Resilience as “Hope With Teeth,” via Pussy Riot and “The Chi”

Resilience as “Hope With Teeth,” via Pussy Riot and “The Chi”

In my recent piece, “The Necessary Precariousness of Hope,” I explore some of what makes hope so difficult and yet so necessary. Hope involves a capacity for being able to bear the unknown and unlikely, as Rebecca Solnit has said– which can be a beautifully expansive and playful experience given the best circumstances, and extraordinarily challenging in the most oppressive circumstances. The topic of hope was slowly rising in my mind when I went to see a band called Pussy Riot, a Russian feminist punk band whose lyrics fight for the rights of women and queer people amidst an oppressive political state.

In all honesty, the only thing I thought I knew about Pussy Riot prior to last week was what I just wrote above. But when I saw they were coming to San Francisco, I jumped on the chance to get tickets. (Bonus points for an early show, home by 10pm!)

The band I saw that evening was not the band I expected, which traditionally consisted of two main members (who have spent time in prison for protesting Putin) and 11 side members. The San Francisco show featured one person with a feminine-sounding, possibly Russian-accented voice and another person behind a mixer with a masculine-sounding voice. Both of their faces were covered by colorful woven ski masks. The music was not punk rock as I know it– it was more like fun, dance-y electronic beats. I learned from the vocalist that evening that “anybody can be Pussy Riot.” So I don’t really know who was behind those masks. Apparently, they could have been anybody.

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The Necessary Precariousness of Hope

The Necessary Precariousness of Hope

It’s hard not to listen when the universe sends us its messages. When I hear on several occasions, “Where’s the hope in what you are saying?”, I can’t help but pay attention.

Here are a few recent examples: Last week on social media, several friends and I were exploring the intertwined history of constitutional rights and racism, when one person said, “I agree with what you are saying, but where is the hope?” The other day, a case conference facilitator suggested the same thing as my group gathered to hear notes from my colleague’s work: “Listen for the hope in this session.” And last week a patient said to me, “Your plants look so healthy; I kill all of mine.” When I responded to him about the way life and death seem so close together, something inside me felt like I missed something important. Later, I realized that I missed a chance to name his hope that I could help him become healthy, just like my plants. So, I am asking myself, where is the hope in my words, work, and actions; and what is hope, really?

In my work as a psychoanalytic psychotherapist helping to unpack the deeper issues beyond behavior change, and as a person in society working toward uprooting and exposing white supremacy, I get down in the dirt quite often. To me, coming face to face with truths is a liberating and hopeful practice, even though this practice often feels painful and disorienting. Exposing something we wish to hide from ourselves that perpetuates destructive (and deadly) patterns is a powerful endeavor, which often feels terrible. After all, there are often several reasons we keep these truths inaccessible, including that we may discover we’re implicated in our own trauma and painful experiences, as well as the trauma and pain of others. Most of us are hardly ever sure we can bear knowing this kind of truth.

Even when we come into direct contact with the pain of being human, there is still room for hope. But it feels important to me to distinguish hope from something more like an idealistic optimism. Author Rebecca Solnit describes this well: She says that optimism and despair are two sides of the same, predictive coin. They both imply an expectation that we know how things will turn out: They will either be all good or all bad, without any room for uncertainty.

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