Government has always played an active role in emergency preparedness. Nuclear-raid drills were part of everyday life for school children in the 1950s and '60s, and building bomb shelters was encouraged because of the nuclear threat. In 1999, the government set up a $50 million crisis center to deal with the computer threats posed by Y2K, and after 9/11, residents were pushed to stock up on plastic and duct tape to seal their homes in the event of a biological attack. But in 2010, as we enter the new year under an elevated threat level, the problems at hand can seem insurmountable and unknown, to the point that even Barton M. Biggs, the former chief global strategist at Morgan Stanley, warns in his 2008 book that we must "assume the possibility of a breakdown of the civilized infrastructure." Where that leaves preppers is struggling to fill the void. "We want people to understand that preparedness is an individual's job, too," says Joseph Bruno, New York City’s commissioner of emergency management, where polling has shown that more than 50 percent of residents are thinking about preparedness—up from just 18 percent in 2004. "I'm a newsaholic, and that probably feeds some of this," says Bedford. "But I like to think that if we're prepared, it's one less family the government has to worry about."
In both his book Rawles on Retreats and Relocation and in his survivalist novel, Patriots: A Novel of Survival in the Coming Collapse, Rawles describes in great detail retreat groups "upgrading" brick or other masonry houses with steel reinforced window shutters and doors, excavating anti-vehicular ditches, installing warded gate locks, constructing concertina wire obstacles and fougasses, and setting up listening post/observation posts (LP/OPs.) Rawles is a proponent of including a mantrap foyer at survival retreats, an architectural element that he calls a "crushroom".
This doesn’t mean living in a void, it just means that we’re conscious about our relationship to the world and other people. It’s not rejecting external advice outright, but trusting ourselves enough to sift through which advice is worthy. We’re aware of the agendas of others, and don’t let them sway us from our self-determined path. Self-reliance doesn’t necessarily mean rejecting all established customs and values, it just means experimenting with them so we know if they work for us. It’s putting stock in our inner wisdom.
Anarcho-primitivists share many characteristics with survivalists, most notably predictions of a pending ecological disaster. Writers such as Derrick Jensen argue that industrial civilization is not sustainable, and will therefore inevitably bring about its own collapse. Non-anarchist writers such as Daniel Quinn, Joseph Tainter, and Richard Manning also hold this view. Some members of the Men Going Their Own Way subculture also promote off-grid living and believe that modern society is no longer liveable.
Another wave of survivalism began after the September 11, 2001 attacks and subsequent bombings in Bali, Madrid, and London. This resurgence of interest in survivalism appears to be as strong as the 1970s era focus on the topic. The fear of war, avian influenza, energy shortages, environmental disasters and global climate change, coupled with economic uncertainty, and the apparent vulnerability of humanity after the 2004 Indian Ocean earthquake and tsunami and Hurricane Katrina, has increased interest in survivalism topics.
Pense was born in the Dust Bowl during the Great Depression. He was 5 years old when the bombs fell over Pearl Harbor. His food was rationed. He got bronchiectasis during Black Sunday as an infant and “forgot to tell” the Army so he could serve; he stayed in the service until the doctors found out. He’s a product of a generation when people were prepared, not because it was stylish or social, but because it was what you had to do. He tells me all this as his still-strong arm puts another log on the fire, and I can’t help but wonder what the world will be like when resilient people like him are gone.
Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser, who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested, — "But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition, as if every thing were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy, shall that pass? If an angry bigot assumes this bountiful cause of Abolition, and comes to me with his last news from Barbadoes, why should I not say to him, 'Go love thy infant; love thy wood-chopper: be good-natured and modest: have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home.' Rough and graceless would be such greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it, — else it is none. The doctrine of hatred must be preached as the counteraction of the doctrine of love when that pules and whines. I shun father and mother and wife and brother, when my genius calls me. I would write on the lintels of the door-post, Whim. I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why I exclude company. Then, again, do not tell me, as a good man did to-day, of my obligation to put all poor men in good situations. Are they my poor? I tell thee, thou foolish philanthropist, that I grudge the dollar, the dime, the cent, I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison, if need be; but your miscellaneous popular charities; the education at college of fools; the building of meeting-houses to the vain end to which many now stand; alms to sots; and the thousandfold Relief Societies; — though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar which by and by I shall have the manhood to withhold.
If we cannot at once rise to the sanctities of obedience and faith, let us at least resist our temptations; let us enter into the state of war, and wake Thor and Woden, courage and constancy, in our Saxon breasts. This is to be done in our smooth times by speaking the truth. Check this lying hospitality and lying affection. Live no longer to the expectation of these deceived and deceiving people with whom we converse. Say to them, O father, O mother, O wife, O brother, O friend, I have lived with you after appearances hitherto. Henceforward I am the truth's. Be it known unto you that henceforward I obey no law less than the eternal law. I will have no covenants but proximities. I shall endeavour to nourish my parents, to support my family, to be the chaste husband of one wife,--but these relations I must fill after a new and unprecedented way. I appeal from your customs. I must be myself. I cannot break myself any longer for you, or you. If you can love me for what I am, we shall be the happier. If you cannot, I will still seek to deserve that you should. I will not hide my tastes or aversions. I will so trust that what is deep is holy, that I will do strongly before the sun and moon whatever inly rejoices me, and the heart appoints. If you are noble, I will love you; if you are not, I will not hurt you and myself by hypocritical attentions. If you are true, but not in the same truth with me, cleave to your companions; I will seek my own. I do this not selfishly, but humbly and truly. It is alike your interest, and mine, and all men's, however long we have dwelt in lies, to live in truth. Does this sound harsh to-day? You will soon love what is dictated by your nature as well as mine, and, if we follow the truth, it will bring us out safe at last.-- But so you may give these friends pain. Yes, but I cannot sell my liberty and my power, to save their sensibility. Besides, all persons have their moments of reason, when they look out into the region of absolute truth; then will they justify me, and do the same thing.
1. In what prayers do men allow themselves! That which they call a holy office is not so much as brave and manly. Prayer looks abroad and asks for some foreign addition to come through some foreign virtue, and loses itself in endless mazes of natural and supernatural, and mediatorial and miraculous. Prayer that craves a particular commodity,--any thing less than all good,--is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is meanness and theft. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg. He will then see prayer in all action. The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends. Caratach, in Fletcher's Bonduca, when admonished to inquire the mind of the god Audate, replies, --
I connected with Jennifer through Daisy Luther, the Virginia-based writer and survival preparedness expert behind the blog The Organic Prepper, which boasts more than 30,000 followers on Facebook and roughly 32,000 monthly visits on Pinterest. Jennifer says she learned a lot about prepping from the site and is a member of its affiliated private Facebook group, which Luther says is nearly 77 percent women. (Luther and other bloggers I spoke with for this story say that while they approach survivalism from a female perspective, they’ve encountered no small number of men who are interested in these practices as well.)
I suppose no man can violate his nature. All the sallies of his will are rounded in by the law of his being, as the inequalities of Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza; — read it forward, backward, or across, it still spells the same thing. In this pleasing, contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt, it will be found symmetrical, though I mean it not, and see it not. My book should smell of pines and resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions, and do not see that virtue or vice emit a breath every moment.
Concerns during this time were primarily about food, power and fuel because computers controlled all the ordering, shipping and delivery of food and gas across the country as well as the power grid. The time leading up to the turn of the century saw a huge amount of “mainstream” people rushing out to purchase a years supply of food, fuel and generators.
On a humid day in early August, I traveled to Wild Abundance, a homesteading and primitive-skills school in the rolling green hills of the Blue Ridge Mountains. Founded by Natalie Bogwalker in 2012, the facility in Weaverville, North Carolina, offers courses in gardening, foraging, herbalism, tiny house construction, hide tanning, and any number of practices that might come in handy when living alone in the wilderness. It’s also a functional homestead with a sprawling vegetable garden and a series of charming hobbit-like outbuildings fanned out across a wooded hillside.
People in the disaster preparedness community often say they are readying for the “shit hits the fan” moments: some future calamity, however plausible or implausible, when we are forced to fall back on our possessions and ingenuity. Doomsday Preppers, the long-running National Geographic show that popularized the term “prepper,” introduced mainstream America to a slew of quirky individuals — mostly men with a love of pricey gadgets and the Second Amendment — and the highly improbable doomsday scenarios for which they’d chosen to prepare.
Lokey teaches students agricultural skills and says she came to Wild Abundance because she wants to show her students how to build a basic cold frame: a wooden enclosure with a transparent roof that can be used to keep seedlings warm in winter. That way, no matter what happens, they’ll have the tools they need to grow fresh fruits and vegetables all year round.
When I met Mr. Edwards in Brooklyn this month, I found a hulking man dressed entirely in black, sitting in front of a laptop and giving an Internet tutorial on bug-out-bag preparedness to members of Evolver. net, the “global community of cultural creatives” established by Daniel Pinchbeck, a proponent of last year’s Mayan apocalypse phenomenon. In between displaying items like his Chinese-made survival shovel with the saw blade and nail-puller, Mr. Edwards said: “Daniel just wants his people to be ready. Even if you’re cosmically conscious, you still need to prepare for what it’ll be like with no food or water.”
A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day. — 'Ah, so you shall be sure to be misunderstood.' — Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.
FEMA’s Individual and Community Preparedness Division (ICPD) is committed to helping local efforts achieve greater community resilience. In order to determine how best to assist local preparedness activities, we conduct periodic research in the field of disaster preparedness to evaluate the nation’s progress with whole community preparedness. These findings are particularly relevant as we prepare our communities for a possible pandemic flu outbreak, hurricane season and other emergency incidents. Furthermore, findings from the research measure the public’s knowledge, attitudes and behaviors relative to preparing for a range of hazards and provide valuable insight for increasing personal preparedness, civic engagement and community resilience. Below are examples of the research FEMA ICPD has conducted: