Foreword to the Third Edition (2015)

      Grounds for Hope

      Your opponents would love you to believe that it’s hopeless, that you have no power, that there’s no reason to act, that you can’t win. Hope is a gift you don’t have to surrender, a power you don’t have to throw away. And though hope can be an act of defiance, defiance isn’t enough reason to hope. But there are good reasons.

      I wrote this book in 2003 and early 2004 to make the case for hope. The text that follows is in some ways of its moment—it was written against the tremendous despair at the height of the Bush administration’s powers and the outset of the war in Iraq. That moment passed long ago, but despair, defeatism, cynicism, and the amnesia and assumptions from which they often arise have not dispersed, even as the most wildly, unimaginably magnificent things came to pass. There is a lot of evidence for the defense.

      Coming back to the text more than a dozen tumultuous years later, I believe its premises hold up. Progressive, populist, and grassroots constituencies have had many victories. Popular power has continued to be a profound force for change. And the changes we’ve undergone, both wonderful and terrible, are astonishing. The world of 2003 has been swept away. Its damage lingers, but its arrangements and many of its ideologies have given way to new ones—and, more than that, to a sea change in who we are and how we imagine ourselves, the world, and so many things in it. This is an extraordinary time full of vital, transformative movements that could not be foreseen. It’s also a nightmarish time. Full engagement requires the ability to perceive both. The twenty-first century has seen the rise of hideous economic inequality, perhaps due to amnesia both of the working people who countenance declines in wages, working conditions, and social services, and the elites who forgot that they conceded to some of these things in the hope of avoiding revolution. The rise of Silicon Valley as a global power center has eliminated and automated countless jobs, enhancing economic inequality; it has produced new elites and monstrous corporations from Amazon, with its attack on publishing, authors, and working conditions, to Google, which is attempting to build a global information monopoly in myriad arenas and in the process amassing terrifying powers, including the power that comes with sophisticated profiles of most computer users. The major tech companies have created and deployed surveillance capacities that the Kremlin and FBI at the height of the Cold War could not have dreamed of—in collaboration with the government that should be regulating them. The attack on civil liberties, including the right to privacy, continues long after its Global War on Terror justifications have faded away.

      Worse than these is the arrival of climate change, faster, harder, and more devastating than scientists anticipated.

      Hope doesn’t mean denying these realities. It means facing them and addressing them by remembering what else the twenty-first century has brought, including the movements, heroes, and shifts in consciousness that address these things now. Among them: Occupy Wall Street; Black Lives Matter; Idle No More; the Dreamers addressing the Dream Act and immigration rights; Edward Snowden, Laura Poitras, Glenn Greenwald, and the movement for corporate and government transparency; the push for marriage equality; a resurgent feminist movement; economic justice movements addressing (and in many cases raising) minimum wage and fighting debt peonage and the student-loan racket; and a dynamic climate and climate justice movement—and the intersections between them all. This has been a truly remarkable decade for movement-building, social change, and deep, profound shifts in ideas, perspective, and frameworks for broad parts of the population (and, of course, backlashes against all those things).

      The Uses of Uncertainty

      Hope in the Dark began as an essay that I published online about six weeks after the United States launched its war on Iraq. It immediately went, as they say, viral—it was widely circulated by email, picked up by a mainstream newspaper and many news websites, pirated by some alternative newspapers, even printed out and distributed by hand by someone who liked it. It was my first adventure in online publishing, as well as in speaking directly to the inner life of the politics of the moment, to the emotions and perceptions that underlie our political positions and engagements. Amazed by the ravenous appetite for another way of telling who and where we were, I decided to write this slender book. It has had an interesting life in several languages, and it’s a pleasure to revise it with this introduction and a few new chapters at the end, notes, and handsome redesign. Updating the book would have meant writing an entirely new book, so we chose to reissue the 2005 second edition with this additional material instead.

      After the book was published, I spent years on the road talking about hope and activism, the historical record and the possibilities, and my arguments grew, perhaps, more polished or more precise or at least more case-hardened. Here’s another traverse across that landscape.

      It’s important to say what hope is not: it is not the belief that everything was, is, or will be fine. The evidence is all around us of tremendous suffering and tremendous destruction. The hope I’m interested in is about broad perspectives with specific possibilities, ones that invite or demand that we act. It’s also not a sunny everything-is-getting-better narrative, though it may be a counter to the everything-is-getting-worse narrative. You could call it an account of complexities and uncertainties, with openings. “Critical thinking without hope is cynicism, but hope without critical thinking is naïvete,” the Bulgarian writer Maria Popova recently remarked. And Patrisse Cullors, one of the founders of Black Lives Matter, early on described the movement’s mission as to “Provide hope and inspiration for collective action to build collective power to achieve collective transformation, rooted in grief and rage but pointed towards vision and dreams.” It’s a statement that acknowledges that grief and hope can coexist.

      The tremendous human rights achievements—not only in gaining rights but in redefining race, gender, sexuality, embodiment, spirituality, and the idea of the good life—of the past half century have flowered during a time of unprecedented ecological destruction and the rise of innovative new means of exploitation. And the rise of new forms of resistance, including resistance enabled by an elegant understanding of that ecology and new ways for people to communicate and organize, and new and exhilarating alliances across distance and difference.

      Hope locates itself in the premises that we don’t know what will happen and that in the spaciousness of uncertainty is room to act. When you recognize uncertainty, you recognize that you may be able to influence the outcomes—you alone or you in concert with a few dozen or several million others. Hope is an embrace of the unknown and the unknowable, an alternative to the certainty of both optimists and pessimists. Optimists think it will all be fine without our involvement; pessimists take the opposite position; both excuse themselves from acting. It’s the belief that what we do matters even though how and when it may matter, who and what it may impact, are not things we can know beforehand. We may not, in fact, know them afterward either, but they matter all the same, and history is full of people whose influence was most powerful after they were gone.

      There are major movements that failed to achieve their goals; there are also comparatively small gestures that mushroomed into successful revolutions. The self-immolation of impoverished, police-harassed produce-seller Mohamed Bouazizi on December 17, 2010, in Tunisia was the spark that lit a revolution in his country and then across northern Africa and other parts of the Arab world in 2011. And though the civil war in Syria and the counterrevolutions after Egypt’s extraordinary uprising might be what most remember, Tunisia’s “jasmine revolution” toppled a dictator and led to peaceful elections in that country in 2014. Whatever else the Arab Spring was, it’s an extraordinary example of how unpredictable change is and how potent popular power can be. And five years on, it’s too soon to draw conclusions about what it all meant.

      You can tell the genesis story of the Arab Spring other ways. The quiet organizing going on in the shadows beforehand matters. So does the comic book about Martin Luther King and civil disobedience that was translated into Arabic and widely distributed in Egypt shortly before the Arab Spring. You can