Waniyanpi

"Many of the tribes permit small agricultural communities to exist within their domains, she said. The individuals in these communities are bound to the soil and owned collectively by the tribes within whose lands they are permitted to live. They grow produce for their masters such as wagmeza and wagmu, maize or corn, and such things as pumpkins and squash. They are also to furnish labor when required and may be drawn upon at the whim of their masters, for individual slaves. When one is taken from the enclosure one ceases to be Waniyanpi and becomes a common slave, an ordinary slave one owned by an individual master."
"Savages of Gor" page 233/4

Usually daughters are taken, for the red masters find them pleasing as slaves, but sometimes, too, young men are taken. The word 'Waniyanpi' itself means literally 'tame cattle'. It is an expression applied to the collectively owned slaves in these tiny agricultural communities. The Kailiauk is a tribe federated with the Kaiila. They speak closely related dialects."
"Do the parents come from within the same community?" I asked.
"No," she said. "For the day of breeding the men, hooded and in coffle, are marched between the small communities. On the day of breeding they are led to the selected women, already hooded, tied and awaiting them. The breeding takes place in the wagmeza fields, under the eyes of the masters."
"Savages of Gor" page 234

"You spoke of an Ugly Act?" I said. I did not like the sound of that. It reminded me of a distant and sick world, the world of tittering, of embarrassment and dirty jokes. How much more honest are the whips and collars of Gor?
"The Sames," she said, "disapprove of all sexual relations between human beings, and particularly between those of different sexes, as being demeaning and dangerous."
"Savages of Gor" page 234

"They are not regarded as being dangerous to health," she said, "but as being dangerous to the Teaching."
"What is the Teaching?" I asked.
"What is the Teaching?" I asked.
"That men and women are the same," she said. "That is the central tenet of the Waniyanpi."
"Do they believe it?" I asked.
"They pretend to," she said. "I do not know if they really believe it or not." "They believe men and women are the same," I marveled. "Except," she smiled, "that women are regarded as somewhat superior."
"Their beliefs then," I said, "seem not only to be obviously false but actually inconsistent."
"Before the Teaching one must surrender one's reason," she said. "To scrutinize it is a crime. To question it is blasphemy."
"It lies, I suppose," I said, "at the roots of Waniyanpi society."
"Yes," she said. "Without it Waniyanpi society would collapse."
"So?" I said.
“They do not take the disintegration of their society as lightly as you do," she smiled. "Too, you must understand the utility of such a view. It constitutes an excellent philosophy for slaves."
"I am not even sure of that," I said.
"It, at least," she said, "gives men an excuse not to be men."
"That seems true," I granted her.
"It helps them to remain Waniyanpi," she said. "They are thus less likely to attract the attention, or excite the anger, of their red masters."
"I understand," I said. "I think I also understand why, in such a society, the women are regarded as somewhat superior, as you put it."
"It is only that they are implicitly regarded as superior," she said. "Explicitly, of course, all subscribe to the thesis of sameness."
"But why are the women regarded, implicitly, as superior?" I asked.
"Because of the contempt felt for the men," she said, "who will not assert their natural rights. Also, if men refuse the mastery, someone must assume it." "Yes," I said.
"There are always masters," she said, "whether one pretends it is not so, or not."
"In the hands of women," I said, "the mastery becomes an empty mockery." "Mockery has no choice but to assert itself," she said, "when reality is foresworn."
I was silent.
"The Waniyanpi communities are sources of great amusement to the red masters," she said.
I thought of what is sometimes spoken of by the red savages as the Memory. "I understand," I said.
The red savages doubtless found their vengeance a sweet and fitting one. How almost incomprehensibly cruel it was, how horrifying, how brilliant and insidious.
"The Teachings of the Waniyanpi," I said, "were doubtless originally imposed on them by their red masters."
"Perhaps," she said. "I do not know. They may have been invented by the Waniyanpi themselves, to excuse to themselves their cowardice, their weakness and impotence."
"Perhaps," I admitted.
"If one is not strong it is natural to make a virtue of weakness."
"I suppose so," I said. I then speculated that I had perhaps judged the red savages too harshly. The Waniyanpi, it then seemed likely, may have betrayed themselves, and their children. In time, of course, such teachings, absurd though they might be, would come to be taken for granted. In time they would come to be sanctioned by tradition, one of humanity's most prized substitutes for thought.
"You, yourself," I said, "Do not seem much infected by the lunacy of the Waniyanpi."
"No," she said. "I am not. I have had red masters. From them I have learned new truths. Too, I was taken from the community at an early age."
"How old were you?" I asked.
"I was taken from the enclosure when I was eight years old," she said, "taken home by a Kaiila warrior as a pretty little white slave for his ten-year-old son. I learned early to please and placate men." "What happened?" I asked.
"There is little more to tell," she said. "For seven years I was the slave of my young master. He was kind to me, and protected me, muchly, from the other children. Although I was only his slave, I think he liked me. He did not put me in a leg stretcher until I was fifteen." She was then silent. "I have combed my hair," she said."
"Blood Brothers of Gor" page 156/7

"'There were many vegetables in the stew," I said to Cuwignaka, pretending not to notice the intensity between Canka and Winyela. Indeed, we had had to eat much of the stew from small bowls, filled by Winyela with a kailiauk-bone ladle. Some larger pieces of vegetable and meat, we had, however, in in the information fastion of the Barrens, taken from the pot on our knives. (...)
"That is unusual, ist't it?" I asked.
"Yes," said Cuwignaka. "That is produce, for the most part, from the fields of the Waniyanpi."
"I had thought it might be," I said.
The Waniyanpi were substantially, agricultural slaves. They farmed and gardened, and did other work for their red masters."
"Blood Brothers of Gor" page 148/9

"The five women sitting near the shelter, in their drab garments, all had sacks tied over their heads, knotted under their chins. For the day of Waniyanpi Breeding, male waniyanpi from one compound are marched, hooded, to the vicinity of some other compound. Near it they are led to hooded, stripped Waniyanpi women, selected for breeding, from the other compound, lying bound in a maize field. There, then, between hooded couples, under the whips of red masters, are fulfilled the offices of the day of Waniyanpi Breeding. This is supposedly the only physical contact, incidentally, which takes place between Waniyanpi men and women."
"Blood Brothers of Gor" page 156

"But not all of us," said Pumpkin, "are as strong and good as Carrot and Cabbage."
"Savages of Gor" page 292

"We are going to call her Turnip," said one of the Waniyanpi."
"Savages of Gor" page 291

"“Strawberry remains Strawberry,” I said. “That name, at least at this time, is being kept upon her. He has not yet seen fit to change it.”
"Savages of Gor" page 351

"Mira knelt near me, head down, her arms extended, proffering me a bowl of the Waniyanpi porridge.
The porridge had been removed by a hood from the rack and placed on another rack, to the side. The blond girl ahd brough out wooden bowls and spoons."
"Savages of Gor" page 352

"The lodges of the Waniyanpi, as I have suggested, are communal lodges. The entire commuinty lives within them. One advantage of such lodges, and communal living, generally, is that it makes it easier to impose social controls on the members of the community. It is natural, accordingly, for certain sorts of authoritarioanisms to favor such arrangements. Where there is no place for difference it is natura that difference will have no place. The strongest chains are those a man does not know he wears."
"Blood Brothers of Gor" page 348

"The community was now, in effect, a small freehold in the Barrens, and yet, strictly, in theletter or the law, stood to the Kaiila as a leased tenancy. Not a square hort would the Kaiila surrender, truly, of their tribal lands. Yet the rend for the tenancy had been set at one ear of maize per year, to be deliverd to the reigning chieftain of the Isbu Kaiila. Yesterday this ear of maize had been delivered, with suitable ceremonies, to Mahpiyasapa. The tenancy was subject to certain conditions, recorded suitably on two hides, each bearing the marks of the appropriate signatories. One of these hides remained with the Isbu; the other went to the leased tenancy. The two major conditions specified onthe hides were that the tenancy was subject to review, to be followed by revocation or renewal, every tenth winter, and that the numbers of individuals in the tenancy were to be strictly limited, and excess in population to be removed by emigration to the lands west of the Ihanke. The red savages did not wish to countenance increasing white populations within their territories. Thus, first, those who had been Waniyanpi were no longer slaves of the Kaiila and, second, they now maintained what amounted, for most practical purposes, to a small free state within the Barrens. These things were given to them as gifts by the Kaiila, in appreciation for the services rendered during the time of the war with the Yellow Knives and soldiers, for providing us with a tarn base within striking distance of Council Rock, and sheltering and supporting our men during the period of their training."
"Blood Brothers of Gor" page 473

"The community of those who had been Waniyanpi, of course, was not identified with a particular area of land, and certainly not with a territory occupied under the conditions of a leased tenancy. It now, in the Gorean fashion, for the first time, tended to be identified with a Home Stone. The community could now, if it wished, the Home Stone moving, even migrate to new lands. In Gorean law allegiances to a Home Stone, and not physical structures and locations, tend to define communities.
Seibar had wished to call the small community New Ar, but had abandoned this proposal in the face of an unfavorable reception by his fellows. Ar was not as popular with some of his fellows as it was with him, and that redoubtable municipality, the largest city in the Gorean north was unfamiliar to many of them, even in hearsay. After much discussion it was decided to call the tiny community Seibar’s Holding, this being a manifestation of the respect and affection they bore their leader. The only reservations pertaining to this name seemed to be held by Seibar himself who, to the end, remained the stubborn champion of “New Ar.”
The red savages, themselves, incidentally, have their own names for the new, small community. In Kaiila it is called “Anpao” or, sometimes, “Anptaniya.” The expresion ‘Anpao’ means “Dawn” or “Daylight.” The expression ‘Anptaniya’ has a more complex meaning in translation. It means, rather literally, “the breath of day.” It is used to refer, for example, to the first, lovely glimmerings of morning. The expression is related, of course, to the vapors raised by the sun in the early morning, these perhaps, poetically and beautifully, as is often the case in the languages of the red svages, suggesting “the breat of day.” In both expressions, of course, the connotations are rather clear, that darkness is over, that a new day is at hand."
"Blood Brothers of Gor" page 473/4