When Vess and I had finished, we knew that unhappiness and trauma had been minimized to the extent possible. Still, we felt the strain of that which remained! The pride of the inceptors had been unavoidably damaged and a number of the nootchi had been aggrieved. Nootchi grow very attached to their home place, and it is hard for them to move. They have spent years weaving a village, planning it, decorating it with gardens, laying out its walks and pretty-places and play areas for the young. Nootchi are the cement of a community, they stick fast, and it is like flaying a fluggle to tug them away.
In any case, persons from all four village categories came to us, as we knew they would, to complain. It was during our last formal session. They bowed, calling us Aisos Torsummi. They presented their petition and asked redress of grievance. We inquired whether they wanted vengeance, and they affirmed this. Such an imbalance was someone’s fault, their grief demanded redress. While we knew the real trouble had started with the selectors who had sent too many inceptors of the same, faulty lineage back to this village, we did not say so, for the selectors were not answerable to people below them in caste. We would take care of that ourselves.
Nonetheless, we told the villagers a truth: that the trouble began when the recording-campes died. The inceptor who was then the village master had the duty of requesting a new recording-campes. Ke had not done so. That inceptor was still alive, and keros name was such and such, and the aggrieved had our permission to kill ker, if they wished, though we advised them it would be courteous to listen first to keros explanation.
Since inceptor in question had been retired to an aged persons’ farm at some distance, vengeance would require the aggrieved to make a lengthy trip. Serially, the aggrieved ones declaimed their intention of doing so, and we made note of their intentions so they would have no trouble getting travel permission. Their actually going to the aged persons’ farm was unlikely. Since many of those in the group would be sent to their new homes on the following day, thus separating them from one another, it was doubtful they would ever get around to confronting the old inceptor. Grievance and anger need a certain heat of immediacy and a constant draft of rhetoric to keep them burning. This is why humans who explain their anger to counselors and psychologists go on being angry, they fan their anger with a constant hurricane of reminiscence. Separating those who are aggrieved is like raking out a fire, a good way of cooling things down, while the process of formulating their grievance served both to focus and to ameliorate their feelings. Knowing who was to blame, they would not waste energy on other targets.
Our last few hours on Quo-Tern were spent with the most able campesi, those who would remain, and the current village manager who was, luckily, a person of some administrative talent, though he had not had the will or the authority to do what we had done. Village managers live by the will of the village, and villages make painful changes only when they are in agony. When agony is not present, no matter how imminent it looms, painful change must come from outside. This is a truth. We detailed the measures that would be necessary to restore the land to health and we swore ker’i to the task, however long it might take. The few inceptors who were left in the village were forbidden to initiate breeding until the task was done, and the village master was given the necessary medications to quell all mating odors and assure compliance. As a parting gift, we gave the village, as was customary, worms from our own home lands, thus tying their fate to ours and our future to theirs. We have a saying, “Where one lives, all live,- where one suffers, all suffer.”One, in our language, includes all living things. In your language someone has said, “No man is an island,” which encompasses the concept but which, by mentioning only mankind, misses the point.