Always Coming Home

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Ursula Le Guin's Always Coming Home is a major work of the imagination from one of America's most respected writers of science fiction. More than five years in the making, it is a novel unlike any other. A rich and complex interweaving of story and fable, poem, artwork, and music, it totally immerses the reader in the culture of the Kesh, a peaceful people of the far future who inhabit a place called the Valley on the Northern Pacific Coast.

Ursula K.

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Le Guin is the author of novels, children's books, short stories, critical writings, and poetry. Her most recent book is The Telling Books Digital Products Journals. Always Coming Home by Ursula K. It has come to me of my own choosing, because I have a story to tell of where I went when I was young; but now I go nowhere, sitting like a stone in this place, in this ground, in this Valley.

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I have come where I was going. My mother was named Towhee, Willow, and Ashes. My father's name, Abhao, in the Valley means Kills. In Sinshan babies' names often come from birds, since they are messengers. In the month before my mother bore me, an owl came every night to the oak trees called Gairga outside the windows of High Porch House, on the north side, and sang the owl's song there; so my first name was North Owl. The great-grandmother of my grandmother was the first to live in our rooms, on the first floor, under the roof; when the family was big they needed the whole floor, but my grandmother was the only one of her generation, and so we lived in the two west rooms only.

We could not give much. We had the use of ten wild olives and several other gathering trees on Sinshan Ridge and a seed-clearing on the east side of Wakyahum, and planted potatoes and corn and vegetables in one of the plots on the creek southeast of Adobe Hill, but we took much more corn and beans from the storehouses than we gave. My grandmother Valiant was a weaver. When I was a small child she had no sheep in the family, and so we gave most of what she wove for wool to weave more.

The first thing I remember of being alive is that my grandmother's fingers moved across the warp of the loom, forth and back, a silver crescent bracelet shining on her wrist below the red sleeve. The second thing I remember is that I went up to the spring of our creek in the fog in early morning in the winter. It was my first time as a Blue Clay child to dip up water for the new-moon wakwa. I was so cold I cried.

The older children laughed at me and said I had spoiled the water.


My grandmother was officiating, and she told me the water was all right, and let me carry the moon-jar all the way back to town; but I bawled and snivelled all the way, because I was cold and heavy. I can feel that cold and wet and weight now in old age, and see the dead arms of the manzanita black in the fog, and hear the voices laughing and talking before and behind me on the steep path beside the creek.

I go there, I go there. I go where I went Crying beside the water.

Ursula K. Le Guin — Always Coming Home

It goes there, it goes there, The fog along the water. I did not spend much time crying; maybe not enough. My mother's father said, "Laugh first, cry later; cry first, laugh later.

His sister Green Drum was a famous Summer dancer, but his family never gave anything. He said they were poor because his mother and grandmother had given everything in past years putting on the Summer dances in Chumo. My grandmother said they were poor because they didn't like working.

Where Tolkien drew on history along with linguistics and mythology to create his imaginative world, Le Guin draws on anthropology along with linguistics and mythology to create hers. This difference is clear cut: Tolkien's world has almost no ethnographic detail, while Le Guin's has no history. The subject of Le Guin's work is the Kesh — a people who inhabit a valley in a far-future California and who are clearly based on native American models.

Mostly she lets them speak for themselves, allowing the reader to learn about them through a montage of their short stories, poems, and myths.


These are laid out around a central novella, which tells the story of a woman called Stonetelling who leaves the valley to live with her father's people, the Condor. The "back of the book" contains additional information about the Kesh in more traditional ethnographic form. While there are a few passages of reflexive commentary in Always Coming Home where Pandora the archaeologist addresses the reader directly and some of these make direct comments on contemporary issues, Le Guin's "message" is not directly imparted.

As a work of fictional anthropology Always Coming Home is a brilliant success. As a utopia, however, it has some major flaws. One is the "machina ex machina" of the City of Mind, a benevolent collection of machine intelligences which provides the Kesh and other peoples with all the positive benefits of science and technology weather forecasts, global communication, etc.