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“YOU COME WITH ME NOW,” Uma madam says one day, after breakfast. She has come prepared. A male guard comes forward and grabs my arm. 

“Where?” I say, wrenching free. He lets go. “Stop it! I need to talk to Gobind about the appeals.” 

“You walk or he will drag you,” says Uma madam in reply. 

Back in my cell, I gather my sleeping mat, my other salwar kameez, slip my feet into the rubber slippers, then look around for anything else that is mine. Nothing is.

Uma madam pulls my dupatta off my neck. When I grab at it, she clicks her tongue. “What use is modesty for you anymore?” she says. 

We walk down the corridor, the three of us, and a few women look up from inside their cells. The corridor is so dim they are no more than movement, shapes, smells, a belch. Perhaps sensing my fear, Uma madam finds it in her heart to explain. “You can’t have a dupatta in this place where you are going. Not allowed. What if you decide to hang yourself, what then? It has happened before.” After a pause, she says, “Nobody’s coming to see you, don’t worry about looking nice.” 

Uma madam unlocks a door at the far end of the corridor, which opens onto a staircase I have never seen. Though the day is dry and sunny, there is a puddle of water on the top step.
 
“Go down,” she says. 

When I don’t move, she insists, “Go! Don’t look so afraid, we don’t keep tigers down there.” 

I climb down, my slippers slapping the steps.

IV. On Graduate School

Grass for acres and trees tall,

Then, everywhere there should be

Some harvest to guard, sprouts

A building in which I am mistaken

For a broom, handled as such,

And given to the floor. To dust.

I am here to learn: that which fears me

Must be crow

In this hall of heavy doors

Where my body is a blemish.

Hours later, Temperance is leading a “Mommyhood: The Christian Way” workshop for unwed mothers. She takes deep breaths, still trying to channel her mother’s certitude that this child was meant to be, ordained. The mothers around her are lollipop young, mainly from the projects, and chockablock with children. She can almost look at them now and not hurt. Before, her ovaries would ache just to be in this room with so many women who seemed to get pregnant if you so much as blew on them. Shanice begat Shanice Jr. begat Lativia begat LaRenée begat Jamelia begat Jameka. Begat, begetting, begotten.

Temperance had shared these thorny thoughts with Andrew once—confession, allegedly good for the soul and all. She had whispered that night, but her grievances somehow echoed in the cloistered silence of their bedroom. Why, Andrew, why? Why would God bless them and not her? Hadn’t she done everything right, everything expected? Waited to get her JD, her MRS. Why was she still waiting on her happily ever after? Andrew knuckled tears from her cheeks, his eyes filled with such tender disappointment, as he reminded her she was better than that, a woman of God—above such pretty, elitist notions. She bowed her head then. She listened as he prayed.

But sometimes, Lord. Sometimes.

“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.

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.

In Lima, dying is the local sport. Those who die in phantasmagoric fashion, violently, spectacularly, are celebrated in the fifty-cent papers beneath appropriately gory headlines: DRIVER GETS MELON BURST or NARCO SHOOTOUT, BYSTANDERS EAT LEAD. I don’t work at that kind of newspaper, but if I did, I would write those headlines too. Like my father, I never refuse work. I’ve covered drug busts, double homicides, fires at discos and markets, traffic accidents, bombs in shopping centers. I’ve profiled corrupt politicians, drunken has-been soccer players, artists who hate the world. But I’ve never covered the unexpected death of a middle-aged worker in a public hospital. Mourned by his wife. His child. His other wife. Her children.

My father’s dying was not news.