Though I only moved to Charleston six weeks before Hurricane Hugo hit, the aftermath was remarkable in many ways. Despite the misery of no power, downed trees, blocked roads and widespread damage, many remember the first few days with a great deal of fondness. In my neighborhood, we had a few block parties. As people realized their freezer stocks were going to thaw, they drug out grills and gas stoves and cooked for their neighbors. Of course there was a sense of exhilaration that no one lost a loved one or was seriously injured. But the feeling of ‘togetherness’ persisted for some time and brings a smile even today.
In her book, “A Paradise Built in Hell,” Rebecca Solnit writes directly to this phenomenon through recorded chronicles and interviews around five major disasters—the 1906 San Francisco earthquake and fire, the 1917 munitions ship explosion in Halifax, Nova Scotia, the 1985 Mexico City earthquake, 9/11, and Hurricane Katrina.
Though she is careful to say that a disaster is never something to be wished for, she explores the resilience of the human spirit in disaster recovery by suggesting that it is a time when many discover a new side of human nature—a giving, caring one built on our sense of community. This description is contrary to our usual disaster movies where many turn to rioting and looting. While this latter can occur, there are likely exponentially higher incidences of the former.
Solnit is of course exploring a dimension of life that we in the social sciences describe as “social capital.” Essentially, this is the glue the binds us together and how strong that glue is. Like invested money, social capital can grow or shrink, depending upon how communities evolve over time. A disaster is a time when social capital is tapped as a community resource.
Robert Putnam, in “Bowling Alone,” observes that, like our infrastructure, it may well be that our social capital is on a declining trajectory. Metaphorically, Putnam suggests that the decline in Friday evening bowling leagues signifies that we are less and less closely glued together in the specific geographic sense of community—which is always where a disaster hits. The impact of Putnam’s book was huge—and it is still hotly debated.
Some say we are just bound together differently, as in Internetted social networks. As I looked at these today—the obvious conclusion was that they may be “new” neighborhoods, but they remain virtual for all of the reality of the people who populate them.
Disaster strikes neighborhoods, towns, cities, and regions, not networks. Networks are what we need to recover, and it is questionable in my mind whether those that are virtually glued together have as much disaster resilience as ones that are created in a neighborhood coffee shop or pub. I don’t question the glue; I just question its disaster resilience.
This raises the question of course of how we might go about rethinking our notion of social capital in connection with disasters. Solnit suggests that it is human nature to want to come together. In thinking about creating more resilient communities, how do we facilitate that in a way that helps communities better understand its vital role in recovery?



