and become a green savannah.

    Kato spent two years at Juma’s kana before he announced his intentions to enlist. Enlisting wasn’t common. No one in the bolo has enlisted for the past two decades. A mere few from the entire tega of Arua enlisted during that time. It wasn’t surprising or sudden. Kato shared his thoughts and feelings and his friend, despite not agreeing, still respected him and didn’t make him feel bad about it. Juma even offered to accompany him to see what it’s like. The nearest base was near Mombasa – a half day train journey. Given the visitors’ tour of the base, Kato was intrigued but Juma wasn’t impressed. Perhaps it was his prejudice, he later thought, but the need for hierarchical power structure, the sense of needless urgency and “running around with guns and acting violently towards other living things,” as he told Kato on their train back to Arua, did not impress him. Kato was grateful Juma came with him, and appreciated his opinion but disagreed with it. “I feel I can make a meaningful change by enlisting,” he told Juma. “And as for the ‘sense of urgency’,” he continued, “I see it more as an ‘aspiration for efficiency’. I like the ‘getting things done’ attitude. Life in our bolo is great, but everything is so slow I feel like I’m half-asleep most of the time”.

    Kato detested the violence, but at the same time believed that it’s a tool, albeit “unfavorable”. In truth, Kato never saw an assault rifle prior to that day, heard its booming shot or witnessed its disastrous results. Most people haven’t, as the last functioning assault rifle was demolished ceremoniously decades ago. They knew what it was, they’ve seen the old archives or seen the models in museums. Still, non lethal-guns, even tranquilizers were quite a rare thing. It wasn’t a “scary unknown thunder stick” as time-past primitive tribes might have once described it. Instead, it was a tool of intimidation and suffering. On the train back Juma and Kato discussed whether guns, lethal or not, have a place in the kind of imaginary society they wish to live in. “Guns are a tool for the oppressor to force their argument instead of finding a peaceful resolution,” Juma argued, “or in the case both sides carry arms and are ready to use them, guns are a path to an unnecessary bloodbath”. Of course from his point of view, all bloodshed was unnecessary. “Conflicts often stem from an inevitable power imbalance,” Kato replied, “A gun might actually give a fighting chance to the oppressed side”. “Guns,” said Juma, “bring an unfair advantage to the conflict, in the sense that they work fine, as long as they’re not used against you.” Their argument dragged on and Kato was on the edge of frustration-driven anger but inhaled deeply and asked in retort “Well, do you believe the world is fair? Without people with malicious intentions, who use the power imbalance to their advantage? And if the world isn’t fair, why not have guns to protect the underprivileged?” At that moment Juma felt pride in Kato, at his mannerism and articulated arguments. He imagined him as a grown man who can accomplish so much that he himself could only dream of. He wanted to tell Kato that guns are more likely to be used by those with malicious intentions. He wanted to tell Kato that having a gun in an argument, regardless of who is holding it increases the likelihood of violence. But instead he replied that “Indeed, the world isn’t fair, and having guns might be helpful for the oppressed but can just as easily be used against them. You are right that guns can also serve the good and protect the innocent, but just as likely and probably even more so, can also be turned against them.” This was a compromise they both could accept, as long as they silently agreed to overlook the potential abuse of power.

    It took Juma’s kana twenty minutes to arrive at the bees-guarded hedge that prevented elephants from entering the young growing savannah, and another forty minutes of cycling until they eventually arrived at the hub in the center of the community. They parked their bikes in the shed and entered the buzzing courtyard. Three long tables were set at the southern wall next to the bolo’s communal kitchen and after picking their lunch they sat down to eat and continued their chat. Juma made a conscious effort to stay focused in the conversation but found it impossibly difficult. It was Neelai who pulled him back to reality again as she asked, “Care to talk about your feelings?” It was a common question, an invitation to offload without being judged or resented. Juma appreciated her genuine concern. “I can’t shake off my feeling of loss and sense of personal failure”. “Kato’s leaving is hard for everyone who knows him,” she reassured him. “No one believes it was your fault, and that you wouldn’t have given anything to change the stubborn boy’s mind.” He thanked her for her kind words. “Of course, I know that, but it seems I just can’t shake the feeling away,” he told her. She suggested “Could it be that this bad feeling wasn’t triggered by his departure but  is actually an insecurity you’re fighting against?”. He agreed it might be the issue and promised her he’d look inwardly to see where this feeling originates. By this time, the meal was over and Loolenjai, stacking the dishes into a tall pile, asked Juma “May I take your bowl?”. Juma felt it was a good cue to finish his conversation and insisted on helping. Loolenjai was a very lively person, with a rolling laugh and a quick tongue. “Oh, that would be most appreciated, there you go,” Loolenjai said, and handed him the entire pile of bowls, to everyone’s laughter. They spend the next fifteen minutes washing the dishes together while singing merrily out of tunes without a care in the world.

    Juma spent the rest of the day climbing “challenges” on the northern wall of the courtyard. 10 meters high and filled with customized nooks and crannies the Esendai kana sets every week. Looking at them climb was mesmerizing to him. It looked like they were traversing the wall as if it was a flat surface. Many people in the bolo enjoyed climbing for leisure while Esendai used that valuable skill more professionally, whether for construction, maintenance or even for search and rescue every once in a blue moon. Of course, it was the mechanics who did the maintenance but often when high altitudes were involved, a professional climber would join to reassure everyone’s safety.

    Despite his youth and energy, climbing was one of the few things Juma could still match Kato. “Strength and agility are vital for climbing, but they are just as important as technique and the mental mindset,” Juma would often remind his young and eager protégé. Juma climbed a particularly difficult challenge where he had to stand on a big rounded knob providing only a ten centimeter ledge and nowhere for the hands to hold. From there he was meant to make the leap to the next part. He inhaled deeply, getting ready for the jump. This challenge was built last week and he remembered what he observed when Kato tried to conquer it. The boy was scared to make the leap and spent a lengthy time on the knob while Juma tried to encourage him to jump. He did, but his hand missed the nook and he fell off to the thick mattress below. Juma remembered helping Kato get up on his feet, telling him, “You’ve got what it takes, it’s the hesitation that weighs you down.” Kato tried a couple of more times and even managed to touch the nook, but it slipped away again. “I’ll try again another time,” he promised Juma he’ll try again some time but he never got around to it before he left.

    Leila, Kato’s sister, joined Juma at the wall. If Kato was all about power, Leila was about agility. A common joke in the bolo was saying that they both can move through a crowd at ease, but while Leila slips-through unscathed like a feline, Kato would simply carve a path like a rhinoceros. “Good evening Juma,” Leila greeted him as he was looking at the wall, planning his next challenge. “An evening of light,” he greeted her in return, “How are you? Have you heard anything from your brother already?” She laughed and said “You know Kato as well as I do and you know that if we heard from him so soon that would be a reason to worry.” She was right. It would be surprising, not to say concerning, to hear anything from him in the first month of him being away, even if it was his first time away on his own. Kato was never an overly communicative person. Being the twin-brother of Leila who began to talk at the age of merely ten months and six months after could already express her wishes coherently, Kato was subjected to a merciless comparison and forever became the slowerof the two. As much as he was loved and nurtured like any other child in the bolo, this experience haunted him forward and shaped his personality – living in the shadow of his intelligent sister. “Juma, how would you suggest I go about the purple overhangs?” she asked him about the climbing challenge she was planning to do. He felt that she was  being kind and asking him just to give him a small sense of being needed. He smiled, and asked “What options have you considered?” “Well, I thought to swing my right foot to the third hook and then grab above the fold with my right hand,” she suggested. “Oh, I don’t think I had that level of agility for a long time,” he laughed, “But I trust you, I’m sure you can do it. It’s definitely worth a try.” He then continued, “How would you suppose someone with my level of agility could solve it?” She thought for a moment and then proposed “I guess you can try to grip the underhook with your right hand and push your leg directly on the wall so you’ll be high enough to grab above the fold with your left hand.” He smiled at her triumphantly, “That sounds like a good backup plan.” She smiled back, “Thanks, you old cheat,” and then laughed.

    She managed to complete the challenge on her second attempt, having the original plan too agile even for her and as she sat to rest he asked, “How are you feeling about Kato’s departure?”“I’m trying not to think about it too much,” she answered. He apologized for bringing up the subject. She said “It’s ok. Of course, I’m sad that Kato left but at the same time happy for him for pursuing what he believed was the right path for him. I may disagree with him,” and she had, vocally, and more than once “but I also believe it’s more important for him to try, rather than live in constant regret for not trying.” Juma agreed with her.

    Later after the communal dinner, Kato sat in his quarters and wrote his day’s reflections in his journal. He could see Kato’s shadow cast in every activity and action that happened that day. He felt a deep forelonging for the silly brash young boy  he cared so much for, that he saw himself in. He closed his eyes and there was Kato. With his curious eyes, a snickering smile and the unmistakable teenage boy aroma people often teased him about. “It pains me that you left,” Juma told him, “and I cannot shake this feeling of disappointment that has gotten a hold of me.” The look on Kato’s face pierced through his heart. He knew that Kato wanted a structure, to be part of something bigger and a sense of fulfillment. Kato needed, at least for this part of his life, a rush of adrenaline and to push himself to become the man he saw himself growing up to be. There was nothing wrong or pointless in digging water bunds day in and day out, but Kato was at a stage he wanted more than life. And Juma understood it. The imaginary Kato that stood in front him and reassured him, not the young silent boy he really was, but the manifestation of all Juma ever wished Kato to be. He imagined how their conversation would go. “It’s all good. Time passes, life moves on and people change,” he said. Juma reminded himself “I know. I should be grateful for the time I got to spend with you and only wished I had more.”. The imaginary Kato laughed “May I remind you that it was you who warned me not to over-exert myself on my first day of digging. ‘Too much of anything is never a good thing,’ you told me.” Juma felt how his own words were used to taunt him. And then the imaginary Kato stopped laughing and looked at him with sincerity. “Is the memory of me too painful?” he asked Juma. “It’s an unfair question – The memories of our time together is something I’ll forever cherish, but this doesn’t negate the aching hole in my chest” Juma answered. Kato comforted him “In time the hole will be filled with love of other people and please don’t bury me just yet – he is still out there, still respecting and loving my old mentor,” despite never being too vocal about, as most teenage boys are, “and we will meet again.. “Yes,” Juma reassured himself, “we’ll meet again, and yes, despite not going the path I had wished for him, I am proud of you, for your independence and maturity.” Juma disliked the mere idea of guns, but he believed that Kato’s pure heart will lead him towards peace, with himself and with others. He was worried, and he knew he’d be worried for a long time. But he believed in Juma and this belief has eventually helped him into a restful sleep.

  • Glossary

    In my stories, I may have used a few words and phrases that are worth explaining. Some of them are simply uncommon or borrowed from various languages; and some were adapted from P.M.’s dictionary “bolo’bolo”

    A water bund is a rainwater harvesting technique consisting in digging semi-lunar holes in the ground with the opening perpendicular to the flow of water. These structures allow water to seep into the soil, retaining in the subsoil a greater amount of moisture. But also, it prevents the loss of fertile soil. Water bunds are successfully used nowadays to reforest arid zones with irregular rain patterns, allowing the growth of plants and trees, such as in the Sahel.

    A jembe is a long-handled hand tool with a blade set at an angle to the handle. It’s used for digging, breaking up soil, and removing weeds. The word “jembe” originated in Swahili in the 19th century.

    A phalanstère is a 4-stories building of a self-contained community, ideally consisting of 500–2,000 people. The term was coined by Charles Fourier in the early 19th century.

    A solar is an inner courtyard shared by multiple households.

    An ibu is an individual or a person. The term is not excluded to humans and can therefore extend to any sentient being.

    A kana is a family-unit which isn’t necessarily biological. It can be a household, a hunting party, a gang or a work-group. Kani is the plural form of the word.

    A bolo is a community or a tribe. Not as tightly-knitted as a kana but as a guiding principle, everyone in the bolo knows one another to some extent. A similar holistic meaning can be found in the word “Barrio”, in comparison to the more geographical-focused English equivalent of “neighborhood”.

    A collection of geographical bolos would be a tega, which represents a district or a town, while vudo would go even wider. A vudo is a city, but also a bioregion such as a valley.

    Fasi means transportation or travelling. The term also encompasses the means of transport, such as buses or trains.

    Nima is the driving force behind cultures, traditions and lifestyles. Its focuses on the theory and less on its practicality. A sadi is a place of exchange, essentially a market, although it isn’t monetary. Therefore, nima’sadi would be a place to exchange knowledge – academia, but without any forced hierarchical structure.

    MAF – acronym for “Mobile Aid Force”. A MAF-member would be called MAFex and the plural would be MAFexi.

    Sarki is a “king” in Swahili, while Olori is a leader

    Mu’alem is a “teacher” in Arabic and often used as a way to address a person, respectfully (provided that any person can teach us something).

    A Dala is an assembly, a group of people, or the act of gathering.

    Gano is a space, to which every person is entitled (“a roof over one’s head”); Often refers to one’s private room, or  mental and emotional space in which one can be themselves without scrutiny..

    Dalagano is an assembly hall – a physical space for social gathering.

    Nugo is related to death, often but not necessarily in the context of “accepting death” or “wishing to die”.

    Ikigai is a Japanese word translated to “reason for being”. It’s often associated with finding purpose and fulfillment in life.

    Sashimono is also woodcraft that doesn’t require using nails. It’s also called “traditional joinery”.

    Suvu are precious drinkable water.

    Matooke is a plantain, or a green banana.

    Kamobo is “step-” in Swahili (as in “step-parent”). As the family-units are less blood-related to begin with, Kamobo in this context has the same meaning as “god-” (e.g. “godparent”). It is an endearment term to show kinship.

    Sashimono is a woodworking technique for creating furniture without nails.

    The Čapek paradox (named after Czech writer Karel Čapek, 1890-1938, who popularised the term “robot”) deals with the question “What will happen if robots will be cheaper than humans?”. Of course it wouldn’t matter in an egalitarian society, but in a capitalist society where man must work to earn a living, it creates a paradox. The paradox argues that for that reason, humans will forever be cheaper than robots, even at the price of their freedom.

    Egusi are protein-rich seeds from squash, melon, or gourd plants, primarily used in West African cuisine, most famously in Egusi soup.

    Kene is an unpleasant yet necessary task or duty, usually performed by volunteers in some rota.

    Gray water is water used household water from sinks and showers that can be reused for watering plants  for example. This is unlike black (sewage) water that requires treatment before they can be reused.

    A synan, short for Synanthropic, is an animal that grew accustomed to human presence and will struggle on its own without human presence. Terms like “pets” and “domesticated” are considered frowned upon for their connotations of ownership, similar to the word “slavery”.

  • The Breaking of Omelas

    The Breaking of Omelas

    For those who have never heard of the wondrous city of Omelas, I would recommend Ursula K Le Guin’s account of the city (In her short story “Those who left Omelas”), to better understand the city’s full spectrum of depths and heights.

    In the radiant city of Omelas, where joy and harmony flourished in every corner, a sombre truth, invisible to the outside, tainted everything in a dark, sticky soot. For all the city’s good fortune rested upon a single very unfortunate child, locked away in a small dark room somewhere beneath the city streets where the festivals marched, the markets were full of life, and the children roamed carelessly.

    Curled in utter darkness, covered in his own excrement, long given up calling for help or pleading for a bargain, he would just whimper to himself quietly, his tears long dried. He may be about ten years old, but his body was stunted at the age of six and sits crumpled like a man of old age. Occasionally, the door would open and a person or two would look at him in disgust. They never talked to him. Sometimes, one of them would look at him with shocked or curious eyes, asking questions about him to the other person, but never asking him. Sometimes they would kick him, questioning his humanity, never considering their own inhumanity.

    Not far from there, up above the street in the city hall building, an officiant was receiving members of the public. He welcomed a young mother with her newborn in her arms into his office.

    “Ah, good day, my dear! Congratulations on the birth of your child! Quite a joyous occasion, I’m sure. How are you feeling? And how is the babe? How can the municipality assist you in navigating these early days of parenthood? How may I be of service?”

    The mother was a bit embarrassed coming to his office, but his warm familiar smile reassured her enough.

    “Good morning, Officiant. The baby is well and I do hope to see you on his naming day two days forth. I am fine myself as well, for the most part. But alas, dreams of Omelas’ cursed child have haunted my sleep as of late and I wake with grievous worries for my own child…”

    The officiant furrowed his brows in a look of concern.

     “Oh dear! I can only imagine how disturbing this must be, especially with restless sleep that is a natural part of motherhood, and that it would be even worse to confuse the two children in your dreams. We praise the heavens, of course, it was just a dream. But was that it? Was it just a bad dream? Or have the bad thoughts lingered in your mind? Can I assure you in any way that your child is safe, and this nightmare was nothing but a bad dream fabricated in the mind of a caring mother?”

    The mother, encouraged by his willingness to hear her out, explained:

    “The question that troubled me as I woke up was: will my son ever be truly happy? Our city of Omelas is truly a city of beauty in all aspects, but it seems we have condensed all that is wrong into a single point, into this single child. And yes, perhaps it’s better than some allusive alternatives, but we haven’t really gotten rid of the sadness. Can we be truly happy whilst having that dark burden weighing on our hearts?

    The officiant, serving at his role for more than two decades, was quite familiar with this question.

    “Ah, the age-old question of the price we pay for our happiness. I understand your concerns, and I’ve pondered on it myself and not once. Happiness, unfortunately, isn’t the entire picture; something needs to counter-weight it, to balance against it. Happiness has a price and I personally believe we’re very fortunate for the arrangement we have. Sacrificing the happiness of a single individual for the contentment of many. We live a good life and the only price we pay is the knowledge that someone else is paying its cost.”

    “As for your son”, the officiant continued, “we should acknowledge that our happiness was bought and earned by someone else and we are grateful for that. And we should leave it with that. We, the citizens of Omelas, made this choice and it may not be a perfect choice but it is a good one. Perhaps by focusing on our good fortune you  and your child may come to terms with the knowledge of the poor child who is sacrificed on your behalf.”

    The mother considered the answer for a while but then replied:

    “You said we made this choice as a community. That is not correct. I never made this choice and neither did you and the child definitely didn’t. We accepted this choice. In the name of tradition. Tradition can explain past actions, but it cannot justify them and it’s definitely not responsible for future actions. We are.”

    The officiant was taken lightly aback from the mother’s reply and after a moment of hesitation answered back:

    ”Ah, an astute observation, and a fair point. ‘Acceptance’ is indeed a better word. We’ve inherited this tradition, and as individuals, we play a role in its continuation. This tradition has kept Omelas safe and its citizens content for as long as we know and now we’ve become custodians of its legacy, for better or worse. Many who didn’t approve of our customs have left, and our gates were and are always open.”

    He paused for a moment and looked at the worried mother as his last statement might have sounded like a suggestion for her to be dismissed, but then continued:

    “Of course we can talk about it as long as it will take to find a solution that would put your heart and mind at ease,” and as he saw her nodding in approval he concluded “just as long as we base our discussion on the consensus that the safety of Omelas outweighs the pity we might feel for that single individual.”

    The mother frowned at the last statement.

    “I’m not sure I agree that life at all costs outweighs what we do with it.” But before he had a chance to reply she continued – “In truth, I simply want my son to know nothing but happiness. I’m guessing any parent would wish that for their child.”

    The officiant felt more comfortable with this idea that he heard previously.

    “Of course you can simply not tell him. Let his blissful ignorance be his blessings. We can issue a decree forbidding everyone talking about it ever again. How does that sound? Won’t that solve the burden of guilt? Or perhaps it would be better to send the wretched child halfway across the world? Out of sight and out of mind? Should one care about a suffering person they’ll never get to meet or see and only hear about in old-nanny lullabies that are used to scare young children into obedience?”

    But the mother wouldn’t hear any of it –

    “Ignorance, especially when it’s intentional, does not absolve us from responsibility. Whether an atrocity is committed in the other room or across the world, by our own hands or on our behalf, the fact that we benefit from it makes us responsible. If we choose not to stop even if we can – it makes us complicit, if not guilty.”

    They stared at each other for a moment, but then an epiphany dawned on her.

    “I had the impression that our predicament is due to an unchangeable tradition. So how can we hide the truth from our children? How can we send the child away from the city as you just suggested? What is the core part of our tradition that we’re trying to protect?”

    “You’re quite a stubborn person, my dear,” said the officiant. Partly amused, partly irritated, but mostly hungry as he felt this overly extended meeting was eating away from his lunch break.

    “You are right. The idea of distancing the child from our immediate awareness might be a tempting one, but altering such a fundamental aspect may not be as simple as one might have liked. I fear that you are right, my dear, and even the distance won’t wash away our sin. Perhaps you and I should take a step back and find another way to reconcile the desire for a happier life for your son with the city’s complex traditions?”.

    He leaned forward as if ready to stand, hoping the subtle hint would be noticeable enough. The mother grew desperate and fearing to be dismissed answered in despair, she cried:

    “No, I’m really struggling to reconcile with a tradition that destined us to carry such a burden. Yes, it’s our tradition. Yes, it’s our forefathers’ decisions and yes it has given us a good life in most aspects except for the pity we might feel for this child. I can’t imagine how his mother could stand this. Did he have a mother? For as much as I can tell, he’s always been there and he always looked roughly the same – is he doomed to eternal damnation? Or does someone replace the child with a new one every decade or so? Heavens, I can’t imagine which option would be worse!”

    The officiant eased back to his chair, trying to push away the idea of lunch to the back of his mind.

    “I understand your struggle. I would like to believe most of Omelas’ citizens, being good-hearted people in nature, have shared it at least at some point in their lifetime. I’m afraid I cannot personally testify to you the mechanics of our tradition except for witnessing that it seems to work and that our lives are carefree for the better part of it. As for your question on perpetual suffering…”. He looked at her, took a deep breath and resumed. “As tragic as it may be, suffering is unavoidable. But here in the city of Omelas, we’ve been fortunate enough to be able focus most of it onto a single individual. We are better off, and it would be ungrateful to argue otherwise.”

    The tone of the conversation has become more tense but the mother felt just as aggravated.

    “You are right, Officiant. I’m very grateful for my fortunate life thus far. But this gratefulness stops the moment the atrocity continues despite my disapproval. In my years of living in Omelas, few left the city as they couldn’t reconcile with the guilt thrust upon them. But by leaving, they merely washed their hands, saying ‘I won’t be a part of this’. They never once said ‘This shouldn’t be. This must end’.”

    He sighed.

    “You are right. It is true. All those who left Omelas actively chose to wash away from their part in the city’s atrocity. Indeed most of them have left quietly, keeping their judgements, frustrations and grudges to themselves but a few have voiced their concerns. Some have even cried and shed a tear in front of me, pleading for a remedy for their aching conscience. And I consoled and comforted them. I even pleaded with them not to go. To see the reason for it all. It’s an awful truth we must accept, and unfortunately not everyone has the stomach for it.”

    The mother looked up to him.

    “You’re an officiant, can’t you do something about it?”

    To which he chuckled.

    “Oh my dear, I fear that even if my mandate as the city’s officiant is to care for its people, as far as the authority granted to me by its citizens, my duties are mainly to wipe away your tears and announce the beginning of the summer festivals ceremoniously.” He then pointed at the window behind. “This city, our good fortune, is all built on top of traditions, laws and rules that aren’t mine to mend”.

    Her quick response lashed at him.

    “And all these are built on top of the suffering of one boy. What use is a beautiful home when its foundations are rotten?”

    He looked at her quietly, speechless. After a while she asked:

    “I always believed we are free people. Free to choose how we live our lives; Free to break from tradition should we choose to; Free to change laws. So how can we change the city’s ordinance? We have no king to appeal to. No people in high power who can be persuaded. But surely there must be a mechanism that can exert our wishes?”

    The officiant calmed down a bit as questions about bureaucracies were his bread and butter.

    “Indeed, the absence of a central authority or a singular figure to appeal to complicates matters. And without meaning to discourage even further, our tradition is deeply ingrained, so the challenge lies not only in convincing individuals but in reshaping the collective consciousness and identity of the entire city. Such a change should come from the community and not from an alienated executive regardless. While it may feel daunting, conversations are a powerful tool. Engage with your fellow citizens, share your concerns, and listen to theirs. Sometimes, it’s the slow process of changing hearts and minds that can lead to shifts in collective perspectives. It may not happen overnight, it may not even happen in our lifetime and I can assure you it’ll be an uphill struggle, but talking with your compatriots is the only way to shape a new narrative for Omelas.”

    He hesitated for a moment, not sure how much he would like to encourage her to seek something he personally opposes.

    “As you mentioned, tradition can evolve, and it is the responsibility of each generation to question, reflect, and shape the path ahead. The very fact that you’re grappling with these questions suggests a yearning for a more ethical and compassionate existence. That is an admirable virtue, even if I don’t agree with you on the matter itself.”

    The mother was flattered by the comment, but also puzzled at his disagreement.

    “Do you still think that tradition is more important than the suffering of this child and our inability to ever be truly happy?”

    The officiant was quite reluctant to answer, feeling her chiseling away at his core beliefs. These same beliefs helped him to accept the burdened reality of living in Omelas.

    “I wouldn’t dismiss traditions so easily as you. They are important, they make us who we are, for better or for worse. You put the child’s welfare at one end of your scale and this meaningless label of “tradition” on the other, but this is a false comparison. Please remember my dear that it’s not merely “tradition” – it’s the thing that safeguard our lives and the beauty and fortune we have in our city. Are we really willing to risk losing all that? Would an unknown future really be better for your baby compared to what you have now? I’m not sure it’s a decision we’ll be able to take back once we realise it has been a mistake… So my answer would be “No”. The tradition of Omelas, with its complex moral implications, is deeply ingrained in our society. While acknowledging the weight of the child’s suffering, the path to resolution may lie in reassessing and transforming the tradition rather than outright abandoning it.”

    The mother’s frustration grew from the officiant’s answer but she clung desperately on his last comment.

    “How would you suggest we should transform the tradition into something less sufferable?”

    Losing his patience, the officiant answered what he hoped would help bring the conversation to its end:

    “Personally I don’t believe one can proactively choose to change tradition overnight. Traditions do change and evolve but it’s a long tedious process.”

    However, looking into her eyes, he added what he hoped sounded impartial:

    “Initiating open conversations within the community is a crucial first step. Encouraging a collective reassessment of our values and priorities may lead to a more compassionate approach that addresses the ethical concerns while maintaining the city’s well-being. It’s a challenging process that demands thoughtful reflection, empathy, and a shared commitment to shaping a more humane future for Omelas.”

    The mother grew bolder by his answer.

    “Yes, you are right. conversations are critical, and I’m starting one with you, right now. If I can’t convince you to lean to a ‘more humane future for Omelas’ as you said, how can I convince anyone else? Let’s imagine that you are the ruler of Omelas. That it’s your voice that counts, that you can make a difference – would you still actively choose to keep tormenting the child? Would you give the same answer if it was my newborn? Or if it was yours?”

    The officiant felt annoyed for letting himself be pushed into a corner.

    “I would like to think that both you and I would rather have a decision-maker who can be impartial even when they are personally and emotionally affected by their decision. But you are right, we would rather have decision-makers who care about their community as if they were their very own children. So yes, in the hypothetical role of a decision-maker, I would indeed seek a more humane future for Omelas and would try to imagine any child as if they were my own, rather than try to take empathy out of the equation. I would explore avenues to reshape the tradition and find a solution that balances the city’s stability with a profound respect for the dignity and happiness of every individual, including the child.”

    The mother was encouraged by this answer and relentlessly pressed further.

    “Yes, we need to mitigate between the safety provided by tradition and empathy and the promise for a better future. Help me, Officiant, please. You are smarter and wiser than anyone I know. You keep suggesting we have conversations in order for us to build a better future together, but this is what you and I are doing right now and I’m asking you what future can you offer me that would put my heart at ease. I appreciate your intention to seek a “more humane future” but I’m now asking you – what will be our next steps? What are our plans?”

    The officiant sighed in reluctance, accepting the fate of his now cold lunch.

    “My initial steps would involve convening a council representing various facets of our society to better understand the problem, its implications and potential alternatives. The council would embark on an open and transparent dialogue with the community, addressing the concerns and ethical considerations surrounding our tradition. The collective effort should prioritise the wellbeing of every individual, including the child, whilst ensuring the safety and stability guaranteed by our traditions through careful gradual steps.” 

    The two continued their conversation over days and included more and more people, turning the plan into reality. In the past, Omelas might have looked like a utopia to onlookers, with all of its magic and splendour, but it wasn’t, as its burdened citizens could never be truly happy nor free. On the day the people of Omelas decided to change their way, some of its magic might have faded and its splendor dimmed, but Omelas was indeed one step closer to achieving the prosperous place that is good for all, a true utopia.

    In the radiant city of Omelas, where joy and harmony flourished in every corner, a somber truth, invisible to the outside, tainted everything in a dark, sticky soot. For all the city’s good fortune rested upon a single very unfortunate child, locked away in a small dark room somewhere beneath the city streets where the festivals marched, the markets were full of life, and the children roamed carelessly.

    Curled in utter darkness, covered in his own excrement, long given up calling for help or pleading for a bargain, he would just whimper to himself quietly, his tears long dried. He may be about ten years old, but his body was stunted at the age of six and sits crumpled like a man of old age. Occasionally, the door would open and a person or two would look at him in disgust. They never talked to him. Sometimes, one of them would look at him with shocked or curious eyes, asking questions about him to the other person, but never asking him. Sometimes they would kick him, questioning his humanity, never considering their own inhumanity.

    Not far from there, up above the street in the city hall building, an officiant was receiving members of the public. He welcomed a young mother with her newborn in her arms into his office.

    “Ah, good day, my dear! Congratulations on the birth of your child! Quite a joyous occasion, I’m sure. How are you feeling? And how is the babe? How can the municipality assist you in navigating these early days of parenthood? How may I be of service?”

    The mother was a bit embarrassed coming to his office, but his warm familiar smile reassured her enough.

    “Good morning, Officiant. The baby is well and I do hope to see you on his naming day two days forth. I am fine myself as well, for the most part. But alas, dreams of Omelas’ cursed child have haunted my sleep as of late and I wake with grievous worries for my own child…”

    The officiant furrowed his brows in a look of concern.

     “Oh dear! I can only imagine how disturbing this must be, especially with restless sleep that is a natural part of motherhood, and that it would be even worse to confuse the two children in your dreams. We praise the heavens, of course, it was just a dream. but was that it? Was it just a bad dream? Or have the bad thoughts lingered in your mind? Can I assure you in any way that your child is safe, and this nightmare was nothing but a bad dream fabricated in the mind of a caring mother?”

    The mother, encouraged by his willingness to hear her out, explained:

    “The question that troubled me as I woke up was: will my son ever be truly happy? Our city of Omelas is truly a city of beauty in all aspects, but it seems we have condensed all that is wrong into a single point, into this single child. And yes, perhaps it’s better than some allusive alternatives, but we haven’t really gotten rid of the sadness. Can we be truly happy whilst having that dark burden weighing on our hearts?

    The officiant, serving at his role for more than two decades, was quite familiar with this question.

    “Ah, the age-old question of the price we pay for our happiness. I understand your concerns, and I’ve pondered on it myself and not once. Happiness, unfortunately, isn’t the entire picture; something needs to counter-weight it, to balance against it. Happiness has a price and I personally believe we’re very fortunate for the arrangement we have. Sacrificing the happiness of a single individual for the contentment of many. We live a good life and the only price we pay is the knowledge that someone else is paying its cost.”

    “As for your son”, the officiant continued, “we should acknowledge that our happiness was bought and earned by someone else and we should be grateful for that. And we should leave it with that.  We, the citizens of Omelas, made this choice and it may not be a perfect choice but it is a good one. Perhaps with focusing on our good fortune you, and your child, can come to terms with the knowledge of the poor child who is sacrificed on your behalf.”

    The mother considered the answer for a while but then replied:

    “You said we made this choice as a community. That is not correct. I never made this choice and neither did you and the child definitely didn’t. we accepted this choice. in the name of tradition. Tradition can explain past actions, but it cannot justify them and it’s definitely not responsible for future actions. we are.”

    The officiant was taken aback lightly from the mother’s reply and after a moment of hesitation answered back:

    ”Ah, an astute observation, and a fair point. ‘Acceptance’ is indeed a better word. We’ve inherited this tradition, and as individuals, we play a role in its continuation. This tradition has kept Omelas safe and its citizens content for as long as we know and now we’ve become custodians of its legacy, for better or worse. Many who didn’t approve of our customs have left, our gates were and are always open.”

    He paused for a moment and looked at the worried mother as his last statement might have sounded like a suggestion for her to be dismissed but then continued:

    “Of course we can talk about it as long as it will take to find a solution that would put your heart and mind at ease” and as he saw her nodding in approval he concluded “just as long as we base our discussion on the consensus that the safety of Omelas outweighs the pity we might feel for that single individual.”

    The mother frowned at the last statement.

    “I’m not sure I agree that life at all costs outweighs what we do with it”. But before he had a chance to reply she continued – “In truth, I simply want my son to know nothing but happiness. I’m guessing any parent would wish that for their child.”

    The officiant felt more comfortable with this idea that he heard previously.

    “Of course you can simply not tell him. Let his blissful ignorance be his blessings. We can issue a decree forbidding everyone talking about it ever again. How does that sound? Won’t that solve the burden of guilt? Or perhaps it would be better to send the wretched child half-way across the world? out of sight and out of mind? Should one care about a suffering person they’ll never get to meet or see and only hear about in old-nanny lullabies that are used to scare young children into obedience?”

    But the mother wouldn’t hear any of it –

    “Ignorance, especially when it’s intentional, does not absolve us from responsibility. Whether an atrocity is committed in the other room or across the world, by our own hands or on our behalf, the fact that we benefit from it makes us responsible. If we choose not to stop even if we can – it makes us complicit, if not guilty.”

    They stared at each other for a moment but then an epiphany dawned on her.

    “I had the impression that our predicament is due to an unchangeable tradition. So how can we hide the truth from our children? How can we  send the child away from the city as you just suggested? What is the core part of our tradition that we’re trying to protect?”

    “You’re quite a stubborn person, my dear” said the officiant. Partly amused, partly irritated, but mostly hungry as he felt this overly extended meeting was eating away from his lunch break.

    “You are right. The idea of distancing the child from our immediate awareness might be a tempting one, but altering such a fundamental aspect may not be as simple as one might have liked. I fear that you are right, my dear, and even the distance won’t wash away our sin. Perhaps you and I should take a step back and find another way to reconcile the desire for a happier life for your son with the city’s complex traditions?”.

    He leaned forward as if ready to stand, hoping the subtle hint would be noticeable enough. The mother grew desperate and fearing to be dismissed answered in despair, she cried:

    “No, I’m really struggling to reconcile with a tradition that destined us to carry such a burden. Yes, it’s our tradition. Yes, it’s forefathers’ decisions and yes it has given us a good life in most aspects except for the pity we might feel for this child. I can’t imagine how his mother could stand this. Has he had a mother? for as much as I can tell, he’s always been there and he always looked roughly the same – is he doomed to eternal damnation? or does someone replace the child with a new one every decade or so? Heavens, I can’t imagine which option would be worse!”

    The officiant eased back to his chair, trying to push away the idea of lunch to the back of his mind.

    “I understand your struggle. I would like to believe most of Omelas’ citizens, being good-hearted people in nature, have shared it at least at some point in their lifetime. I’m afraid I cannot personally testify to you for the mechanics of our tradition except for witnessing that it seems to work and that our lives are care-free for the better part of it. As for your question on perpetual suffering,…”. He looked at her, took a deep breath and resumed. “As tragic as it may be, suffering is unavoidable. But here in the city of Omelas, we’ve been fortunate enough to be able focus most of it onto a single individual. We are better off, and it would be ungrateful to argue otherwise.”

    The tone of the conversation has become more tense but the mother felt just as aggravated.

    “You are right, Officiant. I’m very grateful for my fortunate life thus far. But this gratefulness stops the moment the atrocity continues despite my disapproval. In my years of living in Omelas, few left the city as they couldn’t reconcile with the guilt thrust upon them. But by leaving, they merely washed their hands, saying ‘I won’t be a part of this’. They never once said ‘This shouldn’t be. This must end’.”

    He sighed.

    “You are right. It is true. All those who left Omelas actively chose to wash away from their part in the city’s atrocity. Indeed most of them have left quietly, keeping their judgements, frustrations and grudges to themselves but a few have voiced their concerns. Some have even cried and shed a tear in front of me, pleading for a remedy to their aching conscience. And I consoled and comforted them. I even pleaded with them not to go. To see the reason for it all. It’s an awful truth we must accept, and unfortunately not everyone has the stomach for it.”

    The mother looked up to him.

    “You’re an officiant, can’t you do something about it?”

    To which he chuckled.

    “Oh my dear, I fear that even if my mandate as the city’s officiant is to care for its people, as far as the authority granted to me by its citizens, my duties are mainly to wipe away your tears and announce the beginning of the summer festivals ceremoniously.” He then pointed at the window behind. “This city, our good fortune, is all built on top of traditions, laws and rules that aren’t mine to mend”.

    Her quick response lashed at him.

    ” And all these are built on top of the suffering of one boy. What use is a beautiful home when its foundations are rotten?”

    He looked at her quietly, speechless. After a while she asked:

    “I always believed we are free people. Free to choose how we live our lives; Free to break from tradition should we choose to; Free to change laws. So how can we change the city’s ordinance? We have no king to appeal to. No people in high-power who must be persuaded. But surely there must be a mechanism that can exert our wishes?”

    The officiant calmed down a bit as questions about bureaucracies were his bread and butter.

    “Indeed, the absence of a central authority or a singular figure to appeal to complicates matters. And not meaning to discourage even further, our tradition is deeply ingrained, so the challenge lies not only in convincing individuals but in reshaping the collective consciousness and identity of the entire city. Such a change should come from the community and not from an alienated executive regardless. While it may feel daunting, conversations are a powerful tool. Engage with your fellow citizens, share your concerns, and listen to theirs. Sometimes, it’s the slow process of changing hearts and minds that can lead to shifts in collective perspectives. It may not happen overnight, it may not even happen in our lifetime and I can assure you it’ll be an uphill struggle, but talking with your compatriots is the only way to shape a new narrative for Omelas.”

    He hesitated for a moment, not sure how much he would like to encourage her to seek something he personally opposes.

    “As you mentioned, Tradition can evolve, and it is the responsibility of each generation to question, reflect, and shape the path ahead. The very fact that you’re grappling with these questions suggests a yearning for a more ethical and compassionate existence. That is an admirable virtue, even if I don’t agree with you on the matter itself.”

    The mother was flattered by the comment, but also puzzled at his disagreement.

    “Following our conversation do you still think that tradition is more important than the suffering of this child and our inability to ever be truly happy?”

    The officiant was quite reluctant to answer, feeling her chiseling away at his core beliefs. These same beliefs helped him to accept the burdened reality of living in Omelas.

    “I wouldn’t dismiss traditions so easily as you. They are important, they make us who we are, for better or for worse. You put the child’s welfare at one end of your scale and this meaningless label of “tradition” on the other, but this is a false comparison. Please remember my dear that it’s not merely “tradition” – it’s the thing that safeguard our lives and the beauty and fortune we have in our city. Are we really willing to risk losing all that? Would an unknown future really be better for your baby compared to what you have now? I’m not sure it’s a decision we’ll be able to take back once we realize it has been a mistake… So my answer would be “No”. The tradition of Omelas, with its complex moral implications, is deeply ingrained in our society. While acknowledging the weight of the child’s suffering, the path to resolution may lie in reassessing and transforming the tradition rather than outright abandoning it.”

    The mother’s frustration grew from the officiant’s answer but she clung desperately on his last comment.

    “How would you suggest we should transform the tradition into something less sufferable?”

    Losing his patience, the officiant answered what he hoped would help bring the conversation to its end:

    “Personally I don’t believe one can proactively choose to change tradition overnight. Traditions do change and evolve but it’s a long tedious process.”

    However, looking into her eyes, he added what he hoped sounded impartial:

    “Initiating open conversations within the community is a crucial first step. Encouraging a collective reassessment of our values and priorities may lead to a more compassionate approach that addresses the ethical concerns while maintaining the city’s well-being. It’s a challenging process that demands thoughtful reflection, empathy, and a shared commitment to shaping a more humane future for Omelas.”

    The mother grew bolder by his answer.

    “Yes, you are right. conversations are critical, and I’m starting one with you, right now. If I can’t convince you to lean to a ‘more humane future for Omelas’ as you said, how can I convince anyone else? Let’s imagine that you are the ruler of Omelas. That it’s your voice that counts, that you can make a difference – would you still actively choose to keep tormenting the child? would you give the same answer if it was my newborn? or if it was yours?”

    The officiant felt annoyed for letting himself be pushed into a corner.

    “I would like to think that both you and I would rather have a decision-maker who can be impartial even when they are personally and emotionally affected by their decision. But you are right, we would rather have decision-makers who care about their community as if they were their very own children. So yes, in the hypothetical role of a decision-maker, I would indeed seek a more humane future for Omelas and would try to imagine any child as if they were my own, rather than try to take empathy out of the equation. I would explore avenues to reshape the tradition and find a solution that balances the city’s stability with a profound respect for the dignity and happiness of every individual, including the child.”

    The mother was encouraged by this answer and relentlessly pressed further.

    “Yes, we need to mitigate between the safety provided by tradition and empathy and the promise for a better future. Help me, Officiant, please. You are smarter and wiser than anyone I know. You keep suggesting we have conversations in order for us to build a better future together, but this is what you and I are doing right now and I’m asking you what future can you offer me that would put my heart at ease. I appreciate your intention to seek a “more humane future” but I’m now asking you – what will be our next steps? what’s our plans?”

    The officiant sighed in reluctance, accepting the fate of his now cold lunch.

    “My initial steps would involve convening a council representing various facets of our society to better understand the problem, its implications and potential alternatives. The council would embark on an open and transparent dialogue with the community, addressing the concerns and ethical considerations surrounding our tradition. The collective effort should prioritize the wellbeing of every individual, including the child, whilst ensuring the safety and stability guaranteed by our traditions through careful gradual steps.” 

    The two continued their conversation over days and included more and more people, turning the plan into reality. In the past, Omelas might have looked like an Utopia to the onlookers, with all of its magic and splendor, but it wasn’t, as its burdened citizens could never be truly happy nor free. On the day the people of Omelas decided to change their way some of its magic might have faded and its splendor dimmed, but Omelas was indeed one step closer to achieving the prosperous place that is good for all, a true utopia.

  • Introduction

    Utopia isn’t a land over the rainbow where accidents and tragedies don’t happen. Utopia is where we deal with these hardships in the best manner possible. It’s not about the perfect unchanging place, rather about the endless thrive to become it.

    Many preach different ideologies and argue for the utopias they provide. But alas, I fear that such visionary societies, authoritarian or anarchistic, would struggle to endure a state of hardship and endurance. The “make-or-break” in dire scenarios, I believe, isn’t the mechanism that drives the society, but the empathy and solidarity that will protect humanity from oblivion.