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.""The alternative of falsehood," I said, "is not chaos, but truth.""One must belive something," said Pumpkin."Try truth," I said."Would you like to see Trunip?" he asked."Is she here?" I asked."Yes," he said."We did not wish to bring her, but the oy who was in charge ofus picked her out to come along, thus giving us, appropriately, an exactlyequal number of males and females.""Why 'appropriately'?" I asked."If you are all the same, what differenceshould it make? Why not all males or all females, or any ratio?""I suppose you are right," said Pumpkin."We ourselves do not distinguishbetween males and females.""That, at least, if peculiar, is consistent," I said."But you have noticed,surely, that there seem to be some differences between males and females.""We try not to notice that," said Pumpkin."Have you noticed," I asked, "that males are better at dragging heavyweights across the prairie than women?""We notice, of course," said Pumpkin, "that not all Sames are of equal size orstrength.""And have you noticed, further," I asked, "that there seems to be acorrelations between the stronger Sames and those the red savages regard asmales, and between the slighter, weaker Sames and those the red savages regardas females?""I try not to notice such things," said Pumpkin."Were you harnessed to a travois?" I asked."Yes," said Pumpkin."How many pulled it with you?" I asked."I, alone, drew it," he said."And what of some of the other travois," I asked, "those drawn by the smaller,slighter Sames.How were they harnessed?""Five to a travois," shrugged Pumpkin."But the trek is long, and the weightis heavy.""I see," I said."Where is Turnip?""I will show you," said Pumpkin."She is with one of the groups.You will bepleased to see how she turned out."I followed Pumpkin through, and behind, several lodges.Then, in a fewmoments, we came to a place where a low, page 155~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~sloping shelter, of travois poles, sticks and canvas, had been erected.IPage 99 ABC Amber Palm Converter, http://www.processtext.com/abcpalm.htmlcould see some similar shelters in the nearby vicinity."Have these women been brought to the camp to be bred with otherWaniyanpi?" I asked."It seems they have been prepared for what you fold referto as 'the Ugly Act.' Is the day of Waniyanpi Breeding at hand?""No," said Pumpkin, laughing."It is done for other reasons."The five women sitting near the shelter, in their drab garments, all had sackstied over their heads, knotted under their chins.For the day ofWaniyanpi Breeding, male waniyanpi from one compound are marched, hooded, tothe vicinity of some other compound.Near it they are led to hooded, strippedWaniyanpi women, selected for breeding, from the other compound, lying boundin a maize field.There, then, between hooded couples, under the whips of redmasters, are fulfilled the offices of the day of Waniyanpi Breeding.This issupposedly the only physical contact, incidentally, which takes place betweenWaniyanpi men and women.As would be expected, their tiny, pathological culture, implicitly orexplicitly, to one degree or another, is opposed to sexuality.For example,sexual inertness and figidity are praised as virtues.Similarly, an attempt ismade, though such things as verbal abuse and ridicule, to make individualswith truly powerful sexual drives succumb to irrational guilts and shames."True persons," which is a euphemism for conformists to the social norms, aresupposed to be "above sex," or, at least, to recognize its "relativeunimportance," or to understand that it may be accpetable, in some "place," orother, which is never clarified.That a given individual of strong passionscould scream with the need for sexual release is something that they cannotunderstand or which, somehow, terrifies them.They are flowers and, it seems,lack the senses which would enable them to understand such things as hungersand storms.Buttercups and lions will perhaps always be mutuallyunintelligible to one another.Most simply, perhaps, sexuality is regarded bythe Waniyanpi as being inimical to Sameness, as being subversive of theIdentity thesis so essential to its madness.Too, in an interesting concessionto putative sexual difference, sexuality, by the Waniyanpi, is regarded asbeing demeaning to women [ Pobierz całość w formacie PDF ]
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.""The alternative of falsehood," I said, "is not chaos, but truth.""One must belive something," said Pumpkin."Try truth," I said."Would you like to see Trunip?" he asked."Is she here?" I asked."Yes," he said."We did not wish to bring her, but the oy who was in charge ofus picked her out to come along, thus giving us, appropriately, an exactlyequal number of males and females.""Why 'appropriately'?" I asked."If you are all the same, what differenceshould it make? Why not all males or all females, or any ratio?""I suppose you are right," said Pumpkin."We ourselves do not distinguishbetween males and females.""That, at least, if peculiar, is consistent," I said."But you have noticed,surely, that there seem to be some differences between males and females.""We try not to notice that," said Pumpkin."Have you noticed," I asked, "that males are better at dragging heavyweights across the prairie than women?""We notice, of course," said Pumpkin, "that not all Sames are of equal size orstrength.""And have you noticed, further," I asked, "that there seems to be acorrelations between the stronger Sames and those the red savages regard asmales, and between the slighter, weaker Sames and those the red savages regardas females?""I try not to notice such things," said Pumpkin."Were you harnessed to a travois?" I asked."Yes," said Pumpkin."How many pulled it with you?" I asked."I, alone, drew it," he said."And what of some of the other travois," I asked, "those drawn by the smaller,slighter Sames.How were they harnessed?""Five to a travois," shrugged Pumpkin."But the trek is long, and the weightis heavy.""I see," I said."Where is Turnip?""I will show you," said Pumpkin."She is with one of the groups.You will bepleased to see how she turned out."I followed Pumpkin through, and behind, several lodges.Then, in a fewmoments, we came to a place where a low, page 155~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~sloping shelter, of travois poles, sticks and canvas, had been erected.IPage 99 ABC Amber Palm Converter, http://www.processtext.com/abcpalm.htmlcould see some similar shelters in the nearby vicinity."Have these women been brought to the camp to be bred with otherWaniyanpi?" I asked."It seems they have been prepared for what you fold referto as 'the Ugly Act.' Is the day of Waniyanpi Breeding at hand?""No," said Pumpkin, laughing."It is done for other reasons."The five women sitting near the shelter, in their drab garments, all had sackstied over their heads, knotted under their chins.For the day ofWaniyanpi Breeding, male waniyanpi from one compound are marched, hooded, tothe vicinity of some other compound.Near it they are led to hooded, strippedWaniyanpi women, selected for breeding, from the other compound, lying boundin a maize field.There, then, between hooded couples, under the whips of redmasters, are fulfilled the offices of the day of Waniyanpi Breeding.This issupposedly the only physical contact, incidentally, which takes place betweenWaniyanpi men and women.As would be expected, their tiny, pathological culture, implicitly orexplicitly, to one degree or another, is opposed to sexuality.For example,sexual inertness and figidity are praised as virtues.Similarly, an attempt ismade, though such things as verbal abuse and ridicule, to make individualswith truly powerful sexual drives succumb to irrational guilts and shames."True persons," which is a euphemism for conformists to the social norms, aresupposed to be "above sex," or, at least, to recognize its "relativeunimportance," or to understand that it may be accpetable, in some "place," orother, which is never clarified.That a given individual of strong passionscould scream with the need for sexual release is something that they cannotunderstand or which, somehow, terrifies them.They are flowers and, it seems,lack the senses which would enable them to understand such things as hungersand storms.Buttercups and lions will perhaps always be mutuallyunintelligible to one another.Most simply, perhaps, sexuality is regarded bythe Waniyanpi as being inimical to Sameness, as being subversive of theIdentity thesis so essential to its madness.Too, in an interesting concessionto putative sexual difference, sexuality, by the Waniyanpi, is regarded asbeing demeaning to women [ Pobierz całość w formacie PDF ]