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.

I felt heavy my whole life. I always thought that death would be the heaviest thing of all, but it wasn’t, it really wasn’t. Life was like being dragged through concrete in circles, wet and setting concrete that dried with each rotation of my unwilling body. As a child, I was light. It didn’t matter too much; I slid through it, and maybe it even felt like a game, like I was just playing in mud, like nothing about that slipperiness would ever change, not really. But then I got bigger and it started drying on me and eventually I turned into an uneven block, chipping and sparking on the hard ground, tearing off into painful chunks.

I’d found myself. Once I’d shaved my head people would look at me, so I had to be confident, to let go of my shyness, and a bold new me emerged. Every time I went to the barbers they whined and complained. They were from a different era: ‘C’mon, baby, you mus’ leave a lickle ’fro fe de man dem’ – they figured I wouldn’t catch a boyfriend with such short hair – so eventually I bought a pair of clippers and learnt how to do it myself, backwards in a hand mirror, and I haven’t needed a barber since.

I found some relief in seeing my present state mirrored in the experiences of another. But this relief was, I knew, only a balm. To heal, I would need to look inward as well as outward. I would need to examine my memories. I would need to interrogate the stories I told myself—about myself, about my family, about the world. My unsolved questions were about my mothers and my father. They were about loss, longing, and fear; about my abandonment. They were about my upended, dislocated body and mind. They were about the geography and geology of my experience— about who I was and how I’d ended up in the blue chair. They were about finding my way out of it. But they were also about the borders and boundaries and fault lines on which we all live. They were about fractured surfaces and tectonic forces; about energies unleashed. This, I knew, was a reckoning. God of fire help me, I begged, or if you cannot help me, then show me how to set my world ablaze.

This was the story I wanted to tell without sentiment or cynicism; the one I thought justified speaking hard truths. The flash of insight I’d had—that I could not leave my mother because I’d become my mother—was my wisdom: a tale of psychological embroilment I wanted badly to trace out.

To tell that tale, I soon discovered, I had to find the right tone of voice; the one I habitually lived with wouldn’t do at all: it whined, it grated, it accused; above all, it accused. Then there was the matter of syntax: my own ordinary, everyday sentence—fragmented, interjecting, overriding—also wouldn’t do; it had to be altered, modified, brought under control. And then I could see, this as soon as I began writing, that I needed to pull back—way back—from these people and these events to find the place where the story could draw a deep breath and take its own measure.