Butler, Parable of the Sower |
This lengthy summary/analysis will be greatly abridged in the book, but hopefully this more lengthy version will encourage people to read this thought-provoking novel.
Butler's science fiction novel Parable of the Sower combines the story of a young
woman “coming of age” with a quest story—with people searching to find a place
to survive and perhaps even to live happy lives. But, as McGonigal
observes, many of Butler’s works could better be categorized as science fact, instead of science
fiction: “It is imaginative writing but it is firmly grounded in the world in
which we live, where we come from, and in the bodies and minds we inhabit, not
only physically, but morally and spiritually” (Francis 2010: 134). Butler
herself notes:
I have written books about making
the world a better place and how to make humanity more survivable. . . . [T]he
Parable series serve as fairy tales. I wrote the Parable books because of the
direction of the country. You can call it save the world fiction, but it
clearly doesn’t save anything. It just calls people’s attention to the fact
that so much needs to be done and obviously [there] are people who are running
this country who don’t care. I mean look at what the Congress is doing in terms
of taking money away from every cause that is helping people who aren’t very
rich (Francis 2010: 227).
. . .
I want to talk about what’s going
to happen if we keep doing what we’re doing, if we keep recklessly endangering
the environment, if we keep paying no attention to economic realities, if we
keep paying no attention to educational needs, if we keep doing a lot of the
things that are hurting us now, and that’s what I wound up writing about . . .
(Francis 2010: 220).
Lauren is the first to realize that life within the walled
enclave is unsustainable; sooner or later, their neighborhood will be attacked,
looted, and destroyed, and the inhabitants killed. Most of Lauren’s cohabitants
in the walled enclave are deluded into thinking that if they only survive long
enough, the “good old days” will return. As Butler notes:
Their way of life is going nowhere.
What they’re doing is trying to hold on until the good-old-days come back. Even
though they’re decent people, that’s what we would do, because we wouldn’t
know what else to do. And the people who pick it up and carry on from there are
the kids. Because it doesn’t occur to them that they don’t know what
gold-old-days they’re talking about because they weren’t around for them
(Francis 2010: 46).
Lauren, however, realizes that their time is limited before
the community is attacked and destroyed:
God I hate this place.
I mean, I love it. It’s home. These
are my people. But I hate it. It’s like an island surrounded by sharks—except
that sharks don’t bother you unless you go in the water. But our land sharks
are on their way in. It’s just a matter of how long it takes for them to get
hungry enough (48)
Society has been so devastated that people cannot or do not
trust each other unless they are family or are partners within a walled
community. People in Lauren’s community travel in armed groups whenever they
had to leave their walled community, but they were not safe from attacks, even
within their walls. One by one, people begin to be killed. Thieves also regularly break in to steal food or other
valuables, so the small community set up a neighborhood watch with two-person
patrols to guard the neighborhood at night. The attacks worsen, as thieves
start breaking into homes and murdering people who got in their way.
The long term plan of Lauren’s emerging Earthseed God-is-change religion
is to bear fruit, like the seed of the Sower parable that fell on the good soil,
but the good soil was ultimately to be found on other planets:
We are all Godseed, but no more
or less so than any other aspect of the universe., Godseed is all there is—all
that Changes. Earthseed is all that spreads Earthlife to new earths. The universe
is Godseed. Only we are Earthseed. And the Destiny of Earthseed is to take root
among the stars (71).
Like plants who “seed themselves” both near and far to
survive—they don’t “sit in one place and wait to be wiped out”—human beings
have to move both near and far to ensure their ultimate survival (71-72).
Religion is the tool that Lauren (Olamina) uses to create the long-term goal of what
Butler calls “human insurance” of Earthseed taking “root among the stars,”
where people “go to heaven” while still alive and hopefully prevent human
beings from going the way of the dinosaurs on earth (Francis 2010: 175).
Lauren begins to prepare to survive on her own by studying
books on how to live on one's own in the wilderness, California plants and their uses,
what to do in case of medical emergencies, how to build log cabins, and other works
helpful for survival. She prepared a “survival pack” in case she needed to
escape quickly.
It became clear that their time of relative safety was soon
coming to an end when there were seven intrusions—three successful—by thieves
into the community in less than two months. Lauren’s brother Keith was killed,
and then her father went missing and was presumed dead as well. Even though she
was no longer a Christian, Lauren took his place at church the next Sunday and
preached a sermon to the dwindling congregation of frightened people.
Lauren
preached a sermon about perseverance, and she chose as her text the parable of
the Importunate Widow. Lauren says that she always liked that parable, because
it tells the story of a woman who is so persistent in her demands for justice
that she “wears down” the amoral judge. The moral of the parable is that the “weak
can overcome the strong if the weak persist. Persisting isn’t always safe, but
it’s often necessary” (124). Lauren’s point was that the community had to
persist, now without her father’s leadership, in order to survive. She
concluded by warning the congregation/community of what awaited them if they
did not persist:
. . . Starvation, agony at the
hands of people who aren’t human any more. Dismemberment. Death.
We
have God and we have each other. We have our island community, fragile, and yet
a fortress. Sometimes it seems too small and too weak to survive. And like the
widow in Christ’s parable, its enemies fear neither God nor man. But also like
the widow, it persists. We persist.
This is our place, no matter what (125).
Lauren herself had been preparing to leave the little walled
community for over two years, but she preached this sermon for her father and
for what he stood for, even though she knew her words about the community were
not true: “. . . as much as I want all that I said to be true, it isn’t. We’ll
be moved, all right. It’s just a matter of when, by whom, and in how many
pieces” (125).
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