Monday, 31 July 2023

The Greatest Scam Ever Written

How a Montreal copywriter swindled victims out of $200 million by pretending to be a legendary psychic
BY RACHEL BROWNE for The Walrus

PHOTO ILLUSTRATIONS BY PAUL KIM

PUBLISHED 06:30AM, JULY 26, 2023

A photo illustration of a flat lay image consisting of a Polaroid picture of Patrice Runner, another Polaroid picture of Maria Duval, an image of an astrological birth chart, and stack of mail and handwritten notes.

The Walrus / Paul Kim / US Department of Justice / iStock

PATRICE RUNNER was sixteen years old, in ­Montreal in the 1980s, when he came across a series of advertisements in magazines and newspapers that enchanted him. It was the language of the ads, the spare use of words and the emotionality of simple phrases, that drew him in. Some ads offered new products and gadgets, like microscopes and wristwatches; some ­offered services or guides on weight loss, memory improvement, and speed reading. Others advertised something less tangible and more alluring—the promise of great riches or a future foretold.

“The wisest man I ever knew,” one particularly memorable ad read, “told me something I never forgot: ‘Most people are too busy earning a living to make any money.’” The ad, which began appearing in newspapers across North America in 1973, was written by self-help author Joe Karbo, who vowed to share his secret—no education, capital, luck, talent, youth, or experience required—to fabulous wealth. All he asked was for people to mail in $10 and they’d receive his book and his secret. “What does it require? ­Belief.” The ad was titled “The Lazy Man’s Way to Riches,” and it helped sell nearly 3 million copies of Karbo’s book.

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This power of provocative copywriting enthralled Runner, who, in time, turned an adolescent fascination into a career and a multi-million-dollar business. Now fifty-seven, Runner spent most of his life at the helm of several prolific mail-order businesses primarily based out of Montreal. Through ads in print media and unsolicited direct mail, he sold self-help guides, weight-loss schemes, and, most infamously, the services of a world-famous psychic named Maria Duval. “If you’ve got a special bottle of bubbly that you’ve been saving for celebrating great news, then now’s the time to open it,” read one nine-page letter that his business mailed to thousands of people. Under a headshot of Duval, it noted she had “more than 40 years of accurate and verifiable predictions.” The letter promised “sweeping changes and improvements in your life” in “exactly 27 days.” The recipients were urged to reply and enclose a cheque or money order for $50 to receive a “mysterious talisman with the power to attract LUCK and MONEY” as well as a “Guide to My New Life” that included winning lottery numbers.

More than a million people in Canada and the United States were captivated enough to mail money in exchange for various psychic services. Some people, though, eventually began to question whether they were truly corresponding with a legendary psychic and felt they had been cheated. In 2020, after being pursued by law enforcement for years, Runner was arrested in Spain and extradited to the US on eighteen counts, including mail fraud, wire fraud, and conspiracy to commit money laundering, for orchestrating one of the biggest mail-order scams in North American history.

In early 2022, I wrote a letter to Runner in prison, asking if he would consider being interviewed. While the so-called Maria Duval letter scheme had attracted extensive media coverage, Runner had never spoken to a reporter. “I got your letter yesterday evening. First I was surprised and then moved by it,” Runner said to me over the phone from a detention centre in Brooklyn, New York. “I was intrigued by the fact that it was handwritten. Was it done on purpose to intrigue me? Because it’s unusual today to receive, especially from a professional, a letter that’s handwritten with no letterhead. . . . You’re a good copywriter.” Over the following year, I interviewed Runner dozens of times—in person at the prison, via email, and over the phone—in the lead-up to his trial.

Runner told me that while he always tested the limits of business, he never crossed a legal line. “Maybe it’s not moral, maybe it’s bullshit,” he once said. “But it doesn’t mean it’s fraud.”

ONE DAY IN 1977, in Saint-Tropez, a town on the French Riviera, the wife of a local dentist drove off and disappeared. Search parties, police, and helicopters scoured the coast but to no avail. Maria Duval, then an amateur psychic, read about the case in newspaper articles and offered to help. She asked for the missing woman’s birthdate, a recent photo of her, and a map of the area. She placed the photo on top of the map and let a pendulum swing back and forth until it hovered over one area. When that area was searched, the missing woman was found in the exact spot Duval had predicted. The story helped catapult her reputation across Europe and beyond. Lore has it that she helped locate up to nineteen missing persons, predicted election results, and helped people achieve wealth through her stock-market predictions. From Italy to Brazil, tabloids touted her clairvoyant abilities, with one Swedish outlet claiming that “politicians and businessmen stand in her queue to know more about their future.” She also allegedly tracked down a lost dog belonging to French actress Brigitte Bardot.

Rumours swirled that she might be a fabrication, a caricature used to con people into believing.

Over time, two European businessmen recognized the commercial potential of Duval’s superstar reputation. By the early 1990s, Jacques Mailland and Jean-Claude Reuille had become renowned in the mail-order industry in Europe and beyond. Reuille reportedly ran a Swiss company called Infogest, which controlled the worldwide distribution of direct-mail letters that used Duval’s image and fame to sell personalized psychic-services and trinkets with purported magical properties. Mailland was a French copywriter and businessman who allegedly wrote the ad copy of most of the letters, making it appear as if Duval had written it herself. He was also an adviser to Duval and helped propel her to stardom, with some news reports later referring to him as her “personal secretary.” (Mailland reportedly died in a motorcycle accident in 2015; Reuille did not respond to requests for comment but has previously denied having any business relationship with Duval.)

It was in the early 1990s that Runner says he first heard the names Mailland and Reuille—and the name Maria Duval. A few years before, Runner had dropped out of the University of Ottawa to teach himself copywriting and had launched his own mail-order business, based out of Montreal, that sold items including sunglasses and cameras. In June 1994, Runner, who also holds French citizenship, travelled to Europe with his then girlfriend in the hope of meeting Duval and acquiring a licensing contract for North America. He says he found her number in the white pages of a phone booth. Duval, to his delight, invited the couple to her villa in the small village of Callas. Runner’s then girlfriend recalls that Duval conducted a psychic reading on them and knew details about their lives that the woman couldn’t possibly have known, including that she had lost her father at age six. “I was quite skeptical at that time,” Runner’s ex-girlfriend told me. “She really convinced me that she had a sixth sense.”

By the end of that year, Runner says, he inked an agreement with Duval that allowed him to use her likeness for direct-mailing operations in North America. (Runner has never been able to produce that agreement.) Under a company that became Infogest Direct Marketing, he placed print ads across Canada and the US for her psychic services. He says he paid Duval royalties worth about 5 percent of revenues, amounting to several hundred thousand dollars per year. Money began flowing in as he found success writing the letter copy himself. “With writing,” Runner told me, “you can get the attention of someone, and at the end, after a few minutes, the person sends a cheque, to get a product, to an address or company they’ve never heard of.”

A photo illustration of a stack of three Polaroid pictures. Two photos are visible: A photo of a collage of newspaper headlines, and a photo of Maria Duval.

The Walrus / Paul Kim / US Department of Justice / iStock
He was capitalizing on the surge in the popularity and mass commodification of psychic services in 1990s North America. The Psychic Friends Network, a phone service that used infomercials hosted by singer Dionne Warwick, connected callers to a network of “psychics” working in shifts from home. At its peak, Psychic Friends reportedly made more than $125 million (US) a year. Self-proclaimed psychic Sylvia Browne often appeared on The Montel Williams Show and Larry King Live and was a fixture on the New York Times Best Sellers list, and tarot card reader Miss Cleo became a TV star and a cultural phenomenon. The Maria Duval letters, though, were an influential progenitor of what ballooned, especially in the US, into a more than $2 billion (US) industry of psychic services.

Runner’s venture exploded. In addition to ads, Infogest Direct Marketing began sending letters to people’s mailboxes that combined copy written by Runner and adaptations of content produced by his European counterparts. They had a common format: typed letters or photocopies of handwritten ones presented as written by Maria Duval herself, requesting payment for astrological readings, fortune telling, or lottery numbers. Some correspondence directed recipients to purchase supposedly supernatural objects, while others urged them to use provided green envelopes to mail personal items—family photographs, palm prints, locks of hair—against a promise that the psychic would use them to conduct personalized rituals. “Once this envelope has been sealed, it may be opened ONLY by me,” read one letter that included Duval’s photocopied signature.

People who responded sometimes received lottery numbers or fortunes in the mail; sometimes they received objects or crystals. But they also received more letters—sometimes over a hundred in just a few months—asking for more money. In the two decades between 1994 and 2014, Runner’s business brought in more than $175 million (US) from nearly a million and a half people across Canada and the US.

MANY WHO RESPONDED to the Maria Duval ads and letters, in North America and Europe, fit a general profile: they were generally older and sometimes economically vulnerable. They were believers—in astrology, in psychics, in fortune telling—who longed for transformation, salvation, fortune. In December 1998, a seventeen-year-old girl named Clare Ellis drowned in a river in England. According to the Evening Chronicle, a Maria Duval letter was found in her pocket. Ellis’s mother told the newspaper that in the weeks leading up to the death, her daughter had been corresponding with Duval, from whom she had also purchased charms and pendants. Her mother claimed that Ellis’s behaviour had become erratic, which she was convinced was linked to her daughter’s communications with Duval. “These things just shouldn’t be allowed,” the mother told the media. “We even got letters from this woman for months after Clare had died.”

By the early 2000s, countless people around the world were going public about how they felt they had been scammed by receiving a Duval letter. One online forum called Astrocat Postal Scam Warning Page had a message board dedicated to Duval’s letters. “[I] am also angry about this fraud she got me for about 240.00,” one person wrote. “[I] mailed the products back and never have gotten refunded my money.” Another: “I spent close to 135.00 before I caught on. your [sic] lucky if you get anything but more letters requesting more money. . . . I wish we could put her out of business.”

In the US, one eighty-four-year-old woman, who had taken care of her sick husband for over nine years, lost money playing the lottery with numbers gleaned from a Duval letter, according to court documents obtained by The Walrus. One man sought solace in the correspondence after having separated from his wife and being the victim of a hit and run. He mailed several payments, believing that Duval was performing rituals to help him. He included his phone number in his correspondence, but Duval never wrote back and never called.

An example of a letter purportedly written and signed by psychic Maria Duval.

An example of a letter purportedly written and signed by psychic Maria Duval. US Department of Justice
In Canada, law enforcement was taking notice. In October 2004, the police in Windsor, Ontario, issued an alert stating that “numerous Canadian police agencies have been receiving complaints of a mail scam operated by ‘Maria Duval.’” Duval, the alert continued, “claims to know the secret of a mysterious ‘luck-attracting’ force called THE EGRIGOR OF FRIDAY THE 13th.’” In order to receive these powers—to “heal sickness, find romance, bring about huge gambling successes, and fulfill one’s life ambitions”—recipients were urged to send $39 to a Windsor address. The money, the alert noted, was being forwarded on to a receiving company in New York. “Indeed,” it warned, “it is questionable whether ‘Maria Duval’ actually exists.” Over the years, law enforcement agencies and investigative journalists around the world had tried tracking Duval down. Rumours swirled that she might be a fabrication, a caricature used to con people into believing.

Duval remained mysterious and elusive until Belgian investigative reporter Jan Vanlangendonck, working for Radio 1, tracked her down after listeners reported being scammed. In 2007, he became one of the first journalists to interview Duval about the letters. At a hotel in Paris, he confronted her about accusations that she was exploiting vulnerable people. “I am indeed responding to people’s feelings, and my letters are indeed sent in bulk,” she told him. “But what’s wrong with that? What I do is legal.” This was seemingly the last time she said anything publicly for over a decade. Some later speculated that she was unaware of the degree to which business schemes operating under her name had exploded around the world. It’s possible she had looked the other way, or maybe she was the one being taken advantage of. Runner’s ex-girlfriend, who says she was in touch with Duval as recently as 2012, says that Duval seemed pleased with her various business arrangements. Duval has never been charged with a crime in North America. (Maria Duval and her representatives could not be reached despite multiple requests for comment.)

Even though various law enforcement agencies and media were circling the Duval operation, hundreds of thousands of people kept receiving letters and paying for services. “The most lucrative years of the Duval letter business were from 2005 to 2010,” Runner once told me, reaching $23 million (US) in a single year.

WHEN PATRICE RUNNER was around eleven, in the late 1970s, his mother, a writer, began looping him in on the family’s financial struggles, he recalls. Runner’s father had left a few years earlier, sending monthly sums as child support. Thoughts of a career were a long way off, but Runner says he remembers feeling that all he wanted was to “get rich” so he wouldn’t struggle like his mother. He says he once asked a friend, “Do you know a simple way to become a millionaire?” When the friend said he didn’t, Runner replied: “It’s easy. Find a way to only make $1 one million times.” At nineteen, Runner started his first mail-order business, with $80, selling weight-loss booklets and how-to books on a range of topics.

Years later, propelled by the Duval letters, Runner achieved the financial success he had long craved. But the business itself was lean, with only a small number of employees in Montreal, including Mary Thanos as director of operations, Daniel Sousse as customer relationships manager, and Philip Lett as director of marketing. “They were loyal and trustworthy,” Runner told me. “I was really reliant on them.” (Sousse did not respond to multiple requests for comment; The Walrus was unable to reach Thanos and Lett by the time of publication.)

Some employees had proven their loyalty years before, when another of Runner’s mail-order business ventures was shut down by US law enforcement. A man named Ronald Waldman remembers opening the New York Post to catch up on sports one morning in 1997 and being struck by a splashy advertisement for Svelt-Patch, a skin patch that purported to melt away body fat. At the time, Waldman happened to be a lawyer with the US Federal Trade Commission, which enforces anti-trust law and upholds consumer protection. As part of the FTC’s Operation Waistline, he had been tasked with investigating companies making dubious weight-loss claims, in an era of questionable oils and supplements and pushy ads by corporations such as Jenny Craig and Weight Watchers. “I knew right away that the [Svelt-Patch] claims were so patently egregious on the surface,” Waldman, who’s now retired, told me. He discovered the Svelt-Patch ads were appearing in at least forty-three publications, including TV GuideCosmopolitan, and the Boston Globe. He and his colleagues quickly traced the products to Canada, to a Quebec-based company that also did business as United Research Center, Inc. Runner was the company’s president.

The FTC gave the company a chance to provide scientific evidence to back its weight-loss claims. When Runner and the company failed to come back with adequate proof, they were ordered to pay the FTC $375,000 (US) to be used, in part, as redress for people who had bought the patches. “Patrice Runner was a big name that I was conscious of after the investigation,” Waldman told me. “My experience is that people involved in fraud and serious deceptive marketing practices, they rarely find God, if you know what I mean.”

Many people sent green envelopes to Maria Duval

Many people were encouraged to mail locks of hair, personal photographs, and palm prints in green envelopes to Maria Duval. Some of these green envelopes were found unopened in a garbage in New York. US Department of Justice
Shortly thereafter, in 2000, Ron Reinhold, a former Health Canada drug inspector who had started his own firm, began investigating shady wellness and health supplements advertised in Canadian newspapers. One of the ads touted a product called Plant Macerat as the holy grail of weight-loss supplements. “I knew it was a scam,” Reinhold told me. “The kind of weight loss they were proclaiming, like losing forty pounds in one month without dieting, that’s just not physically possible.” Reinhold launched an online forum to solicit stories about health scams and information on the ads or who might be behind them. Responses came in from Canada and the US, including tips about where the product was being manufactured. “Like a jigsaw puzzle, you start putting it all together,” Reinhold said.

Journalists at the Globe and Mail and at W5, Canada’s longest-running investigative television program, told Reinhold they, too, were looking into the ads. The W5 episode “The Diet Trail” aired in January 2002 and followed host and reporter Wei Chen as she spoke with people who had fallen prey to the ads. W5 tested the Plant Macerat supplement and determined it wasn’t much more than a diuretic that could lead to dehydration. The reporters traced Plant Macerat to an office building in Montreal occupied by a company called PhytoPharma. W5 uncovered that Plant Macerat was manufactured in Florida and the ads were handled by a New Jersey company, with funds ending up in an Irish bank. PhytoPharma itself was registered in Panama, but, Chen noted, it could all be traced back to a company in Montreal: Infogest Direct Marketing.

Over the years, Runner and his family moved around the world. He and his then girlfriend and two children moved from Montreal to the mountain resort town of Whistler, British Columbia, where they spent the winter extreme skiing. They went heli-skiing in New Zealand and bungee jumping around the world, a pursuit of what Runner described as “an attraction to extreme sports.” They also moved to Costa Rica and then to a small village in Switzerland, where his children attended an elite international boarding school that cost nearly $100,000 per year in tuition. All the while, as ventures like Svelt-Patch and Plant Macerat were halted, Infogest Direct Marketing was bringing in tens of millions of dollars from people responding to the ads offering psychic services.

In 2014, the company became the subject of a US civil investigation into its Duval letter operation. The US Department of Justice sent a notice of a lawsuit and a temporary restraining order to, among others, Thanos, Lett, and Sousse—as well as Duval herself—to halt the operation as it was “predatory” and “fraudulent.” Runner, however, was not named. He claims that, up until this point, he had been unaware that the envelopes of personal effects that recipients believed they were sending to Duval for personalized psychic readings were, in fact, not being sent to her in France—and they hadn’t been for years. According to court documents, in 2014, a US postal inspector uncovered that the personal letters, locks of hair, palm prints, family photographs, and unopened green envelopes addressed to Duval had been sent to a receiving company in New York and thrown into dumpsters.

Runner continued to move around—to Paris and then, in 2015, to Ibiza, Spain, with a new wife and their children. Runner told me that all the moves to different countries had “nothing to do with the business” but that each was driven by circumstances involving his children—searching for the best schools, the best weather for their favoured activities—and the fact that he could work remotely. The US government believed otherwise, portraying the constant moves as attempts to evade detection and a method to help funnel money into shell companies from what had become his most consistently lucrative business: the Maria Duval letters.

Meanwhile, journalists at CNN had begun digging into the Duval letters after receiving complaints from recipients. These included a Canadian woman named Chrissie Stevens, whose mother, Doreen, who suffered from Alzheimer’s before she died, had mailed thousands of dollars to someone she thought was Duval. “She was shocked, dismayed, and ashamed when she realized her stupidity and the financial damage she’d caused herself,” Stevens told CNN in 2016. The journalists managed to track down Duval in person and interviewed her and her son, Antoine Palfroy, at her villa in Callas. Duval had dementia, so Palfroy answered most of the questions. He claimed that his mother never wrote any of the letters as part of the business operations and that she was often hamstrung by the rigidity of the contracts she signed. If she ever defended the letters, it was because she was contractually obligated to do so. “She’s more of a victim than an active agent in all of this,” Palfroy told CNN. “All paths lead to Maria Duval, the name, not the person. Between the name and the person, they’re different things. Maria Duval is my mother . . . physically it’s her, but commercially it’s not.” The journalists also revealed Duval’s real name as Maria Carolina Gamba, born in Milan, Italy, in 1937, and also uncovered contradictions in a number of Duval’s supernatural claims to fame, including a denial from Brigitte Bardot’s representative that Duval had anything to do with finding the actress’s missing dog.

In June 2016, Runner’s employees at Infogest Direct Marketing, including Thanos, Sousse, and Lett, signed a consent decree—an agreement without an admission of guilt or liability—with the US government that barred them from using the US mail system to distribute ads, solicitations, or promotional materials on behalf of any psychics, clairvoyants, or astrologers—or any ads that purport to increase the recipient’s odds of winning a lottery. The consent decree was also signed by Duval herself. Despite all the renewed media attention and scrutiny, though, Runner again avoided being named publicly. Two years later, Thanos and Lett pleaded guilty to fraud charges. Behind the scenes, US officials were homing in on Runner.

By the end of 2018, the US federal government had solidified a case against him, indicting him on eighteen counts. Two years later, in December 2020, after extradition negotiations, Runner was handcuffed in Ibiza and flown from Madrid to New York, to a detention centre in Brooklyn.

The indictment made several claims: for around twenty years, Infogest Direct Marketing ran a direct-mail operation to scam victims who were “elderly and vulnerable”; Runner was the company’s president in charge of employees who ran the daily operations, including tracking the letters and receiving payments; Runner and his associates used shell companies around the world, including one named Destiny Research Center, as well as private mailboxes in a number of US states. From these mailboxes, the correspondence from letter recipients was sent to a “caging service,” a company that receives and handles return mail and payments on behalf of direct-mail companies. Runner’s company used one such caging service, in New York, where employees sorted the incoming mail and removed the payments. The money was then dispersed via wire transfers into accounts controlled by Runner and his associates at banks around the world, including in Switzerland and Liechtenstein.

“It is a crime when you lie to them about their beliefs and take their money.”

Throughout our conversations over the past year, Runner maintained that neither he nor his businesses ever crossed a legal line. Many people, his attitude projected, want to believe in something magical—be it the power of a weight-loss drug or the power of a psychic. And inherent in that belief is a measure of accepted deceit. If that wasn’t the case, Runner insisted, people would have asked for their money back. He once pointed to the fact that the Duval letters offered a lifetime guarantee. (“So, you’ve got absolutely nothing to lose by putting your faith in us,” read one letter from 2013.) “Our customers bought a product, and if they weren’t happy, they got a refund,” Runner told me. According to court documents obtained by The Walrus, Runner’s defence noted that at least 96 percent of the people who sent money to Infogest Direct Marketing did not ask for a refund. “And most of them bought again and again,” he told me.

Before the trial, Runner testified that he could not afford to hire a lawyer and was granted a public defender. “I used to live like a rock star,” he once told me. “I was not cautious enough. I thought the mail-order business would be forever.”

UNITED STATES OF AMERICA v. Patrice Runner began on June 5, 2023, at the Eastern District of New York court in Central Islip. Thanos and Lett testified, as did several people who felt they had been scammed by the letters. The jury heard arguments that centred on a few key questions: Was this a case of buyer beware involving a legitimate business? Or was this case instead the definition of fraud that preyed on vulnerable people?

“The details of his scheme might be complicated, but the fraud itself is very simple,” prosecutor John Burke told the jury. “It’s a basic con using a psychic character to reel people in with lies and take their money. . . . [Runner] convinced the victims that Maria Duval cared about them and their problems and that she would use her abilities to help them. Then Mr. Runner took as much money as he possibly could from the victims through an endless stream of more lies and more fraud.” Burke went on to list many ways that Runner tried to distance himself from the operation, including by taking his name off company documents, creating offshore companies, and ordering employees to shred documents that contained his own handwriting. The prosecution showed evidence that the letters were printed en masse and that the allegedly spiritual trinkets were in fact mass-produced objects with “Made in China” stickers removed.

At trial, the defence and the prosecution both agreed that Runner and his associates intentionally misled the letter recipients. But Runner’s defence argued that psychic services are inherently misleading and therefore could not be fraud. Runner’s attorney, James Darrow, told the jury that nothing the government presented proved that Runner intended to defraud his customers, nor to harm them. What it proved was that Runner simply ran a business that “promised an experience of astrological products and services.” Darrow underscored the perceived distinction between deception, which is not a crime, and fraud:

“We pay a magician to experience magic. He is not defrauding us out of our money when he lies about the magic. Deception, yes. Fraud, no. Yes, he intends to deceive us, to trick us, and he intends to take our money, definitely, but he doesn’t intend to defraud us, to harm us by doing that. Or we pay Disney to experience their magic. They’re not defrauding us when they pretend that Mickey is real. Deception, yeah. But fraud, no. Or maybe we pay for WWE tickets or healing crystals or dream catchers or Ouija boards, or maybe we’re one of the millions of Americans who pay for astrology. In all of that, there can be deception, sure. But we’re not harmed by it. Our payment isn’t loss. It’s not injury. Why? Because we got the experience that we paid for; we got that magic show; we got that fake WWE match; we got that healing crystal that probably doesn’t heal; and we got that astrology.

Darrow countered several questions that had come up in the trial. That some “customers,” as he called them, felt cheated because they didn’t receive what they had hoped? “That’s just astrology,” he told the jury, “and sometimes it doesn’t fix life.” That the company targeted older individuals? That’s just “standard marketing,” he said, to find a demographic where the demand for a service lies. And that some correspondence mailed to Duval had been found in the garbage? Darrow compared them to letters that children mail to Santa Claus—the postal service has no obligation to keep those either.

The prosecution concluded with a simple argument: “We all have beliefs,” lawyer Charles Dunn told the jury. “You may think my beliefs are crazy. I could have the same opinion about your beliefs. We may think other people are foolish for what they believe. That’s okay. That’s not a crime. What’s not okay is taking advantage of people because of what they believe. What’s not okay is lying to them because you think they’re a fool. And it is criminal, it is a crime when you lie to them about their beliefs and take their money.” Dunn rebuffed the notion that Runner and his business were offering entertainment: “What Patrice Runner offered was fake spirituality. . . . He took advantage of people’s spiritual beliefs, and he lied to them, and he took their money.”

After nearly a week of trial, the jury agreed, convicting Patrice Runner on eight counts of mail fraud, four counts of wire fraud, conspiracy to commit mail and wire fraud, and conspiracy to commit money laundering. He was found not guilty on four counts of mail fraud. He faces a sentence of up to twenty years in prison on each of the fourteen counts.

Runner has long considered the possibility that he might spend decades behind bars. While awaiting trial, he had been surrounded by inmates who fervently believed they would be released after trial, only to face the opposite. “I don’t pray to get out of here,” Runner once told me before the trial. “It’s discouraging to see people praying for what they expect to happen, like getting let out of jail, versus what they actually end up getting.” 

Rachel Browne is an investigative journalist and documentary producer who has written for ViceMaclean’s, the CBC, and Texas Monthly.
Paul Kim is the design director at The Walrus.

Revisiting My Rastafari Childhood

Photo collage of Safiya Sinclair's family.
The author at different ages, and with her family in Jamaica.Photo illustration by Mark Harris; Source photographs courtesy the author

The first time I left Jamaica, I was seventeen. I’d graduated from high school two years before, and while trying to get myself to college I’d been scouted as a model. And so I found myself at the Wilhelmina Models office in Miami, surrounded by South Beach’s finest glass windows with all my glass hopes, face to face with a famous one-named model who was now in her sixties. When her gaze halted at my dreadlocks, I shouldn’t have been surprised at what came next.

“Can you cut the dreads?” she asked, as she flipped through my portfolio, her soft accent blunting the impact of the words.

Back home in Kingston, hair stylists would leave my dreadlocks untouched, tied up in a ponytail with my good black ribbon, deciding that the problem of my hair was insolvable.

“Sorry,” I said. “My father won’t allow me.”

She glanced over at the agent who had brought me in.

“It’s her religion,” he explained. “Her father is Rastafarian. Very strict.”

The road between my father and me was woven in my hair, long spools of dreadlocks tethering me to him, across time, across space. Everywhere I went, I wore his mark, a sign to the bredren in his Rastafari circle that he had his house under control. Once, when I was feeling brave, I had asked my father why he chose Rastafari for himself, for us. “I and I don’t choose Rasta,” he told me, using the plural “I” because Jah’s spirit is always with a Rasta bredren. “I and I was born Rasta.” I turned his reply over in my mouth like a coin.

My father, Djani, had also been seventeen when he took his first trip out of Jamaica. He travelled to New York in the winter of 1979 to find his fortune. It was there, in the city’s public libraries, that my father first read the speeches of Haile Selassie and learned about the history of the Rastafari movement. In the early nineteen-thirties, the street preacher Leonard Percival Howell heeded what is known as the Jamaican activist Marcus Garvey’s call to “look to Africa for the crowning of a Black king,” who would herald Black liberation. Howell discovered Haile Selassie, the emperor of Ethiopia, the only African nation never to be colonized, and declared that God had been reincarnated. Inspired by Haile Selassie’s reign, the movement hardened around a militant belief in Black independence, a dream that would be realized only by breaking the shackles of colonization.

As he read, my father became aware of the racist downpression of the Black man happening in America. He understood then what Rastas had been saying all along, that systemic injustice across the world flowed from one huge, interconnected, and malevolent source, the rotting heart of all iniquity: what the Rastafari call Babylon. Babylon was the government that had outlawed them, the police that had pummelled them, the church that had damned them to hellfire. Babylon was the sinister and violent forces born of western ideology, colonialism, and Christianity that led to the centuries-long enslavement and oppression of Black people. It was the threat of destruction that crept even now toward every Rasta family.

Just as a tree knows how to bear fruit, my father would say, he knew then what he needed to do. On a cold day in February, his eighteenth birthday, my father stood before a mirror in New York City and began twisting his Afro into dreadlocks, the sacred marker of Rastafari livity, a holy expression of righteousness and his belief in Jah. When he returned to Jamaica, his mother took one look at his hair and refused to let him into the house. It was shameful to have a Rasta son, she said. My father, with nowhere else to go, reluctantly cut his hair back down to an Afro.

Soon my father began spending time around a drum circle with Rasta elders in Montego Bay, sitting in on the spiritual and philosophical discussions that Rastas call reasoning. “Rasta is not a religion,” my father always said. “Rasta is a calling. A way of life.” There is no united doctrine, no holy book of Rastafari principles. There is only the wisdom passed down from elder Rasta bredren, the teachings of reggae songs from conscious Rasta musicians, and the radical Pan-Africanism of revolutionaries like Garvey and Malcolm X. My father felt called to a branch known as the Mansion of Nyabinghi, the strictest and most radical sect of Rastafari. Its unbending tenets taught him what to eat, how to live, and how to fortify his mind against Babylon’s “ism and schism”—colonialism, racism, capitalism, and all the other evil systems of western ideology that sought to destroy the Black man. “Fire bun Babylon!” the Rasta bredren chanted every night, and the words took root in him. He was ready to decimate any heathen who stood in his way.

Hanging on the mint-green living-room wall of our family’s house in Bogue Heights, a hillside community overlooking Montego Bay, was a portrait of Haile Selassie, gilded and sceptered at his coronation, his eyes as black as meteorites. It was flanked by a poster of Bob Marley and a photograph of my father, both onstage, both throwing their dreadlocks like live wires into the air.

Every morning of my childhood began the same way, with the dizzying smell of ganja slowly pulling me awake. My mother, Esther, who had first embraced the Rastafari way of life when she met my father at nineteen, was always up before dawn, communing with the crickets, busying herself with housework and yard work. Whenever she worked, she smoked marijuana. The scent of it clung to her long auburn dreadlocks. She carried a golden packet of rolling paper on her at all times, stamped with a drawing of the Lion of Judah waving the Ethiopian flag, the adopted symbol of the Rastafari. My brother, Lij, my sister, Ife, and I pawed and pulled at her, but she did not mind. If she was with us, she was ours.

My father was the lead singer in a reggae band called Djani and the Public Works. When I was seven, Lij five, and Ife three, he met some Japanese record-label executives at the hotel where the band performed nightly, and they agreed to fly the musicians to Tokyo to play reggae shows. They stayed for six months and recorded their first album. After he left, my mother cleared our back yard and planted some crops, which soon became towering stalks of sugarcane, a roving pumpkin patch, and vines and vines of gungo peas, all exploding outward in swaths of green. We had always kept to an Ital diet: no meat, no fish, no eggs, no dairy, no salt, no sugar, no black pepper, no MSG, no processed substances. Our bodies were Jah’s temple.

Early on school mornings, under the watchful eye of the holy trinity, my mother combed my black thundercloud of hair, often with me tearfully begging her to stop. Once, the children at my grandmother’s Seventh-day Adventist church had asked me why I didn’t have dreadlocks like my parents; I remembered the certainty in my grandma’s voice when she said that we would be able to choose how to wear our hair.

Even though the combing was painful, I still wouldn’t have chosen dreadlocks. When my mother was finished, I swung my glistening plaits, fitted with blue clips to match my school uniform, back and forth, back and forth, pink with delight. I felt it was all worth it then. My mother made it look easy, corralling three children by herself to school every morning while my father was away.

Babylon came for us eventually, even in our kingdom of god-sent green. One Sunday during our Christmas break, my mother dragged a comb across my head and gasped. Two large fistfuls of hair were stuck in its teeth, yanked loose like weak weeds from dirt. I screamed.

“Oh, Jah. Oh, Jah. Oh, Jah,” she said, holding me as I cried, blocking my hand from trying to touch my scalp, where I now had a bald spot. Ife was fine, but Lij’s hair was also falling out in clumps. My father distrusted Babylon’s doctors. My mother did, too—until she had children.

We had been infected with barber disease, the doctor told us, a kind of ringworm spread first by barbers’ tools, then by children touching heads at school. Babylon’s disease. Mom closed her eyes as she listened. The doctor prescribed a thick antifungal cream and a chemical shampoo.

A week later, despite the treatment, there was scant improvement. My mother gathered up all the combs in the house and flung them into a trash bag, along with the medicine. Hair for the Rastafari signified strength. My father called his hair a crown, his locks a mane, his beard a precept. What grew from our heads was supposed to be most holy. My mother took our blighted scalps as a moral failure, ashamed that we had fallen to Babylon’s ruin so soon after my father had gone.

For the rest of the break, she tended to our heads with a homemade tincture. After a few days, my hair started growing back. “Praise Jah,” Mom said, as she began the process of twisting all our hair into dreadlocks. Day after day, we sat, snug between her legs, as she lathered our heads in aloe-vera gel and warm olive oil.

Within a few weeks, my hair had stiffened and matted into sprouts of thick antennae, bursting from my head. There was no turning back now. From that point on, combing and brushing our hair was forbidden, on a growing list of NO.

When my siblings and I returned to our primary school after the break, the students gawked at us as if we were a trio of aliens disembarking from a spaceship. They crowded around, trying to sniff or pull at our locks. If they could have dissected us alive, I think they would have.

Not long after, a sixth grader began shadowing me. She crept up close while singing in my ear, “Lice is killing the Rasta, lice is killing the Rasta,” a widespread taunt in the nineties, which co-opted the tune of a popular reggae song.

My cheeks stung in humiliation. For the first time, I felt ashamed to be myself. At lunchtime, I told my brother about the girl, her needling insult. My brother shook his head and kissed his teeth the way grownups did.

“Saf, don’t pay her no mind. All ah dem a duppy,” he said. “And we are the duppy conquerors.” He was trying to sound like a big man, talking like our father.

I tried to imagine what my father would say. He always told me to be polite but right. “I man and your mother didn’t birth no weakheart,” he said. “Always stand up for what you know is right. You overstand?” Even from afar, his mind moved mine like a backgammon piece.

I decided to go to the teachers’ lounge and tell my third-grade teacher about the girl’s teasing. Tapping me gently on the shoulder, she told me that with my good grades I should pay such things no mind.

As I walked away, still pensive, I heard her and some of the other teachers talking.

“But it’s a shame, innuh,” a new teacher’s voice chimed in. “I really thought the parents were going to give them the choice.”

We were under our favorite mango tree by the front gate when a car rolled up one day in early May. Suddenly, my father appeared like the sun, beeping the horn and flashing his perfect teeth at the sight of us. We jumped on him, and cried; the fireworks of feelings had nowhere else to go. He brought in a parade of bags and boxes from Japan, a brand-new electric Fender guitar slung across his back. He was buoyant. All afternoon, he kept touching his fingers to our dreadlocks. We could tell he was pleased.

Inside the house, he unzipped his suitcases and showered us with mounds of stuffed toys, exquisite notebooks, new clothes and shoes, and a Nintendo Game Boy with Japanese cartridges. For Mom, he brought fancy lotions, a robe, and packets of something called miso. We cheered at every new gift. My father was our Santa, if Rasta believed in Babylon’s fables.

Dad was home with us that entire summer. Every day, he was a more carefree version of himself. He taught us to play cricket, told us the same ten jokes of his childhood, and dazzled us with his tree-climbing skills. His recording contract was for two years, but the record label could obtain only six-month visas for the band at a time. Once school began, he went back to Japan to finish the album. We didn’t have a phone, so we visited the shop of his closest bredren, Ika Tafara, to call him every weekend.

By the time we walked into Ika’s shop for the Kwanzaa celebration that December, I felt like I belonged. About thirty Rasta bredren and their families had come from all over Mobay to gather and give thanks. We recited Marcus Garvey’s words like scripture. I played the conga drum and sang of Black upliftment with other Rasta children. There were about twenty of us there, peeking from behind our mothers’ hems. And though he was across the sea, my father felt present, the sound of his voice ringing out through the store’s speakers.

But when my father got back the second time, the following May, he seemed different. His relationship with one of his bandmates had imploded, taking the band’s hopes with it, and he was once again playing reggae for tourists at the hotels lining the coast. My sister Shari was born a month after his return. With the birth of another Sinclair daughter, my father’s control over us tightened. One afternoon, he decided that my siblings and I needed to be purified. I watched him stalk through the yard, pulling up cerasee leaves, bitter roots, and black vines, which my mother blended into a pungent goop and poured into three big glasses. He loomed over us for what seemed like hours, as we bawled and retched, struggling to swallow the foul potion. We were there until night fell, until my father believed we had finally been cleansed.

Cartoon by Suerynn Lee

“The I them have to be vigilant,” he said when it was over. Our joy had made us heedless, easy prey for the wicked world. We would no longer be allowed to run around outside, or even to leave the yard. “Chicken merry, hawk deh near,” he reminded us.

“I man don’t want my daughters dressing like no Jezebel,” he told my mother later. At his instruction, she threw out every pair of pants and shorts my sisters and I owned. Now we would wear only skirts and dresses made from kente cloth, as our mother did. Our hems were to fall below our knees, our chest and midriff to be covered at all times. Pierced ears, jewelry, and makeup—all those garish trappings of Babylon—were forbidden. “And once you reach the right age,” my father said, “the I will wrap your locks in a tie-head like your mother.” I realized I had been naïve, in not expecting that this was the life my father had imagined for me.

My hair hadn’t been brushed in two years. Flecks of lint and old matter knotted down the length of each dreadlock, a nest containing every place I had laid my head. Dad caught me pushing my fingers through the thicket of roots in the bathroom mirror once, as I tried to twist the crown of my hair into shape.

“Stop that,” he said. “Hair fi grow. Naturally and natural only. Like Jah intended.”

“Yes, Daddy,” I said.

With each month came a new revocation, a new rule. Soon he didn’t even allow us around other Rastafari people. He trusted no one, not even them, with our livity. In our household rose a new gospel, a new church, a new Sinclair sect. The Mansion of Djani.

Whenever our father was out of the house, which was almost nightly, my siblings and I resumed our outdoor play. One day, a few weeks later, Lij chased me across the lawn. I zipped left and ran sideways into the house to lose him. But there he was again. Laughing, I turned to face him, and his running motion drove the full force of his body into my jaw, which slammed hard against the bathroom wall. I felt my front tooth crumble to chalk in my mouth. I slid my tongue across my gums and found a sharp crag in the place where my tooth used to be, and sobbed.

My parents couldn’t afford to fix my tooth. They didn’t have insurance, and a dentist friend told them it didn’t make sense to get it capped until I was older anyway, because my mouth was still growing. I wanted to protest, but I knew my father thought that my distress over my tooth was only vanity, and vanity was a mark of Babylon. I suspect he liked me this way. My mouth was now a barricade between me and the onslaught of adolescence, a broke-glass fence around my body.

I stopped smiling. At school, I sat clench-mouthed and held my hand across my mouth whenever I spoke.

At the end of the school year, there was a carnival. Venders came with cotton candy and peanut brittle and their bright pandemonium of wares. One of the attractions was a mule ride, and after some begging my mother said Ife and I could do it. I pulled my hand-sewn dress over my knees and got on the mule sidesaddle. As we were led around the parking lot by the animal’s owner, a photographer appeared and snapped our picture; I made sure to shut my mouth tight. The next day, the local newspaper printed the photo in a half-page spread, my face gloomy above the caption “Two Rasta girls riding a mule.”

One morning, when I was nearing the end of sixth grade, my mother held up the classifieds in excitement. “Look at this, Djani,” she said. There was an ad announcing two scholarships for “gifted and underprivileged” students to attend a new private high school called St. James College, in Montego Bay. For my parents, this would mean tuition paid, uniforms made, one less child to worry about. A burden lifted. Students had to apply, and a chosen few would then be interviewed by the school’s founders.

I pushed out my lips. “So does this mean that if I want to go to any school in my life, I’m always going to have to get a scholarship?” I asked. I knew, as every Jamaican child knows, that no sentence directed to your parents should begin with the word “So.”

Have to get a scholarship? You think I and I made ah money?” my father said. “Gyal, get outta my sight.” I hid in the bedroom for the rest of the day and wept. My father used only regal honorifics for the women in his life. Empress. Princess. Dawta. The word “gyal” was an insult in Rasta vernacular. It was never used for a girl or a woman who was loved and respected. For weeks, the word taunted me, my girlhood a stain I could not wash out.

We applied, and when my mother told me I was one of the finalists I was not surprised. I had alchemized my father’s rage into a resolve to be so excellent that my parents would never have to worry again.

My mother and I went to an office building downtown for the interview. We were met by a short white woman wearing round glasses who introduced herself as Mrs. Newnham. She asked me to come with her, and I followed. I looked back and saw my mother raise a confident fist in my direction.

Five men, most of them white, sat at a table in the center of a large, cold room. They all wore gold watches and school rings with large ruby insignias on them. I had never been alone with so many white people before. The men greeted me. One white man asked what I did in my spare time.

I told them I loved to read and write poetry, and that my favorite poem was “The Tyger,” by William Blake. Before they could ask another question, I began to recite it. I looked at each of them as I spoke. The words gave me electric power.

“My God, you speak so well,” another white man said. “You speak so well,” they all repeated. I was unsure how else I was supposed to speak.

The kindest white man at the table, who had a long nose and blue eyes, asked me to tell him about something in the news. I stopped to think. I knew that everybody had been talking about the West Indian cricketer Brian Lara’s triumphant summer and that would be the most expected answer.

“I’ve been following the Donald Panton scandal,” I said. Two of the men looked up at me in surprise. Donald Panton was the other big story that summer—a prominent Kingston businessman who had been under investigation for financial fraud. (Panton was eventually cleared.) Here was my audience, I thought.

When the interview was over, the committee came out with me, congratulating my mother and asking her what her secret was to raising children. “If I had a dime for every time somebody asked me that,” my mother said, laughing, “I would be rich.”

Before we even left the building, Mrs. Newnham told us that I had been awarded a scholarship to St. James College. My mother hugged me, and thanked Mrs. Newnham and the committee. Outside the building, she jumped and squealed.

“Donald Panton?” my mother said. “What do you even know about that, Safiya?”

“Everything,” I said.

There were eight girls in my class, two of us scholarship students. The others were mostly white Jamaicans and children of American and Canadian expats, chirpy girls whose toy-blond mothers picked them up every evening by car. These girls had all gone to the same private prep school together, had all played tennis and lunched at the yacht club together, and, when it was time for high school, their parents had built them a private school. The bond between them was as unspoken and unbreakable as the barrier between us.

One morning, I arrived at school early enough to wander around in the back yard. Suddenly, the quiet was broken by the science teacher, whom I’ll call Mrs. Pinnock, beckoning me up to a terrace on the second floor.

“Sinclair, why were you down there?” she said. “You should not be wandering around the school grounds alone before the teachers arrive.”

I concentrated on her shoes as she spoke; she wore the ubiquitous sheer nylons and polished block heels of Jamaican teachers.

“And can you please brush your . . . hair?” she added, her voice sharpening. “You can’t be just walking around here looking like a mop.” I would not let her see me react.

“Miss, my father says I am not allowed to brush my hair,” I said, trying to sweep my locks away from my face and off my head forever.

Mrs. Pinnock suddenly took hold of my wrist.

“What’s this?”

There were deep-brown, intricately laced henna patterns across my hands. I explained that a family friend had stained my hands and feet with her homemade henna.

She reminded me that tattoos weren’t allowed.

“It’s not a tattoo, Miss,” I said, my voice quivering now.

“Then go to the bathroom and wash it off, ” she said, articulating each word slowly.

In the bathroom, I scrubbed my hands raw, then walked back to the teachers’ lounge, where I showed Mrs. Pinnock that the dye truly didn’t come off so easily.

“You see this?” she said, gesturing to the other teachers in the room. “Now these people just taking all kind of liberties.” There was no mistaking whom she meant.

At morning assembly, she announced that any student seen with any kind of tattoo at school would get detention or suspension.

During lunchtime, the rich girls often skipped the cafeteria and ate under the shade of the trees in the front yard. The rest of us would follow them out into the noonday sun. Many girls would buy beef patties and warm coco bread from a tiny tuckshop on the premises—all food that I was forbidden. My cheap nylon lunch bag held a sweaty lettuce-and-cheese sandwich, a peeled orange, and a bag of off-brand chips my mom had bought from a Chinese grocery store.

That day, a classmate whom I’ll call Shannon decided to climb a young mango tree. I watched her as she clambered up onto the lowest branch, her pleated skirt ballooning and exposing her legs.

“I think it’s cool, by the way,” Shannon called out to me from above. “I always wanted to try henna. Teachers here are such prudes.”

“Thanks,” I said.

Shannon leaned down from her perch, her gaze fixed on my locks, and asked me if henna was part of my religion. I shook my head no. Then she asked if I could wear nail polish. The answer was no, it was always no. But she kept going, as if she were trying to reveal something clever about Rastafari to me. Why can’t you pierce your ears? Who made the rules?

My father, I wanted to tell her. But how could I convey that every Rastaman was the godhead in his household, that every word my father spoke was gospel?

I leaned back against the trunk of the tree, smoothing down my skirt, which was longer than any other girl’s at school. I longed to go up into the branches, but I was too old now to climb trees, my father said.

That night, our power went out without warning, which meant Mom reached for our kerosene lamp and some candles, and we all lay in the dim firelight playing word games until we heard my father at the door.

My mother and I launched into a testimony of what had happened at school with the teacher. My father listened, pulling on his precept silently. His face looked weary in the candlelight. He held our world up on his shoulders, but I never once thought about what he was carrying. He flicked his locks over his shoulder and said, “They don’t know nuttin bout this Rasta trodition. Brainwashed Christian eejiat dem.” I nodded and smiled, ready for the big bangarang that would come next. But then he shook his head and said, “You need to keep your head down, do your work, and don’t cause no trouble.”

“I’m not. She was the one—”

“You’re on a scholarship. Don’t make no fuss,” he said again. “You hear me?”

“Yes, Daddy,” I said.

Later, my father came and lay next to me in bed. He was good at ignoring my moods, or eclipsing them entirely. “Now tell me again about school,” he said. I’d been regaling him weekly with which of my classmates’ fathers was a businessman and what kind of car each classmate’s mother drove. He seemed to relish these stories, so I hoarded details to report back to him. I might have found it hypocritical, but anything that lifted him meant the whole house lifted, too. As I spoke, his eyes closed.

“There’s a girl in my class whose father owns Margaritaville,” I began.

“He owns all of it?” he asked me, with a faraway voice.

“I think so,” I said. I wasn’t sure if that was true, but I knew the grander the parent’s success the more spirited he seemed.

“My daughter goes to school with the owner of Margaritaville,” he said, his voice drawn out with pride, if Rasta could feel proud.

This was what being thirty-four with four children and still no record deal looked like: one or two fewer dumplings on our plates, or shredded callaloo sautéed for breakfast and again for dinner. “Jah will provide,” Dad would say when food was short, and Mom would walk out into the yard and find something ripe—June plums or cherries—for us to eat.

My father was never going to be a carpenter or a banker or a taximan, he said. He sang for Jah, so he had no choice but to cover the same ten Bob Marley songs for tourists eating their steak dinners in the west-coast hotels. At home, though, he could still be king. My mother placed every meal before him as soon as he beckoned for it. He had never turned on a stove, never washed a dish. Every evening before he left for work, my mother would wash his dreadlocks, pouring warm anointments over his bowed head at the bathroom sink, and then oil each lock as he sat eating fruit that she had cut for him. I imagined a servant, just out of frame, fanning a palm frond back and forth.

One sweltering afternoon, Lij, Ife, and I found ourselves alone at home. Racing out to the yard, we crawled through the damp crabgrass, then galloped from bush to bush. We were glistening with sweat as we approached the cherry tree, which was so laden with unripe fruit that some branches scraped the grass. Each green cherry hung hard and bright like a little world.

I reached for one. It was crisp and tart, a bright tangy juice filling my mouth.

Soon the three of us were shaking the tree like locusts, jumping and snatching green cherries out of it two and three at a time, stuffing our mouths and laughing. “Let’s take some for Mommy and Daddy,” Ife said. I held out my T-shirt like a basket in front of me to catch the falling fruit.

It was not yet dark when our father hopped out of a taxi at the gate. He was back early, a bad sign. Perhaps his show had been cancelled. We ran up to greet him. Mom was not there to interpret the particular riddle of his face, but by the way he slammed the car door we should have known that he wasn’t to be bothered.

“Why unnu still outside?” he snapped. “Go bathe now,” he said, swatting us away.

In the living room, our father examined the state of us. Twigs in our dreadlocks, sweat and dirt on our foreheads, green stains down our shirts. He pointed to Lij’s bulging pockets.

“Fyah, whaddat?” he asked.

“Umm. Some . . . some cherries, Daddy,” Lij said.

“What yuh mean, cherry?” he said, cocking his head. “There is no cherry. The cherries are green.”

Lij explained that we had tried them. “They actually taste good!” he added.

My father’s smile did not reach his eyes.

“Twelve thousand four hundred people liked ‘Help Save Me,’ but not one single person donated to our Help Save Me fund.”

“Don’t move,” he said, and walked out the door.

We heard him curse from the front yard. “Ah wha the bomboclaat!” he shouted, using a curse word usually reserved for record-label execs and hotel managers. His voice was ragged, unfamiliar. His footsteps pounded back up to the front door, which he slammed behind him. The walls shook in their frames.

He glared at us, and we were small, so small he could crush us under his heel. He began unbuckling the belt he was wearing. We had never seen him do this before. It was a new red leather belt that had been given to him by a Canadian friend, still shiny and stiff from lack of use. We looked at each other with confusion, soon mown down by fear as he pulled the red belt out from the loops of his khaki pants.

“Fruits fi eat when dem ripe,” he said, wrapping the belt in a loop around his fist. “Let every fruit ripen on Jah tree.”

“Daddy, we didn’t think—” I said, but couldn’t finish. I moved in closer to my siblings helplessly, close as I could get to them.

“The I them too unruly!” he roared, suddenly circling around behind us. He whipped the red belt down with stinging force across our backs.

Thwap. Thwap. Thwap. The world was upside down. I cried and pleaded, not to him but to something beyond him, anything that might make it stop. Everything was sideways then; roof and rubble crashing down on us, our little kingdom shattering.

When the beating was over, my father walked into his bedroom and drove a nail into the wall above his bed. There, next to another portrait of Haile Selassie, he hung the red belt, waiting for the next time his spirit bid him pull it down.

Not long after, I began detangling the roots of my hair, so it was dreadlocked only at the ends. Every morning before school, I brushed down those precious few inches of unmatted hair at my scalp and kept the strands soft and oiled at the roots. I started unbuttoning my school shirt one button down and wearing my tie at my chest, instead of at my neck, like a boy. Each time I looked in the mirror, I thought I might find something beautiful, as long as I didn’t open my mouth.

When I was fifteen, a few months before I graduated from high school, my mother found the money to get my tooth fixed. Suddenly, friends and acquaintances began suggesting I go into modelling. My mother heard that the Saint International modelling agency was scouting for models not far from where I was taking SAT prep classes.

At the entrance to the scouting event, a slim, bright-eyed man introduced himself as Deiwght Peters. He told me about the agency, which he had founded to celebrate Black beauty. While he spoke, he circled me with a feline liquidity, sizing me up like a museum artifact.

“You have a very unique look,” Deiwght told me, his eyes flitting over my dreadlocks, which had grown halfway down my back. “We have to get you,” he said, reaching for his Polaroid camera.

I don’t know what magic my mother worked behind the scenes, but my father, with a brooding resignation, agreed that I could sign on as a Saint model.

My grandmother lived in Spanish Town, near downtown Kingston, where a lot of fashion events took place, so it was decided that I would stay with her. Deiwght taught me how to glide with one heeled foot in front of the other without looking down, to appear both interesting and disinterested. Suddenly, I was moving in and out of the most beautiful clothes I had ever seen: turquoise pants and sequinned halters and ruffled dresses and stilettos. The first time I wore makeup, the makeup artist stepped away to show me my face in the mirror: “See? You barely need a thing, honey.”

My body was a gift, but I didn’t quite believe it, not until I sailed down that first runway as the crowd cheered on the Rasta mogeller who would be anointed in the next day’s paper. After the show, Deiwght grabbed my beaming mother and shook her, saying, “Your daughter? She is one of the classics!”

I began going to castings all over Kingston. Nighttime was always for poetry, and I spent the late hours at Grandma’s house nibbling away at the dictionary while writing by lamplight. I carried my poetry notebook wherever I went.

I had published my first poem, “Daddy,” at sixteen. The day it appeared in the literary-arts supplement of the Sunday Observer was one big excitement in the Sinclair household. I ran around announcing to everyone that my name would be in print. My father, who read the Sunday Observer every weekend, was the most excited of all of us, especially when he saw the title. I didn’t bother to warn him that it was not a tribute to him but a reimagining of a story in the news about a young girl who drank Gramoxone to kill herself because her father had molested her. I didn’t caution him that the language was visceral and the details gut-wrenching. Instead, I watched him as he opened the page, and savored the long droop of his face as it fell.

One weekend, my father stopped by Grandma’s house to pick me up for a model casting on his way to a meeting with music producers in Kingston. I had been instructed to dress for a music video that was “fun and young and sexy,” and I had made a short pin-striped pleated skirt from one of Grandma’s old skirts, adorning it with safety pins along the waist and hem, like a punk. My father honked impatiently as I walked out in my new outfit, trying to pretend I was bulletproof.

“Oh, Rasta,” he said, his eyes bulging as I swooped into the car. I tried to explain, but he wouldn’t look in my direction.

We pulled up outside a large iron gate in silence. Down a long gravel driveway, I could see a house, where brightly attired young people were milling about on a veranda. Instead of turning in to the driveway, my father pointed out my window. “It’s up there,” he said, still looking away from me.

I started to climb out of the car.

“I’m ashamed of you,” he said.

“O.K.,” I said, and started walking, surprised at how little I felt of the old humiliation.

In Miami, where I had flown a few months later with Deiwght, the older model leaned back in her chair. “Oh,” she said. “That’s a shame.” She looked from my face to my portfolio photos again and smiled politely. “The dreads just aren’t versatile enough.”

Foolishly, I had believed that my dreadlocks would make me one-of-a-kind in the fashion world, since I’d never seen a model with locks. But this was a profession in which one needed to be emptied of oneself, and I was still too much of my father.

Later that night, I called my mother and asked if I could cut my dreadlocks.

“Oh, Saf,” she sighed. “I think you already know the answer to that one.”

“Mom, I have no hope of doing this if I don’t.”

After a long pause, she said, “I will see.”

I learned that my father forbade me from cutting my dreadlocks. I knew that if I ever did I would not be allowed back under his roof. My hope for a new kind of life withered, and I had no choice but to return home.

In the end, my mother called a friend to help her. She chose a day when she knew my father would be gone. My siblings were at school, and her friend, whom I’ll call Sister Idara, arrived with a smile, ready. I closed my eyes and leaned my head over the laundry sink. The two women poured cupfuls of hot water over my scalp to soften the hair, massaged my roots with their hands, and then lathered my dreadlocks and scrubbed. They lifted me up and wrapped my damp hair in a towel. We three walked together arm in arm to my bedroom. The window curtain lifted in the breeze as I knelt between my mother’s knees and waited.

“I went through this with my eldest daughter, too,” Sister Idara said. “After all the anger, we got through it. Distance helps, of course.”

Sister Idara was an American, the wife of a friend of my father’s, and lived abroad with her two children for most of the year. She was a plump and jovial Rastawoman who kept her dreadlocks and body shrouded in matching African fabrics. My mother had asked her to be here because she was a perfect shield. My father could not unleash his anger on his good bredren’s wife, and she was scheduled to fly back to the States the next day, so he would be able to spit fire only over the phone. “Have you told him we’re doing it?” I asked my mom. “No,” she said. “But I don’t need his permission.”

Mom told me to hold down my head. She asked me if I was ready, and I said yes. This was the first time since birth that my hair would be cut. I don’t know who held the scissors or who made the first cut. All I heard were the hinges of the shears locking and unlocking, the blades cutting. And then long black reeds of hair came loose in their quick hands. I closed my eyes then, because I could not look at what I was losing. I had not expected it to matter when the moment came. But now I found that it mattered a great deal.

There was hair. So much hair. Dead hair, hair of my gone self, wisps of spiderweb hair, old uniform-lint hair, pillow-sponge and tangerine-strings hair. A whole life pulled itself up by my hair, the hair that locked the year I broke my tooth. Hair of our lean years, hair of the fat, pollen-of-marigolds hair, my mother’s aloe-vera hair, my sisters weaving wild ixoras in my hair, the pull-of-the-tides hair, grits-of-sand hair, hair of salt tears, hair of my binding, hair of my unbeautiful wanting, hair of his bitter words, hair of the cruel world, hair roping me to my father’s belt, hair wrestling the taunts of baldheads in the street, hair of my lone self, all cut away from me.

When they were finished, my neck and head were so light they swung unsteadily. The tethers had been cut from me, and I was new again, unburdened. Someone different, I told myself. A girl who could choose what happened next. ♦

 
This is drawn from “How to Say Babylon.”

In the Land of the Very Old

Jan 23, 2024 — by Sam Toperoff in  Original  for THE SUNDAY LONG READ 1. Passports, or Prescriptions I am writing this in a blue notebook I ...