who swept into town, and then swept into rooms, and then swept around rooms, her lipstick and eyeliner painted in broad, unbroken lines. She was nearly seventy. She liked to tell stories to rapt audiences. She always set her jaw and held her head high, and when I had first met her, just over a year earlier, I had found her to be impossibly composed. But with time, I came to notice that her body betrayed her attempts at imperturbable dignity: her shoulders slumped forward and she seemed, often, to be fighting against a great weight that threatened to drag her down.
Her friends, a pair of white American filmmakers, flanked her in the pew. She held in her arms a three-year-old black girl, hair cropped close to the head, dressed all in purple. The father of the girl was a man named Ntobeko Peni. According to all available reports, court records, and his own voluntary confession, Ntobeko had joined Easy and two other men in the attack on Amy. Back then, Ntobeko was a teenager and Easy and the other men were in their early twenties.
South Africa was in the final, fiery days of apartheid, when the entire country seemed poised for civil war. The young men, in the stories they would later repeat to various officials and commissions and journalists, had just left a political rally for a fringe militant party called the Pan Africanist Congress of Azania, or the PAC. Ntobeko and Easy were among around one hundred young people marching down NY1, the street where the church still sits. After forty-five years of state-sanctioned racial segregation, which saw black South Africans stripped of basic human rights and contained in slums, Nelson Mandela was poised to be the first black president of the country. Apartheid was on its way to being dismantled.
Amy, a Fulbright scholar at a Cape Town university, had spent nearly a year researching the rights and roles of disadvantaged women and children of color in this transitioning new democracy. That day, she had agreed to give two black students a lift home to the townships. As she drove by, the marchers spotted her, her long dirty-blond hair a bull’s-eye. The crowd, knowing nothing about her, decided she looked very much like the oppressor. Her death, they claimed to believe, would further their cause to bring African land back to indigenous Africans: One settler, one bullet. Or maybe they were just looking for revenge on a pretty afternoon. They pulled Amy from her car, chased her down the road, and stoned and stabbed her to death on a little patch of grass in front of a gas station.
Four men—Easy and Ntobeko among them—were tried and convicted of Amy’s murder and were sentenced to eighteen years in prison. But in 1997, they applied for amnesty at the Truth and Reconciliation Commission, South Africa’s experiment in restorative justice. Chaired by Archbishop Desmond Tutu, the commission offered release and a clean slate to those who, upon taking responsibility, fully and honestly, for their apartheid-era crimes, could prove that their misdeeds were politically motivated.
In 1993, Linda, a stay-at-home mom turned clothing saleswoman, and her husband, Peter, a businessman, lived in a wealthy California coastal suburb. They had never before set foot on the African continent, but soon after Amy’s death they flew to Cape Town. They immersed themselves in the rapidly changing country. They educated themselves on its complex political situation. They threw themselves into social welfare programs and spent time with the political elite of the African National Congress, Nelson Mandela’s party and the party Amy had admired.
“We want to carry on where our daughter left off,” Peter told a TV reporter. “We want to assist at the grassroots level anyone who’s working for human rights and women’s rights in particular. We want to be just as active as she was.”
The ANC, for its part, took the Biehls into their fold. Amy had been a “comrade,” the ANC announced. Moreover, she had been a martyr for their cause: liberty for all, racial harmony, and equality. Also, it looked good to have these two appealing, well-off Americans stand up for the ANC. Eventually Linda and Peter became friendly with a bunch of the liberation-era luminaries: Mandela himself; Archbishop Tutu; deputy president and soon-to-be-president Thabo Mbeki; and Ahmed Kathrada, who had been sentenced to life imprisonment with Mandela in 1964.
In 1997, when the men convicted of killing Amy sat before the Truth and Reconciliation Commission, the Biehls, too, attended. They decided that Amy, who often wrote of the importance of reconciliation and moving forward in post-apartheid South Africa, would have wanted them to respect the processes of this new democracy. And so, unlike many families of victims, the Biehls did not oppose amnesty for Amy’s killers, and the men were released from prison in 1998, after serving between three and five years.
A University of California at Berkeley anthropologist named Nancy Scheper-Hughes—who now sat near Linda in a pew in St. Columba Church—had been working in South Africa in 1993. She had written about the crime and the trial in several academic papers. In the ensuing years, when Nancy was not tracking an international ring of organ traffickers or looking into infant mortality rates in the Brazilian favelas, she was investigating violence in post-apartheid South Africa. She had grown especially intrigued by Easy and Ntobeko, and in August 1999 she hired a guide to take her to Gugulethu, where the men were staying after their release from prison. Nancy interviewed them, and they expressed to her an admiration for Peter Biehl and the desire to meet him in person, and to apologize face-to-face.
“I thought that there was one thing that could possibly make me better,” Ntobeko confessed to Nancy. “I wanted to tell Mr. Biehl that I did not take the death of his daughter lightly. That this thing has weighed heavily on me. And I wanted him to know that he is a hero father to me. If I could just get Peter Biehl to listen to me and to forgive me to my face—why that would be as good as bread.”
Nancy called Peter, who was staying at a Cape Town hotel at the time, and arranged for such a meeting.
“He probably thought I was a real buttinski,” she recalled.
Peter, Nancy, and Nancy’s guide proceeded to drive to Gugulethu for what began, Nancy told me, as a “tense meeting, on a miserable, rainy day.” She stood to the side, taking copious notes and snapping photos, as a sullen, skinny Ntobeko and a sullen, skinny Easy ushered Peter into a shack they had claimed as their “clubhouse,” a drafty hovel with a couple of small chairs and a love seat. The three spoke to each other, gruffly at first, but soon they softened. Easy served Peter tea. Easy and Ntobeko explained to Peter that they were starting a youth group; the bunch had already climbed Table Mountain together and they’d designed T-shirts. They nicknamed Nancy “the bridge” for her role in connecting the two worlds. They asked to meet Linda, who was in America, where her youngest daughter, Molly, had just given birth to a baby boy. Soon thereafter, Linda arrived in Cape Town and accompanied Peter to Gugulethu. Ntobeko and Easy were waiting for her. Easy showed her a photograph of his six brothers. Linda in turn showed him a photograph of her new grandson.
“Makhulu,” Easy said.
“What does that mean?”
“Grandmother.”
From then on, Easy and Ntobeko addressed Linda and Peter as Makhulu and Tatomkhulu, respectively: Grandmother and Grandfather in the Xhosa language, honorifics used to express reverence. Linda and Peter spent a lazy Sunday evening as guests of honor at the official launch of Easy and Ntobeko’s youth club; mostly it involved sitting outside and watching kids dance and give speeches. Next, the Biehls invited the men to dinner.
“Easy’s mother said we would be given such things,” Ntobeko whispered when a waiter presented them menus a few days later. Until then, the young men’s dining out experience had been limited to a few trips to a takeaway joint.
Easy shoveled in steak and a milkshake, leaving his vegetables pushed to the side of his plate, while Ntobeko, who had a more adventurous culinary spirit, picked at a towering pile of nachos and then watched in wonder as the remainder was gathered into a package called a “doggie bag.” The four ambled over the wide, sanded docks by the ocean and into the mall. During apartheid, the men had had limited
