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(More customer reviews)Sometimes, a book comes along that forces me to stop reading every few pages. Not because it's badly written, clumsily argued or otherwise defective. But simply because it's so provocative, so compelling and so articulate that I had to pause in order to digest a whole raft of new ideas, toss out some old preconceptions and ponder some important questions.
Solnit's core argument -- that we can find hints of a humanist-style utopia in the world's worst disasters -- is not only provocative but fascinating, as she amasses a host of evidence to prove her point from the San Francisco earthquake of 1906 up to Hurricane Katrina nearly a century later, disasters that range from the Halifax explosion during World War 1 to the terrorist attacks on 9/11 in both New York and Washington. In the midst of these disasters, as she chronicles repeatedly, people -- ordinary individuals, not institutions -- rose to the occasion. Rather than panicking, they acted, whether that meant battling to save lives or simply to reach out to strangers in random acts of love and compassion. With disaster, paradoxically, can come joy, since in disaster it is possible for those of us not immediately afflicted to rediscover a sense of community and purpose that is otherwise absent from our lives. "The desires and possibilities awakened are so powerful that they shine even from wreckage, carnage and ashes," Solnit writes.
Solnit was driven to write this book by her experiences in California's Loma Prieta earthquake; I was compelled to pick it up by my own experiences in the heart of lower Manhattan on September 11, 2001. I witnessed sights that continue to give me nightmares, but experienced (and to some extent participated in) the kind of reforging of a spirit of community of the kind that she describes. I had stranded strangers camped out in my apartment, and, after trekking across the Brooklyn Bridge to my home, benefitted from the help of others (like the woman standing with a roll of paper towels making makeshift nose filters to block out the smoke and stench wafting over us).
What this book does, however, goes well beyond simply chronicling the many and very compelling personal stories that form part the evidence supporting Solnit's case. The phenomenon of joyousness and purpose found amidst destruction naturally raises the question in her mind of why it takes a disaster to do this -- and why it is that the preconception is that we will all behave like headless chickens or -- worse -- as violent lunatics in response to a crisis. So she formulates her second theory, one that is more provocative still -- that of 'elite panic'. Those with a vested stake in the status quo, whether they are politicians, corporations or even established charitable organizations, have found that disasters can be dangerous for them. After all, earthquakes in Nicaragua and Mexico exposed and made unacceptable the immense shortcomings of both countries' political regimes (in the former case, the Somoza dictatorship, in the latter, single party rule by Mexico's PRI). When a disaster suddenly transforms a society that we inhabit, it opens our eyes and imaginations to new possibilities -- ones that are not always welcomed by those in whose interests the previous society worked. (No wonder George Bush told us all to just go shopping...) Elite panic, as she labels the reaction, manifests itself in a rupture of the social bonds, in this case, the bonds tying most of us to those in a position of authority. Her argument becomes more provocative still, as she argues that "the person in the elite position does something that creates greater danger", whether it is shooting people carrying bags in case they are really rioters and looters, concealing crucial information (Three Mile Island) or, in Mexico City, assisting owners of garment factories to rescue their expensive equipment while leaving seamstresses trapped in the rubble to die.
This isn't a perfect book. Solnit is at her best when she explores her primary thesis -- that of the disaster utopia -- and links it to psychological and philosophical thinking throughout history. The 'elite panic' argument is at once more provocative and less well developed, but perhaps that is inevitable; I see this book as the starting point in what could be an important debate revolving around the issue of what is the meaning of community and coexistence.
More provocative questions flow from this and are left only partly addressed. For instance, Solnit chronicles ways in which some of the changes that emerged from disaster utopias have led to lasting changes. But while she displays her passion for the grassroots and improvised solutions and tactics, most of those legacies have been institutional in nature, such as the formation of a union of seamstresses in Mexico. Left unaddressed is the question of whether those new institutions, despite their grassroots origins in disaster, can remain organic when the initial sense of urgency fades. As political history in Britain and elsewhere has shown us, unions, too, can become part of the political elite. Similarly, Solnit appears to argue in favor of finding ways to craft similar grassroots solutions to all problems on an ongoing basis. It's easy to toss that out as a utopian ideal, but when the sense of external threat passes, so too does the overwhelming urge to bond with your neighbor, previously a stranger. I was stunned by the unusual politeness and warmth that swept across New York in the aftermath of 9/11, but that didn't last long. (And just today, someone assumed I was sarcastic when I thanked them for holding a door open for me, and starting screaming at me... ah yes, the normal New York!) So the broader questions remain of how to handle conflict in more normalized times, when at least some people are not longer willing to relinquish their own self interest in the broader cause of social utopia. Similarly, like it or not we do live in a global world; I suspect there is a limit to the extent that we could manage that world by acting solely in ways that Solnit would embrace as part of her world view. (She emerges as a big fan of anarchists like Kropotkin; it was a pleasure to find an accurate representation of what anarchism is -- not chaos and random violence of the kind seen in fiction like A Clockwork Orange, but rather self-determination and egalitarianism.)
After spending several days thinking about this book once I'd finished reading it, I ended up thinking that it is far more valuable for what it does accomplish than would be reflected if I didn't give it a 4.5 star rating. Had Solnit remained as thoughtful and balanced in her view of the events surrounding Hurricane Katrina as in the other disasters she chronicles, and had she put forward in a more consistent matter thoughts about ways that people can retain a sense of community, purpose and joy when the disaster passes or how to create that spirit in the absence of a disaster, it would have been a perfect five-star book. (The latter elements are there, but in a scattered and sometimes unfocused way throughout, and then in a breathless and short conclusion.)
Highly recommended to anyone interested in current affairs, political philosophy, etc. The arguments will be particularly appealing to Green Party members and other advocates of alternative societal and political arrangements, and probably unappealing to libertarians. Still, Solnit's analysis is compelling and whether you end by embracing her world view wholeheartedly or dismissing it with scorn, I'd recommend reading this. It's great food for thought, and deserves a wide audience, of the kind that in the past has flocked to books like Fukuyama's treatise on the demise of history or Samuel Huntington's argument about the clash of civilizations. (Oh yes, unlike either of those two scholarly books, it's beautifully written!) If you've already read Susan Jacoby's societal critique,The Age of American Unreason (Vintage), this is a great follow-on book.
Click Here to see more reviews about: A Paradise Built in Hell: The Extraordinary Communities That Arise in Disaster
A startling investigation of what people do in disasters and why it matters Why is it that in the aftermath of a disaster- whether manmade or natural-people suddenly become altruistic, resourceful, and brave? What makes the newfound communities and purpose many find in the ruins and crises after disaster so joyous? And what does this joy reveal about ordinarily unmet social desires and possibilities? In A Paradise Built in Hell, award-winning author Rebecca Solnit explores these phenomena, looking at major calamities from the 1906 earthquake in San Francisco through the 1917 explosion that tore up Halifax, Nova Scotia, the 1985 Mexico City earthquake, 9/11, and Hurricane Katrina in New Orleans. She examines how disaster throws people into a temporary utopia of changed states of mind and social possibilities, as well as looking at the cost of the widespread myths and rarer real cases of social deterioration during crisis. This is a timely and important book from an acclaimed author whose work consistently locates unseen patterns and meanings in broad cultural histories.
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