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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.

To miss my life in Kabul is to tongue 
pears laced with needles. I had no life
in Kabul. How, then, can I trust my mind’s long corridor,
its longing for before? I have a faint depression
polluting my heart, sings the lake. That there is music 
in everything if you tune into it
devastates me. Even trauma sounds like Traum, 
the German word for dream. 

   We had dozens of books. My father never bought us toys, and he always claimed that he was too broke to buy us new clothes, but somehow we each received at least three new books each month. Most of our books were nonfiction - short biographies, children’s encyclopedias, textbooks - because Dad was convinced that novels were for entertainment purposes only, and he always told us that we would have time for entertainment when we were old enough to make our own decisions. So Tayo and I would huddle in a single bed, his or mine, with a biography about George Washington, or a book about the invention of the telephone, and each of us would read a page and hand the flashlight over. 
  We eventually grew tired of these books, though, so we began to make up our own stories. Actually, Tayo made them up. Even though Tayo was younger than me, even though he looked up to me and followed me in every other part of our lives, he was a much better storyteller than I was. He was almost as good as Mom. 
     He always began: 
     “Once upon a time . . .”
 

Rather than a photo, Mona kept a list of her mother’s phobias in her wallet. She was afraid of the usual stuff—death, beatings, rape, Satan—but these commonplace fears were complemented by generalized anxiety over robbers, Russians, mirrors, beards, blood, ruin, vomiting, being alone, and new ideas. She was also afraid of fear, the technical term for which was phobophobia, a word Mona liked to repeat to herself, like a hip-hop lyric.  Whenever Mona longed for her, or felt like paying her a visit, she glanced at that list, and then thought of all the pills and what happened to her mother when she took too many, and the feeling usually passed.

The congregation began to rustle in preparation for Sister Pearl. Sister Pearl had been the choir headmistress for forever and a day. She claimed many times that she lost her voice singing for the devil. Sometime in her twenties she decided she wanted to sing the dirty blues, like Aretha Franklin. She quit the church and started singing along the Chitlin Circuit in Chattanooga, Nashville, Louisville, and on up to Chicago. One day, she said, the Lord took her voice away, and that’s when she returned to church.

A grotesquely fat woman lives in the farthest corner of the village. Her name is Matilde. When she walks to market, she must gather up her fat just as another woman gathers up her skirts, daintily pinching it between her fingers and hooking it over her wrists. Matilde’s fat moves about her gracefully, sighing and rustling with her every gesture. She walks as if enveloped by a dense storm cloud, from which the real, sylph-like Matilde is waiting to emerge, blinding as a sunbeam.