I met Carol when I was in my early twenties. She was sweet and funny, with a gravelly Jersey accent and a streetwise tomboy persona. I don’t know how she ended up homeless and turning tricks on the streets of Sin City, but we crossed paths in the circle of transient addicts I was running with at the time and took to each other immediately—the fast bond of street siblings that often occurs between the desperate and the damned.
My mind keeps returning to an image of myself sitting in my chair at the office—my therapist chair—in March 2023. Only the dim winter sun and the murmur of passing cars filtered in through the window on my left. Inside, the air purifier hummed. The couch across from me had been left empty when my patient stood to leave a few minutes before. I had closed the door behind her, then moved to my desk to retrieve my phone. Anticipating an unscheduled hour, I’d returned to my chair and lit up the screen, searching without thinking.
Ideas about the centrality of culture and collective in the structuring of the unconscious have been largely walled off, extruded from our canon. Nevertheless, they reappear. A central idea that keeps blooming in the cracks of concrete walls regards the social unconscious in all its permutations or the ways groups and their cultures are reproduced in individuals and the ways individuals reproduce their groups and their cultures in their perception, thinking, and comportment.
I didn’t know the square I passed every morning was called El-Galaa Square until I was older…. Through the imagined possibilities produced by the symbol of the square, I began to question and search for meaning behind other meanings. Behind images, regressions, power dynamics, landmarks, ruminations, ruptures, separations, and associations.
The early days of the pandemic created a miasma of vast uncertainty in the world that seeped into our collective minds. Mental fault lines throughout the population manifested in paranoia and a preoccupation with scarcity, along with polarization of the world into “good” and “bad” people, places, and countries.
As I think back on my life, I have most felt a sense of community in the least likely places. I was raised abroad, and all through my growing-up years, I often found myself feeling foreign and out of place when I set foot in my passport country, while overseas, at odd moments, in places I had the least right to do so, I would feel accepted and taken in. This experience has repeated itself throughout my life.
After a few seconds’ struggle, it comes to me by degrees—that time at our last visit when I sat sketching her mother’s house. I can summon the feeling of sitting down on something—I don’t recall what—the sensation of my drawing hand in motion, the intensity of my gaze, the freedom. And that moment of knowing when the sketch was finished, when to stop. I can call up those sensations now.
One of the biggest challenges to my enactment of queerness during COVID is my decision to shift my psychotherapy practice entirely to telehealth, removing my body from proximity to my clients’ bodies. […] And yet the fantasy that we can keep each other safe is as faulty as the fantasy that in psychotherapy we can keep from being touched by each other. Isn’t it?
I have been thinking for some time now that I’m glad my parents are no longer alive. It would break their hearts to witness what has happened to what my father used to describe as “America, the best country!”
Wars, atrocities, and political upheavals shape our destiny. Ideologies and propaganda mold our views of what is real and what is true. My history also taught me that just as we cannot escape death, we may not be able to get away from fascism. Fascism, unfortunately, as Hannah Arendt has taught us, is here to stay.[…]
I attended a symposium featuring analysts and therapists who are living and working in Ukraine or Russia, as well as those who have fled from their homes in those countries. They have come together in virtual town halls to support themselves and one another during this war. Those working inside Russia work with patients who live in Ukraine, and vice versa. Some are continuing to work with their patients, and some have stopped. All, for their own reasons or reasons outside their control.
The van climbs ever higher. I marvel at the spare, rocky landscape and the vast distances on every side as we make our way, curving upward, sometimes perilously close to the edge. Above it all, the Big Sky takes my breath away. Despite the many references I’ve read and the photos I’ve seen, I never imagined this experience: its vast enormity as an experience. I am in Wyoming for the first time.
How profound it feels to be thrust into a new world, stunned by its unique beauty, the feel of the air, new fragrances, new animals. I saw a magpie for the first time in Wyoming. Bald eagles flew overhead. What dazzled me most were the light and the wind, and especially the sky that never stopped changing. I could have stood still and watched all day, transfixed. In fact, I had intended to do just that, but the pandemic intruded, and we couldn’t stay.
…It has a space to lie down. Other than that, the room is bare. I am tempted to use the word “barren,” which I think captures a fear I cannot articulate. All I can feel is how afraid I am. What am I wearing—a surgical gown? Perhaps just a slip and underwear. I remember already feeling shame and fear. I don’t or can’t really take in the specifics of my surroundings. I am terrified, shame-ridden, more singularly alone than ever in my life, though my life is not very long at this moment.
I am sitting on the windowsill in my living room. It’s five in the morning of the 181st day of the war. The night was sleepless, sirens after sirens, when the valley with the river canyon amplifying the sounds give it such volume that the city landscape alone never does, as it swallows the city steers, activating dogs and most certainly birds much earlier than their time. After a short while of peaceful rest, after the sirens stopped, my town, covered with a thick layer of fog, is slowly awakening: the curfew is over. Everything here is now immersed in a complete silence that you can only encounter in a small town like mine and in that rare moment when the choir of morning birds is quiet already but the people are still not out on the streets. This silence is so surreal and overwhelming amid the war.
…I never walk in the city in order to make friends, although every encounter, for the most part, is a friendly one in the city. I am an old woman now, and the city has been ravaged even more than I have been, by death and sickness, by neglect and violent desperation, so I have the sudden realization that it has always been the city itself I have loved, the city itself that has been my friend.
It begins when any one of us living abroad confirms dates for a visit. My mother starts asking weeks in advance for our favorite foods so that she can core, stuff, mince, chop, and knead her way into neatly packed pans, ready to be thrown into the oven at a moment’s notice. On too many occasions, I’ve objected to this cheerful affirmation of the assumption that as expats we must be living in a state of food deprivation, possibly surviving on caloric stores between one visit and the next—to no avail. But it turns out that my younger sisters do have their favorite foods. It also turns out that I’ve had them—vociferously—in the mid-2000s.
What is, or was, the End of History? The political scientist Francis Fukuyama claimed that the fall of the Berlin Wall in 1989 signaled the victory of the “Western world” in the Cold War and ended, definitively, the struggle between competing ideological grand narratives. Fukuyama’s theory asserted that the basic formula of human government had been settled once and for all in favor of liberal democracy and market capitalism.
…The work on transgenerational transmission and healing of trauma has been focused on familial ties and attachment experiences. In the case of gay men, the generations are linked through an identity that isn’t familial. Thirty years beyond the worst of the AIDS epidemic, gay men who did not directly experience those years are still haunted by the history. In these cases, we aren’t able to speculate about transmission through attachment experience, so how do we think about the way this trauma has been transmitted to and worked through by subsequent generations?
Mr. Stevens, an elderly man who stands a head shorter than me, is helping me to cross the street. “It’s safer to cross here,” he says, placing his hand gently on my elbow. “You have to be careful when there’s construction.” I follow his lead as he steers us across an empty portion of the street just before it turns into a busy intersection, a visual confusion of traffic cones, temporary road markings, and piles of tarmac and gravel. I do not look left or right for oncoming traffic, my body implicitly trusting his judgment, his hand a reassuring pressure upon my arm.
The following vignette attempts to illustrate how the culture of fake news seemed to have invaded the sanctity of the therapeutic setting. One may argue that the underlying motivations for this invasion are multi-determined. No single interpretation could embrace what at first glance may be viewed as an acting out or an enactment. The case of E highlights the indestructibility of wishes underlying fake news, coupled with the permeability of the therapeutic frame.
The following is an excerpt from a session with a man who had been hospitalized several times and found his way into therapy. We have been working for five years in ways that have begun to touch places that were inaccessible or, rather, accessible mainly as threats that would periodically flood him.
[…] It was clear that he had the ideal picture of our country in his head. The country he dreams of being a part of is kind and noble, driven by justice and dignity, where people live in peace and travel the world. Tears welled up in my eyes. Feelings were raging inside me. I love my son very much and I love my country, but to my regret, this ideal country has never existed. On the contrary, the worst oppressive practices of the Soviet Union started to mutate in an ugly way in nowadays Russia.
You have to hold yourself in your hands—a literal translation of a saying we have that means something along the lines of “get ahold of yourself.” In the days since February 24, I have spoken to my cousin Oksana frequently. She lives in Odesa, our home city in Ukraine.
[…] Afghanistan moves something inside me, a feeling, a motion, a disturbing sensation. Afghanistan is more than a place under a killing sun. It is a feeling from deep inside me. On the surface, it may comprise various geographical references: countries like Syria, Iraq, Iran, North Korea, or Saharan Africa. We are so far apart, so alien to one another, and yet, thinking of those places, I feel as if a strong and old experience of them hides somewhere deep inside my body.
[…]What had I done? I thought my words would be harmless, a mere repetition of hers with a millimeter of meaning attached. I had hoped they would let her know I heard her. How did I alarm her instead? She had been pouring poison in and out of her cup until my words stopped her, as if the poison turned real when I spoke. I should never have linked play with harm. It was weeks before she would come near me again.