I am sure that you have had to deal with the occasional roughneck on the subway or in the park, but when I was about your age, each day, fully one-third of my brain was concerned with who I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, who or what I smiled at, who offered a pound and who did not - all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body. I do not long for those days. I have no desire to make you ‘tough’ or ‘street,’ perhaps because any ‘toughness’ I garnered came reluctantly. I think I was always, somehow, aware of the price. I think I somehow knew that that third of my brain should have been concerned with more beautiful things.

I am black, and have been plundered and have lost my body. But perhaps I too had the capacity for plunder, maybe I would take another human’s body to confirm myself in a community. Perhaps I already had. Hate gives identity. The nigger, the fag, the bitch illuminate the border, illuminate what we ostensibly are not, illuminate the Dream of being white, of being a Man. We name the hated strangers and are thus confirmed in the tribe. But my tribe was shattering and reforming around me. I saw these people often, because they were family to someone whom I loved. Their ordinary moments - answering the door, cooking in the kitchen, dancing to Adina Howard - assaulted me and expanded my notion of the human spectrum. I would sit in the living room of that house, observing their private jokes, one part of me judging them, the other reeling from the changes.

You must struggle to truly remember this past in all its nuance, error, and humanity. You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance - no matter how improved - as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children.

We clinked bottles and smiled, but his words stung because the life I’d imagined for myself had slipped through my inattentive fingers. It was not the place that was a backwater, it was me. My spirit had eddied into the shallows of domesticity and beached itself. I had let John down because I had let myself down by immuring my combative originality, which he’d always valued and loved. Yes, my brother’s words stung –look how long I have remembered them- but they were a gift: he would not me forget that I had once known other things and made other plans.

Each person had five minutes.

There was fervour this time; people’s emotional connection to their views was deeply personal. And at a few points I sensed they were holding on for dear life to the promise not to interrupt. In those moments the promise seemed to be the only thing between them and disintegration of the person’s turn and the whole group’s integrity. For me these moments are reassuring, not alarming. The promise is rugged and soon reinstates the ingredients of attention and interest.

And because the promise in that way holds back the touchpaper of adrenaline and cortisol, the grounding of serotonin and oxytocin gradually increase, and those near-death moments subside. The speaker keeps thinking, and the others start again to understand, and even to learn.

From there people can risk factoring in to their view a few bits of the other’s view, knowing somewhere without words that their own identity is safe and sometimes even that their own identity can branch out a bit, consider this or that additional perspective, develop a new does-this-fit nuance. The fear of losing who we are at our core no longer calls the shots. Our freed minds do.