Human Behavior in Times of Disaster - Essay Example

Gil Broochian October 19, LIT 2850-TR54B Term Paper Human Behavior in Times of Disaster In times of disaster or calamity, it is often aweinspiring to see people, as a group, work selflessly to help their fellow human beings and alleviate their suffering. It is often common to see that whenever a disaster occurs, whether natural or otherwise, petty differences and petty squabbles are left aside and only a deep sense of empathy is felt, which enables those who can to aid and help the sufferers wholeheartedly. Yet, it is also very interesting to note that however lofty the ideals to which humans aspire, especially in times of disaster, there are certain groups of people who take advantage of the situation to push their own agenda. Some want to prove they and their views are right, while others simply want to profit from the disaster. Such conflicting realities have always existed in times of disaster and, sadly, still do exist. There is a human tendency to look for a deeper meaning behind a disaster. In essence, most humans hold the belief that everything happens for a reason (or at least want to believe that), and that there is God’s handiwork behind any event. Therefore, when a disaster occurs, people end up trying to decipher what they think is God’s message to them. Often, this results in religious rhetoric and misinformation being shoved down the throats of the populace, who are told that it is their sins that have caused the disaster to occur in the first place. We can say that this has been a common motif throughout history; human beings have always presented selfless as well as selfish behavior whenever disaster has struck, and have always tried to look at the religious reasons behind these events. In Candide (1759), Voltaire pointed out the same phenomena through various characters in the book. Interestingly enough, we can find examples of such human behavior in disasters occurring within the US as well even in recent history. A comparison of the behavior of Americans during this disaster to those present after the earthquake in Candide will reveal how Voltaire’s portrayal of human behavior is actually true to reality and not far from it at all. Candide, along with his teacher, Pangloss, and a sailor, survived a shipwreck and landed in Lisbon. Almost as soon as they reached Lisbon, an earthquake occurred, causing great devastation throughout the city. Houses were ruined, roofs caved in and the roads were destroyed; about thirty thousand people were killed as a result (Candide 527) and many more were injured, including Candide. However, as soon as Candide recovered, he and Pangloss went ahead and “they fell to work like the others, bringing relief to those of the inhabitants who had escaped death” (Candide 528). It is clear that despite the initial chaos most of the uninjured people of the city were busy helping those who had been harmed by the earthquake. This is very similar to what was observed at the aftermath of September 11th, all New Yorkers rushed to help those who had been caught in the collapse of the towers. Although it was understood that most of the people who were inside were dead, the Fire Department of New York (FDNY) did a heroic job trying to find survivors in the rubble. The firemen often went for a long time without food and rest. They would frequently put their own lives at risk just for the happenstance of someone being alive inside the rubble. Sometimes the risks that the firemen took resulted in fatalities, but they still persisted and did not back down from the rescue operation. This clearly shows that humans have boundless selflessness, which usually emerges in times of disaster, when the foremost thought on people’s minds is helping those in need of assistance and trying to alleviate as much suffering as possible. However, on the flip side, there are those who take the disaster to be a chance for them to enrich themselves. As long as the owners are alive and well, they keep a vigilant eye on their property and it is not feasible or prudent to try to steal it. In times of disaster, however, property and its safekeeping are far from their minds. Many people die, and those that survive are often busy with saving lives, whether their own or others. Keeping an eye on property is perhaps the last thing on anyone’s mind. Therefore, it is very easy to loot and steal when a disaster strikes a population. Voltaire portrays this greed and avarice through the character of the sailor, who was one of the survivors of the shipwreck; he saw the earthquake as an opportunity to gain some money for himself. “But the sailor ran directly into the middle of the ruins, heedless of danger in his eagerness for gain; he found some money, laid violent hands on it, [and] got drunk…” (Candide 527). So too happened in the aftermath of September 11th, when it was discovered that some people were looting shops located in 5 World Trade Center, which was not completely destroyed (in fact the lower floors were almost intact, and so were the shops and the merchandise therein). It was suspected that some of the rescue workers were responsible as “it was virtually impossible for civilians to reach the underground area” (Chivers). What makes this phenomenon even more interesting is that in both fiction and reality those involved in looting were not seeking to become rich with what they stole, far from it. The sailor in Candide stole some money and valuables only to be able to drink himself to a stupor and “having slept off his wine, bought the favors of the first streetwalker he could find amid the ruins of smashed houses” (Candide 527), whereas those who looted 5 World Trade Center took away small objects, like watches and designer sunglasses. This points at the fact that it is not so much the desire to get rich that gets people to rob during a disaster, but it is the ever present greed that goads them into doing something to satisfy their lust for money, albeit in a small way. Being self important, humans also try to find a deeper meaning behind a disaster. It is not enough for them that a disaster has occurred. Since it is in human nature to arrogantly consider oneself, or one’s species to be exact, as special, therefore, humans have to delve deeper into the cause of the tragedy to strive to see what God is trying to tell them. Often it is those sitting in the higher echelons of the religious power who involve themselves in such observations. It is always some sins committed by the people – which the populace was being told to abstain from by these religious zealots – that are to be blamed for the catastrophe that occurs. The masses are then told to mend their ways and make sacrifices and repent for what they have done, because clearly the catastrophe is a sign of God’s displeasure with them. (Of course, humans in their vanity think that God is always busy observing them closely and being deeply affected by their actions). The fact that not all those who died as a result of the disaster were guilty of such sins is conveniently ignored. This is clearly the case presented by Voltaire; three-fourths of Lisbon had been destroyed (Candide 528) and instead of doing anything meaningful to help the people, the clergy decided to hold an auto-da-fe or public execution, since, according to Voltaire’s ironic observation, it is because of people’s sins that the catastrophe occurred, therefore, it is self evident “that the spectacle of several persons being roasted over a slow fire with full ceremonial rites is an infallible specific against earthquakes” (Candide 529). Ironically, in Candide, this ritual sacrifice was in vain as another earthquake occurred immediately after the auto-da-fe. A mere two days after the events of September 11th, two pastors, Jerry Falwell and Pat Robertson, discussed the disaster on Robertson’s show The 700 Club, where Falwell blamed the sins of the people for the terrorist attacks saying “I really believe that the pagans, and the abortionists, and the feminists, and the gays and the lesbians who are actively trying to make that an alternative lifestyle, the ACLU, People For the American Way – all of them who have tried to secularize America – I point the finger in their face and say ‘you helped this happen.’” (The 700 Club). Reverend Robertson totally concurred with this view (The 700 Club). Thus, it was the sins of the populace that caused the events of September 11th to unfold and Americans, according to these two religious zealots, had to change their lifestyle because “God will not be mocked. And when we destroy 40 million little innocent babies, we make God mad” (The 700 Club). So this too was a sign from God of His divine displeasure, warning mortals to mend their ways. It is good to know, however, that when disaster strikes, the first and foremost feeling that materializes in humans is that of empathy, causing them to selflessly help those who have been adversely affected. However, it is not wise to turn a blind eye to those who take advantage of such catastrophes to satisfy their greed, or to push their agenda further, thus causing more misery. It would be true to say that both positive and negative human behaviors come to light in a disaster, but it is good to know that positive human behavior is more encompassing, whereas the negative is scarce and may often be easily ignored. However, in Voltaire’s opinion negative, selfish behavior was prevalent in the society. Through Candide he showed how philosophical and religious discussions and debates prevented people from taking any beneficial or meaningful action. Voltaire had become quite disenchanted with the idea of “Providence” or the good will of God, and he had cause to do so. The earthquake in Candide portrays a real earthquake that shook Lisbon’s populace in 1755, making Voltaire feel that there was no “good will” of God. Moreover, the torturous methods of the Inquisition were very much in practice during his time as well. He saw the philosophers and thinkers of his time passing theories yet never trying to help anyone, and thus, Voltaire grew disenchanted. In Candide, he has laid bare his contempt for all such beliefs and ideals, as well as for those who hold such beliefs and ideals as true. Works Cited Chivers, C. J. “Looting is Reported in Center’s Tomblike Mall.” The New York Times. The New York Times Company , 21 Sep. 2001. Web. 13 Oct 2010. Falwell, Jerry. The 700 Club. Christian Broadcasting Network. 13 Sep. 2001. Television. Read More