All I then wanted was to write as those black people danced, with control, power, joy, warmth. I was in and out of classes at Howard. I felt that it was time to go, to declare myself a graduate of The Mecca, if not the university. I was publishing music reviews, articles, and essays in the local alternative newspaper, and this meant contact with more human beings. I had editors - more teachers - and these were the first white people I’d ever really known on any personal level. They defied my presumptions - they were afraid neither for me nor of me. Instead they saw in my unruly curiosity and softness something that was to be treasured and harnessed.

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.

It was a good question: why was I behaving like such a twat? I suppose I was doing something dramatic to try and get attention. I realize that, on one level, it sounds nuts, given that I was living in a city that had declared it was Elton John Week, I was about to play in front of 110,000 people, and there was an ITV camera crew in the process of making a documentary about me. How much more attention can a man need? But I was looking for a different kind of attention from that. I was trying to make my family understand that there was something wrong, however well my career was going: it might seem that it’s all great, it might seem that my life is perfect, but it’s not. I couldn’t say to them, ‘I think I’m taking too many drugs’, because they would never understand; they didn’t know what cocaine was. I hadn’t got the guts to tell them, ‘Look, I’m really not feeling very good, I need a bit of love’, because I didn’t want them to see any cracks in the facade at all. I was too strong-willed – and too afraid of her reaction – to just take my mum aside and say, ‘Listen, Mum, I really need to talk to you – I’m not doing very well here, I need a bit of help, what do you think?’ Instead of doing that, I bottled it up and bottled it up and then eventually I went off like Vesuvius and staged this ridiculous suicide bid. That’s who I am: it’s all or nothing. It wasn’t my family’s fault at all, it was mine. I was too proud to admit that my life wasn’t perfect. It was pathetic.

That night I promised myself I’d never be wordless when you needed me to speak for you. So began my career as our family’s official interpreter. From then on, I would fill in our blanks, our silences, stutters, whenever I could. I code switched. I took off our language and wore my English, like a mask, so that others would see my face, and therefore yours.

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.