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The Unreal and the Real: Selected Stories Volume Two: Outer Space, Inner Lands [NOOK Book]

Overview

"Creates imaginary worlds that restore us, hearts eased, to our own."—The Boston Globe

"Admirers of fine literature, fantastic or not, will cherish this rich offer-ing."—Publishers Weekly

Outer Space, Inner Lands includes many of the best known Ursula K. Le Guin nonrealistic stories which have shaped the way many readers see the world. She gives voice to the voiceless, hope to the outsider, and speaks truth to...

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The Unreal and the Real: Selected Stories Volume Two: Outer Space, Inner Lands

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Overview

"Creates imaginary worlds that restore us, hearts eased, to our own."—The Boston Globe

"Admirers of fine literature, fantastic or not, will cherish this rich offer-ing."—Publishers Weekly

Outer Space, Inner Lands includes many of the best known Ursula K. Le Guin nonrealistic stories which have shaped the way many readers see the world. She gives voice to the voiceless, hope to the outsider, and speaks truth to power—all the time maintaining her independence and sense of humor.

Ursula K. Le Guin has published twenty-one novels, eleven collections, essays, poetry, trans-lations, and books for children. She lives in Portland, Oregon.

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Editorial Reviews

Publishers Weekly
Second of a two-volume set, this bare-bones collection focuses on SFWA Grand Master Le Guin’s overtly fantastic visions. Settings of 20 stories, all previously anthologized, include both the science fictional Ekumen, a community of worlds populated by humans shaped by the hubristic Hain of the distant past, to such fantastical realms as the West Reach, “where dragons breed on the lava isles.” Le Guin’s imagination ranges widely; the most interesting sequence involves the world Seggri, whose gender politics are charmingly different from ours but equally constrained. This short collection, offering samples from across Le Guin’s career to date, shows why she has been a major voice in science fiction and fantasy since the 1960s, but it suffers from lack of a scholarly introduction and other materials that might draw the interest of fans who have encountered these stories elsewhere. (Dec.)
From the Publisher

"The Unreal and the Real guns from the grim to the ecstatic, from the State to the Garden of Eden, with just one dragon between. (Every collection needs one dragon.) In every good career-spanning collection, you can observe an author growing into her authority. Here, every story, in its own way and from its own universe, told in its own mode, explains that there is no better spirit in all of American letters than that of Ursula Le Guin."
Slate

"A century from now people will still be reading the fantasy stories of Ursula K Le Guin with joy and wonder. Five centuries from now they might ask if their author ever really existed, or if Le Guin was an identity made from the work of many writers rolled into one. A millennium on and her stories will be so familiar, like myths and fairytales today, that only dedicated scholars will ask who wrote them. Such is the fate of the truly great writers, whose stories far outlive their names."
The Guardian

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Product Details

  • ISBN-13: 9781618730374
  • Publisher: Small Beer Press
  • Publication date: 11/27/2012
  • Sold by: Barnes & Noble
  • Format: eBook
  • Pages: 320
  • Sales rank: 693,561
  • File size: 476 KB

Meet the Author

Ursula K.  Le Guin

Ursula K. Le Guin: Ursula K. Le Guin has published eleven short story collections, twenty-one novels, essays, poetry, translations, and books for children, and has received the PEN-Malamud and National Book Awards, among others. Also due this year is Finding My Elegy, New and Selected Poems. She lives in Portland, OR.

Biography

Speculative fiction, magic realism, "slipstream" fiction -- all these terms could apply to the works of Ursula K. Le Guin. Unfortunately, none was in common use when she started writing in the early 1960s. As a young writer, Le Guin weathered seven years of rejections from editors who praised her novels' elegant prose but were puzzled by their content. At a time when the only literary fiction was realistic fiction, as Le Guin later told an interviewer for The Register-Guard in Portland, Oregon, "There just wasn't a pigeonhole for what I write."

At long last, two of her stories were accepted for publication, one at a literary journal and one at a science-fiction magazine. The literary journal paid her in copies of the journal; the science-fiction magazine paid $30. She told The Register-Guard, "I thought: 'Oooohhh! They'll call what I write science fiction, will they? And they'll pay me for it? Well, here we go!' "

Le Guin continued to write and publish stories, but her breakthrough success came with the publication of The Left Hand of Darkness in 1969. The novel, which tells of a human ambassador's encounters with the gender-changing inhabitants of a distant planet, was unusual for science fiction in that it owed more to anthropology and sociology than to the hard sciences of physics or biology. The book was lauded for its intellectual and psychological depth, as well as for its fascinating premise. "What got to me was the quality of the story-telling," wrote Frank Herbert, the author of Dune. "She's taken the mythology, psychology -- the entire creative surround -- and woven it into a jewel of a story."

Since then, Le Guin has published many novels, several volumes of short stories, and numerous poems, essays, translations, and children's books. She's won an arm's-length list of awards, including both the Hugo and Nebula Awards for The Left Hand of Darkness and The Dispossessed, and a National Book Award for The Farthest Shore. Over the years, she has created and sustained two fictional universes, populating each with dozens of characters and stories. The first universe, Ekumen, more or less fits into the science-fiction mode, with its aliens and interplanetary travel; the second, Earthsea, is a fantasy world, complete with wizards and dragons. As Margaret Atwood wrote in The New York Review of Books, "Either one would have been sufficient to establish Le Guin's reputation as a mistress of its genre; both together make one suspect that the writer has the benefit of arcane drugs or creative double-jointedness or ambidexterity."

More impressive still is the way Le Guin's books have garnered such tremendous crossover appeal. Unlike many writers of science fiction, she is regularly reviewed in mainstream publications, where her work has been praised by the likes of John Updike and Harold Bloom. But then, Le Guin has never fit comfortably into a single genre. As she said in a Science Fiction Weekly interview, "I know that I'm always called 'the sci-fi writer.' Everybody wants to stick me into that one box, while I really live in several boxes. It's probably hurt the sales of my realistic books like Searoad, because it tended to get stuck into science fiction, where browsing readers that didn't read science fiction would never see it."

Le Guin has also published a translation of Lao Tzu's Tao Te Ching, a book that has influenced her life and writing since she was a teenager; she has translated fiction by Angelica Gorodischer and a volume of poems by Gabriela Mistral; and, perhaps most gratifyingly for her fans, she has returned to the imaginary realm of Earthsea. Tehanu, which appeared in 1990, was subtitled "The Last Book of Earthsea," but Le Guin found she had more to tell, and she continued with Tales from Earthsea and The Other Wind. "I thought after 'Tehanu' the story was finished, but I was wrong," she told Salon interviewer Faith L. Justice. "I've learned never to say 'never.' "

Good To Know

The "K" in Ursula K. Le Guin stands for Le Guin's maiden name, Kroeber. Her father was the anthropologist Alfred Kroeber; her mother, the writer Theodora Kroeber, is best known for the biography Ishi in Two Worlds.

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    1. Hometown:
      Portland, Oregon
    1. Date of Birth:
      October 21, 1929
    2. Place of Birth:
      Berkeley, California
    1. Education:
      B.A., Radcliffe College; M.A., Columbia University, 1952
    2. Website:

Read an Excerpt

The Unreal and the Real Selected Stories of Ursula K. Le Guin Volume Two

Outer Space, Inner Lands
By Ursula K. Le Guin

Small Beer Press

Copyright © 2012 Ursula K. Le Guin (ursulakleguin.com)
All right reserved.

ISBN: 978-1-61873-035-0


Chapter One

The Ones Who Walk Away from Omelas

(Variations on a theme by William James)

With a clamor of bells that set the swallows soaring, the Festival of Summer came to the city Omelas, bright-towered by the sea. The rigging of the boats in harbor sparkled with flags. In the streets between houses with red roofs and painted walls, between old moss-grown gardens and under avenues of trees, past great parks and public buildings, processions moved. Some were decorous: old people in long stiff robes of mauve and grey, grave master workmen, quiet, merry women carrying their babies and chatting as they walked. In other streets the music beat faster, a shimmering of gong and tambourine, and the people went dancing, the procession was a dance. Children dodged in and out, their high calls rising like the swallows' crossing flights over the music and the singing. All the processions wound towards the north side of the city, where on the great water-meadow called the Green Fields boys and girls, naked in the bright air, with mud-stained feet and ankles and long, lithe arms, exercised their restive horses before the race. The horses wore no gear at all but a halter without bit. Their manes were braided with streamers of silver, gold, and green. They flared their nostrils and pranced and boasted to one another; they were vastly excited, the horse being the only animal who has adopted our ceremonies as his own. Far off to the north and west the mountains stood up half encircling Omelas on her bay. The air of morning was so clear that the snow still crowning the Eighteen Peaks burned with white-gold fire across the miles of sunlit air, under the dark blue of the sky. There was just enough wind to make the banners that marked the racecourse snap and flutter now and then. In the silence of the broad green meadows one could hear the music winding through the city streets, farther and nearer and ever approaching, a cheerful faint sweetness of the air that from time to time trembled and gathered together and broke out into the great joyous clanging of the bells.

Joyous! How is one to tell about joy? How describe the citizens of Omelas?

They were not simple folk, you see, though they were happy. But we do not say the words of cheer much any more. All smiles have become archaic. Given a description such as this one tends to make certain assumptions. Given a description such as this one tends to look next for the King, mounted on a splendid stallion and surrounded by his noble knights, or perhaps in a golden litter borne by a great-muscled slave. But there was no king. They did not use swords, or keep slaves. They were not barbarians. I do not know the rules and laws of their society, but I suspect that they were singularly few. As they did without monarchy and slavery, so they also got on without the stock exchange, the advertisement, the secret police, and the bomb. Yet I repeat that these were not simple folk, not dulcet shepherds, noble savages, bland utopians. They were not less complex than us. The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain. If you can't lick 'em, join 'em. If it hurts, repeat it. But to praise despair is to condemn delight, to embrace violence is to lose hold of everything else. We have almost lost hold; we can no longer describe a happy man, nor make any celebration of joy. How can I tell you about the people of Omelas? They were not naïve and happy children—though their children were, in fact, happy. They were mature, intelligent, passionate adults whose lives were not wretched. O miracle! but I wish I could describe it better. I wish I could convince you. Omelas sounds in my words like a city in a fairy tale, long ago and far away, once upon a time. Perhaps it would be best if you imagined it as your own fancy bids, assuming it will rise to the occasion, for certainly I cannot suit you all. For instance, how about technology? I think that there would be no cars or helicopters in and above the streets; this follows from the fact that the people of Omelas are happy people. Happiness is based on a just discrimination of what is necessary, what is neither necessary nor destructive, and what is destructive. In the middle category, however—that of the unnecessary but undestructive, that of comfort, luxury, exuberance, etc.—they could perfectly well have central heating, subway trains, washing machines, and all kinds of marvelous devices not yet invented here, floating light-sources, fuelless power, a cure for the common cold. Or they could have none of that: it doesn't matter. As you like it. I incline to think that people from towns up and down the coast have been coming in to Omelas during the last days before the Festival on very fast little trains and double-decked trams, and that the train station of Omelas is actually the handsomest building in town, though plainer than the magnificent Farmers' Market. But even granted trains, I fear that Omelas so far strikes some of you as goody- goody. Smiles, bells, parades, horses, bleh. If so, please add an orgy. If an orgy would help, don't hesitate. Let us not, however, have temples from which issue beautiful nude priests and priestesses already half in ecstasy and ready to copulate with any man or woman, lover or stranger, who desires union with the deep godhead of the blood, although that was my first idea. But really it would be better not to have temples in Omelas—at least, not manned temples. Religion yes, clergy no. Surely the beautiful nudes can just wander about, offering themselves like divine soufflés to the hunger of the needy and the rapture of the flesh. Let them join the processions. Let tambourines be struck above the copulations, and the glory of desire be proclaimed upon the gongs, and (a not unimportant point) let the offspring of these delightful rituals be beloved and looked after by all. One thing I know there is none of in Omelas is guilt. But what else should there be? I thought at first there were no drugs, but that is puritanical. For those who like it, the faint insistent sweetness of drooz may perfume the ways of the city, drooz which first brings a great lightness and brilliance to the mind and limbs, and then after some hours a dreamy langour, and wonderful visions at last of the very arcana and inmost secrets of the Universe, as well as exciting the pleasure of sex beyond all belief; and it is not habit-forming. For more modest tastes I think there ought to be beer. What else, what else belongs in the joyous city? The sense of victory, surely, the celebration of courage. But as we did without clergy, let us do without soldiers. The joy built upon successful slaughter is not the right kind of joy; it will not do; it is fearful and it is trivial. A boundless and generous contentment, a magnanimous triumph felt not against some outer enemy but in communion with the finest and fairest in the souls of all men everywhere and the splendor of the world's summer: this is what swells the hearts of the people of Omelas, and the victory they celebrate is that of life. I really don't think many of them need to take drooz.

Most of the processions have reached the Green Fields by now. A marvelous smell of cooking goes forth from the red and blue tents of the provisioners. The faces of small children are amiably sticky; in the benign grey beard of a man a couple of crumbs of rich pastry are entangled. The youths and girls have mounted their horses and are beginning to group around the starting line of the course. An old woman, small, fat, and laughing, is passing out flowers from a basket, and tall young men wear her flowers in their shining hair. A child of nine or ten sits at the edge of the crowd, alone, playing on a wooden flute. People pause to listen, and they smile, but they do not speak to him, for he never ceases playing and never sees them, his dark eyes wholly rapt in the sweet, thin magic of the tune.

He finishes, and slowly lowers his hands holding the wooden flute.

As if that little private silence were the signal, all at once a trumpet sounds from the pavilion near the starting line: imperious, melancholy, piercing. The horses rear on their slender legs, and some of them neigh in answer. Sober-faced, the young riders stroke the horses' necks and soothe them, whispering, "Quiet, quiet, there my beauty, my hope...." They begin to form in rank along the starting line. The crowds along the racecourse are like a field of grass and flowers in the wind. The Festival of Summer has begun.

Do you believe? Do you accept the festival, the city, the joy? No? Then let me describe one more thing.

In a basement under one of the beautiful public buildings of Omelas, or perhaps in the cellar of one of its spacious private homes, there is a room. It has one locked door, and no window. A little light seeps in dustily between cracks in the boards, secondhand from a cobwebbed window somewhere across the cellar. In one corner of the little room a couple of mops, with stiff, clotted, foul-smelling heads, stand near a rusty bucket. The floor is dirt, a little damp to the touch, as cellar dirt usually is. The room is about three paces long and two wide: a mere broom closet or disused tool room. In the room a child is sitting. It could be a boy or a girl. It looks about six, but actually is nearly ten. It is feeble-minded. Perhaps it was born defective, or perhaps it has become imbecile through fear, malnutrition, and neglect. It picks its nose and occasionally fumbles vaguely with its toes or genitals, as it sits hunched in the corner farthest from the bucket and the two mops. It is afraid of the mops. It finds them horrible. It shuts its eyes, but it knows the mops are still standing there; and the door is locked; and nobody will come. The door is always locked; and nobody ever comes, except that sometimes—the child has no understanding of time or interval—sometimes the door rattles terribly and opens, and a person, or several people, are there. One of them may come in and kick the child to make it stand up. The others never come close, but peer in at it with frightened, disgusted eyes. The food bowl and the water jug are hastily filled, the door is locked, the eyes disappear. The people at the door never say anything, but the child, who has not always lived in the tool room, and can remember sunlight and its mother's voice, sometimes speaks. "I will be good," it says. "Please let me out. I will be good!" They never answer. The child used to scream for help at night, and cry a good deal, but now it only makes a kind of whining, "eh-haa, eh-haa," and it speaks less and less often: It is so thin there are no calves to its legs; its belly protrudes; it lives on a half-bowl of corn meal and grease a day. It is naked. Its buttocks and thighs are a mass of festered sores, as it sits in its own excrement continually.

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.

This is usually explained to children when they are between eight and twelve, whenever they seem capable of understanding; and most of those who come to see the child are young people, though often enough an adult comes, or comes back, to see the child. No matter how well the matter has been explained to them, these young spectators are always shocked and sickened at the sight. They feel disgust, which they had thought themselves superior to. They feel anger, outrage, impotence, despite all the explanations. They would like to do something for the child. But there is nothing they can do. If the child were brought up into the sunlight out of that vile place, if it were cleaned and fed and comforted, that would be a good thing, indeed; but if it were done, in that day and hour all the prosperity and beauty and delight of Omelas would wither and be destroyed. Those are the terms. To exchange all the goodness and grace of every life in Omelas for that single, small improvement: to throw away the happiness of thousands for the chance of the happiness of one: that would be to let guilt within the walls indeed.

The terms are strict and absolute; there may not even be a kind word spoken to the child.

Often the young people go home in tears, or in a tearless rage, when they have seen the child and faced this terrible paradox. They may brood over it for weeks or years. But as time goes on they begin to realize that even if the child could be released, it would not get much good of its freedom: a little vague pleasure of warmth and food, no doubt, but little more. It is too degraded and imbecile to know any real joy. It has been afraid too long ever to be free of fear. Its habits are too uncouth for it to respond to humane treatment. Indeed, after so long it would probably be wretched without walls about it to protect it, and darkness for its eyes, and its own excrement to sit in. Their tears at the bitter injustice dry when they begin to perceive the terrible justice of reality, and to accept it. Yet it is their tears and anger, the trying of their generosity and the acceptance of their helplessness, which are perhaps the true source of the splendor of their lives. Theirs is no vapid, irresponsible happiness. They know that they, like the child, are not free. They know compassion. It is the existence of the child, and their knowledge of its existence, that makes possible the nobility of their architecture, the poignancy of their music, the profundity of their science. It is because of the child that they are so gentle with children. They know that if the wretched one were not there snivelling in the dark, the other one, the flute-player, could make no joyful music as the young riders line up in their beauty for the race in the sunlight of the first morning of summer.

Now do you believe in them? Are they not more credible? But there is one more thing to tell, and this is quite incredible.

At times one of the adolescent girls or boys who go to see the child does not go home to weep or rage, does not, in fact, go home at all. Sometimes also a man or woman much older falls silent for a day or two, and then leaves home. These people go out into the street, and walk down the street alone. They keep walking, and walk straight out of the city of Omelas, through the beautiful gates. They keep walking across the farmlands of Omelas. Each one goes alone, youth or girl, man or woman. Night falls; the traveler must pass down village streets, between the houses with yellow-lit windows, and on out into the darkness of the fields. Each alone, they go west or north, towards the mountains. They go on. They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.

(Continues...)



Excerpted from The Unreal and the Real Selected Stories of Ursula K. Le Guin Volume Two by Ursula K. Le Guin Copyright © 2012 by Ursula K. Le Guin (ursulakleguin.com). Excerpted by permission of Small Beer Press. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents


Introduction by Ursula K. Le Guin

The Ones Who Walk Away from Omelas
Semley’s Necklace
Nine Lives
Mazes
The First Contact With the Gorgonids
The Shobies’ Story
Betrayals
The Matter of Seggre
Solitude
The Wild Girls
The Fliers of Gy
The Silence of the Asonu
The Ascent of the North Face
The Author of the Acacia Seeds
The Wife’s Story
The Rule of Names
Small Change
The Poacher
Sur
She Unnames Them

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