To Mrs. Kay Allen, one of my high school English teachers, if you can hear me or see this up in Heaven, THANK YOU for bringing the short story “The Ones Who Walk Away From Omelas” to my attention and encouraging me to use it in my Comp II curriculum.
What a privilege to have had Mrs. Allen as a teacher – in 1988-89 and as a friend much later in life. Before she ‘moved to Heaven,’ I would tell her directly about student responses to Le Guin’s work. Today, I settle for a shout-out online to ‘let her know’ that time and again, Ursula K. Le Guin’s message has touched my students, opening their eyes to not just one but multiple horrifying dichotomies that exist in our world. Today, I graded, no, let’s use the word ‘read.’ I read a paper authored by one of my students regarding the impact of “The Ones Who Walk Away From Omelas.” To say that I am proud is an understatement. Today, I said to my student, Shelby, “You should be proud of your work; it is strong, argumentative, personal, and researched.” Her response was, “Thank you, that means a lot. I really did try my best to do Le Guin’s work justice.” She did, and with her permission, I share it here.
Shelby Scott * Professor Cunningham * ENGL 1213 * April 22, 2024
“The Ones Who Walk Away from Omelas” Rhetorical Analysis
A month ago, if you had asked me to name a short story capable of eliciting a range of emotions – shock, disgust, and anger, I would have struggled to find one. That was until I encountered ‘The Ones Who Walk Away from Omelas’ by Ursula K. Lee Guin. This narrative, set in a utopian city known as the ‘city of joy,’ initially appears devoid of any hardships – a facade that is shattered as the story unfolds. It is a testament to the power of emotional storytelling. However, before we delve into the story’s intricacies, it is crucial to understand the author behind it.
Ursula K. Lee Guin grew up in Berkley, California, with her parents, Alfred Kroeber and Theodora Kroeber, both of whom studied anthropology. According to Merriam-Webster’s dictionary, “Anthropology is the study of human beings and their ancestors through time and space and about physical character, environmental and social relations, and culture” (Webster). Later in her life, she would pursue a career in writing. She dabbled in many genres, according to the National Endowment for the Humanities: “including poetry, historical fiction, picture books, essays, translation, and, toward the end of her nearly sixty-year career, writing a funny and opinionated blog” (Phillips). Yet, she was mostly known for writing science fiction, which had become a blossoming genre a decade before Le Guin began to write due to the rise of technology. The online Encyclopedia Britannica can support this, “developments in technology, such as nuclear energy and space exploration, coupled with the end of World War II, ignited the public’s imagination surrounding ideas of space, dystopia, alternate futures, and militarization.” (Sterling).
Le Guin became a prominent figurehead in this genre, exploiting its unexplored prospects. The Museum of Pop Culture, located in Seattle, Washington, is dedicated to making creative expression a life-changing force by offering experiences that inspire and connect our communities, explains Le Guin’s method of writing. “She used the genre to convey her messages of anthropology, gender, environmentalism, and anarchism” (Museum of Pop Culture). “The Ones Who Walk Away from Omelas” is no different, expressing themes of morality, happiness, and individuals versus society, all based in a utopian city. Throughout the story, the narrator tries to persuade the reader to consider Omelas a wonderful place. Describing the people of the town as never having lived complicated lives, as mentioned in the story: “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” (Le Guin). As the narrator goes on, the reader can sense that they want readers to be convinced that Omelas is all it’s made out to be. They try to explain that good things happen in this city. This can make readers wonder why all this persuasion is needed.
It isn’t until the reader nears the end of the story that they realize why the narrator went to great lengths to glorify Omelas. Hidden in a basement under one of the buildings in Omelas, a child is kept captive in a closet. They sit naked, in their excrement, malnourished and abused. The narrator reveals that this child is why Omelas is a city of joy, free from all pain and misery. It is like a stab to the gut for many readers, including myself, to learn of this. As the story progresses, the knife begins to twist as the narrator tries to explain why the child must be kept in the closet. They are a sacrifice, placed there to keep the people and the city happy. All of the people know of this child, and most are complacent with its treatment as long as they can continue without a complicated life. Thus, it leaves the reader with rage and disgust while encouraging them to think about our views of utopia and our perceptions of happiness. “The Ones Who Walk Away from Omelas” is a short story by Ursula K. Le Guin, who skillfully uses Logos, Pathos, and Ethos to explore the themes of morality, happiness, and human nature while criticizing society’s idea of utopia and why it should never be achieved.
Throughout my Composition II class, I have read six short stories, all of which I have interpreted the Logos, Pathos, and Ethos to see if the author used them to help get their message across in a memorable way. Stories such as “The Story of an Hour” by Kate Chopin and “The Yellow Wallpaper” by Charlotte Perkins Gilman greatly impacted society and myself. I heavily considered writing about them for this essay. Yet, once I read “The Ones Who Walk Away from Omelas,” the other stories I read were not comparable. One of the reasons for this is Le Guin’s use of logos. Logos in the literary world means to appeal to the audience’s sense of reason or logic. The use of logos can be seen throughout the story, with the narrator describing the city and the people.
From the story’s beginning, the narrator describes the luxuries the city offers, detailing all the things Omelas offers or doesn’t offer to try and convince the reader that the city is a utopia. Descriptions such as “They did not use swords or keep slaves. They were not barbarians… As they did without monarchy and slavery, so they also go on without the stock exchange, the advertisement, the secret police, and the bomb” and “What else belongs in the joyous city?… 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 trivial” (Le Guin). From these examples presented, the narrator is appealing to what might be the reader’s sense of utopia—describing how Omelas does not need an oppressive monarchy or slavery to function as a proper city.
The other example shows how Omelas does not need wars or the military to experience joy—acknowledging that joy derived from violence is not the right kind of joy. Yet, the second example is hypothetical. It can be hard to catch since the narrator does a good job sweeping the reader into the sweet details of this supposed utopia, but not all the descriptions of this ‘glorious’ city are accurate. The narrator does not know if the military exists in the city of Omelas, but if that’s something that will entice the reader, then there is no military. These theories blur the line between reality and fantasy. This can trick the reader into thinking some of these promises are true, and that’s what the narrator wants you to believe. The more the reader feels enticed, the harder it is for the reader to judge Omelas for its sin.
Moving on from Logos, the next from the rhetorical triangle is Ethos. Ethos Focuses attention on the writer’s or speaker’s trustworthiness. When considering the Ethos of this story, it’s good to look at the author’s life to understand why they write their stories. Understanding an author’s life, going all the way to the beginning of their life – can establish credibility with the readers and the story. As stated before, Le Guin was born in 1929 in Berkley, California, to her parents, Alfred Kroeber and Theodora Kroeber, both anthropologists. Due to growing up in such an environment, the influences of anthropology can be found in multiple works written by Le Guin. Works like The Dispossessed and Always Coming Home have Le Guin’s twist on utopian stories. Unsurprisingly, Le Guin would once again write about her ideas of utopia in “The Ones That Walk Away from Omelas.”
Yet, the reader might ask ‘why’ Le Guin would write so much about utopia, and there’s a plausible explanation. Le Guin started writing in the 1950s and continued her writing for the next sixty years. Many world events during this time would strongly influence writers – including Le Guin. One of the most significant events of this time was the Vietnam War, which began in 1955. The Vietnam War was a long and costly war against communist North Vietnam and South Vietnam, along with South Vietnam’s ally – the United States, who joined out of fear that communism would take over Asia if North Vietnam won. More than 3 million had died, and 58,000 of those deaths were American Soldiers. Many say that the U.S. should have never entered that war. A poll made in 1971 found on Britannica.com noted that “71% of Americans believed that the U.S made a mistake sending troops to Vietnam, and 58% said that the war ‘immoral’” (Spector).
The controversy and disillusionment of the war led to the birth of a new movement called the Hippie Movement. It was born partly to oppose the Vietnam War. Hippies advocated for peace and love, promoting tolerance and fewer restrictions in life. Many opted to leave society and join communes where they could live amongst other hippies—living a life of what would be considered taboo in regular society, such as participating in open sexual relationships, recreational drug use, and seeking out different spiritual practices that deviated from Christianity.
Readers will better understand Le Guin’s world and where the ideas of utopia come from if they know the time and history of Le Guin’s society. It has already been established that the narrator creates a lot of hypotheticals to make the city of Omelas more enticing. One of these hypotheses was the town orgy. The narrator fears their description of Omelas has become too ‘goody-goody.’ The narrator begins with this one-paragraph description of what the town orgy might be like saying:
“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 ide. But really, it would be better not to have any temple in Omelas – at least, not manned temples… Surely, the beautiful nudes can wander about, offering themselves like divine souffles to the hunger of people in need 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 let the offspring of the delightful rituals be beloved and looked after by all” (Le Guin).
It’s a lot to process, and it took me days to try and understand why Le Guin would write this. Sure, one can say that sex is appealing, and it sells, so it would be a no-brainer to add that tidbit. For some, the idea of people who readily offer themselves to those who are in need or desire sex would already be a utopia, and that’s precisely how most hippies saw sex. An excerpt from a book I found on the website Cambridge University Press called American Hippies by W.J. Rorabach – an American historian and retired history professor from the University of Washington, perfectly explained how hippies viewed sex and the human body.
“Hippies worshipped the human body…This elemental celebration was rooted in the philosophy of the hippie counterculture. The body’s existence was a matter of simple fact, and freaks reveled in facing facts openly. To do so was part of the search for authenticity. “Hippies despise phoniness; they want to be open, loving, and free,” noted the counterculture journalist Hunter S. Thompson. Glorification of the body is beautiful also expressed a preference for simplicity and honesty. Nothing, including the body, should be hidden from view. To hide the body was proof of impure motives. Mainstream culture’s prudish attitude toward the body was proof of its corruption. Nudity expressed purity” (Rorabach).
Now, comparing the story to the actual views of hippies, it’s not hard to see how Le Guin mixes her reality with Omelas. The idea of people being readily available to whoever desired them and encouraging copulation with the strikes of tambourines can be viewed as the hippies encouraging the authentic nude body. Encouraging all that the human body had to offer without any phoniness. Like how the narrator did not think it would be suitable for there to be a temple filled with beautiful priests and priestesses ready to copulate at any time; it should just be anyone who feels the need to fulfill other townspeople’s desires. Learning the details of Le Guin’s life and the world she lived in can help readers not only understand why she wrote about a hypothetical town orgy but the city itself. The city of Omelas mirrors the hippie’s idea of utopia. A town without slavery and soldiers, a place without a monarchy, where all types of love were celebrated without judgment.
It’s incredible how much Le Guin took inspiration from the world around her and used it in her writing. That’s why the ethos is so powerful; she skillfully shows her credibility without having to say it outright. A few Google searches were all it took, and I quickly understood what this utopia was based on. Using real-life details gives the author extra credibility and adds another level of immersion to the story.
Even though ethos is strong throughout the story, it can be difficult for some readers to understand it. It took me a few days, along with research, to grapple with the entirety of Le Guin’s message. The Pathos stood out the most in this story, as it seemed to jump right out and in front of me and give the gut punch of a lifetime. Yet, before I ramble about Pathos, readers need to understand it. Pathos is persuading an audience by purposely evoking certain emotions to make them feel the way the author wants them to. Le Guin was adept at conveying pathos in her message in a way that stands out from most of the stories I have read.
The over-explanation of Omelas can set off red flags in readers’ minds as they begin to wonder why the narrator feels the need to over-hype the city. Then, it is quickly understood why once the city’s dark secret is revealed. The narrator begins to describe that in a cellar or basement of one of the beautiful buildings of Omelas, there is a small, foul-smelling room, and in that room sits a child. The narrator calls that child an ‘it,’ taking away what little humanity they have as they go into depth about their living conditions. The narrator explains that they sit naked in this small room, in their excrement. Going on to say that the child is feeble-minded due to neglect. The description of the child is infuriating enough; descriptions such as: “It could be a boy or a girl. It looks about six, but is nearly ten. It is feeble-minded. Perhaps it was born defective, or perhaps it has become imbecile through fear, malnutrition, and neglect” (Le Guin). It is a disgusting and gut-wrenching read as more information is revealed.
The child is not afforded the luxury of a proper meal or even a kind word. Instead, people come to gawk at it with fear and disgust, or even worse, beat on it so that they will stand for their entertainment. The child has little to no muscle left on their body, their buttocks and thighs covered in sores from sitting in their own excrement continually. They are left in that closet for the rest of their days, and why is that you may ask; well, because the child is a sacrifice. This child is the reason Omelas is allowed to be continually joyful. Everyone knows about the child and understands why the child must be there. They know if the child were to be removed and shown even a mere smidge of kindness – the city would lose its joy, wealth, and abundance.
The narrator continues with their excuses for the people of Omelas. Going on to say: “They feel disgusted, which they had thought themselves superior to” and “Often young people go home in tears, or a tearless rage, when they have seen the child and faced this terrible paradox. They may brood over it for weeks or years” (Le Guin). This is interesting to me. This is supposed to be the city of joy; these people should be content never to be met with the face of hardship. Yet, they find themselves feeling negative emotions when faced with this child. In all fairness, some cannot handle the treatment of the child, so instead, they leave the city without a word. Never to be seen again. Still, even though they are upset to go, too disgusted by how their city must keep its prosperity, they never try to free the child. They leave without a word or trace. These people could do something; in a sense, they have nothing to lose. They no longer want to live in Omelas, assuming they no longer care for the others who decide to be complacent – in theory, at least one should be okay with freeing the child. It’s an infuriating fact. One of the few facts about Omelas that some readers may wish was just another fallacy by the narrator.
The pathos presented at the end of the story can leave an unforgettable mark on readers. Many people are already aware of the injustices many children in the real world go through each day. To read in graphic detail what the child in Omelas is going through could more than likely be a reality for a child out in the world. According to the American Society of Positive Care for Children (American SPCC), which is a nonprofit dedicated solely to the prevention of child maltreatment and raising awareness of the lifelong impacts of adverse childhood experiences – found that 4.276 million child maltreatment referral reports were received in 2022. Child abuse reports involved 7.5 million children, and 89.0% of victims are maltreated by one or both parents. Only 3.096 million children received prevention & post-response services (American SPCC).
These harrowing facts make the story weigh heavy on readers once they finish it. The child’s treatment in the story is the reality for millions daily. The child in Omelas will likely die in that closet one day, never being able to see the sunlight again and never being offered kindness. Again, this is another reality for five children each day. According to the SPCC, five children die every day from child abuse. It can and should make readers feel nauseous or angry when they read this story. If the emotional impact were not as strong, readers would not be left sitting there thinking about what they could do to help protect children and other victims of abuse better. This story is meant to stick into a reader’s mind, forcing them to truly consider what it means and what they can do to impact our society positively.
There are few meanings laden in this short story to leave a mark on the reader’s psyche. Our idea of happiness and utopia, and how easy it is for many of us to forget about those who are without a voice – constantly abused while we try and chase our selfish pleasures. I am not saying that there is anything wrong with trying to find personal joy in one’s life, far from it, but we as a society tend to get so wrapped up in our world that we hardly ever consider another person and what they may be going through. Even if topics such as child abuse are brought to our attention, many try to look the other way and shove their nose into something that will distract them from the fact. Stories like “The Ones Who Walk Away from Omelas” remind readers that they should not be complacent in the injustices others face in our society while trying to chase the selfish idea of utopia. These stories are required to make an impact on society and ourselves.
That brings me to the impact “The Ones Who Walk Away from Omelas” had on society and myself. While sleuthing around the internet, I could not obtain a clear answer as to how exactly the story impacted our culture. There are no blockbuster movie adaptations like “The Most Dangerous Game” by Richard Conell, and no widespread theory was made from the story’s events, unlike in the story “The Sound of Thunder” by Ray Bradbury. Yet, I think it had a better impact based on the story’s message. We as a society tend to sacrifice our morality for an easier life since many of us don’t want to face the hardships life constantly throws at us. If one were to sit down and think about it, we try hard to avoid negative feelings, events, conversations, etc. It can be understandable sometimes; it’s hard to be uncomfortable. Yet, especially in the age of smartphones and the internet, we’ve become deluded by the world around us. There have been many instances where an altercation has broken out, and instead of people intervening, they pull out their phones to take a video to post online for the whole world to see. To try and get fifteen seconds of fame. This is more commonly known as the bystander effect, which became known after the 1964 murder of Kitty Genovese when she was murdered on her walk home, and thirty-eight people were witness to it. According to Brittanica, The bystander effect is the inhibiting influence of the presence of others on a person’s willingness to help someone in need (Brittanica).
It’s a common phenomenon in our world. I witnessed it myself multiple times growing up and have shamefully participated in it. The most prominent memory I have of it was when I was in school, and my classmates and I just watched, some with glee, some with apathy, as a girl beat another girl’s head into a lunch table. None of us tried to stop her; some egged it on, enjoying the violent display before us. Yet, none of us tried to stop and help the victim. The girl stopped once a teacher finally found out what was happening and pulled her off the other girl. Thankfully, she was okay, but I’m ashamed of myself and my peers. Just like the people of Omelas, we allowed that girl to be continuously assaulted for our selfish joy.
It happens all the time. When people drive down the street and see a homeless person sitting in the sweltering heat, many avert their eyes and ignore them. They don’t want to interact with or think about them. We try so hard to forget the atrocities that happen in our world and our communities, electing to scroll endlessly on TikTok to try and continue on our dopamine highs until we reach a point where the dopamine doesn’t hit the same anymore—leaving some running around trying to chase a new level of high like a mindless zombie so they don’t have to think about what is going on in the real world.
Reading “The Ones Who Walk Away from Omelas” thankfully made me sit down and think not only about its meaning but also about what I’m currently not doing. It made me remember all the times in school when I disregarded a child being bullied. All because I was taught it was “one of my business.” How I watched apathetically when that poor girl was viciously assaulted because she had supposedly said something about the perpetrator’s mother.
Since then, I’ve learned to pull up my big girl britches and speak up when others cannot, but I feel I can do more. Over the past few weeks since reading that story, I’ve felt like there is more that I can do for others. I’ve recently begun talking more about topics such as child abuse and better education for our state. Forcing people to wake up and stop worrying about ‘what this celebrity said’ or ‘what Travis and Taylor did today.’ Because it’s all just a distraction. A distraction many people are willing to fall for in the name of ‘entertainment.’ It’s more like media to rot your brain quicker. My main goal is to get the adults around me to give up apathy and pay closer attention to what happens around us. They must be mindful of the media they consume on a day-to-day basis. I’m not saying I don’t want them to enjoy some mindless fun here and there, but that’s all they consume. It’s just mindless entertainment. If people could comprehend what they read or watch, there might be more thoughtful conversations, leading to more action.
“The Ones Who Walk Away from Omelas” is a story that should be an essential read for many. Not only does the tale invoke strong feelings that most stories may not be able to, but it can also lead to personal introspection. Le Guin encouraged the reader to examine society and themselves and ask if we are living a life of comfort or continuous self-growth with the ability to help those around us. The story also allows you to look through the lens of Le Guin herself and possibly see how she viewed her society at the time this was written. Letting us see inside her mind gives the readers a better understanding of why utopianism can and shouldn’t ever be attained. She told us that happiness cannot be achieved without trials and tribulations. That is why “The Ones Who Walk Away from Omelas” by Ursula K. Le Guin skillfully uses Logos, Pathos, and Ethos to explore the themes of morality, happiness, and human nature while criticizing society’s idea of utopia and why it should never be achieved.
I believe this story should always be included in the Comp II curriculum. It would be a disservice to future students not to include it. The story offers incredible usage of Logos, Pathos, and Ethos, engaging readers in a story that closely reflects our society. “The Ones Who Walk Away from Omelas” forces us to rethink how we decide to live our lives and how we think about those abused within our communities. The story allows readers to start change within our personal and public worlds. If “The Ones Who Walk Away from Omelas” were to be removed from the Comp II curriculum, it would be a missed opportunity for young adults to read this impactful story. They may never read it in their lifetime and get the wake-up call to rethink how they live, compromising their morality for comfortability.
Works Cited
Child maltreatment & neglect statistics. American SPCC. (2024, April 4). https://americanspcc.org/child-maltreatmentstatistics/#:~:text=4.276%20million%20child%20maltreatment%20referral,prevention%20%26 %20post%2Dresponse%20services.
Le Guin, U. K. (n.d.). The Ones Who Walk Away from Omelas. https://shsdavisapes.pbworks.com/f/Omelas.pdf
Phillips, J., Heitman, D., Gillis, J. R., Tonguette, P., & Holsinger, B. (n.d.). Ursula K. Le Guin was a creator of the world. The National Endowment for the Humanities. https://www.neh.gov/article/ursula-k-le-guin-was-creatorworlds#:~:text=Born%20in%20Berkeley%2C%20California%2C%20in,and%20The%20Dispos sessed%20(1974).
Rorabaugh, W. J. (n.d.). Bodies, sex, and gender (Chapter 3) – American hippies. Cambridge Core. https://www.cambridge.org/core/books/abs/american-hippies/bodies-sex-andgender/ABA6ADB4F3379997E3E6006E46E590AF
Spector, R. H. (n.d.). The United States negotiates a withdrawal. Encyclopædia Britannica. https://www.britannica.com/event/Vietnam-War/The-United-States-negotiates-awithdrawal
Sterling, B. (2024, April 5). Science fiction. Encyclopædia Britannica. https://www.britannica.com/art/science-fiction Ursula K. Le Guin. Museum of Pop Culture. (n.d.). https://www.mopop.org/ursulakleguin#:~:text=Celebrated%20for%20such%20science%20fictio n,gender%2C%20environmentalism%2C%20and%20anarchism.