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Aneita Jean never liked the men at the Klan rallies. It scared her not to see their faces. It made her uncomfortable that they all seemed to know her daddy, and that he knew them by their raspy voices. She would watch them circling around on the hill, their crosses aflame, and snuggle closer to her father’s chest.

“I want to leave, daddy,” she’d say softly, fearful they might overhear and come running back, robes flapping behind like hateful phantoms.

“Hush up, Jeannie.”

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.

A prophet is never recognized in his own country, especially when that country has fallen into the mouths of dragons. Bob waves to a woman in a BMW across the street. It’s his lawyer, Christine. “Is me, Bob!” She closes the tinted windows and weaves through traffic. There was a time when BMW stood for Bob Marley and the Wailers. He thinks of the foolishness of that now.

            He returns to the park, searching for the boy from the night before. He wants to shine his shoes again, to see the light in his eyes from Africa reflected there. In the daylight, the park is different from how he remembered it, but the boy’s tree still leans, and there’s a man selling peanuts and asham.

            “You see the little youth that sleep inna the park?"

            "Which one?"

            “The one with the play-play guitar."

            “Oh, me remember him. Him in juvenile detention! Is a bad youth.”

            “No. Me see him last night.”

            “Him kill a Chinie man in August town. Man-slaughter."

            It doesn’t make sense. Bob has a feeling that he has stepped into the middle of someone’s dream. The fall-down skin itches and there is a dull pain behind his eyes. An idea comes to him.

            “You know Bob Marley?”

            “Yeah?”

            “What if me tell you him come back?”

The bluet is a small flower, creamy-throated, that grows in patches in New England lawns. The bluet (French pronunciation) is the shaggy cornflower, growing wild in France. “The Bluet” is a poem I wrote. The Bluet is a painting of Joan Mitchell’s. The thick hard blue runs and holds. All of the, broken-up pieces of sky, hard sky, soft sky. Today I’ll take Joan’s giant vision, running and holding, staring you down with beauty. Though I need reject none. Bluet. “Bloo-ay.”

I pictured in my mind the house at the bottom of the hill, a dark house I had not set foot inside for many years, a house as large and spacious as a medieval fortress, with enough square footage for at least one or two more Catholic families. It was not a cheaply built house, as my adoptive father liked to say. It did not come cheaply built. My parents are somewhat rich, but, like most Midwesterners, they are the cheapest people I have ever known. Despite their lack of financial stress, they are extravagant in their cheapness, their discount-hunting, their coupon-scissoring, their manuals on how to save. It was important, they said, to think about the catastrophic future, to always have a backup account filled with hundreds of thousands of dollars. To think about it too much depressed me. My entire existence was infected by this cheapness, this so-called frugality. Of course, it would be wrong not to acknowledge that these values of cheapness or frugality were what allowed once-orphans like myself and my now-dead adoptive brother to grow up, and to thrive even, in the comfort and security of the not cheaply built house. But there would be no more thriving for us, as one of us was dead.

Last year, Simone had been voted “Most Christ-Like” of the Domremy Catholic High School Freshman Class. 
            Privately, she hoped that she did have God’s grace to thank for her ease in the world. Something about grace, even though one need not do anything to receive it, denoted heroism. It was heroism in the sense of being singled out and chosen—an idea that accounted for and made tolerable the ways in which Simone felt entirely alone.
            Nothing, she knew, had been easy for Joan—nothing except talking to God. “If you want God to talk to you, you have to be silent,” Simone knew from one of Joan’s videos. She had attempted silence in every form she could fathom but even her attempts felt loud. How to empty herself of her self, she wondered.