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Zen and When the Levee Breaks 18 June 2008

Posted by mecca in Misc.

I’ve been following in the media the flood disasters in Iowa and Illinois, and I drove past some of the flooding in Wisconsin when it all started about a week ago. Illinois and Iowa farms are often described as among the most fertile lands on the planet. This year, millions of acres have been ruined by the very thing that keep plants alive: water. When Katrina visited the Gulf Coast a couple of years ago, I remember reading this article in Harper’s magazine posted online. It’s a very interesting perspective on disasters. Living in the present, one of the goals of religion, even with the Hereafter in mind, is often brought about by prayer, reflection, and a complete breakdown of structure, intentional or imposed. Here’s an excerpt. I recommend that you read the whole thing, especially when Rebecca Solnit (the author and accomplished essayist) speaks of the “purposes” of the post 9-11 disaster response and the narrative espoused in its aftermath.

In his 1961 study, “Disasters and Mental Health: Therapeutic Principles Drawn from Disaster Studies,” sociologist Charles Fritz asks an interesting question: “Why do large-scale disasters produce such mentally healthy conditions?” One of the answers is that a disaster shakes us loose of ordinary time. “In everyday life many human problems stem from people’s preoccupation with the past and the future, rather than the present,” Fritz wrote. “Disasters provide a temporary liberation from the worries, inhibitions, and anxieties associated with the past and the future because they force people to concentrate their full attention on immediate moment-to-moment, day-to-day needs.” This shift in awareness, he added, “speeds the process of decision-making” and “facilitates the acceptance of change.”

The state of mind Fritz describes resembles those sought in various spiritual traditions. It recalls Buddhism’s emphasis on being in the moment, nonattachment, and compassion for all beings, and the Christian monastic tradition’s emphasis on awareness of mortality and ephemerality. From this perspective, disaster can be understood as a crash course in consciousness.

. . . . The aftermath of disaster is often peculiarly hopeful, and in the rupture of the ordinary, real change often emerges. But this means that disaster threatens not only bodies, buildings, and property but also the status quo. Disaster recovery is not just a rescue of the needy but also a scramble for power and legitimacy, one that the status quo usually-but not always-wins. The Bush Administration’s response after 9/11 was a desperate and extreme version of this race to extinguish too vital a civil society and reestablish the authority that claims it alone can do what civil society has just done-and, alas, an extremely successful one. For the administration, the crisis wasn’t primarily one of death and destruction but one of power. The door had been opened and an anxious administration hastened to slam it shut.



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