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“He says, why should some people live like kings and the rest like rats? And why should the wealthy, enamored with Europe and the West, dictate how the whole country should dress, talk, live? What if we like our chadors and our Koran? What if we want our own mullahs to rule us, not that saint – what’s his name?” She taps her fingers on the dashboard, trying to remember the name. “ Morteza told me he is worshipped in Europe… I know! Saint Laurent, or something like that…”

“Yves Saint Laurent?” Farnaz laughs. “He’s not a saint, Habibeh. He’s a designer. That’s just his name.”

Our father comes in wearing his gorilla mask and hands, swinging his arms and beating his chest. My sister puts her hands over her plate. Our father pushes her hands away, grabs at her food and pokes sauerkraut through the mouth hole in his mask. He moves around the table, swiping food from the paper plates and guzzling from the cups. Near my mother he bangs his head on the knickknack shelf and one of the snow globes falls and breaks on the floor. It’s the one with the satellite inside.

When our father comes near me, I slide down under the table, but he pulls me back up by his hairy rubber hands. I don’t say anything. He likes being the gorilla. After dinner, when he takes off the mask and hands, his face will be flushed and there will be tears in his eyes.

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.

Who can give           an account of occasions

Can     mechanized description so falter

Can move toward gesture to scissor the outline

Each to enable a series of seconds    breaking or burning

Can undo the work of a million years         of human love

if I curse you just right

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. 

Though I cannot lavish praise on stamina
            alone, I must acknowledge a femme

            fortitude. Last night, I tell myself,
a misstep at battery’s expense

so as to never consider the sentience
of a pleasure machine.

How her trembling must have lullabied
                   my drunk tongue the intricacies

                   of sexual decorum even in sleep,
how she may have throbbed

all night beside me, anticipating her
own reciprocal and tender invasion.