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Essay On Trevor Noah’s Born A Crime: Stories From A South African Childhood Book.

Compare and contrast European colonialism in North America and South Africa. According to Trevor Noah, what are the historical implications and haunting effects of European colonialism and apartheid on issues of race, culture, class and gender in South Africa? Using examples from the book, be sure to explain how European colonialism impacted language, racial hierarchy, identity, economics and land ownership. Finally, analyze Trevor’s relationship with his mother, Patricia Nombuyiselo Noah. Discuss her influence on Trevor, particularly on religion, race and responsibility.

https://lccn.loc.gov/2016031399
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Contents

Cover Title Page Copyright Immorality Act, 1927

Part I Chapter 1: Run Chapter 2: Born a Crime Chapter 3: Trevor, Pray Chapter 4: Chameleon Chapter 5: The Second Girl Chapter 6: Loopholes Chapter 7: Fufi Chapter 8: Robert

Part II Chapter 9: The Mulberry Tree Chapter 10: A Young Man’s Long, Awkward, Occasionally Tragic, and Frequently Humiliating

Education in Affairs of the Heart, Part I: Valentine’s Day Chapter 11: Outsider Chapter 12: A Young Man’s Long, Awkward, Occasionally Tragic, and Frequently Humiliating

Education in Affairs of the Heart, Part II: The Crush Chapter 13: Colorblind Chapter 14: A Young Man’s Long, Awkward, Occasionally Tragic, and Frequently Humiliating

Education in Affairs of the Heart, Part III: The Dance

Part III Chapter 15: Go Hitler! Chapter 16: The Cheese Boys Chapter 17: The World Doesn’t Love You Chapter 18: My Mother’s Life

Dedication Acknowledgments About the Author

IMMORALITY ACT, 1927

To prohibit illicit carnal intercourse between Europeans and natives and other acts in relation thereto.

BE IT ENACTED by the King’s Most Excellent Majesty, the Senate and the House of Assembly of the Union of South Africa, as follows:—

1. Any European male who has illicit carnal intercourse with a native female, and any native male who has illicit carnal intercourse with a European female…shall be guilty of an offence and liable on conviction to imprisonment for a period not exceeding five years.

2. Any native female who permits any European male to have illicit carnal intercourse with her and any European female who permits any native male to have illicit carnal intercourse with her shall be guilty of an offence and liable on conviction to imprisonment for a period not exceeding four years….

The genius of apartheid was convincing people who were the overwhelming majority to turn on each other. Apart hate, is what it was. You separate people into groups and make them hate one another so you can run them all.

At the time, black South Africans outnumbered white South Africans nearly five to one, yet we were divided into different tribes with different languages: Zulu, Xhosa, Tswana, Sotho, Venda, Ndebele, Tsonga, Pedi, and more. Long before apartheid existed these tribal factions clashed and warred with one another. Then white rule used that animosity to divide and conquer. All nonwhites were systematically classified into various groups and subgroups. Then these groups were given differing levels of rights and privileges in order to keep them at odds.

Perhaps the starkest of these divisions was between South Africa’s two dominant groups, the Zulu and the Xhosa. The Zulu man is known as the warrior. He is proud. He puts his head down and fights. When the colonial armies invaded, the Zulu charged into battle with nothing but spears and shields against men with guns. The Zulu were slaughtered by the thousands, but they never stopped fighting. The Xhosa, on the other hand, pride themselves on being the thinkers. My mother is Xhosa. Nelson Mandela was Xhosa. The Xhosa waged a long war against the white man as well, but after experiencing the futility of battle against a better-armed foe, many Xhosa chiefs took a more nimble approach. “These white people are here whether we like it or not,” they said. “Let’s see what tools they possess that can be useful to us. Instead of being resistant to English, let’s learn English. We’ll understand what the white man is saying, and we can force him to negotiate with us.”

The Zulu went to war with the white man. The Xhosa played chess with the white man. For a long time neither was particularly successful, and each blamed the other for a problem neither had created. Bitterness festered. For decades those feelings were held in check by a common enemy. Then apartheid fell, Mandela walked free, and black South Africa went to war with itself.

RUN

Sometimes in big Hollywood movies they’ll have these crazy chase scenes where somebody jumps or gets thrown from a moving car. The person hits the ground and rolls for a bit. Then they come to a stop and pop up and dust themselves off, like it was no big deal. Whenever I see that I think, That’s rubbish. Getting thrown out of a moving car hurts way worse than that.

I was nine years old when my mother threw me out of a moving car. It happened on a Sunday. I know it was on a Sunday because we were coming home from church, and every Sunday in my childhood meant church. We never missed church. My mother was—and still is—a deeply religious woman. Very Christian. Like indigenous peoples around the world, black South Africans adopted the religion of our colonizers. By “adopt” I mean it was forced on us. The white man was quite stern with the native. “You need to pray to Jesus,” he said. “Jesus will save you.” To which the native replied, “Well, we do need to be saved—saved from you, but that’s beside the point. So let’s give this Jesus thing a shot.”

My whole family is religious, but where my mother was Team Jesus all the way, my grandmother balanced her Christian faith with the traditional Xhosa beliefs she’d grown up with, communicating with the spirits of our ancestors. For a long time I didn’t understand why so many black people had abandoned their indigenous faith for Christianity. But the more we went to church and the longer I sat in those pews the more I learned about how Christianity works: If you’re Native American and you pray to the wolves, you’re a savage. If you’re African and you pray to your ancestors, you’re a primitive. But when white people pray to a guy who turns water into wine, well, that’s just common sense.

My childhood involved church, or some form of church, at least four nights a week. Tuesday night was the prayer meeting. Wednesday night was Bible study. Thursday night was Youth church. Friday and Saturday we had off. (Time to sin!) Then on Sunday we went to church. Three churches, to be precise. The reason we went to three churches was because my mom said each church gave her something different. The first church offered jubilant praise of the Lord. The second church offered deep analysis of the scripture, which my mom loved. The third church offered passion and catharsis; it was a place where you truly felt the presence of the Holy Spirit inside you. Completely by coincidence, as we moved back and forth between these churches, I noticed that each one had its own distinct racial makeup: Jubilant church was mixed church. Analytical church was white church. And passionate, cathartic church, that was black church.

Mixed church was Rhema Bible Church. Rhema was one of those huge, supermodern, suburban megachurches. The pastor, Ray McCauley, was an ex-bodybuilder with a big smile and the personality of

a cheerleader. Pastor Ray had competed in the 1974 Mr. Universe competition. He placed third. The winner that year was Arnold Schwarzenegger. Every week, Ray would be up onstage working really hard to make Jesus cool. There was arena-style seating and a rock band jamming out with the latest Christian contemporary pop. Everyone sang along, and if you didn’t know the words that was okay because they were all right up there on the Jumbotron for you. It was Christian karaoke, basically. I always had a blast at mixed church.

White church was Rosebank Union in Sandton, a very white and wealthy part of Johannesburg. I loved white church because I didn’t actually have to go to the main service. My mom would go to that, and I would go to the youth side, to Sunday school. In Sunday school we got to read cool stories. Noah and the flood was obviously a favorite; I had a personal stake there. But I also loved the stories about Moses parting the Red Sea, David slaying Goliath, Jesus whipping the money changers in the temple.

I grew up in a home with very little exposure to popular culture. Boyz II Men were not allowed in my mother’s house. Songs about some guy grinding on a girl all night long? No, no, no. That was forbidden. I’d hear the other kids at school singing “End of the Road,” and I’d have no clue what was going on. I knew of these Boyz II Men, but I didn’t really know who they were. The only music I knew was from church: soaring, uplifting songs praising Jesus. It was the same with movies. My mom didn’t want my mind polluted by movies with sex and violence. So the Bible was my action movie. Samson was my superhero. He was my He-Man. A guy beating a thousand people to death with the jawbone of a donkey? That’s pretty badass. Eventually you get to Paul writing letters to the Ephesians and it loses the plot, but the Old Testament and the Gospels? I could quote you anything from those pages, chapter and verse. There were Bible games and quizzes every week at white church, and I kicked everyone’s ass.

Then there was black church. There was always some kind of black church service going on somewhere, and we tried them all. In the township, that typically meant an outdoor, tent-revival-style church. We usually went to my grandmother’s church, an old-school Methodist congregation, five hundred African grannies in blue-and-white blouses, clutching their Bibles and patiently burning in the hot African sun. Black church was rough, I won’t lie. No air-conditioning. No lyrics up on Jumbotrons. And it lasted forever, three or four hours at least, which confused me because white church was only like an hour—in and out, thanks for coming. But at black church I would sit there for what felt like an eternity, trying to figure out why time moved so slowly. Is it possible for time to actually stop? If so, why does it stop at black church and not at white church? I eventually decided black people needed more time with Jesus because we suffered more. “I’m here to fill up on my blessings for the week,” my mother used to say. The more time we spent at church, she reckoned, the more blessings we accrued, like a Starbucks Rewards Card.

Black church had one saving grace. If I could make it to the third or fourth hour I’d get to watch the pastor cast demons out of people. People possessed by demons would start running up and down the aisles like madmen, screaming in tongues. The ushers would tackle them, like bouncers at a club, and hold them down for the pastor. The pastor would grab their heads and violently shake them back and forth, shouting, “I cast out this spirit in the name of Jesus!” Some pastors were more violent than others, but what they all had in common was that they wouldn’t stop until the demon was gone and the congregant had gone limp and collapsed on the stage. The person had to fall. Because if he didn’t fall that meant the demon was powerful and the pastor needed to come at him even harder. You could be a linebacker in the NFL. Didn’t matter. That pastor was taking you down. Good Lord, that was fun.

Christian karaoke, badass action stories, and violent faith healers—man, I loved church. The thing I didn’t love was the lengths we had to go to in order to get to church. It was an epic slog. We lived in Eden

Park, a tiny suburb way outside Johannesburg. It took us an hour to get to white church, another forty-five minutes to get to mixed church, and another forty-five minutes to drive out to Soweto for black church. Then, if that wasn’t bad enough, some Sundays we’d double back to white church for a special evening service. By the time we finally got home at night, I’d collapse into bed.

This particular Sunday, the Sunday I was hurled from a moving car, started out like any other Sunday. My mother woke me up, made me porridge for breakfast. I took my bath while she dressed my baby brother Andrew, who was nine months old. Then we went out to the driveway, but once we were finally all strapped in and ready to go, the car wouldn’t start. My mom had this ancient, broken-down, bright- tangerine Volkswagen Beetle that she picked up for next to nothing. The reason she got it for next to nothing was because it was always breaking down. To this day I hate secondhand cars. Almost everything that’s ever gone wrong in my life I can trace back to a secondhand car. Secondhand cars made me get detention for being late for school. Secondhand cars left us hitchhiking on the side of the freeway. A secondhand car was also the reason my mom got married. If it hadn’t been for the Volkswagen that didn’t work, we never would have looked for the mechanic who became the husband who became the stepfather who became the man who tortured us for years and put a bullet in the back of my mother’s head—I’ll take the new car with the warranty every time.

As much as I loved church, the idea of a nine-hour slog, from mixed church to white church to black church then doubling back to white church again, was just too much to contemplate. It was bad enough in a car, but taking public transport would be twice as long and twice as hard. When the Volkswagen refused to start, inside my head I was praying, Please say we’ll just stay home. Please say we’ll just stay home. Then I glanced over to see the determined look on my mother’s face, her jaw set, and I knew I had a long day ahead of me.

“Come,” she said. “We’re going to catch minibuses.”

—

My mother is as stubborn as she is religious. Once her mind’s made up, that’s it. Indeed, obstacles that would normally lead a person to change their plans, like a car breaking down, only made her more determined to forge ahead.

“It’s the Devil,” she said about the stalled car. “The Devil doesn’t want us to go to church. That’s why we’ve got to catch minibuses.”

Whenever I found myself up against my mother’s faith-based obstinacy, I would try, as respectfully as possible, to counter with an opposing point of view.

“Or,” I said, “the Lord knows that today we shouldn’t go to church, which is why he made sure the car wouldn’t start, so that we stay at home as a family and take a day of rest, because even the Lord rested.”

“Ah, that’s the Devil talking, Trevor.” “No, because Jesus is in control, and if Jesus is in control and we pray to Jesus, he would let the car

start, but he hasn’t, therefore—” “No, Trevor! Sometimes Jesus puts obstacles in your way to see if you overcome them. Like Job.

This could be a test.” “Ah! Yes, Mom. But the test could be to see if we’re willing to accept what has happened and stay at

home and praise Jesus for his wisdom.”

“No. That’s the Devil talking. Now go change your clothes.” “But, Mom!” “Trevor! Sun’qhela!” Sun’qhela is a phrase with many shades of meaning. It says “don’t undermine me,” “don’t

underestimate me,” and “just try me.” It’s a command and a threat, all at once. It’s a common thing for Xhosa parents to say to their kids. Any time I heard it I knew it meant the conversation was over, and if I uttered another word I was in for a hiding—what we call a spanking.

At the time, I attended a private Catholic school called Maryvale College. I was the champion of the Maryvale sports day every single year, and my mother won the moms’ trophy every single year. Why? Because she was always chasing me to kick my ass, and I was always running not to get my ass kicked. Nobody ran like me and my mom. She wasn’t one of those “Come over here and get your hiding” type moms. She’d deliver it to you free of charge. She was a thrower, too. Whatever was next to her was coming at you. If it was something breakable, I had to catch it and put it down. If it broke, that would be my fault, too, and the ass-kicking would be that much worse. If she threw a vase at me, I’d have to catch it, put it down, and then run. In a split second, I’d have to think, Is it valuable? Yes. Is it breakable? Yes. Catch it, put it down, now run.

We had a very Tom and Jerry relationship, me and my mom. She was the strict disciplinarian; I was naughty as shit. She would send me out to buy groceries, and I wouldn’t come right home because I’d be using the change from the milk and bread to play arcade games at the supermarket. I loved videogames. I was a master at Street Fighter. I could go forever on a single play. I’d drop a coin in, time would fly, and the next thing I knew there’d be a woman behind me with a belt. It was a race. I’d take off out the door and through the dusty streets of Eden Park, clambering over walls, ducking through backyards. It was a normal thing in our neighborhood. Everybody knew: That Trevor child would come through like a bat out of hell, and his mom would be right there behind him. She could go at a full sprint in high heels, but if she really wanted to come after me she had this thing where she’d kick her shoes off while still going at top speed. She’d do this weird move with her ankles and the heels would go flying and she wouldn’t even miss a step. That’s when I knew, Okay, she’s in turbo mode now.

When I was little she always caught me, but as I got older I got faster, and when speed failed her she’d use her wits. If I was about to get away she’d yell, “Stop! Thief!” She’d do this to her own child. In South Africa, nobody gets involved in other people’s business—unless it’s mob justice, and then everybody wants in. So she’d yell “Thief!” knowing it would bring the whole neighborhood out against me, and then I’d have strangers trying to grab me and tackle me, and I’d have to duck and dive and dodge them as well, all the while screaming, “I’m not a thief! I’m her son!”

The last thing I wanted to do that Sunday morning was climb into some crowded minibus, but the second I heard my mom say sun’qhela I knew my fate was sealed. She gathered up Andrew and we climbed out of the Volkswagen and went out to try to catch a ride.

—

I was five years old, nearly six, when Nelson Mandela was released from prison. I remember seeing it on TV and everyone being happy. I didn’t know why we were happy, just that we were. I was aware of the fact that there was a thing called apartheid and it was ending and that was a big deal, but I didn’t understand the intricacies of it.

What I do remember, what I will never forget, is the violence that followed. The triumph of

democracy over apartheid is sometimes called the Bloodless Revolution. It is called that because very little white blood was spilled. Black blood ran in the streets.

As the apartheid regime fell, we knew that the black man was now going to rule. The question was, which black man? Spates of violence broke out between the Inkatha Freedom Party and the ANC, the African National Congress, as they jockeyed for power. The political dynamic between these two groups was very complicated, but the simplest way to understand it is as a proxy war between Zulu and Xhosa. The Inkatha was predominantly Zulu, very militant and very nationalistic. The ANC was a broad coalition encompassing many different tribes, but its leaders at the time were primarily Xhosa. Instead of uniting for peace they turned on one another, committing acts of unbelievable savagery. Massive riots broke out. Thousands of people were killed. Necklacing was common. That’s where people would hold someone down and put a rubber tire over his torso, pinning his arms. Then they’d douse him with petrol and set him on fire and burn him alive. The ANC did it to Inkatha. Inkatha did it to the ANC. I saw one of those charred bodies on the side of the road one day on my way to school. In the evenings my mom and I would turn on our little black-and-white TV and watch the news. A dozen people killed. Fifty people killed. A hundred people killed.

Eden Park sat not far from the sprawling townships of the East Rand, Thokoza and Katlehong, which were the sites of some of the most horrific Inkatha–ANC clashes. Once a month at least we’d drive home and the neighborhood would be on fire. Hundreds of rioters in the street. My mom would edge the car slowly through the crowds and around blockades made of flaming tires. Nothing burns like a tire—it rages with a fury you can’t imagine. As we drove past the burning blockades, it felt like we were inside an oven. I used to say to my mom, “I think Satan burns tires in Hell.”

Whenever the riots broke out, all our neighbors would wisely hole up behind closed doors. But not my mom. She’d head straight out, and as we’d inch our way past the blockades, she’d give the rioters this look. Let me pass. I’m not involved in this shit. She was unwavering in the face of danger. That always amazed me. It didn’t matter that there was a war on our doorstep. She had things to do, places to be. It was the same stubbornness that kept her going to church despite a broken-down car. There could be five hundred rioters with a blockade of burning tires on the main road out of Eden Park, and my mother would say, “Get dressed. I’ve got to go to work. You’ve got to go to school.”

“But aren’t you afraid?” I’d say. “There’s only one of you and there’s so many of them.” “Honey, I’m not alone,” she’d say. “I’ve got all of Heaven’s angels behind me.” “Well, it would be nice if we could see them,” I’d say. “Because I don’t think the rioters know

they’re there.” She’d tell me not to worry. She always came back to the phrase she lived by: “If God is with me,

who can be against me?” She was never scared. Even when she should have been.

—

That carless Sunday we made our circuit of churches, ending up, as usual, at white church. When we walked out of Rosebank Union it was dark and we were alone. It had been an endless day of minibuses from mixed church to black church to white church, and I was exhausted. It was nine o’clock at least. In those days, with all the violence and riots going on, you did not want to be out that late at night. We were standing at the corner of Jellicoe Avenue and Oxford Road, right in the heart of Johannesburg’s wealthy, white suburbia, and there were no minibuses. The streets were empty.

I so badly wanted to turn to my mom and say, “You see? This is why God wanted us to stay home.”

But one look at the expression on her face, and I knew better than to speak. There were times I could talk smack to my mom—this was not one of them.

We waited and waited for a minibus to come by. Under apartheid the government provided no public transportation for blacks, but white people still needed us to show up to mop their floors and clean their bathrooms. Necessity being the mother of invention, black people created their own transit system, an informal network of bus routes, controlled by private associations operating entirely outside the law. Because the minibus business was completely unregulated, it was basically organized crime. Different groups ran different routes, and they would fight over who controlled what. There was bribery and general shadiness that went on, a great deal of violence, and a lot of protection money paid to avoid violence. The one thing you didn’t do was steal a route from a rival group. Drivers who stole routes would get killed. Being unregulated, minibuses were also very unreliable. When they came, they came. When they didn’t, they didn’t.

Standing outside Rosebank Union, I was literally falling asleep on my feet. Not a minibus in sight. Eventually my mother said, “Let’s hitchhike.” We walked and walked, and after what felt like an eternity, a car drove up and stopped. The driver offered us a ride, and we climbed in. We hadn’t gone ten feet when suddenly a minibus swerved right in front of the car and cut us off.

A Zulu driver got out with an iwisa, a large, traditional Zulu weapon—a war club, basically. They’re used to smash people’s skulls in. Another guy, his crony, got out of the passenger side. They walked up to the driver’s side of the car we were in, grabbed the man who’d offered us a ride, pulled him out, and started shoving their clubs in his face. “Why are you stealing our customers? Why are you picking people up?”

It looked like they were going to kill this guy. I knew that happened sometimes. My mom spoke up. “Hey, listen, he was just helping me. Leave him. We’ll ride with you. That’s what we wanted in the first place.” So we got out of the first car and climbed into the minibus.

We were the only passengers in the minibus. In addition to being violent gangsters, South African minibus drivers are notorious for complaining and haranguing passengers as they drive. This driver was a particularly angry one. As we rode along, he started lecturing my mother about being in a car with a man who was not her husband. My mother didn’t suffer lectures from strange men. She told him to mind his own business, and when he heard her speaking in Xhosa, that really set him off. The stereotypes of Zulu and Xhosa women were as ingrained as those of the men. Zulu women were well-behaved and dutiful. Xhosa women were promiscuous and unfaithful. And here was my mother, his tribal enemy, a Xhosa woman alone with two small children—one of them a mixed child, no less. Not just a whore but a whore who sleeps with white men. “Oh, you’re a Xhosa,” he said. “That explains it. Climbing into strange men’s cars. Disgusting woman.”

My mom kept telling him off and he kept calling her names, yelling at her from the front seat, wagging his finger in the rearview mirror and growing more and more menacing until finally he said, “That’s the problem with you Xhosa women. You’re all sluts—and tonight you’re going to learn your lesson.”

He sped off. He was driving fast, and he wasn’t stopping, only slowing down to check for traffic at the intersections before speeding through. Death was never far away from anybody back then. At that point my mother could be raped. We could be killed. These were all viable options. I didn’t fully comprehend the danger we were in at the moment; I was so tired that I just wanted to sleep. Plus my mom stayed very calm. She didn’t panic, so I didn’t know to panic. She just kept trying to reason with him.

“I’m sorry if we’ve upset you, bhuti. You can just let us out here—”

“No.” “Really, it’s fine. We can just walk—” “No.” He raced along Oxford Road, the lanes empty, no other cars out. I was sitting closest to the minibus’s

sliding door. My mother sat next to me, holding baby Andrew. She looked out the window at the passing road and then leaned over to me and whispered, “Trevor, when he slows down at the next intersection, I’m going to open the door and we’re going to jump.”

I didn’t hear a word of what she was saying, because by that point I’d completely nodded off. When we came to the next traffic light, the driver eased off the gas a bit to look around and check the road. My mother reached over, pulled the sliding door open, grabbed me, and threw me out as far as she could. Then she took Andrew, curled herself in a ball around him, and leaped out behind me.

It felt like a dream until the pain hit. Bam! I smacked hard on the pavement. My mother landed right beside me and we tumbled and tumbled and rolled and rolled. I was wide awake now. I went from half asleep to What the hell?! Eventually I came to a stop and pulled myself up, completely disoriented. I looked around and saw my mother, already on her feet. She turned and looked at me and screamed.

“Run!” So I ran, and she ran, and nobody ran like me and my mom. It’s weird to explain, but I just knew what to do. It was animal instinct, learned in a world where

violence was always lurking and waiting to erupt. In the townships, when the police came swooping in with their riot gear and armored cars and helicopters, I knew: Run for cover. Run and hide. I knew that as a five-year-old. Had I lived a different life, getting thrown out of a speeding minibus might have fazed me. I’d have stood there like an idiot, going, “What’s happening, Mom? Why are my legs so sore?” But there was none of that. Mom said “run,” and I ran. Like the gazelle runs from the lion, I ran.

The men stopped the minibus and got out and tried to chase us, but they didn’t stand a chance. We smoked them. I think they were in shock. I still remember glancing back and seeing them give up with a look of utter bewilderment on their faces. What just happened? Who’d have thought a woman with two small children could run so fast? They didn’t know they were dealing with the reigning champs of the Maryvale College sports day. We kept going and going until we made it to a twenty-four-hour petrol station and called the police. By then the men were long gone.

I still didn’t know why any of this had happened; I’d been running on pure adrenaline. Once we stopped running I realized how much pain I was in. I looked down, and the skin on my arms was scraped and torn. I was cut up and bleeding all over. Mom was, too. My baby brother was fine, though, incredibly. My mom had wrapped herself around him, and he’d come through without a scratch. I turned to her in shock.

“What was that?! Why are we running?!” “What do you mean, ‘Why are we running?’ Those men were trying to kill us.” “You never told me that! You just threw me out of the car!” “I did tell you. Why didn’t you jump?” “Jump?! I was asleep!” “So I should have left you there for them to kill you?” “At least they would have woken me up before they killed me.” Back and forth we went. I was too confused and too angry about getting thrown out of the car to

realize what had happened. My mother had saved my life. As we caught our breath and waited for the police to come and drive us home, she said, “Well, at

least we’re safe, thank God.” But I was nine years old and I knew better. I wasn’t going to keep quiet this time. “No, Mom! This was not thanks to God! You should have listened to God when he told us to stay at

home when the car wouldn’t start, because clearly the Devil tricked us into coming out tonight.” “No, Trevor! That’s not how the Devil works. This is part of God’s plan, and if He wanted us here

then He had a reason…” And on and on and there we were, back at it, arguing about God’s will. Finally I said, “Look, Mom. I

know you love Jesus, but maybe next week you could ask him to meet us at our house. Because this really wasn’t a fun night.”

She broke out in a huge smile and started laughing. I started laughing, too, and we stood there, this little boy and his mom, our arms and legs covered in blood and dirt, laughing together through the pain in the light of a petrol station on the side of the road in the middle of the night.

Apartheid was perfect racism. It took centuries to develop, starting all the way back in 1652 when the Dutch East India Company landed at the Cape of Good Hope and established a trading colony, Kaapstad, later known as Cape Town, a rest stop for ships traveling between Europe and India. To impose white rule, the Dutch colonists went to war with the natives, ultimately developing a set of laws to subjugate and enslave them. When the British took over the Cape Colony, the descendants of the original Dutch settlers trekked inland and developed their own language, culture, and customs, eventually becoming their own people, the Afrikaners—the white tribe of Africa.

The British abolished slavery in name but kept it in practice. They did so because, in the mid-1800s, in what had been written off as a near-worthless way station on the route to the Far East, a few lucky capitalists stumbled upon the richest gold and diamond reserves in the world, and an endless supply of expendable bodies was needed to go in the ground and get it all out.

As the British Empire fell, the Afrikaner rose up to claim South Africa as his rightful inheritance. To maintain power in the face of the country’s rising and restless black majority, the government realized they needed a newer and more robust set of tools. They set up a formal commission to go out and study institutionalized racism all over the world. They went to Australia. They went to the Netherlands. They went to America. They saw what worked, what didn’t. Then they came back and published a report, and the government used that knowledge to build the most advanced system of racial oppression known to man.

Apartheid was a police state, a system of surveillance and laws designed to keep black people under total control. A full compendium of those laws would run more than three thousand pages and weigh approximately ten pounds, but the general thrust of it should be easy enough for any American to understand. In America you had the forced removal of the native onto reservations coupled with slavery followed by segregation. Imagine all three of those things happening to the same group of people at the same time. That was apartheid.

BORN A CRIME

I grew up in South Africa during apartheid, which was awkward because I was raised in a mixed family, with me being the mixed one in the family. My mother, Patricia Nombuyiselo Noah, is black. My father, Robert, is white. Swiss/German, to be precise, which Swiss/Germans invariably are. During apartheid, one of the worst crimes you could commit was having sexual relations with a person of another race. Needless to say, my parents committed that crime.

In any society built on institutionalized racism, race-mixing doesn’t merely challenge the system as unjust, it reveals the system as unsustainable and incoherent. Race-mixing proves that races can mix—and in a lot of cases, want to mix. Because a mixed person embodies that rebuke to the logic of the system, race-mixing becomes a crime worse than treason.

Humans being humans and sex being sex, that prohibition never stopped anyone. There were mixed kids in South Africa nine months after the first Dutch boats hit the beach in Table Bay. Just like in America, the colonists here had their way with the native women, as colonists so often do. Unlike in America, where anyone with one drop of black blood automatically became black, in South Africa mixed people came to be classified as their own separate group, neither black nor white but what we call “colored.” Colored people, black people, white people, and Indian people were forced to register their race with the government. Based on those classifications, millions of people were uprooted and relocated. Indian areas were segregated from colored areas, which were segregated from black areas— all of them segregated from white areas and separated from one another by buffer zones of empty land. Laws were passed prohibiting sex between Europeans and natives, laws that were later amended to prohibit sex between whites and all nonwhites.

The government went to insane lengths to try to enforce these new laws. The penalty for breaking them was five years in prison. There were whole police squads whose only job was to go around peeking through windows—clearly an assignment for only the finest law enforcement officers. And if an interracial couple got caught, God help them. The police would kick down the door, drag the people out, beat them, arrest them. At least that’s what they did to the black person. With the white person it was more like, “Look, I’ll just say you were drunk, but don’t do it again, eh? Cheers.” That’s how it was with a white man and a black woman. If a black man was caught having sex with a white woman, he’d be lucky if he wasn’t charged with rape.

If you ask my mother whether she ever considered the ramifications of having a mixed child under apartheid, she will say no. She wanted to do something, figured out a way to do it, and then she did it. She

had a level of fearlessness that you have to possess to take on something like she did. If you stop to consider the ramifications, you’ll never do anything. Still, it was a crazy, reckless thing to do. A million things had to go right for us to slip through the cracks the way we did for as long as we did.

—

Under apartheid, if you were a black man you worked on a farm or in a factory or in a mine. If you were a black woman, you worked in a factory or as a maid. Those were pretty much your only options. My mother didn’t want to work in a factory. She was a horrible cook and never would have stood for some white lady telling her what to do all day. So, true to her nature, she found an option that was not among the ones presented to her: She took a secretarial course, a typing class. At the time, a black woman learning how to type was like a blind person learning how to drive. It’s an admirable effort, but you’re unlikely to ever be called upon to execute the task. By law, white-collar jobs and skilled-labor jobs were reserved for whites. Black people didn’t work in offices. My mom, however, was a rebel, and, fortunately for her, her rebellion came along at the right moment.

In the early 1980s, the South African government began making minor reforms in an attempt to quell international protest over the atrocities and human rights abuses of apartheid. Among those reforms was the token hiring of black workers in low-level white-collar jobs. Like typists. Through an employment agency she got a job as a secretary at ICI, a multinational pharmaceutical company in Braamfontein, a suburb of Johannesburg.

When my mom started working, she still lived with my grandmother in Soweto, the township where the government had relocated my family decades before. But my mother was unhappy at home, and when she was twenty-two she ran away to live in downtown Johannesburg. There was only one problem: It was illegal for black people to live there.

The ultimate goal of apartheid was to make South Africa a white country, with every black person stripped of his or her citizenship and relocated to live in the homelands, the Bantustans, semi-sovereign black territories that were in reality puppet states of the government in Pretoria. But this so-called white country could not function without black labor to produce its wealth, which meant black people had to be allowed to live near white areas in the townships, government-planned ghettos built to house black workers, like Soweto. The township was where you lived, but your status as a laborer was the only thing that permitted you to stay there. If your papers were revoked for any reason, you could be deported back to the homelands.

To leave the township for work in the city, or for any other reason, you had to carry a pass with your ID number; otherwise you could be arrested. There was also a curfew: After a certain hour, blacks had to be back home in the township or risk arrest. My mother didn’t care. She was determined to never go home again. So she stayed in town, hiding and sleeping in public restrooms until she learned the rules of navigating the city from the other black women who had contrived to live there: prostitutes.

Many of the prostitutes in town were Xhosa. They spoke my mother’s language and showed her how to survive. They taught her how to dress up in a pair of maid’s overalls to move around the city without being questioned. They also introduced her to white men who were willing to rent out flats in town. A lot of these men were foreigners, Germans and Portuguese who didn’t care about the law and were happy to sign a lease giving a prostitute a place to live and work in exchange for a steady piece on the side. My mom wasn’t interested in any such arrangement, but thanks to her job she did have money to pay rent. She met a German fellow through one of her prostitute friends, and he agreed to let her a flat in his name. She

moved in and bought a bunch of maid’s overalls to wear. She was caught and arrested many times, for not having her ID on the way home from work, for being in a white area after hours. The penalty for violating the pass laws was thirty days in jail or a fine of fifty rand, nearly half her monthly salary. She would scrape together the money, pay the fine, and go right back about her business.

—

My mom’s secret flat was in a neighborhood called Hillbrow. She lived in number 203. Down the corridor was a tall, brown-haired, brown-eyed Swiss/German expat named Robert. He lived in 206. As a former trading colony, South Africa has always had a large expatriate community. People find their way here. Tons of Germans. Lots of Dutch. Hillbrow at the time was the Greenwich Village of South Africa. It was a thriving scene, cosmopolitan and liberal. There were galleries and underground theaters where artists and performers dared to speak up and criticize the government in front of integrated crowds. There were restaurants and nightclubs, a lot of them foreign-owned, that served a mixed clientele, black people who hated the status quo and white people who simply thought it ridiculous. These people would have secret get-togethers, too, usually in someone’s flat or in empty basements that had been converted into clubs. Integration by its nature was a political act, but the get-togethers themselves weren’t political at all. People would meet up and hang out, have parties.

My mom threw herself into that scene. She was always out at some club, some party, dancing, meeting people. She was a regular at the Hillbrow Tower, one of the tallest buildings in Africa at that time. It had a nightclub with a rotating dance floor on the top floor. It was an exhilarating time but still dangerous. Sometimes the restaurants and clubs would get shut down, sometimes not. Sometimes the performers and patrons would get arrested, sometimes not. It was a roll of the dice. My mother never knew whom to trust, who might turn her in to the police. Neighbors would report on one another. The girlfriends of the white men in my mom’s block of flats had every reason to report a black woman—a prostitute, no doubt—living among them. And you must remember that black people worked for the government as well. As far as her white neighbors knew, my mom could have been a spy posing as a prostitute posing as a maid, sent into Hillbrow to inform on whites who were breaking the law. That’s how a police state works—everyone thinks everyone else is the police.

Living alone in the city, not being trusted and not being able to trust, my mother started spending more and more time in the company of someone with whom she felt safe: the tall Swiss man down the corridor in 206. He was forty-six. She was twenty-four. He was quiet and reserved; she was wild and free. She would stop by his flat to chat; they’d go to underground get-togethers, go dancing at the nightclub with the rotating dance floor. Something clicked.

I know that there was a genuine bond and a love between my parents. I saw it. But how romantic their relationship was, to what extent they were just friends, I can’t say. These are things a child doesn’t ask. All I do know is that one day she made her proposal.

“I want to have a kid,” she told him. “I don’t want kids,” he said. “I didn’t ask you to have a kid. I asked you to help me to have my kid. I just want the sperm from

you.” “I’m Catholic,” he said. “We don’t do such things.” “You do know,” she replied, “that I could sleep with you and go away and you would never know if

you had a child or not. But I don’t want that. Honor me with your yes so that I can live peacefully. I want a

child of my own, and I want it from you. You will be able to see it as much as you like, but you will have no obligations. You don’t have to talk to it. You don’t have to pay for it. Just make this child for me.”

For my mother’s part, the fact that this man didn’t particularly want a family with her, was prevented by law from having a family with her, was part of the attraction. She wanted a child, not a man stepping in to run her life. For my father’s part, I know that for a long time he kept saying no. Eventually he said yes. Why he said yes is a question I will never have the answer to.

Nine months after that yes, on February 20, 1984, my mother checked into Hillbrow Hospital for a scheduled C-section delivery. Estranged from her family, pregnant by a man she could not be seen with in public, she was alone. The doctors took her up to the delivery room, cut open her belly, and reached in and pulled out a half-white, half-black child who violated any number of laws, statutes, and regulations— I was born a crime.

—

When the doctors pulled me out there was an awkward moment where they said, “Huh. That’s a very light-skinned baby.” A quick scan of the delivery room revealed no man standing around to take credit.

“Who is the father?” they asked. “His father is from Swaziland,” my mother said, referring to the tiny, landlocked kingdom in the west

of South Africa. They probably knew she was lying, but they accepted it because they needed an explanation. Under

apartheid, the government labeled everything on your birth certificate: race, tribe, nationality. Everything had to be categorized. My mother lied and said I was born in KaNgwane, the semi-sovereign homeland for Swazi people living in South Africa. So my birth certificate doesn’t say that I’m Xhosa, which technically I am. And it doesn’t say that I’m Swiss, which the government wouldn’t allow. It just says that I’m from another country.

My father isn’t on my birth certificate. Officially, he’s never been my father. And my mother, true to her word, was prepared for him not to be involved. She’d rented a new flat for herself in Joubert Park, the neighborhood adjacent to Hillbrow, and that’s where she took me when she left the hospital. The next week she went to visit him, with no baby. To her surprise, he asked where I was. “You said that you didn’t want to be involved,” she said. And he hadn’t, but once I existed he realized he couldn’t have a son living around the corner and not be a part of my life. So the three of us formed a kind of family, as much as our peculiar situation would allow. I lived with my mom. We’d sneak around and visit my dad when we could.

Where most children are proof of their parents’ love, I was the proof of their criminality. The only time I could be with my father was indoors. If we left the house, he’d have to walk across the street from us. My mom and I used to go to Joubert Park all the time. It’s the Central Park of Johannesburg—beautiful gardens, a zoo, a giant chessboard with human-sized pieces that people would play. My mother tells me that once, when I was a toddler, my dad tried to go with us. We were in the park, he was walking a good bit away from us, and I ran after him, screaming, “Daddy! Daddy! Daddy!” People started looking. He panicked and ran away. I thought it was a game and kept chasing him.

I couldn’t walk with my mother, either; a light-skinned child with a black woman would raise too many questions. When I was a newborn, she could wrap me up and take me anywhere, but very quickly that was no longer an option. I was a giant baby, an enormous child. When I was one you’d have thought I was two. When I was two, you’d have thought I was four. There was no way to hide me.

My mom, same as she’d done with her flat and with her maid’s uniforms, found the cracks in the system. It was illegal to be mixed (to have a black parent and a white parent), but it was not illegal to be colored (to have two parents who were both colored). So my mom moved me around the world as a colored child. She found a crèche in a colored area where she could leave me while she was at work. There was a colored woman named Queen who lived in our block of flats. When we wanted to go out to the park, my mom would invite her to go with us. Queen would walk next to me and act like she was my mother, and my mother would walk a few steps behind, like she was the maid working for the colored woman. I’ve got dozens of pictures of me walking with this woman who looks like me but who isn’t my mother. And the black woman standing behind us who looks like she’s photobombing the picture, that’s my mom. When we didn’t have a colored woman to walk with us, my mom would risk walking me on her own. She would hold my hand or carry me, but if the police showed up she would have to drop me and pretend I wasn’t hers, like I was a bag of weed.

When I was born, my mother hadn’t seen her family in three years, but she wanted me to know them and wanted them to know me, so the prodigal daughter returned. We lived in town, but I would spend weeks at a time with my grandmother in Soweto, often during the holidays. I have so many memories from the place that in my mind it’s like we lived there, too.

Soweto was designed to be bombed—that’s how forward-thinking the architects of apartheid were. The township was a city unto itself, with a population of nearly one million. There were only two roads in and out. That was so the military could lock us in, quell any rebellion. And if the monkeys ever went crazy and tried to break out of their cage, the air force could fly over and bomb the shit out of everyone. Growing up, I never knew that my grandmother lived in the center of a bull’s-eye.

In the city, as difficult as it was to get around, we managed. Enough people were out and about, black, white, and colored, going to and from work, that we could get lost in the crowd. But only black people were permitted in Soweto. It was much harder to hide someone who looked like me, and the government was watching much more closely. In the white areas you rarely saw the police, and if you did it was Officer Friendly in his collared shirt and pressed pants. In Soweto the police were an occupying army. They didn’t wear collared shirts. They wore riot gear. They were militarized. They operated in teams known as flying squads, because they would swoop in out of nowhere, riding in armored personnel carriers—hippos, we called them—tanks with enormous tires and slotted holes in the side of the vehicle to fire their guns out of. You didn’t mess with a hippo. You saw one, you ran. That was a fact of life. The township was in a constant state of insurrection; someone was always marching or protesting somewhere and had to be suppressed. Playing in my grandmother’s house, I’d hear gunshots, screams, tear gas being fired into crowds.

My memories of the hippos and the flying squads come from when I was five or six, when apartheid was finally coming apart. I never saw the police before that, because we could never risk the police seeing me. Whenever we went to Soweto, my grandmother refused to let me outside. If she was watching me it was, “No, no, no. He doesn’t leave the house.” Behind the wall, in the yard, I could play, but not in the street. And that’s where the rest of the boys and girls were playing, in the street. My cousins, the neighborhood kids, they’d open the gate and head out and roam free and come back at dusk. I’d beg my grandmother to go outside.

“Please. Please, can I go play with my cousins?” “No! They’re going to take you!” For the longest time I thought she meant that the other kids were going to steal me, but she was

talking about the police. Children could be taken. Children were taken. The wrong color kid in the wrong

color area, and the government could come in, strip your parents of custody, haul you off to an orphanage. To police the townships, the government relied on its network of impipis, the anonymous snitches who’d inform on suspicious activity. There were also the blackjacks, black people who worked for the police. My grandmother’s neighbor was a blackjack. She had to make sure he wasn’t watching when she smuggled me in and out of the house.

My gran still tells the story of when I was three years old and, fed up with being a prisoner, I dug a hole under the gate in the driveway, wriggled through, and ran off. Everyone panicked. A search party went out and tracked me down. I had no idea how much danger I was putting everyone in. The family could have been deported, my gran could have been arrested, my mom might have gone to prison, and I probably would have been packed off to a home for colored kids.

So I was kept inside. Other than those few instances of walking in the park, the flashes of memory I have from when I was young are almost all indoors, me with my mom in her tiny flat, me by myself at my gran’s. I didn’t have any friends. I didn’t know any kids besides my cousins. I wasn’t a lonely kid—I was good at being alone. I’d read books, play with the toy that I had, make up imaginary worlds. I lived inside my head. I still live inside my head. To this day you can leave me alone for hours and I’m perfectly happy entertaining myself. I have to remember to be with people.

—

Obviously, I was not the only child born to black and white parents during apartheid. Traveling around the world today, I meet other mixed South Africans all the time. Our stories start off identically. We’re around the same age. Their parents met at some underground party in Hillbrow or Cape Town. They lived in an illegal flat. The difference is that in virtually every other case they left. The white parent smuggled them out through Lesotho or Botswana, and they grew up in exile, in England or Germany or Switzerland, because being a mixed family under apartheid was just that unbearable.

Once Mandela was elected we could finally live freely. Exiles started to return. I met my first one when I was around seventeen. He told me his story, and I was like, “Wait, what? You mean we could have left? That was an option?” Imagine being thrown out of an airplane. You hit the ground and break all your bones, you go to the hospital and you heal and you move on and finally put the whole thing behind you— and then one day somebody tells you about parachutes. That’s how I felt. I couldn’t understand why we’d stayed. I went straight home and asked my mom.

“Why? Why didn’t we just leave? Why didn’t we go to Switzerland?” “Because I am not Swiss,” she said, as stubborn as ever. “This is my country. Why should I leave?”

S outh Africa is a mix of the old and the new, the ancient and the modern, and South African Christianity is a perfect example of this. We adopted the religion of our colonizers, but most people held on to the old ancestral ways, too, just in case. In South Africa, faith in the Holy Trinity exists quite comfortably alongside belief in witchcraft, in casting spells and putting curses on one’s enemies.

I come from a country where people are more likely to visit sangomas—shamans, traditional healers, pejoratively known as witch doctors—than they are to visit doctors of Western medicine. I come from a country where people have been arrested and tried for witchcraft—in a court of law. I’m not talking about the 1700s. I’m talking about five years ago. I remember a man being on trial for striking another person with lightning. That happens a lot in the homelands. There are no tall buildings, few tall trees, nothing between you and the sky, so people get hit by lightning all the time. And when someone gets killed by lightning, everyone knows it’s because somebody used Mother Nature to take out a hit. So if you had a beef with the guy who got killed, someone will accuse you of murder and the police will come knocking.

“Mr. Noah, you’ve been accused of murder. You used witchcraft to kill David Kibuuka by causing him to be struck by lightning.”

“What is the evidence?” “The evidence is that David Kibuuka got struck by lightning and it wasn’t even raining.” And you go to trial. The court is presided over by a judge. There is a docket. There is a prosecutor. Your defense attorney

has to prove lack of motive, go through the crime-scene forensics, present a staunch defense. And your attorney’s argument can’t be “Witchcraft isn’t real.” No, no, no. You’ll lose.

TREVOR, PRAY

I grew up in a world run by women. My father was loving and devoted, but I could only see him when and where apartheid allowed. My uncle Velile, my mom’s younger brother, lived with my grandmother, but he spent most of his time at the local tavern getting into fights.

The only semi-regular male figure in my life was my grandfather, my mother’s father, who was a force to be reckoned with. He was divorced from my grandmother and didn’t live with us, but he was around. His name was Temperance Noah, which was odd since he was not a man of moderation at all. He was boisterous and loud. His nickname in the neighborhood was “Tat Shisha,” which translates loosely to “the smokin’ hot grandpa.” And that’s exactly who he was. He loved the ladies, and the ladies loved him. He’d put on his best suit and stroll through the streets of Soweto on random afternoons, making everybody laugh and charming all the women he’d meet. He had a big, dazzling smile with bright white teeth—false teeth. At home, he’d take them out and I’d watch him do that thing where he looked like he was eating his own face.

We found out much later in life that he was bipolar, but before that we just thought he was eccentric. One time he borrowed my mother’s car to go to the shop for milk and bread. He disappeared and didn’t come home until late that night when we were way past the point of needing the milk or the bread. Turned out he’d passed a young woman at the bus stop and, believing no beautiful woman should have to wait for a bus, he offered her a ride to where she lived—three hours away. My mom was furious with him because he’d cost us a whole tank of petrol, which was enough to get us to work and school for two weeks.

When he was up you couldn’t stop him, but his mood swings were wild. In his youth he’d been a boxer, and one day he said I’d disrespected him and now he wanted to box me. He was in his eighties. I was twelve. He had his fists up, circling me. “Let’s go, Trevah! Come on! Put your fists up! Hit me! I’ll show you I’m still a man! Let’s go!” I couldn’t hit him because I wasn’t about to hit my elder. Plus I’d never been in a fight and I wasn’t going to have my first one be with an eighty-year-old man. I ran to my mom, and she got him to stop. The day after his pugilistic rage, he sat in his chair and didn’t move or say a word all day.

Temperance lived with his second family in the Meadowlands, and we visited them sparingly because my mom was always afraid of being poisoned. Which was a thing that would happen. The first family were the heirs, so there was always the chance they might get poisoned by the second family. It was like Game of Thrones with poor people. We’d go into that house and my mom would warn me.

“Trevor, don’t eat the food.”

“But I’m starving.” “No. They might poison us.” “Okay, then why don’t I just pray to Jesus and Jesus will take the poison out of the food?” “Trevor! Sun’qhela!” So I only saw my grandfather now and then, and when he was gone the house was in the hands of

women. In addition to my mom there was my aunt Sibongile; she and her first husband, Dinky, had two kids,

my cousins Mlungisi and Bulelwa. Sibongile was a powerhouse, a strong woman in every sense, big- chested, the mother hen. Dinky, as his name implies, was dinky. He was a small man. He was abusive, but not really. It was more like he tried to be abusive, but he wasn’t very good at it. He was trying to live up to this image of what he thought a husband should be, dominant, controlling. I remember being told as a child, “If you don’t hit your woman, you don’t love her.” That was the talk you’d hear from men in bars and in the streets.

Dinky was trying to masquerade as this patriarch that he wasn’t. He’d slap my aunt and hit her and she’d take it and take it, and then eventually she’d snap and smack him down and put him back in his place. Dinky would always walk around like, “I control my woman.” And you’d want to say, “Dinky, first of all, you don’t. Second of all, you don’t need to. Because she loves you.” I can remember one day my aunt had really had enough. I was in the yard and Dinky came running out of the house screaming bloody murder. Sibongile was right behind him with a pot of boiling water, cursing at him and threatening to douse him with it. In Soweto you were always hearing about men getting doused with pots of boiling water—often a woman’s only recourse. And men were lucky if it was water. Some women used hot cooking oil. Water was if the woman wanted to teach her man a lesson. Oil meant she wanted to end it.

My grandmother Frances Noah was the family matriarch. She ran the house, looked after the kids, did the cooking and the cleaning. She’s barely five feet tall, hunched over from years in the factory, but rock hard and still to this day very active and very much alive. Where my grandfather was big and boisterous, my grandmother was calm, calculating, with a mind as sharp as anything. If you need to know anything in the family history, going back to the 1930s, she can tell you what day it happened, where it happened, and why it happened. She remembers it all.

My great-grandmother lived with us as well. We called her Koko. She was super old, well into her nineties, stooped and frail, completely blind. Her eyes had gone white, clouded over by cataracts. She couldn’t walk without someone holding her up. She’d sit in the kitchen next to the coal stove, bundled up in long skirts and head scarves, blankets over her shoulders. The coal stove was always on. It was for cooking, heating the house, heating water for baths. We put her there because it was the warmest spot in the house. In the morning someone would wake her and bring her to sit in the kitchen. At night someone would come take her to bed. That’s all she did, all day, every day. Sit by the stove. She was fantastic and fully with it. She just couldn’t see and didn’t move.

Koko and my gran would sit and have long conversations, but as a five-year-old I didn’t think of Koko as a real person. Since her body didn’t move, she was like a brain with a mouth. Our relationship was nothing but command prompts and replies, like talking to a computer.

“Good morning, Koko.” “Good morning, Trevor.” “Koko, did you eat?” “Yes, Trevor.”

“Koko, I’m going out.” “Okay, be careful.” “Bye, Koko.” “Bye, Trevor.”

—

The fact that I grew up in a world run by women was no accident. Apartheid kept me away from my father because he was white, but for almost all the kids I knew on my grandmother’s block in Soweto, apartheid had taken away their fathers as well, just for different reasons. Their fathers were off working in a mine somewhere, able to come home only during the holidays. Their fathers had been sent to prison. Their fathers were in exile, fighting for the cause. Women held the community together. “Wathint’Abafazi Wathint’imbokodo!” was the chant they would rally to during the freedom struggle. “When you strike a woman, you strike a rock.” As a nation, we recognized the power of women, but in the home they were expected to submit and obey.

In Soweto, religion filled the void left by absent men. I used to ask my mom if it was hard for her to raise me alone without a husband. She’d reply, “Just because I live without a man doesn’t mean I’ve never had a husband. God is my husband.” For my mom, my aunt, my grandmother, and all the other women on our street, life centered on faith. Prayer meetings would rotate houses up and down the block based on the day. These groups were women and children only. My mom would always ask my uncle Velile to join, and he’d say, “I would join if there were more men, but I can’t be the only one here.” Then the singing and praying would start, and that was his cue to leave.

For these prayer meetings, we’d jam ourselves into the tiny living area of the host family’s house and form a circle. Then we would go around the circle offering prayers. The grannies would talk about what was happening in their lives. “I’m happy to be here. I had a good week at work. I got a raise and I wanted to say thank you and praise Jesus.” Sometimes they’d pull out their Bible and say, “This scripture spoke to me and maybe it will help you.” Then there would be a bit of song. There was a leather pad called “the beat” that you’d strap to your palm, like a percussion instrument. Someone would clap along on that, keeping time while everyone sang, “Masango vulekani singene eJerusalema. Masango vulekani singene eJerusalema.”

That’s how it would go. Pray, sing, pray. Sing, pray, sing. Sing, sing, sing. Pray, pray, pray. Sometimes it would last for hours, always ending with an “amen,” and they could keep that “amen” going on for five minutes at least. “Ah-men. Ah-ah-ah-men. Ah-ah-ah-ah-men. Ahhhhhhhhahhhhh​hhhhh​- hahhhhhahhhhhhahhhhhmen. Meni-meni-meni. Men-men-men. Ahhhhh​hhhhh​hhhhh​hhhhh​hhhhh​hhhhh​- hhhhh​hhhhh​hhhhmmmmmmmennnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​- nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​nnnnn​n.” Then everyone would say goodbye and go home. Next night, different house, same thing.

Tuesday nights, the prayer meeting came to my grandmother’s house, and I was always excited, for two reasons. One, I got to clap along on the beat for the singing. And two, I loved to pray. My grandmother always told me that she loved my prayers. She believed my prayers were more powerful, because I prayed in English. Everyone knows that Jesus, who’s white, speaks English. The Bible is in English. Yes, the Bible was not written in English, but the Bible came to South Africa in English so to us it’s in English. Which made my prayers the best prayers because English prayers get answered first. How do we know this? Look at white people. Clearly they’re getting through to the right person. Add to that

Matthew 19:14. “Suffer little children to come unto me,” Jesus said, “for theirs is the kingdom of heaven.” So if a child is praying in English? To White Jesus? That’s a powerful combination right there. Whenever I prayed, my grandmother would say, “That prayer is going to get answered. I can feel it.”

Women in the township always had something to pray for—money problems, a son who’d been arrested, a daughter who was sick, a husband who drank. Whenever the prayer meetings were at our house, because my prayers were so good, my grandmother would want me to pray for everyone. She would turn to me and say, “Trevor, pray.” And I’d pray. I loved doing it. My grandmother had convinced me that my prayers got answered. I felt like I was helping people.

—

There is something magical about Soweto. Yes, it was a prison designed by our oppressors, but it also gave us a sense of self-determination and control. Soweto was ours. It had an aspirational quality that you don’t find elsewhere. In America the dream is to make it out of the ghetto. In Soweto, because there was no leaving the ghetto, the dream was to transform the ghetto.

For the million people who lived in Soweto, there were no stores, no bars, no restaurants. There were no paved roads, minimal electricity, inadequate sewerage. But when you put one million people together in one place, they find a way to make a life for themselves. A black-market economy rose up, with every type of business being run out of someone’s house: auto mechanics, day care, guys selling refurbished tires.

The most common were the spaza shops and the shebeens. The spaza shops were informal grocery stores. People would build a kiosk in their garage, buy wholesale bread and eggs, and then resell them piecemeal. Everyone in the township bought things in minute quantities because nobody had any money. You couldn’t afford to buy a dozen eggs at a time, but you could buy two eggs because that’s all you needed that morning. You could buy a quarter loaf of bread, a cup of sugar. The shebeens were unlawful bars in the back of someone’s house. They’d put chairs in their backyard and hang out an awning and run a speakeasy. The shebeens were where men would go to drink after work and during prayer meetings and most any other time of day as well.

People built homes the way they bought eggs: a little at a time. Every family in the township was allocated a piece of land by the government. You’d first build a shanty on your plot, a makeshift structure of plywood and corrugated iron. Over time, you’d save up money and build a brick wall. One wall. Then you’d save up and build another wall. Then, years later, a third wall and eventually a fourth. Now you had a room, one room for everyone in your family to sleep, eat, do everything. Then you’d save up for a roof. Then windows. Then you’d plaster the thing. Then your daughter would start a family. There was nowhere for them to go, so they’d move in with you. You’d add another corrugated-iron structure onto your brick room and slowly, over years, turn that into a proper room for them as well. Now your house had two rooms. Then three. Maybe four. Slowly, over generations, you’d keep trying to get to the point where you had a home.

My grandmother lived in Orlando East. She had a two-room house. Not a two-bedroom house. A two-room house. There was a bedroom, and then there was basically a living room/kitchen/everything- else room. Some might say we lived like poor people. I prefer “open plan.” My mom and I would stay there during school holidays. My aunt and cousins would be there whenever she was on the outs with Dinky. We all slept on the floor in one room, my mom and me, my aunt and my cousins, my uncle and my grandmother and my great-grandmother. The adults each had their own foam mattresses, and there was one

big one that we’d roll out into the middle, and the kids slept on that. We had two shanties in the backyard that my grandmother would rent out to migrants and seasonal

workers. We had a small peach tree in a tiny patch on one side of the house and on the other side my grandmother had a driveway. I never understood why my grandmother had a driveway. She didn’t have a car. She didn’t know how to drive. Yet she had a driveway. All of our neighbors had driveways, some with fancy, cast-iron gates. None of them had cars, either. There was no future in which most of these families would ever have cars. There was maybe one car for every thousand people, yet almost everyone had a driveway. It was almost like building the driveway was a way of willing the car to happen. The story of Soweto is the story of the driveways. It’s a hopeful place.

—

Sadly, no matter how fancy you made your house, there was one thing you could never aspire to improve: your toilet. There was no indoor running water, just one communal outdoor tap and one outdoor toilet shared by six or seven houses. Our toilet was in a corrugated-iron outhouse shared among the adjoining houses. Inside, there was a concrete slab with a hole in it and a plastic toilet seat on top; there had been a lid at some point, but it had broken and disappeared long ago. We couldn’t afford toilet paper, so on the wall next to the seat was a wire hanger with old newspaper on it for you to wipe. The newspaper was uncomfortable, but at least I stayed informed while I handled my business.

The thing that I couldn’t handle about the outhouse was the flies. It was a long drop to the bottom, and they were always down there, eating on the pile, and I had an irrational, all-consuming fear that they were going to fly up and into my bum.

One afternoon, when I was around five years old, my gran left me at home for a few hours to go run errands. I was lying on the floor in the bedroom, reading. I needed to go, but it was pouring down rain. I was dreading going outside to use the toilet, getting drenched running out there, water dripping on me from the leaky ceiling, wet newspaper, the flies attacking me from below. Then I had an idea. Why bother with the outhouse at all? Why not put some newspaper on the floor and do my business like a puppy? That seemed like a fantastic idea. So that’s what I did. I took the newspaper, laid it out on the kitchen floor, pulled down my pants, and squatted and got to it.

When you shit, as you first sit down, you’re not fully in the experience yet. You are not yet a shitting person. You’re transitioning from a person about to shit to a person who is shitting. You don’t whip out your smartphone or a newspaper right away. It takes a minute to get the first shit out of the way and get in the zone and get comfortable. Once you reach that moment, that’s when it gets really nice.

It’s a powerful experience, shitting. There’s something magical about it, profound even. I think God made humans shit in the way we do because it brings us back down to earth and gives us humility. I don’t care who you are, we all shit the same. Beyoncé shits. The pope shits. The Queen of England shits. When we shit we forget our airs and our graces, we forget how famous or how rich we are. All of that goes away.

You are never more yourself than when you’re taking a shit. You have that moment where you realize, This is me. This is who I am. You can pee without giving it a second thought, but not so with shitting. Have you ever looked in a baby’s eyes when it’s shitting? It’s having a moment of pure self-awareness. The outhouse ruins that for you. The rain, the flies, you are robbed of your moment, and nobody should be robbed of that. Squatting and shitting on the kitchen floor that day, I was like, Wow. There are no flies. There’s no stress. This is really great. I’m really enjoying this. I knew I’d made an excellent choice, and

I was very proud of myself for making it. I’d reached that moment where I could relax and be with myself. Then I casually looked around the room and I glanced to my left and there, just a few feet away, right next to the coal stove, was Koko.

It was like the scene in Jurassic Park when the children turn and the T. rex is right there. Her eyes were wide open, cloudy white and darting around the room. I knew she couldn’t see me, but her nose was starting to crinkle—she could sense that something was wrong.

I panicked. I was mid-shit. All you can do when you’re mid-shit is finish shitting. My only option was to finish as quietly and as slowly as I could, so that’s what I decided to do. Then: the softest plop of a little-boy turd on the newspaper. Koko’s head snapped toward the sound.

“Who’s there? Hallo? Hallo?!” I froze. I held my breath and waited. “Who’s there?! Hallo?!” I kept quiet, waited, then started again. “Is somebody there?! Trevor, is that you?! Frances? Hallo? Hallo?” She started calling out the whole family. “Nombuyiselo? Sibongile? Mlungisi? Bulelwa? Who’s

there? What’s happening?” It was like a game, like I was trying to hide and a blind woman was trying to find me using sonar.

Every time she called out, I froze. There would be complete silence. “Who’s there?! Hallo?!” I’d pause, wait for her to settle back in her chair, and then I’d start up again.

Finally, after what felt like forever, I finished. I stood up, took the newspaper—which is not the quietest thing—and I slowwwwwly folded it over. It crinkled. “Who’s there?” Again I paused, waited. Then I folded it over some more, walked over to the rubbish bin, placed my sin at the bottom, and gingerly covered it with the rest of the trash. Then I tiptoed back to the other room, curled up on the mattress on the floor, and pretended to be asleep. The shit was done, no outhouse involved, and Koko was none the wiser.

Mission accomplished.

—

An hour later the rain had stopped. My grandmother came home. The second she walked in, Koko called out to her.

“Frances! Thank God you’re here. There’s something in the house.” “What was it?” “I don’t know, but I could hear it, and there was a smell.” My gran started sniffing the air. “Dear Lord! Yes, I can smell it, too. Is it a rat? Did something die?

It’s definitely in the house.” They went back and forth about it, quite concerned, and then, as it was getting dark, my mother came

home from work. The second she walked in, my gran called out to her. “Oh, Nombuyiselo! Nombuyiselo! There’s something in the house!” “What?! What do you mean?” Koko told her the story, the sounds, the smells. Then my mom, who has a keen sense of smell, started going around the kitchen, sniffing. “Yes, I can

smell it. I can find it…I can find it…” She went to the rubbish bin. “It’s in here.” She lifted out the rubbish, pulled out the folded newspaper underneath, and opened it up, and there was my little turd. She showed it to gran.

“Look!” “What?! How did it get there?!” Koko, still blind, still stuck in her chair, was dying to know what was happening. “What’s going on?!” she cried. “What’s going on?! Did you find it?!” “It’s shit,” Mom said. “There’s shit in the bottom of the dustbin.” “But how?!” Koko said. “There was no one here!” “Are you sure there was no one here?” “Yes. I called out to everyone. Nobody came.” My mother gasped. “We’ve been bewitched! It’s a demon!” For my mother, this was the logical conclusion. Because that’s how witchcraft works. If someone has

put a curse on you or your home, there is always the talisman or totem, a tuft of hair or the head of a cat, the physical manifestation of the spiritual thing, proof of the demon’s presence.

Once my mom found the turd, all hell broke loose. This was serious. They had evidence. She came into the bedroom.

“Trevor! Trevor! Wake up!” “What?!” I said, playing dumb. “What’s going on?!” “Come! There’s a demon in the house!” She took my hand and dragged me out of bed. It was all hands on deck, time for action. The first thing

we had to do was go outside and burn the shit. That’s what you do with witchcraft; the only way to destroy it is to burn the physical thing. We went out to the yard, and my mom put the newspaper with my little turd on the driveway, lit a match, and set it on fire. Then my mom and my gran stood around the burning shit, praying and singing songs of praise.

The commotion didn’t stop there because when there’s a demon around, the whole community has to join together to drive it out. If you’re not part of the prayer, the demon might leave our house and go to your house and curse you. So we needed everyone. The alarm was raised. The call went out. My tiny old gran was out the gate, going up and down the block, calling to all the other old grannies for an emergency prayer meeting. “Come! We’ve been bewitched!”

I stood there, my shit burning in the driveway, my poor aged grandmother tottering up and down the street in a panic, and I didn’t know what to do. I knew there was no demon, but there was no way I could come clean. The hiding I would have to endure? Good Lord. Honesty was never the best policy when it came to a hiding. I kept quiet.

Moments later the grannies came streaming in with their Bibles, through the gate and up the driveway, a dozen or more at least. Everyone went inside. The house was packed. This was by far the biggest prayer meeting we’d ever had—the biggest thing that had ever happened in the history of our home, period. Everyone sat in the circle, praying and praying, and the prayers were strong. The grannies were chanting and murmuring and swaying back and forth, speaking in tongues. I was doing my best to keep my head low and stay out of it. Then my grandmother reached back and grabbed me, pulled me into the middle of the circle, and looked into my eyes.

“Trevor, pray.”

“Yes!” my mother said. “Help us! Pray, Trevor. Pray to God to kill the demon!” I was terrified. I believed in the power of prayer. I knew that my prayers worked. So if I prayed to

God to kill the thing that left the shit, and the thing that left the shit was me, then God was going to kill me. I froze. I didn’t know what to do. But all the grannies were looking at me, waiting for me to pray, so I prayed, stumbling through as best I could.

“Dear Lord, please protect us, um, you know, from whoever did this but, like, we don’t know what happened exactly and maybe it was a big misunderstanding and, you know, maybe we shouldn’t be quick to judge when we don’t know the whole story and, I mean, of course you know best, Heavenly Father, but maybe this time it wasn’t actually a demon, because who can say for certain, so maybe cut whoever it was a break…”

It was not my best performance. Eventually I wrapped it up and sat back down. The praying continued. It went on for some time. Pray, sing, pray. Sing, pray, sing. Sing, sing, sing. Pray, pray, pray. Then everyone finally felt that the demon was gone and life could continue, and we had the big “amen” and everyone said good night and went home.

That night I felt terrible. Before bed, I quietly prayed, “God, I am so sorry for all of this. I know this was not cool.” Because I knew: God answers your prayers. God is your father. He’s the man who’s there for you, the man who takes care of you. When you pray, He stops and He takes His time and He listens, and I had subjected Him to two hours of old grannies praying when I knew that with all the pain and suffering in the world He had more important things to deal with than my shit.

When I was growing up we used to get American TV shows rebroadcast on our stations: Doogie Howser, M.D.; Murder, She Wrote; Rescue 911 with William Shatner. Most of them were dubbed into African languages. ALF was in Afrikaans. Transformers was in Sotho. But if you wanted to watch them in English, the original American audio would be simulcast on the radio. You could mute your TV and listen to that. Watching those shows, I realized that whenever black people were on-screen speaking in African languages, they felt familiar to me. They sounded like they were supposed to sound. Then I’d listen to them in simulcast on the radio, and they would all have black American accents. My perception of them changed. They didn’t feel familiar. They felt like foreigners.

Language brings with it an identity and a culture, or at least the perception of it. A shared language says “We’re the same.” A language barrier says “We’re different.” The architects of apartheid understood this. Part of the effort to divide black people was to make sure we were separated not just physically but by language as well. In the Bantu schools, children were only taught in their home language. Zulu kids learned in Zulu. Tswana kids learned in Tswana. Because of this, we’d fall into the trap the government had set for us and fight among ourselves, believing that we were different.

The great thing about language is that you can just as easily use it to do the opposite: convince people that they are the same. Racism teaches us that we are different because of the color of our skin. But because racism is stupid, it’s easily tricked. If you’re racist and you meet someone who doesn’t look like you, the fact that he can’t speak like you reinforces your racist preconceptions: He’s different, less intelligent. A brilliant scientist can come over the border from Mexico to live in America, but if he speaks in broken English, people say, “Eh, I don’t trust this guy.”

“But he’s a scientist.” “In Mexican science, maybe. I don’t trust him.” However, if the person who doesn’t look like you speaks like you, your brain short-circuits because your racism program

has none of those instructions in the code. “Wait, wait,” your mind says, “the racism code says if he doesn’t look like me he isn’t like me, but the language code says if he speaks like me he…is like me? Something is off here. I can’t figure this out.”

CHAMELEON

One afternoon I was playing with my cousins. I was a doctor and they were my patients. I was operating on my cousin Bulelwa’s ear with a set of matches when I accidentally perforated her eardrum. All hell broke loose. My grandmother came running in from the kitchen. “Kwenzeka ntoni?!” “What’s happening?!” There was blood coming out of my cousin’s head. We were all crying. My grandmother patched up Bulelwa’s ear and made sure to stop the bleeding. But we kept crying. Because clearly we’d done something we were not supposed to do, and we knew we were going to be punished. My grandmother finished up with Bulelwa’s ear and whipped out a belt and she beat the shit out of Bulelwa. Then she beat the shit out of Mlungisi, too. She didn’t touch me.

Later that night my mother came home from work. She found my cousin with a bandage over her ear and my gran crying at the kitchen table.

“What’s going on?” my mom said. “Oh, Nombuyiselo,” she said. “Trevor is so naughty. He’s the naughtiest child I’ve ever come across

in my life.” “Then you should hit him.” “I can’t hit him.” “Why not?” “Because I don’t know how to hit a white child,” she said. “A black child, I understand. A black

child, you hit them and they stay black. Trevor, when you hit him he turns blue and green and yellow and red. I’ve never seen those colors before. I’m scared I’m going to break him. I don’t want to kill a white person. I’m so afraid. I’m not going to touch him.” And she never did.

My grandmother treated me like I was white. My grandfather did, too, only he was even more extreme. He called me “Mastah.” In the car, he insisted on driving me as if he were my chauffeur. “Mastah must always sit in the backseat.” I never challenged him on it. What was I going to say? “I believe your perception of race is flawed, Grandfather.” No. I was five. I sat in the back.

There were so many perks to being “white” in a black family, I can’t even front. I was having a great time. My own family basically did what the American justice system does: I was given more lenient treatment than the black kids. Misbehavior that my cousins would have been punished for, I was given a warning and let off. And I was way naughtier than either of my cousins. It wasn’t even close. If something got broken or if someone was stealing granny’s cookies, it was me. I was trouble.

My mom was the only force I truly feared. She believed if you spare the rod, you spoil the child. But everyone else said, “No, he’s different,” and they gave me a pass. Growing up the way I did, I learned how easy it is for white people to get comfortable with a system that awards them all the perks. I knew my cousins were getting beaten for things that I’d done, but I wasn’t interested in changing my grandmother’s perspective, because that would mean I’d get beaten, too. Why would I do that? So that I’d feel better? Being beaten didn’t make me feel better. I had a choice. I could champion racial justice in our home, or I could enjoy granny’s cookies. I went with the cookies.

—

At that point I didn’t think of the special treatment as having to do with color. I thought of it as having to do with Trevor. It wasn’t, “Trevor doesn’t get beaten because Trevor is white.” It was, “Trevor doesn’t get beaten because Trevor is Trevor.” Trevor can’t go outside. Trevor can’t walk without supervision. It’s because I’m me; that’s why this is happening. I had no other points of reference. There were no other mixed kids around so that I could say, “Oh, this happens to us.”

Nearly one million people lived in Soweto. Ninety-nine point nine percent of them were black—and then there was me. I was famous in my neighborhood just because of the color of my skin. I was so unique people would give directions using me as a landmark. “The house on Makhalima Street. At the corner you’ll see a light-skinned boy. Take a right there.”

Whenever the kids in the street saw me they’d yell, “Indoda yomlungu!” “The white man!” Some of them would run away. Others would call out to their parents to come look. Others would run up and try to touch me to see if I was real. It was pandemonium. What I didn’t understand at the time was that the other kids genuinely had no clue what a white person was. Black kids in the township didn’t leave the township. Few people had televisions. They’d seen the white police roll through, but they’d never dealt with a white person face-to-face, ever.

I’d go to funerals and I’d walk in and the bereaved would look up and see me and they’d stop crying. They’d start whispering. Then they’d wave and say, “Oh!” like they were more shocked by me walking in than by the death of their loved ones. I think people felt like the dead person was more important because a white person had come to the funeral.

After a funeral, the mourners all go to the house of the surviving family to eat. A hundred people might show up, and you’ve got to feed them. Usually you get a cow and slaughter it and your neighbors come over and help you cook. Neighbors and acquaintances eat outside in the yard and in the street, and the family eats indoors. Every funeral I ever went to, I ate indoors. It didn’t matter if we knew the deceased or not. The family would see me and invite me in. “Awunakuvumela umntana womlungu ame ngaphandle. Yiza naye apha ngaphakathi,” they’d say. “You can’t let the white child stand outside. Bring him in here.”

As a kid I understood that people were different colors, but in my head white and black and brown were like types of chocolate. Dad was the white chocolate, mom was the dark chocolate, and I was the milk chocolate. But we were all just chocolate. I didn’t know any of it had anything to do with “race.” I didn’t know what race was. My mother never referred to my dad as white or to me as mixed. So when the other kids in Soweto called me “white,” even though I was light brown, I just thought they had their colors mixed up, like they hadn’t learned them properly. “Ah, yes, my friend. You’ve confused aqua with turquoise. I can see how you made that mistake. You’re not the first.”

I soon learned that the quickest way to bridge the race gap was through language. Soweto was a

melting pot: families from different tribes and homelands. Most kids in the township spoke only their home language, but I learned several languages because I grew up in a house where there was no option but to learn them. My mom made sure English was the first language I spoke. If you’re black in South Africa, speaking English is the one thing that can give you a leg up. English is the language of money. English comprehension is equated with intelligence. If you’re looking for a job, English is the difference between getting the job or staying unemployed. If you’re standing in the dock, English is the difference between getting off with a fine or going to prison.

After English, Xhosa was what we spoke around the house. When my mother was angry she’d fall back on her home language. As a naughty child, I was well versed in Xhosa threats. They were the first phrases I picked up, mostly for my own safety—phrases like “Ndiza kubetha entloko.” “I’ll knock you upside the head.” Or “Sidenge ndini somntwana.” “You idiot of a child.” It’s a very passionate language. Outside of that, my mother picked up different languages here and there. She learned Zulu because it’s similar to Xhosa. She spoke German because of my father. She spoke Afrikaans because it is useful to know the language of your oppressor. Sotho she learned in the streets.

Living with my mom, I saw how she used language to cross boundaries, handle situations, navigate the world. We were in a shop once, and the shopkeeper, right in front of us, turned to his security guard and said, in Afrikaans, “Volg daai swartes, netnou steel hulle iets.” “Follow those blacks in case they steal something.”

My mother turned around and said, in beautiful, fluent Afrikaans, “Hoekom volg jy nie daai swartes sodat jy hulle kan help kry waarna hulle soek nie?” “Why don’t you follow these blacks so you can help them find what they’re looking for?”

“Ag, jammer!” he said, apologizing in Afrikaans. Then—and this was the funny thing—he didn’t apologize for being racist; he merely apologized for aiming his racism at us. “Oh, I’m so sorry,” he said. “I thought you were like the other blacks. You know how they love to steal.”

I learned to use language like my mother did. I would simulcast—give you the program in your own tongue. I’d get suspicious looks from people just walking down the street. “Where are you from?” they’d ask. I’d reply in whatever language they’d addressed me in, using the same accent that they used. There would be a brief moment of confusion, and then the suspicious look would disappear. “Oh, okay. I thought you were a stranger. We’re good then.”

It became a tool that served me my whole life. One day as a young man I was walking down the street, and a group of Zulu guys was walking behind me, closing in on me, and I could hear them talking to one another about how they were going to mug me. “Asibambe le autie yomlungu. Phuma ngapha mina ngizoqhamuka ngemuva kwakhe.” “Let’s get this white guy. You go to his left, and I’ll come up behind him.” I didn’t know what to do. I couldn’t run, so I just spun around real quick and said, “Kodwa bafwethu yingani singavele sibambe umuntu inkunzi? Asenzeni. Mina ngikulindele.” “Yo, guys, why don’t we just mug someone together? I’m ready. Let’s do it.”

They looked shocked for a moment, and then they started laughing. “Oh, sorry, dude. We thought you were something else. We weren’t trying to take anything from you. We were trying to steal from white people. Have a good day, man.” They were ready to do me violent harm, until they felt we were part of the same tribe, and then we were cool. That, and so many other smaller incidents in my life, made me realize that language, even more than color, defines who you are to people.

I became a chameleon. My color didn’t change, but I could change your perception of my color. If you spoke to me in Zulu, I replied to you in Zulu. If you spoke to me in Tswana, I replied to you in Tswana. Maybe I didn’t look like you, but if I spoke like you, I was you.

—

As apartheid was coming to an end, South Africa’s elite private schools started accepting children of all colors. My mother’s company offered bursaries, scholarships, for underprivileged families, and she managed to get me into Maryvale College, an expensive private Catholic school. Classes taught by nuns. Mass on Fridays. The whole bit. I started preschool there when I was three, primary school when I was five.

In my class we had all kinds of kids. Black kids, white kids, Indian kids, colored kids. Most of the white kids were pretty well off. Every child of color pretty much wasn’t. But because of scholarships we all sat at the same table. We wore the same maroon blazers, the same gray slacks and skirts. We had the same books. We had the same teachers. There was no racial separation. Every clique was racially mixed.

Kids still got teased and bullied, but it was over usual kid stuff: being fat or being skinny, being tall or being short, being smart or being dumb. I don’t remember anybody being teased about their race. I didn’t learn to put limits on what I was supposed to like or not like. I had a wide berth to explore myself. I had crushes on white girls. I had crushes on black girls. Nobody asked me what I was. I was Trevor.

It was a wonderful experience to have, but the downside was that it sheltered me from reality. Maryvale was an oasis that kept me from the truth, a comfortable place where I could avoid making a tough decision. But the real world doesn’t go away. Racism exists. People are getting hurt, and just because it’s not happening to you doesn’t mean it’s not happening. And at some point, you have to choose. Black or white. Pick a side. You can try to hide from it. You can say, “Oh, I don’t pick sides,” but at some point life will force you to pick a side.

At the end of grade six I left Maryvale to go to H. A. Jack Primary, a government school. I had to take an aptitude test before I started, and, based on the results of the test, the school counselor told me, “You’re going to be in the smart classes, the A classes.” I showed up for the first day of school and went to my classroom. Of the thirty or so kids in my class, almost all of them were white. There was one Indian kid, maybe one or two black kids, and me.

Then recess came. We went out on the playground, and black kids were everywhere. It was an ocean of black, like someone had opened a tap and all the black had come pouring out. I was like, Where were they all hiding? The white kids I’d met that morning, they went in one direction, the black kids went in another direction, and I was left standing in the middle, totally confused. Were we going to meet up later on? I did not understand what was happening.

I was eleven years old, and it was like I was seeing my country for the first time. In the townships you don’t see segregation, because everyone is black. In the white world, any time my mother took me to a white church, we were the only black people there, and my mom didn’t separate herself from anyone. She didn’t care. She’d go right up and sit with the white people. And at Maryvale, the kids were mixed up and hanging out together. Before that day, I had never seen people being together and yet not together, occupying the same space yet choosing not to associate with each other in any way. In an instant I could see, I could feel, how the boundaries were drawn. Groups moved in color patterns across the yard, up the stairs, down the hall. It was insane. I looked over at the white kids I’d met that morning. Ten minutes earlier I’d thought I was at a school where they were a majority. Now I realized how few of them there actually were compared to everyone else.

I stood there awkwardly by myself in this no-man’s-land in the middle of the playground. Luckily, I was rescued by the Indian kid from my class, a guy named Theesan Pillay. Theesan was one of the few

Indian kids in school, so he’d noticed me, another obvious outsider, right away. He ran over to introduce himself. “Hello, fellow anomaly! You’re in my class. Who are you? What’s your story?” We started talking and hit it off. He took me under his wing, the Artful Dodger to my bewildered Oliver.

Through our conversation it came up that I spoke several African languages, and Theesan thought a colored kid speaking black languages was the most amazing trick. He brought me over to a group of black kids. “Say something,” he told them, “and he’ll show you he understands you.” One kid said something in Zulu, and I replied to him in Zulu. Everyone cheered. Another kid said something in Xhosa, and I replied to him in Xhosa. Everyone cheered. For the rest of recess Theesan took me around to different black kids on the playground. “Show them your trick. Do your language thing.”

The black kids were fascinated. In South Africa back then, it wasn’t common to find a white person or a colored person who spoke African languages; during apartheid white people were always taught that those languages were beneath them. So the fact that I did speak African languages immediately endeared me to the black kids.

“How come you speak our languages?” they asked. “Because I’m black,” I said, “like you.” “You’re not black.” “Yes, I am.” “No, you’re not. Have you not seen yourself?” They were confused at first. Because of my color, they thought I was a colored person, but speaking

the same languages meant that I belonged to their tribe. It just took them a moment to figure it out. It took me a moment, too.

At some point I turned to one of them and said, “Hey, how come I don’t see you guys in any of my classes?” It turned out they were in the B classes, which also happened to be the black classes. That same afternoon, I went back to the A classes, and by the end of the day I realized that they weren’t for me. Suddenly, I knew who my people were, and I wanted to be with them. I went to see the school counselor.

“I’d like to switch over,” I told her. “I’d like to go to the B classes.” She was confused. “Oh, no,” she said. “I don’t think you want to do that.” “Why not?” “Because those kids are…you know.” “No, I don’t know. What do you mean?” “Look,” she said, “you’re a smart kid. You don’t want to be in that class.” “But aren’t the classes the same? English is English. Math is math.” “Yeah, but that class is…those kids are gonna hold you back. You want to be in the smart class.” “But surely there must be some smart kids in the B class.” “No, there aren’t.” “But all my friends are there.” “You don’t want to be friends with those kids.” “Yes, I do.” We went back and forth. Finally she gave me a stern warning. “You do realize the effect this will have on your future? You do understand what you’re giving up?

This will impact the opportunities you’ll have open to you for the rest of your life.”

“I’ll take that chance.” I moved to the B classes with the black kids. I decided I’d rather be held back with people I liked

than move ahead with people I didn’t know. Being at H. A. Jack made me realize I was black. Before that recess I’d never had to choose, but

when I was forced to choose, I chose black. The world saw me as colored, but I didn’t spend my life looking at myself. I spent my life looking at other people. I saw myself as the people around me, and the people around me were black. My cousins are black, my mom is black, my gran is black. I grew up black. Because I had a white father, because I’d been in white Sunday school, I got along with the white kids, but I didn’t belong with the white kids. I wasn’t a part of their tribe. But the black kids embraced me. “Come along,” they said. “You’re rolling with us.” With the black kids, I wasn’t constantly trying to be. With the black kids, I just was.

B efore apartheid, any black South African who received a formal education was likely taught by European missionaries, foreign enthusiasts eager to Christianize and Westernize the natives. In the mission schools, black people learned English, European literature, medicine, the law. It’s no coincidence that nearly every major black leader of the anti-apartheid movement, from Nelson Mandela to Steve Biko, was educated by the missionaries—a knowledgeable man is a free man, or at least a man who longs for freedom.

The only way to make apartheid work, therefore, was to cripple the black mind. Under apartheid, the government built what became known as Bantu schools. Bantu schools taught no science, no history, no civics. They taught metrics and agriculture: how to count potatoes, how to pave roads, chop wood, till the soil. “It does not serve the Bantu to learn history and science because he is primitive,” the government said. “This will only mislead him, showing him pastures in which he is not allowed to graze.” To their credit, they were simply being honest. Why educate a slave? Why teach someone Latin when his only purpose is to dig holes in the ground?

Mission schools were told to conform to the new curriculum or shut down. Most of them shut down, and black children were forced into crowded classrooms in dilapidated schools, often with teachers who were barely literate themselves. Our parents and grandparents were taught with little singsong lessons, the way you’d teach a preschooler shapes and colors. My grandfather used to sing the songs and laugh about how silly they were. Two times two is four. Three times two is six. La la la la la. We’re talking about fully grown teenagers being taught this way, for generations.

What happened with education in South Africa, with the mission schools and the Bantu schools, offers a neat comparison of the two groups of whites who oppressed us, the British and the Afrikaners. The difference between British racism and Afrikaner racism was that at least the British gave the natives something to aspire to. If they could learn to speak correct English and dress in proper clothes, if they could Anglicize and civilize themselves, one day they might be welcome in society. The Afrikaners never gave us that option. British racism said, “If the monkey can walk like a man and talk like a man, then perhaps he is a man.” Afrikaner racism said, “Why give a book to a monkey?”

THE SECOND GIRL

My mother used to tell me, “I chose to have you because I wanted something to love and something that would love me unconditionally in return.” I was a product of her search for belonging. She never felt like she belonged anywhere. She didn’t belong to her mother, didn’t belong to her father, didn’t belong with her siblings. She grew up with nothing and wanted something to call her own.

My grandparents’ marriage was an unhappy one. They met and married in Sophiatown, but one year later the army came in and drove them out. The government seized their home and bulldozed the whole area to build a fancy, new white suburb, Triomf. Triumph. Along with tens of thousands of other black people, my grandparents were forcibly relocated to Soweto, to a neighborhood called the Meadowlands. They divorced not long after that, and my grandmother moved to Orlando with my mom, my aunt, and my uncle.