An Interview With Clare Needham
In the interview that follows, Clare Needham talks with TMR interns Persy Clark and Kim Potthast about her essay “Cover Up.” In that essay, the author describes her time spent living and working in Jerusalem. The essay was a nonfiction runner-up in the 2020 Jeffrey E. Smith Editors’ Prize competition and appeared in print in TMR 44:3. You can read the essay here.
Kim Potthast: The title “Cover Up” is simple but effective. How did you choose it? Were there ever any other titles this essay went by?
Clare Needham: I chose “Cover Up” because it can be read as a verb or, hyphenated, as a noun: Cover-up. I intend both readings. I read the title as an imperative, as a command I gave myself to disguise my body as much as possible. As a noun, it functions as a secret note for me, with its suggestion of suppression and concealment. There’s so much I left out in this essay to tell this one particular story. It’s a reminder that the essay is itself a cover-up for a larger, longer story.
There weren’t any viable alternative titles, but I remember that while walking around Jerusalem I’d often think of writing a story I’d call “Who Do You Think You Are?”—without understanding what it would contain or how I’d begin. It’s a question that ricocheted around my head a lot, a question I directed at myself, and also one I wanted to ask constantly of everyone else. It’s a good question, in all its tonal possibilities and responses.
Persy Clark: If you had written this essay while still living in Jerusalem, how different do you think it would be?
CN: I would not have written this essay while living in Jerusalem. In those years, I was fixated on and defeated by trying to understand and explain the reality of the Israeli occupation of Palestine. In the years since my return to New York, I’ve drifted back to my usual self-contemplation. I still think constantly about Jerusalem, though. It was an education that went beyond the limits of what this essay conveys.
I didn’t intend to write this essay at all—it took me by surprise. I wrote it very quickly in early April 2020, a singular time to be living in New York City, then the epicenter of the pandemic. A couple of weeks before New York issued a mask mandate, I decided one afternoon that I’d tie a scarf around the lower half of my face and keep it on in the grocery store. On my walk over, a man saw me in my makeshift mask and crossed the street before I could pass him. I don’t know what he thought—did he think I was infected?–but his action catapulted me back to the times in Jerusalem, when I would have wanted nothing more than to have that power, to appear dangerous and repel everyone (meaning men) around me. In April 2020, it was as if I’d assumed this incredible power I’d needed and wanted so much in another city, in another time. When I reread “Cover Up” recently, I was surprised by how quickly I launch into a description of what I’m wearing, the uniform I develop and change. But then I’m reminded that I really did begin this as an essay about clothing, and the sometimes-magical thinking I’ve had around clothes: that the right clothes change everything and will protect me. That adding (or removing) clothing is an effective form of control.
KP: In your essay, you mention the death of the American activist Rachel Corrie, who was crushed to death by an Israeli bulldozer under contested circumstances. The story was told to you as a warning. Were there any other examples of violent or deadly incidents like this being used as warnings to resident aliens?
CN: An Israeli colleague mentioned Rachel Corrie to me not as a warning but as an example of how I was being perceived by authority—in specific, by Israeli airport security at Ben Gurion. Jerusalem is not a dangerous city. It’s safer than many American cities, if not most. But in any city, your safety depends on who you are, how you appear, how likely you are to be treated or mistreated by the police, or, in the case of Jerusalem, by the Israeli army, too. Jerusalem is safe for me in a way it’s not for a Palestinian living in Sheikh Jarrah. What happened to me, this kind of stranger vs. stranger violence, was an anomaly, something that shocked Palestinians and Israelis alike. I knew that some people back in the States assumed that I was contending daily with the specter of bus bombings, but I lived in Jerusalem in so-called quiet years. There wasn’t the kind of violence that makes international headlines. But there was, and still is, the everyday violence of the occupation, which Westerners can more easily ignore. In “Cover Up,” I describe limitations to my movement in a specific neighborhood, but in general, in retrospect, I was very free. Often, I’d walk through the Old City to get to West Jerusalem, and sometimes the Israeli army would create surprise checkpoints, say at Damascus Gate. One hot afternoon, I took my place at the end of a long line and prepared to show my ID. Within a minute, a soldier led me to the front, apologizing and explaining that the line was “for Arabs only.” Burning with shame, I continued on my way.
KP: How and why did you develop a desire to conform and not make waves, to be a “perfect stranger”?
CN: Sometimes I think of Jerusalem and New York as opposites. In New York, people dress to be seen. I love looking at what people wear. Also in New York, you can dress outrageously, and no one will look twice. I love New York for its gift of anonymity. It’s a kind of anonymity that is not possible in Jerusalem, and really, it’s hard to find this anonymity in other cities, too. In Jerusalem, there are large religious communities, Muslim, Jewish, also Christian. There’s an emphasis on modesty—which is not to say that modesty precludes style. But I knew even before I moved to Jerusalem that I would no longer be operating as I had in New York. I wanted not so much to conform as to pass as a respectful outsider. Is it possible to be a “perfect stranger”? Probably not. It gets back to this interesting question: Who do you think you are?
PC: Do you think conditions for women in America could ever become similar to those in Jerusalem, given the right circumstances?
CN: Women in Jerusalem lead all kinds of lives. There, as it is here, in America, or anywhere in the world, the status of women as people is never secure. It’s constantly being negotiated and is often undermined.
PC: Were there any parts in the final draft of this piece that you considered excluding? If so, why?
CN: I’d consider excluding the entire essay. I usually write fiction, and there’s freedom and power in not claiming anything I write as hewing too closely to my own experiences, thoughts, obvious shortcomings. In fiction, there’s freedom in parceling out bits of my life and observations to different characters.
Also, I’d exclude nothing. I’d leave everything in. But I’d interrogate every sentence, elaborate on it, make it lead to other places. I’d write a longer work that departs from the same material.
There is one small edit I’d actually like to make. In the final sentence, I write: “In America, I could be as dangerous or as harmless as I believed myself to be.” I’d like to exclude “In America.” I’m not sure why I qualified the sentence that way when it’s true for me elsewhere as well.
Clare Needham is a writer living in New York City. She is the recipient of grants and fellowships from the Elizabeth George Foundation, PEN America, MacDowell, Yaddo, Vermont Studio Center, and the Virginia Center for the Creative Arts. During her second year living in Jerusalem, she worked for the Israeli NGO Breaking the Silence and oversaw the English translation of Our Harsh Logic: Israeli Soldiers’ Testimonies from the Occupied Territories, 2000–2010, published by Metropolitan Books in 2012.
“Cover Up” by Clare Needham
In Clare Needham’s memoir about her experience as a young woman living and working in Jerusalem, the author reflects on issues of women’s bodies, national identity, and physical safety. The essay was a nonfiction runner-up in the 2020 Jeffrey E. Smith Editors’ Prize competition and appeared in print in TMR 44:3. You can read our interview with Clare here.
I did not begin my time in Jerusalem with the desire to be dangerous. I arrived in that most intoxicating, infuriating, enervating, derelict, and sad of cities with a large black suitcase into which I’d folded a year’s wardrobe, plus books and toiletries. I had a postcollege fellowship at an Israeli civil rights and legal organization that soon came to feel too conservative for me. Its mission was laudable: it advocated for a greater separation of religion and state and for equal allocation of government funds for all minority groups within ’67 borders. But the organization relied on funding mostly from Jewish groups in the United States, Europe, and Australia, which were, as one colleague explained to me, “progressive except for Palestine.” In the fundraising materials I helped compose, I could not mention Israel’s occupation of East Jerusalem, which began about four hundred meters from our office, or its occupation of the West Bank, or its occupation and total blockade of Gaza, even as we approached the one-year anniversary of Operation Cast Lead. Granted, antioccupation work was not within the organization’s purview, and among the staff there was disagreement and a spectrum of political opinion. But I felt stifled nonetheless.
I was, however, free to wear whatever I liked to the office. I had two bosses, one an American who’d explained to me before I moved that I didn’t need to worry about packing a separate work wardrobe. Israelis dressed casually; they wore whatever—the organization’s press liaison liked to wear thigh-highs and little black dresses to work. My American boss now felt stuffy whenever she had to put on button-down Ann Taylor blouses to meet with potential donors. I adored my Israeli boss, the organization’s executive director, who had been a champion swimmer in a former life. She wore jeans and T-shirts, so I did the same.
My first day out in Jerusalem, before I had to report to work, I wore jean shorts. The temperature was in the mid-90s, and at noon there was a blinding white heat. Almost as soon as I left my apartment near the city center—where something like a secular atmosphere still prevailed—I began to feel my mistake. A man grabbed the backs of my thighs and parted my legs with his hand. I vowed never to wear shorts again.
I put on jeans that covered my ankles and then decided it was better to cover my shoulders as well, even if, for a little while longer, I left the rest of my arms bare. Within two weeks, I’d added a scarf to the ensemble. Often I wore a black one dotted with tiny blue and violet flowers that I adjusted each morning to hide my vulnerable neck and collarbones, then double-checked my work in the mirror—though mirrors were not necessary in Jerusalem. As soon as you stepped onto the street, your body was reflected back to you, and your body was understood as your essence. Jerusalem, reputed to be a spiritual place, was rooted in the physical, in the crudeness of surface appearance. I was a young white woman, secular, not obviously Jewish: everyone I passed reflected that image back to me.
My excessive paleness—red hair, blond eyebrows and eyelashes—made strangers often stop and demand where I was from. The first time I flew out of Ben Gurion Airport, I underwent extensive questioning— Why did I speak Hebrew? What was the origin of my last name? Was I really Jewish?—and my passport was slapped with a stickered number 5, the second most serious security rating. On my return from Istanbul, as I rode up an escalator with other passengers from my flight, airport security summoned me out of line before we reached passport control. They searched my luggage; they asked more questions. When I described the experience to an Israeli colleague, she didn’t miss a beat. “Oh,” she said, “you fit the Rachel Corrie profile. European-looking woman, traveling alone. They assume you have a Palestinian boyfriend, a blog where you write about the occupation.” (Rachel Corrie was crushed to death by an Israeli bulldozer in March 2003 while defending Palestinian homes in Gaza from demolition.)
I did not have a blog, and my boyfriend was American, but he taught at a Palestinian university and lived in East Jerusalem, and soon I moved in with him. With the move, I became the one white lady in At-Tur, a neighborhood on the Mount of Olives, a part of East Jerusalem crowded with many histories and lives. It was a Palestinian village with an illegal Israeli settlement embedded in it, whose compound flew an Israeli flag large enough to be seen clearly from the Old City. Soldiers patrolled 24/7 outside. Christian tourists were bused in every day to visit the Garden of Gethsemane and the storied churches that spread up the slope. Our apartment was not far from the Russian Orthodox Church of the Ascension, on whose property the head of John the Baptist was rumored to have once been buried.
I would have been interested in many of these details if I’d had a different body, if I were not thinking so much about the uniform I needed to wear. Growing up, I spent time looking through a book my mother had, called How to Be a Perfect Stranger, an etiquette guide for every religion. What to bring to a Baptist wedding, what to wear to a Muslim funeral, what to avoid saying, whether to give gifts or take photographs. It was in this spirit of respect, of not giving offense, that I planned my dress. I was an outsider; I was no one’s sister or daughter; I had no family protection. I could not blend in, but I wanted to float through; I wanted to be safe.
This was not possible. One morning an old man pulled down his trousers and extracted his limp dick, holding it in his hand as he crossed the road toward me. I knew then that I’d have more problems. Still, I thought the right clothes might help minimize them. No matter the weather, though easier in colder months, when I could wear a coat, I kept on the jeans and the scarf and traded my T-shirts for long, loose shirts that fell at least midthigh. I’d learned that any part of a woman could tempt—a man once grabbed my naked left elbow and imprisoned it between his hands, briefly, before I could pull away—so I tugged down the sleeves of my shirts to cover even the backs of my hands. Though I felt like a colonizer all the same, I wanted to make clear that I was not an Israeli settler: a long skirt was out of the question. Loose red hair was too suggestive, so I put mine in a braid. I wore Supergas or low-heeled boots; I didn’t want to show my feet, much less my occasionally painted toes: that was slutty. When I went outside, I pretended to be married and wore an opal ring on my left hand.
I repeated the lie of my marriage often to Samir, one of the taxi drivers who waited at the foot of the Mount of Olives every day to drive tourists and others up and down the slope. He introduced himself to me shortly after I arrived and it became clear that I was a more permanent resident, though I’d noticed him right away, in part because he was exceptionally well-dressed. Palestinian men, in general, dressed more formally than Israelis; they wore blazers and shoes with laces, while Israeli men wore shorts and Crocs. Samir’s daily uniform was impeccable, a triumph, almost a fuck-you to the occupation, a hint of whom he might have become had he not been born under a system of foreign military rule designed, among other things, to disrupt daily life and thwart ambition. He wore a fresh white button-down shirt tucked into dark denim Levi’s, a leather belt that matched his polished shoes. Nothing he wore ever showed dirt, dust, or sweat. His head was shaved, and he managed to sport Ray-Ban Aviators without looking like a tool. He seemed imperious until he removed the sunglasses and showed his gold-flecked eyes.
He began offering me free rides, and at first, I accepted. When I sat next to him in his clean cab, I felt ashamed of what I wore, designed to minimize everything about me that was desirable. I felt ashamed of my dress because I was attracted to him, as he was to me. We never spoke about it, though often he suggested that we drive to Jericho (we never did). But I had a boyfriend, and he had a wife and kids who lived in Silwan, a neighborhood next to the Mount of Olives, where settler violence against Palestinians was well documented. Around him, I was especially aware of my American passport: I could leave whenever I wanted. My citizenship, for which I’d done nothing other than possess the random good fortune of being born to American citizens, granted me powers he would never have. When one afternoon he leaned over and kissed me as I was getting out of the car, I decided I had to refuse his rides as often as I could. So I began treading carefully down and up the steep slope each day on my way to and from work in West Jerusalem. If Samir was there, I would make small talk, then move on.
But I was far from slipping into the crowd. Often I was the only woman walking outside, or the only one unaccompanied by a man.
Late one morning, when I was on the slope and almost in sight of the taxi drivers, a man came running from behind. He slammed his body into mine and put me in a chokehold. One arm gripped my neck and the other belted my waist. In memory, it feels as if he had his pants down, though I might be confusing this time with other times, with other men who unzipped their flies as I walked past. I would like to say I fought off the man on my back, but he had the advantage of the slope, of gathering the energy of the hill before putting me in his grip. He must have chosen to let me go. He disappeared, and I ran the rest of the way down the hill, shooting past Samir and the others, propelled by fear. When something like this happened, I scrolled through my recent calls and talked to whoever was first to pick up. I screamed at my boyfriend or at a friend as I described the latest incident. Nothing they said was enough. I was outraged but stubborn, and stupid. I kept walking. Everywhere I wanted or had to go required my first getting down the hill.
Soon there was trouble every day. A good day meant only being called a slut or a Russian (i.e., a slut). A bad day meant I was touched, grabbed. And almost every evening, I would tell my boyfriend what had happened, and he’d suggest that I had a bad attitude: I just had to shrug it off. He did buy me pepper spray, which I knew I’d never use. I tried it out on our roof, and with comic predictability, a sudden gust sent it stinging into my eyes. Other people said I should move. Another friend told me to wear a hijab. I balked at the idea, in part because I knew that covering my hair would not work. I was from elsewhere, and it was visible in the way I moved; a piece of cloth could not change that. I had been in Jerusalem long enough to realize that actually I was my body: it was my essence; my body was my soul.
I decided I would become ugly, neglect my hair and skin and clothing. I would make myself repulsive, untouchable. Then I might be safe. I tried becoming more like a man: I started wearing my boyfriend’s clothes. He was disappointed; he wanted a sexy girlfriend. But the new uniform didn’t work, anyway. The incidents continued.
My boyfriend and I went on a short vacation to Greece, where I could wear whatever I wanted. I understood this conceptually, but my body did not. In Thessaloniki, we went for a walk along the promenade, looked out over the shining Aegean Sea. I had put on a dress I’d loved wearing in New York: horizontal black-and-white stripes, thin shoulder straps. We had not gone far when I insisted we turn around so I could change. I felt like a slut, I said. Someone could hurt me in the dress.
Things got worse when we got back. One evening at the end of February, I was returning from having a drink with a friend in the Old City. It wasn’t late—just after seven—but the sky was dark, and Samir and the others had all gone home for the day. I reached the base of the Mount of Olives and started walking up. The road I took was poorly paved, with no shoulder and no sidewalk, and was barely lit by streetlights, several of which had been extinguished for months—Palestinian residents of East Jerusalem paid municipal taxes, yet there was an appalling and unequal distribution of municipal services. But I had experience with this path, a sense of how to handle the road.
Five or so cars passed, a couple of drivers sounding a friendly beep of their horn to let me know to watch out. Generally when a car approached, I moved to the edge of the road and waited for it to go by. Since it was dark and the headlights were bright, I looked down at my feet each time the beams swept over my body and face. It had rained earlier that day, and it was cold. I wore black leather boots and an androgynous black raincoat that tumbled to my knees and hid my form.
Soon I was walking up the steepest section of road. My breath was heavy, and the sound of it filled my head. On one side of the road was a high stone wall that bordered private church property and on the other, directly to my left, a steep drop down to an open field, usually dusty and dry, though in late February, the start of Jerusalem’s brief spring, covered in vibrant poppies and wildflowers exuding their colors, even in the dark.
Someone flung himself at me sideways. I remember an expression, eyes and teeth—not a face. I began to wrestle with a body much stronger than mine, though both of our bodies were, in that moment, transformed by adrenaline. My mind was clear: I was an idiot, and I was going to die; it was my fault, because I’d insisted on being alone and walking. In seconds, this other body had slammed mine onto the ground. I had a gray leather bag slung diagonally across my chest; now he reached for its base and pulled it away, over my head, while I clung to the strap. He began to drag me, headfirst, back down the steep hill, pulling me behind him like a dog. I skidded along on my right side, scraping elbows and knees, but I managed to hold up my head, and that’s how I saw the idling car, the open door, and knew I’d be thrown inside. It did not occur to me to let go of the bag. I held on to the strap and tried to use all my weight to stop this trajectory: I would do all that I could not to be put into the car.
But he only wanted the bag. I was an available body lugging a bag of unknown treasure, there in the right place, the right time—for him. He dragged me until I could hold on no more. He tore the strap from my hands, and I rolled further down the road with the momentum and the slope’s decline, then stopped. I raised my face from the ground and saw the car’s taillights, its exhaust curling into the dark air, the silhouette of a man holding up my bag, then jumping into the passenger side, the car screeching down the slope. My instinct told me to pursue them. I was somehow on my feet, then running down the road; I can’t remember if I was screaming. For that moment, I was pure adrenaline. I wanted so badly to kill someone. I imagined turning superhuman, leaping in front of their moving car, smashing through the windshield, strangling them. Instead—there was never a chance to catch them; they were gone almost instantly—I turned and ran back up the hill, for once not noticing its steep pitch or my ragged breathing.
I reached our compound, stormed up the stairs, slammed open our apartment door, and greeted my boyfriend with an unsettled grin. At first, he thought I was laughing. I managed to explain what had happened, though not before backing him against a wall and knocking a glass from his hand. Then I went to my desk, took out a sheet of paper, and in a gesture I thought even then a bit grandiose, titled it “What I Have Lost.” It was meant to be a list of items from my bag—driver’s license, passport photocopy, a laminated card of the traveler’s prayer—so that I could sort out what needed to be canceled, replaced, what could not be retrieved. I tried to hold a pen and write down a few words, but I couldn’t control the shaking of my hand and kept stabbing the pen through the paper.
I went to bed with a stomachache. Lying awake, sleep impossible, I saw how things could have gone much worse. It was the first time that fear broke through my conditioned numbness, and I started to feel afraid for myself—a feeling that would become constant for the next few years. What might have happened if I hadn’t been able to pick myself up in time? Or what if I’d been taken into the car? I fell into a nightmare and woke vomiting over the sheets. For days after, I could not keep down food. My throat was raw, and my arms and ribs were sore from the pummeling on the road.
My boyfriend reversed his policy of telling me to chill: he said I couldn’t walk on my own up and down the hill, and this time, I agreed. The taxi drivers urged the same. They told me the men who’d mugged me were drug addicts, thieves from neighboring areas. The police wouldn’t do anything, as the men were also collaborators with the Israelis, and the police didn’t care about making a Palestinian neighborhood safe. Their explanation was plausible; regardless, the no-walk rule meant that after work in West Jerusalem, I walked to Damascus Gate and got a taxi or went further east, to Herod’s Gate, where I could pick up a ride in a shared car. I hated this new system; I felt trapped in the vehicles. I also hated what it confirmed. I wrote in my journal: “And then I was dropped off at the top of the hill, and the good little white girl ran all the way home.”
The mugging was an earthquake that went off only inside me, an event whose damage could never be fully shown. But its devastation was extensive. A colleague at work expressed concern that I had changed so much, even in the few months she had known me. She gave me the number of her therapist. And one day soon after, Samir found me sitting on a bench in the Dominus Flevit Garden, where sometimes I went because I was unlikely to be molested there. I was pretending to read and was listening instead to an American pastor describe for his congregants how on this very spot Jesus had wept for Jerusalem, how Christ’s tears were similar to those some of them must have shed when faced with a person who did not accept the Lord. Samir appeared during this sermon, his uniform intact as ever, and asked how I was. How was my life, my husband? I made up some lies; he nodded. He turned away, went back up some steps, where he joined the Americans and waited to provide them with rides down the hill. Then he came back down to me. He asked more questions. How was I really doing? “You don’t seem okay,” he continued. “You look bad.”
I was bad. In the aftermath of the attack emerged someone new, someone who wanted to do harm. Again and again, I had experienced how easy it was for someone to get too close, to cross a line, to touch me so it hurt. I saw now that it was easy to do. They did it because they could; they understood it was easy to do, so they did it. Most people didn’t see this, how easy it was, but now I did. I saw it, too.
I wanted to commit violence, to trespass into someone else’s life. I was given many chances. Wherever I’ve gone, people have asked me for directions, maybe because I’m often walking alone, at a good clip, so they assume I know the way. But also, likely, they stop me because I do not appear to pose a threat. In my previous life (and again, now, in a more recovered life), I thought of giving directions as a sacred duty. When someone asked which way to go, I did everything I could to direct them. I felt a failure if I didn’t know, and I’d take out a map or my phone. On a few occasions, I’d run after strangers, maybe slightly startling them, as I reappeared to say I’d gotten it wrong: they were to go right, right, then left.
In Jerusalem, after the mugging, these requests for directions presented an opportunity to abuse my power—no one would suspect me. I grew breathless with the potential. One time in particular: a pair of blond European tourists, both women, were heading toward the Mount of Olives. As I followed them, I wrestled with conflicting desires, the urge to help, the urge to hurt—or to do both, perhaps. I imagined a scenario. I’d tell them, do not walk up the hill; it’s not safe—and as they were thanking me, I’d find a way to take something from them. I imagined they’d be too distracted to notice my hand slipping into a coat pocket or purse. Or maybe I wouldn’t even attempt a cover-up: I’d approach with a smile, then take their stuff and run. I knew the city better than they, and they almost certainly did not possess my kind of fury, which gave me energy even as it exhausted me.
Instead, I called out to them from a distance and told them to take a taxi.
The fantasies made me dizzy. When I did get asked directions, I’d keep my sweating hands in my pockets, or I’d clasp them behind my back, fingers curling, just in case I couldn’t control the desire to do something more physical. I wanted especially for people who seemed protected to experience violence. I wished to trouble their lives. I would come down from these urges scared for my sanity. I fell into weird states. One day, I was late to meet a friend for coffee because a young man had asked me what time it was, and I assumed this was the prelude to an attack. So I screamed at him, and when he turned away, I followed him, galloping alongside and telling him never to fuck with me again. My friend thought this picture of my anger was funny. But I thought it was horrifying.
That year, a Christian radio host in California made a widely publicized prediction that the Rapture would begin in May and culminate with the end of the world five months later. I was unconcerned. The end of the world seemed fine by me. I welcomed an apocalypse—an uncovering, an unveiling.
I returned to the States in June. But anger and fear continued to warp the familiar. Walking one evening from the train station in my parents’ suburb to their quiet home close by, I glimpsed ahead on the sidewalk a tangle of dark shapes. My mind constructed a group of Satanists crouched close, ready to turn me into a sacrifice. I took a longer route home. As I walked, I reasoned that what I’d seen was unlikely to have been real— but I didn’t trust my body to register reality in time and avoid going into panic. The next day, I walked back in sunlight and saw that the menacing shapes from the night before were a bundle of tree branches. Every place, every person could cause a flare-up. Every landscape was strewn with traps. On a night typical of many, I abandoned a group of friends on Brighton Beach. Their chaotic energy, their eyes flickering bright as they shouted and ran into the shallow waves—suddenly I didn’t trust them. Alone, I found my way to the elevated subway platform. But there I experienced a fear of being thrown onto the tracks. The next subway station also troubled me, though I did not know why. A voice told me to go back into the night. I obeyed. I kept walking.
With time, and with the rescue of EMDR psychotherapy, I improved, and New York came to seem a safer city. While a shadow or something just outside my periphery would continue to suggest the mugger and I’d feel a surge of sick energy spike up my right side, mostly I no longer feared for my life. As my fear receded, I was granted the New Yorker’s wish, the writer’s wish, the solo walker’s wish, to feel invisible, anonymous, all the better to observe. Walking home at night in Brooklyn, I noted the regularity with which Black and Brown men were first to move to the edge of the sidewalk or cross the street as I came toward them; they knew how their bodies were perceived. I had to break the habit I’d learned in Jerusalem of walking straight toward a person if I thought they were going to fuck with me—though I knew I was not the one seen as dangerous. Still, I tried to give people space, the right of way. Here, you don’t know me. You don’t know the harm I wish I’d done; you don’t know how violent it’s been in my head. Let me move first.
I made these minimal gestures.
With time, I no longer felt the need to cover my neck or elbows or ankles. But I could not drop the urge to hide and disguise myself. For five years I wore a broad-brimmed men’s hat that turned me confident and made me mysterious. Mine was not the face people expected beneath; this discrepancy was doubtless part of its power. I wore the hat for style, and to block the sun, but also because it was slightly too big and sat low on my forehead, cast a shadow, concealed my eyes.
Late one spring evening, on a subway ride home, I noticed a young Black man wearing an incredible wool hat. It had about six inches of excess fabric that stood straight up and was stitched with a gold-sequined slightly smiley face that gave its wearer the power of having two expressions at once. We got off at the same stop, and at the corner, waiting for the light to change, he came up to ask for directions and to praise my own much-prized hat. He might even have used a phrase I was familiar with, that many people used when they described how I looked: “bandit chic.” Everyone who said those words did so with good humor: to them I didn’t look like a criminal. The young man and I were walking the same way, and we kept talking about style. He had an internship at Michael Kors and was a student at the Fashion Institute of Technology. Within a block, a police car pulled up, and an officer leaned out to ask if I was okay. In America, I could be as dangerous or as harmless as I believed myself to be.
Clare Needham is a writer living in New York City. She is the recipient of grants and fellowships from the Elizabeth George Foundation, PEN America, MacDowell, Yaddo, Vermont Studio Center, and the Virginia Center for the Creative Arts. During her second year living in Jerusalem, she worked for the Israeli NGO Breaking the Silence and oversaw the English translation of Our Harsh Logic: Israeli Soldiers’ Testimonies from the Occupied Territories, 2000–2010, published by Metropolitan Books in 2012. (Author photo by Bree Zucker)