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“The American girl will judge the leg contest!” they announced. I was still hoping that I had misunderstood them, even as German techno music was turned on and all the boys in the camp, ages eight to fourteen, were paraded out behind a screen that hid their bodies from the waist up; identifying numbers had been pinned to their shorts. I was given a clipboard with a form on which to rate their legs on a scale from one to ten. Gripped by panic, I stared at the clipboard. Nothing in either my life experience or my studies had prepared me to judge an adolescent boys’ leg contest. Finally the English teacher, who appeared to understand my predicament, whispered to me some scores of her own devising, and I wrote them on the form as if I had thought of them myself.

You are told when to sleep and when to wake up. If you spend too much time in your bedroom, it indicates that you’re being antisocial; if you do sit in the common areas, but don’t interact with the other patients, you’re probably depressed or overly inward or perhaps even catatonic. Humans might all be ciphers to one another, but people with mental illness are particularly opaque because of our broken brains; we cannot be trusted about anything, including our own experiences.

Fear the opera expert, he who knows everything, who puts your humble tastes to shame, who will criticize your recording of Turandot or even your affection for that vulgar opera, the opera queen who only like Monteverdi, the opera queen who doesn’t go to the Met anymore, the opera queen who can’t stand Sutherland, the opera queen who gave me his 1953 Callas Cetra Traviata because he said her voice was fingernails against a chalkboard, the opera queen who disagrees with the maestro’s tempi, the opera queen who hates Wagner or loves only Wagner, the opera queen who doesn’t recognize himself in this description, the opera queen who thinks homosexuality has nothing to do with opera, the opera queen who never has body odor but then, suddenly, unexpectedly, stinks, the opera queen who doesn’t come out to his mother because he says it will hurt her, the opera queen who loves the local production of Barbiere and the opera queen who makes fun of it, the opera queen who isn’t gay but seems gay because he has learned from opera queens how to be a connoisseur: the opera queen whose intense, phobic knowledge is a bludgeon.

The experience of reading Sex and Race is one of embrace and recoil as Rogers indiscriminately loads us down with the provable and the forever dodgy, the serious and the frivolous. Sometimes his footnotes, not always adequate or acceptable, tell when he was at work on a given aspect of his subject, in the way that an itemized credit card bill is a diary, a record of movement. The references go in clusters: in the 1920s, he was reading about Syria, Palestine, Arabia, and Persia; in the 1930s, he was reading the memoirs of English travelers in Africa. Sometimes, he clearly couldn’t go back to a particular library or text to check his facts again. And sometimes Sex and Race reads as though it had threatened to consume him, because the first-person voice breaks through in the book at times of what could be called narrative stress.