It's funny that people identify Henderson as sympathetic toward people who are different. True, she sympathetically delineates their plights--but then she undercuts it by arguing that nobody has the right to feel sorry for themselves. There's far too much of a 'pull your socks up and proceed undaunted' attitude.
Still, the stories are rich and (much) better written than other versions of the same story.
The stories in question are:
Preface and Bridge: The story of the heavily depressed Lea, who is convinced that "There is for me no wonder more/except to wonder where my wonder went/and why my wonder all is spent". (Yes, that's really the quote. I remember it as '...and how my wonder came to be all spent.', because it scans better that way. So I always check the exact wording. I have no idea where Henderson got it from. Maybe she made it up herself, in a tossed-up period in her own life?). Lea is forcibly made into a spectator of the sufferings of others, as (apparently) a form of therapy. Seems too likely to boomerang, to me. If the superhuman PEOPLE can't even make it on Earth, what hope has a mere mortal?
(1) Ararat: This is the first of Henderson's stories I ever read. It was widely anthologized. I once memorized it for a storytelling class, and thereby proved the uselessness of memorization, because the only part I really remember is the first paragraph or so "We've had trouble with teachers in Cougar Canyon. It's just an accommodation school anyway, isolated and so unhandy..." And that's as far as I can get, and I'm not sure THAT'S exactly right. But the main thrust of the story is the beginning of the Ingathering, in which the isolated 'Groups' of the People (scattered by the somewhat chaotic landing of people who had never landed a spaceship before) began to realize that they needed to reconnect with each other more than they needed to stay unobtrusive.
(2) Gilead: Readers who go on and read The People: No Different Flesh will recognize the Mother in this story as the same Eve who is about 10 years old at the time of the Crossing. The stories in this volume are set (on average) about 50 years after the Crossing, so Eve probably dies at about the age of 60. The narrator in this story is probably one of the first of the 'Blends'. Once he learns to hide his extraordinary abilities from his neighbors, life is not so bad for him. But for his sister Bethie, a Sensitive who can't help feeling the pains of those around her, and who can't Channel them away when she's successfully identified them to a Healer (and doesn't have a Healer around anyway)...? She's driven so to distraction that she sees herself as having only three options: to suicide, to retreat into madness, or to find the other Groups to get schooling in how to cope. This story starts in Socorro, NM (which Peter characterizes as "So this is Socorro, wasn't it?" It's grown some since). Cougar Canyon is evidently not so far away as the People fly--but until the Ingathering begins, Eve is unable to make contact with the Home crowd--and by that time she's settled with two children...and is not sure how her halfling children would be welcomed by 'pure' People. So she keeps putting off the trek until it's too late for her, and only passes on the directions to her children after she herself has been Called back to the Presence. The rest is the story of the (possibly hopeless) journey.
(3) Pottage: Given what's described in horrific detail of the way the humans in Bendo treated the castaways of the People, it's not surprising that the Old Ones in the Group commanded the first generation of the Group to keep their feet on the ground. They survived by means of the 'hidey-holes' that became such an abuse for later generations. It's perhaps not surprising that they feared to come out of hiding even after the mining town of Bendo was abandoned by humans when the ore veins ran out. But the failure of the traumatized Old Ones to recognize that establishing taboos describing what are quite normal abilities in the People as 'evil', and not to be permitted, is destructive to all concerned, is a good indication of why the modified gerontocracy of the People is not any kind of ideal government. The young people may in fact be wiser than their elders, as in Bendo. The sale of not only the Old Ones' own birthright, but those of generations to come, for a 'mess of pottage' is a desperation measure--but elders are not necessarily the best judges of when the emergency is over--or at least less severe.
When the time comes to stop shuffling up dust, it's the youngsters who realize it and begin to rebel--and who are immured in the now-unneeded shelters to 'punish' them and 'teach' them 'how a hunted animal feels'. Nobody is left to play the part of the 'hunters'--but ironically, the 'Group memory' insures that trauma CANNOT be forgotten or consigned to the past without at serious effort which too many are too terrified to make. It's sheer luck that it hadn't reached fatal levels of injury long before.
(4) Wilderness: If the People are 'no different flesh' (and they must be, if they can mate fruitfully with humans), it follows that some humans might have taken the same trail (or similar ones). It's interesting that the human who has some of the Persuasions of the People (and others they don't have) is named 'Perdita' (the lost girl). Isn't it just possible that some members of that long line of dusty Earthlings were likewise blessed. and lived a lifetime of denial because they found no companions before the People arrived?
(5) Captivity: All the Francher Kid wants is a musical instrument. Is that so much to ask? Is it a reason he should be driven to desperation and the verge of lawlessness? I disagree, by the way, with the contention that in order to be superhuman. you have to be the best a human can be, first. This is tantamount to arguing that in order to be an ape, you have to be a really good monkey, first. Most apes CANNOT live the kind of life many monkeys live. They're too heavy, for one--few monkeys bulk as large as the great apes. But are they also to deny their skills at brachiation, because no monkeys can do it? In a way, the notion is based on a chain-of-being theory (each species has its place in the hierarchy, and one species advances to a higher level by doing better at what its peers can already do). But this concept is false. One might even say fraudulent, if it were consciously falsified. But for too many, it's a genuine belief. Darwin knew that natural selection can't (in itself) lead to 'progress', since the forces doing the selection aren't directional. This is why he introduced the concept of a plenum (his own metaphor was of a log filled to capacity with wedges, so that a new wedge couldn't be introduced without dislodging at least one other). But this metaphor is, at the very least, not universal. Brachiation is an example of where a new capacity opened up new niches without displacing anything. If you can swing from branch to branch, you can get a better hold on the tree, and be less likely to fall--an important safety feature for the more massive apes, who are less likely to survive a fall than smaller animals. It also has other potential uses, as the more fatty humans learned when they developed the Australian crawl, and didn't have to dogpaddle anymore.
There's also too much of a tendency at this point to justify suffering. The Francher Kid's mother who endured a lifetime of hiding and of panic places had a dream for herself and her son--and it's not a recompense for her suffering if her son finally finds the portal to that dream. Her suffering is still unjustifiable. Any deity that would inflict such suffering on its People is unworthy of even respect, much less worship. Henderson clearly struggled with this problem, and tries to plea-bargain for 'the Presence'--but she's still evidently uneasy and defensive.
(6) Jordan: The bridge story is essentially abandoned in this final story. Lea is paired off, and makes a tremulous attempt at a restart--but there's no indication whether she will succeed. And once the story begins, she's just dropped. This last story deals with why Lea couldn't go over the ridge beyond the schoolyard, and also with the problems of castaways for whom rescue arrives a generation or more too late, when most of the lost have become naturalized, and would be tearing UP their roots to go to the 'New Home'. It's not really precise, but the evidence indicates that it was about 75 years between the Crossing and the arrival of the ship from the New Home.