He laughed. "Don't cheat. Libo will tell you, if you can't see it."
"Where are you going?"
"To ask the pequeninos if I'm right, of course! But I know I am, even if they lie about it. If I'm not back in an hour, I slipped in the rain and broke my leg."
Libo did not get to see the simulations. The meeting of the planning committee went way over time in an argument about extending the cattle range, and after the meeting Libo still had to pick up the week's groceries. By the time he got back, Pipo had been out for four hours, it was getting on toward dark, and the drizzle was turning to snow. They went out at once to look for him, afraid that it might take hours to find him in the woods.
They found him all too soon. His body was already cooling in the snow. The piggies hadn't even planted a tree in him.
2
TRONDHEIM
I'm deeply sorry that I could not act upon your request for more detail concerning the courtship and marriage customs of the aboriginal Lusitanians. This must be causing you unimaginable distress, or else you would never have petitioned the Xenological Society to censure me for failure to cooperate with your researches.
When would-be xenologers complain that I am not getting the right sort of data from my observations of the pequeninos, I always urge them to reread the limitations placed upon me by law. I am permitted to bring no more than one assistant on field visits; I may not ask questions that might reveal human expectations, lest they try to imitate us; I may not volunteer information to elicit a parallel response; I may not stay with them more than four hours at a time; except for my clothing, I may not use any products of technology in their presence, which includes cameras, recorders, computers, or even a manufactured pen to write on manufactured paper; I may not even observe them unawares.
In short: I cannot tell you how the pequeninos reproduce because they have chosen not to do it in front of me.
Of course your research is crippled! Of course our conclusions about the pequeninos are absurd! If we had to observe your university under the same limitations that bind us in our observation of the Lusitanian aborigines, we would no doubt conclude that humans do not reproduce, do not form kinship groups, and devote their entire life cycle to the metamorphosis of the larval student into the adult professor. We might even suppose that professors exercise noticeable power in human society. A competent investigation would quickly reveal the inaccuracy of such conclusions--but in the case of the pequeninos, no competent investigation is permitted or even contemplated.
Anthropology is never an exact science; the observer never experiences the same culture as the participant. But these are natural limitations inherent to the science. It is the artificial limitations that hamper us--and, through us, you. At the present rate of progress we might as well be mailing questionnaires to the pequeninos and waiting for them to dash off scholarly papers in reply.
--Joao Figueira Alvarez, reply to Pietro Guataninni of the University of Sicily, Milano Campus, Etruria, published posthumously in Xenological Studies, 22:4:49:193
The news of Pipo's death was not of merely local importance. It was transmitted instantaneously, by ansible, to all the Hundred Worlds. The first aliens discovered since Ender's Xenocide had tortured to death the one human who was designated to observe them. Within hours, scholars, scientists, politicians, and journalists began to strike their poses.
A consensus soon emerged. One incident, under baffling circumstances, does not prove the failure of Starways Council policy toward the piggies. On the contrary, the fact that only one man died seems to prove the wisdom of the present policy of near inaction. We should, therefore, do nothing except continue to observe at a slightly less intense pace. Pipo's successor was instructed to visit the piggies no more often than every other day, and never for longer than an hour. He was not to push the piggies to answer questions concerning their treatment of Pipo. It was a reinforcement of the old policy of inaction.
There was also much concern about the morale of the people of Lusitania. They were sent many new entertainment programs by ansible, despite the expense, to help take their minds off the grisly murder.
And then, having done the little that could be done by framlings, who were, after all, lightyears away from Lusitania, the people of the Hundred Worlds returned to their local concerns.
Outside Lusitania, only one man among the half-trillion human beings in the Hundred Worlds felt the death of Joao Figueira Alvarez, called Pipo, as a great change in the shape of his own life. Andrew Wiggin was a speaker for the dead in the university city of Reykjavik, renowned as the conservator of Nordic culture, perched on the steep slopes of a knifelike fjord that pierced the granite and ice of the frozen world of Trondheim right at the equator. It was spring, so the snow was in retreat, and fragile grass and flowers reached out for strength from the glistering sun. Andrew sat on the brow of a sunny hill, surrounded by a dozen students who were studying the history of interstellar colonization. Andrew was only half-listening to a fiery argument over whether the utter human victory in the Bugger Wars had been a necessary prelude to human expansion. Such arguments always degenerated quickly into a vilification of the human monster Ender, who commanded the starfleet that committed the Xenocide of the Buggers. Andrew tended to let his mind wander somewhat; the subject did not exactly bore him, but he preferred not to let it engage his attention, either.
Then the small computer implant worn like a jewel in his ear told him of the cruel death of Pipo, the xenologer on Lusitania, and instantly Andrew became alert. He interrupted his students.
"What do you know of the piggies?" he asked.
"They are the only hope of our redemption," said one, who took Calvin rather more seriously than Luther.
Andrew looked at once to the student Plikt, who he knew would not be able to endure such mysticism. "They do not exist for any human purpose, not even redemption," said Plikt with withering contempt. "They are true ramen, like the buggers."
Andrew nodded, but frowned. "You use a word that is not yet common koine."
"It should be," said Plikt. "Everyone in Trondheim, every Nord in the Hundred Worlds should have read Demosthenes' History of Wutan in Trondheim by now."
"We should but we haven't," sighed a student.
"Make her stop strutting, Speaker," said another. "Plikt is the only woman I know who can strut sitting down."
Plikt closed her eyes. "The Nordic language recognizes four orders of foreignness. The first is the otherlander, or utlanning, the stranger that we recognize as being a human of our world, but of another city or country. The second is the framling--Demosthenes merely drops the accent from the Nordic framling. This is the stranger that we recognize as human, but of another world. The third is the raman, the stranger that we recognize as human, but of another species. The fourth is the true alien, the varelse, which includes all the animals, for with them no conversation is possible. They live, but we cannot guess what purposes or causes make them act. They might be intelligent, they might be self-aware, but we cannot know it."
Andrew noticed that several students were annoyed. He called it to their attention. "You think you're annoyed because of Plikt's arrogance, but that isn't so. Plikt is not arrogant; she is merely precise. You are properly ashamed that you have not yet read Demosthenes' history of your own people, and so in your shame you are annoyed at Plikt because she is not guilty of your sin."
"I thought speakers didn't believe in sin," said a sullen boy.
Andrew smiled. "You believe in sin, Styrka, and you do things because of that belief. So sin is real in you, and knowing you, this speaker must believe in sin."