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Texts and Human
Experiences Name:

Class:

Unseen Text 2 Tutor:

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Date This Paper was Marked on:

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Section I
20 Marks
Attempt Question 1-4
Allow about 45 minutes for this section

Your answers will be assessed on how well you:

 Demonstrate understanding of human experiences in texts
 Analyse, explain and assess the ways human experiences are represented in texts

Question 1

Examine Texts 1, 2, 3 and 4 carefully and then answer the questions.

Text 1 – Fiction Extract

In a basement under one of the beautiful public buildings of Omelas, or perhaps in the
cellar of one of its spacious private homes, there is a room. It has one locked door, and no
window. A little light seeps in dustily between cracks in the boards, secondhand from a
cobwebbed window somewhere across the cellar. In one corner of the little room a couple of
mops, with stiff, clotted, foul-smelling heads, stand near a rusty bucket. The floor is dirt, a little
damp to the touch, as cellar dirt usually is. The room is about three paces long and two wide: a
mere broom closet or disused tool room. In the room a child is sitting. It could be a boy or a girl.
It looks about six, but actually is nearly ten. It is feeble-minded. Perhaps it was born defective or
perhaps it has become imbecile through fear, malnutrition, and neglect. It picks its nose and
occasionally fumbles vaguely with its toes or genitals, as it sits haunched in the corner farthest
from the bucket and the two mops. It is afraid of the mops. It finds them horrible. It shuts its
eyes, but it knows the mops are still standing there; and the door is locked; and nobody will
come. The door is always locked; and nobody ever comes, except that sometimes-the child has
no understanding of time or interval – sometimes the door rattles terribly and opens, and a
person, or several people, are there. One of them may come and kick the child to make it stand
up. The others never come close, but peer in at it with frightened, disgusted eyes. The food bowl
and the water jug are hastily filled, the door is locked, the eyes disappear. The people at the door
never say anything, but the child, who has not always lived in the tool room, and can remember
sunlight and its mother's voice, sometimes speaks. "I will be good," it says. "Please let me out. I
will be good!" They never answer. The child used to scream for help at night, and cry a good
deal, but now it only makes a kind of whining, "eh-haa, eh-haa," and it speaks less and less often.
It is so thin there are no calves to its legs; its belly protrudes; it lives on a half-bowl of corn meal
and grease a day. It is naked. Its buttocks and thighs are a mass of festered sores, as it sits in its
own excrement continually.

They all know it is there, all the people of Omelas. Some of them have come to see it,
others are content merely to know it is there. They all know that it has to be there. Some of them
understand why, and some do not, but they all understand that their happiness, the beauty of their
city, the tenderness of their friendships, the health of their children, the wisdom of their scholars,
the skill of their makers, even the abundance of their harvest and the kindly weathers of their
skies, depend wholly on this child's abominable misery.

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This is usually explained to children when they are between eight and twelve, whenever
they seem capable of understanding; and most of those who come to see the child are young
people, though often enough an adult comes, or comes back, to see the child. No matter how well
the matter has been explained to them, these young spectators are always shocked and sickened
at the sight. They feel disgust, which they had thought themselves superior to. They feel anger,
outrage, impotence, despite all the explanations. They would like to do something for the child.
But there is nothing they can do. If the child were brought up into the sunlight out of that vile
place, if it were cleaned and fed and comforted, that would be a good thing, indeed; but if it were
done, in that day and hour all the prosperity and beauty and delight of Omelas would wither and
be destroyed. Those are the terms. To exchange all the goodness and grace of every life in
Omelas for that single, small improvement: to throw away the happiness of thousands for the
chance of the happiness of one: that would be to let guilt within the walls indeed.

The terms are strict and absolute; there may not even be a kind word spoken to the child.
Often the young people go home in tears, or in a tearless rage, when they have seen the
child and faced this terrible paradox. They may brood over it for weeks or years. But as time
goes on they begin to realize that even if the child could be released, it would not get much good
of its freedom: a little vague pleasure of warmth and food, no doubt, but little more. It is too
degraded and imbecile to know any real joy. It has been afraid too long ever to be free of fear. Its
habits are too uncouth for it to respond to humane treatment. Indeed, after so long it would
probably be wretched without walls about it to protect it, and darkness for its eyes, and its own
excrement to sit in. Their tears at the bitter injustice dry when they begin to perceive the terrible
justice of reality, and to accept it. Yet it is their tears and anger, the trying of their generosity and
the acceptance of their helplessness, which are perhaps the true source of the splendor of their
lives. Theirs is no vapid, irresponsible happiness. They know that they, like the child, are not
free. They know compassion. It is the existence of the child, and their knowledge of its existence,
that makes possible the nobility of their architecture, the poignancy of their music, the profundity
of their science. It is because of the child that they are so gentle with children. They know that if
the wretched one were not there snivelling in the dark, the other one, the flute-player, could
make no joyful music as the young riders line up in their beauty for the race in the sunlight of the
first morning of summer.

Now do you believe in them? Are they not more credible? But there is one more thing to
tell, and this is quite incredible.

At times one of the adolescent girls or boys who go to see the child does not go home to
weep or rage, does not, in fact, go home at all. Sometimes also a man or woman much older falls
silent for a day or two, and then leaves home. These people go out into the street, and walk down
the street alone. They keep walking, and walk straight out of the city of Omelas, through the
beautiful gates. They keep walking across the farmlands of Omelas. Each one goes alone, youth
or girl man or woman. Night falls; the traveler must pass down village streets, between the
houses with yellow-lit windows, and on out into the darkness of the fields. Each alone, they go
west or north, towards the mountains. They go on. They leave Omelas, they walk ahead into the
darkness, and they do not come back. The place they go towards is a place even less imaginable
to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist.
But they seem to know where they are going, the ones who walk away from Omelas.
Ursula Le Guin
The Ones Who Walk Away From Omelas

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Text 2 – Visual Text

Image (A)

Image (B)

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Text 3 – Poem

The Haunted Palace

In the greenest of our valleys

By good angels tenanted,
Once a fair and stately palace-
Radiant palace- reared its head.
In the monarch Thought's dominion-
It stood there!
Never seraph spread a pinion
Over fabric half so fair!
Banners yellow, glorious, golden,
On its roof did float and flow,
(This- all this- was in the olden
Time long ago,)
And every gentle air that dallied,
In that sweet day,
Along the ramparts plumed and pallid,
A winged odor went away.

Wanderers in that happy valley,

Through two luminous windows, saw
Spirits moving musically,
To a lute's well-tuned law,
Round about a throne where, sitting
(Porphyrogene!)
In state his glory well-befitting,
The ruler of the realm was seen.

And all with pearl and ruby glowing

Was the fair palace door,
Through which came flowing, flowing, flowing,
And sparkling evermore,
A troop of Echoes, whose sweet duty
Was but to sing,
In voices of surpassing beauty,
The wit and wisdom of their king.

But evil things, in robes of sorrow,

Assailed the monarch's high estate.
(Ah, let us mourn!- for never morrow
Shall dawn upon him desolate!)
And round about his home the glory
That blushed and bloomed,
Is but a dim-remembered story
Of the old time entombed.

And travellers, now, within that valley,

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Through the red-litten windows see

Vast forms, that move fantastically
To a discordant melody,
While, like a ghastly rapid river,
Through the pale door
A hideous throng rush out forever
And laugh- but smile no more.

Edgar Allan Poe

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Text 4 – Article

When it comes to shaping our brains our environment plays a big role.
In fact it’s the ‘thinking’ in response to our environmental experiences and interaction with our
world that actually shapes our brains. You may have even observed children trying to swipe or
pinch-enlarge a picture in a magazine.

So in short, the answer to the question, does technology change our bodies and our brains, is yes,
technology affects our memory, our attention, what we focus on and our sleep cycles.
In particular, our sleep cycles are affected by bright light from screens tricking our brain into
thinking it is still daylight causing sleep difficulties and that can affect our wellbeing.
We are in an era where we have outsourced our memory to Google, GPS, calendar alerts and
calculators. But perhaps it’s not about remembering the facts you have and more about how you use
the information that matters.

If you ever feel you are forever forgetting things and therefore losing your mind, don’t worry says
Professor Michael Saling, neuropsychologist from the University of Melbourne and Austin Health.
“I get at least one patient a week who is convinced that forgetting things like car keys or picking up
children is the result of a serious brain condition or early Alzheimer’s. The truth is the expansion of
the information age has happened so fast, it’s bringing us face to face with our brains’ limitations.
Just because our computer devices have perfect memories we think we should too.

“We’ve lost sight of the fact that forgetfulness is a normal and necessary phenomenon. We must
keep pushing information out so it can deal with information coming in and if it gets overloaded we
become forgetful,” Professor Saling says.

Attention and focus in humans has been examined by brain scans. A study using neuroimaging of
frequent Internet users showed twice as much activity in the prefrontal cortex of the brain compared
to sporadic users.

This is the part of the brain that is used for short-term memory and quick decision-making. In
situations where there is a flood of information, we have learnt to skim.
Are we becoming knee-jerk shallow thinkers or does the Internet actually sharpen our ability to
scan information rapidly and efficiently?

To complicate things, for many of us, our jobs actually depend on the latter.

Baroness Professor Susan Greenfield’s 2014 book Mind Change suggests that digital technology is
changing our brains and as humans we are facing an unprecedented crisis concerning our individual
identity, that is, who we are, what we do and how we behave. Greenfield expresses concern that
social networking will displace the ‘true self’ with an exaggerated, ideal self. She also warns that
digital technology demonstrably increases narcissism.

Associate Professor Cordelia Fine from the Melbourne Business School disagrees, and argues the
notion of multiple social identities long predates social networking. She suggests the rise of
narcissism is more complex, impacted more by the rise of self-interested neo-liberalism which sees
market values directing all areas of modern life from education to individualism.

Even before digital technology, history had raised the questions about television and even machines
possibly leading to the decline of civilization. Sociologist William Ogburn in 1934 spoke about the

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machine age natives who had lost connection with nature and tradition, and who were divorce
prone.
Humans have always had a symbiotic relationship with technology. After all we humans designed
our tools. But is there a better way to work with technology?

Associate Professor Frank Vetere, Director of the Microsoft Research Centre for Social Natural
User Interfaces at the University of Melbourne, who researches human-computer interactions, sees
a brighter future. His expertise is ‘natural user interfaces’ and his team works on new approaches to
technologies that augment social interactions and social well-being.

“We have come a long way from how we interact with computers, that is indirectly with other
people. We have gone from commands on a keyboard to a mouse to touch screens to Wii devices
and more recently devices that detect your body movements and voice commands like the Xbox
Kinect.

“We may be heading to a screen-free future. Our group draws on ideas and theories from
psychology, anthropology, sociology and the social sciences to create and explore tomorrow’s
interactive mechanisms.

“Consider a contemporary scenario where parents are telling their children not to bring their mobile
phone to the dinner table because we prefer to talk to each other. What if we rethink that scenario
and encouraged people to bring their devices to the dinner table in a way that motivates social
rapport, well-being and family harmony? This research is where engineering and the social sciences
work together and it’s very exciting, ” Professor Vetere says.

Our individual brains develop in early childhood and adolescence but can also change in adulthood
as various areas develop, adapt, or deteriorate. There is truth to the phrases ‘use it or lose it’ and
‘neurons that fire together wire together’.

When neurobiologists discuss changes in the brain they mean both the structure and function of
nerve connections and changes in its complex biochemistry.

Professor Tony Hannan, a neurobiologist at the Florey Institute, says it’s reassuring that the brain
can be trained to rewire itself.

“It is this neuroplasticity that allows for rehabilitation which can be achieved with environment
stimuli like exercise.”

Andi Horvath

How does technology affect our brains?

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Question 1 (continued)

Text 1 – Fiction Extract

(a) Explain how the dual nature of humanity is revealed through our human 3
expereinces.

Text 2 – Visual Text

(b) Compare how the visuals explore the collective human experience. 4

Text 3 – Poem

(c) How does this poem explore the changing nature of the human experience? 6

Text 4 – Article and Text 1 or Text 2 or Text 3

(d) Compare the ways that humans adapt to new environments as revealed in Text 7
4 and ONE other text from Text 1, 2 or 3.

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