If you cannot identify objects around you, their significance, your bonds with them, your history together, are you still who you are? Yoko Ogawa conceptualizes an answer to this question in The Memory Police (1994), experimenting with a dystopian world where people lose their humanity, becoming less human with every non-human object and being in their lives getting erased from their memories, hence from (their) limited existence. The trauma induced by not being able to remember something that you do cannot even identify is the epitome of human vulnerability as tragically depicted by Ogawa, suggesting that, without memories and connections to surroundings, humans are oblivious, barely functional, barely alive — even barely existing. This paper aspires to (re)define where humanness ends and non-humanness begins — if there is at all any line to draw between those two ends of our existence and perception of the world and our physical possessions and the elements of nature around us, through the analysis of Yoko Ogawa's dismal dystopia The Memory Police, applying the theoretical framework proposed by Jane Bennett in Vibrant Matter: A Political Ecology of Things (2010), tracing the vibrancy of non-human objects and beings and the role they play in the formation of human identity, value, and consciousness.