When I complained to Mr. Booth of Astaire’s one imperfection—that he couldn’t, in my opinion, sing—I was wrong-footed by how strongly he disagreed, usually we agreed about everything, and were always laughing together, but now he picked out the notes to “All of Me” in a minimal sort of way on the piano and said: “But singing isn’t just about belting it out, is it? It’s not just who has the most wobble or the highest note, no, it’s about phrasing, and being delicate, and getting just the right feeling from a song, the soul of it, so that something real happens inside you when a man opens his mouth to sing, and don’t you want to feel something real rather than just having your poor earholes bashed in?”
He stopped talking and played “All of Me” in full, and I sang along with him, consciously trying to deliver each phrase in the same manner that Astaire does in Silk Stockings—cutting some lines short, half speaking others—though it didn’t feel natural to me. Together Mr. Booth and I considered what it would be like to love the east, west, north and south of somebody, to gain complete control of them, even if they loved, in return, only a small percentage of us. Usually I performed with one hand on the piano, facing out, because that’s how the girls did it in the movies, and that way I could keep an eye on the clock over the church door and know when the last child had filed in and therefore when it was time to stop, but on this occasion the desire to try to sing in harmony with that delicate melody—to match Mr. Booth’s way of playing it, not just to “belt it out” but to create a real feeling—made me instinctively turn inwards, halfway through the verse, and when I did I saw that Mr. Booth was crying, very softly, but certainly crying. I stopped singing. “And he’s trying to make her dance,” he said. “Fred wants Cyd to dance, but she won’t, will she? She’s what you’d call an intellectual, from Russia, and she don’t want to dance, and she says to him: ‘The trouble with dancing is You go, go, go, but you don’t get anywhere!’ And Fred says: ‘You’re telling me!’ Lovely. Lovely! Now look, dear, it’s time for class. You’d best get your shoes on.”
As we tied our laces and prepared to get back in line, Tracey said to her mother, within my hearing: “See? She loves all them weird old songs.” It had the tone of an accusation. I knew that Tracey loved pop music, but I didn’t think the melodies were as pretty, and now I tried to say so. Tracey shrugged, stopping me in my tracks. Her shrugs had a power over me. They could end any topic. She turned back to her mother and said, “Likes old buggers, too.”
Her mother’s reaction shocked me: she looked over and smirked. At that moment my father was outside, in the churchyard, in his usual spot under the cherry trees; I could see him with his pouch of tobacco in one hand and the cigarette paper in the other, he didn’t bother to disguise these things from me any longer. But there was not a world in which I could make a cruel comment to another child and have my father—or mother—smirk, or side with me in any way. It struck me that Tracey and her mother were on the same side, and I thought there was something unnatural about this and that they seemed to know it, for in certain contexts they hid it. I felt sure that if my father had been present Tracey’s mother would not have dared to smirk.
“Best keep away from strange old men,” she said, pointing at me. But when I protested that Mr. Booth was not strange to us, that he was our dear old piano player and we loved him, Tracey’s mother seemed bored as I talked, crossed her arms over her huge chest and looked straight ahead.
“Mum thinks he’s a nonce,” explained Tracey.
? ? ?
I walked out of that lesson gripping my father’s hand, but I didn’t tell him what had happened. I didn’t think of asking either of my parents for help in any matter, not any more, if anything I thought only of protecting them. I went elsewhere for guidance. Books had begun to enter my life. Not good books, not yet, still those old showbiz biographies that I read in the absence of sacred texts, as if they were sacred texts, taking a form of comfort from them, though they were hack work done for quick money, barely given a second thought by their authors, surely, but to me, important. I kept certain pages folded and read lines over and over, like a Victorian lady reading her psalms. He isn’t doing that right—that was a very important one. It was what Astaire claimed he was thinking whenever he watched himself onscreen, and I noted that third-person pronoun. This is what I understood by it: that for Astaire the person in the film was not especially connected with him. And I took this to heart, or rather, it echoed a feeling I already had, mainly that it was important to treat oneself as a kind of stranger, to remain unattached and unprejudiced in your own case. I thought you needed to think like that to achieve anything in this world. Yes, I thought that was a very elegant attitude. And I became fixated, too, upon Katharine Hepburn’s famous Fred and Ginger theory: He gives her class, she gives him sex. Was this a general rule? Did all friendships—all relations—involve this discreet and mysterious exchange of qualities, this exchange of power? Did it extend to peoples and nations or was it a thing that happened only between individuals? What did my father give my mother—and vice versa? What did Mr. Booth and I give each other? What did I give Tracey? What did Tracey give me?
PART THREE
Intermission
One
Governments are useless, they can’t be trusted, Aimee explained to me, and charities have their own agendas, churches care more for souls than for bodies. And so if we want to see real change in this world, she continued, adjusting the incline on her running machine until I, who walked on a neighboring one, seemed to be watching her dash up the side of Kilimanjaro, well, then we ourselves have to be the ones to do it, yes, we have to be the change we want to see. By “we” she meant people like herself, of financial means and global reach, who happen to love freedom and equality, want justice, feel an obligation to do something good with their own good fortune. It was a moral category but also an economic one. And if you followed its logic all the way to the end of the revolving belt, then after a few miles you arrived at a new idea, that wealth and morality are in essence the same thing, for the more money a person had, then the more goodness—or potential for goodness—a person possessed. I mopped up my sweat with my vest and glanced at the screens in front of us: seven miles for Aimee, one and a half for me. At last she was finished, we stepped off our machines, I passed her a towel, we walked together to the editing room. She wanted to review an early cut of a promo we were making for prospective donors, which didn’t yet have its music or sound. We stood behind the director and editor and looked on as a version of Aimee, a silent version, broke soil on the school project, large spade in hand, and laid the foundation stone with the help of a village elder. We watched her dance with her six-year-old daughter, Kara, and a group of beautiful schoolgirls, in their green-and-gray uniforms, to music we could not hear, each stamp of her feet raising great clouds of red dust. I recalled seeing all these things happening months earlier, in reality, in the very moment that they happened, and thought how different they appeared now, in this format, as the editor moved things about with the ease his software allowed, inter-splicing Aimee in America with Aimee in Europe and Aimee in Africa, placing familiar events in a new order. And this is how you get things done, she announced, after fifteen minutes, satisfied, standing up, ruffling the young director’s hair and heading for the showers. I stayed and helped finish the edit. A time-lapse camera had been placed on the building site, back in February, and so now we could watch the whole school go up in a few minutes, as ant-like laborers, moving too fast to be distinguished from each other, swarmed over it, a surreal demonstration of what was possible when good people of means decided to get things done. The kind of people able to build a girls’ school, in a rural West African village, in a matter of months, simply because that is what they have decided to do.