As the helicopter fell, its dead rotors started to spin, and Ruvola used that energy to slow the aircraft down. Like downshifting a car on a hill, a hovering auto-rotation is a way of dissipating the force of gravity by feeding it back through the engine. By the time the helicopter hit the water it had slowed to a manageable speed, and all the torque had been bled out of the rotors;.
Given the profound alienation of modern society, when combat vets say that they miss the war, they might be having an entirely healthy response to life back home. Iroquois warriors did not have to struggle with that sort of alienation because warfare and society existed in such close proximity that there was effectively no transition from one to the other.
As affluence and urbanization rise in a society, rates of depression and suicide tend to go up rather than down. Rather than buffering people from clinical depression, increased wealth in a society seems to foster it. Suicide.
The problem with fear, though, is that it isn’t any one thing. Fear has a whole taxonomy – anxiety, dread, panic, foreboding – and you could be braced for one form and completely fall apart facing another.
Farming, mineral extraction, gas and oil production, bulk cargo transport, logging, fishing, infrastructure construction – all the industries that keep the nation going are mostly unacknowledged by the people who depend on them most.
The much-discussed estimate of twenty-two vets a day committing suicide in the United States is deceptive: it was only in 2008 that – for the first time in decades- the suicide rate among veterans surpassed the civilian rate in America, and though each death is enormously tragic, the majority of those veterans were over the age of fifty. Many were Vietnam vets and, generally speaking, the more time that passes after a trauma, the less likely a suicide is to have anything to do with it.
My father’s reaction surprised me. Vietnam had made him vehemently antiwar, so I expected him to applaud my decision, but instead he told me that American soldiers had saved the world from fascism during World War II and that thousands of young Americans were buried in his homeland of France. “You don’t owe your country nothing,” I remember him telling me. “You owe it something, and depending on what happens, you might owe it your life.
As people come together to face an existential threat, Fritz found, class differences are temporarily erased, income disparities become irrelevant, race is overlooked, and individuals are assessed simply by what they are willing to do for the group.
The eternal argument over so-called entitlement programs – and, more broadly, over liberal and conservative thought – will never be resolved because each side represents an ancient and absolutely essential component of our evolutionary past.
We are not good to each other. Our tribalism is to an extremely narrow group of people: our children, our spouse, maybe our parents. Our society is alienating, technical, cold, and mystifying. Our fundamental desire, as human beings, is to be close to others, and our society does not allow for that.
As modern society reduced the role of community, it simultaneously elevated the role of authority.
If contemporary America doesn’t develop ways to publicly confront the emotional consequences of war, those consequences will continue to burn a hole through the vets themselves. I.
Brotherhood has nothing to do with feelings; it has to do with how you define your relationship to others. It has to do with the rather profound decision to put the welfare of the group above your personal welfare. In such a system, feelings are meaningless. In such a system, who you are entirely depends on your willingness to surrender who you are.
First agriculture, and then industry, changed two fundamental things about the human experience. The accumulation of personal property allowed people to make more and more individualistic choices about their lives, and those choices unavoidably diminished group efforts toward a common good.
If the men on the Andrea Gail had simply died, and their bodies were lying in state somewhere, their loved ones could make their goodbyes and get on with their lives. But they didn’t die, they disappeared off the face of the earth and, strictly speaking, it’s just a matter of faith that these men will never return. Such faith takes work, it takes effort. The people of Gloucester must willfully extract these men from their lives and banish them to another world.
Back in Gloucester, Chris Cotter has a similar dream. Bobby appears before her, all smiles, and she says to him, “Hey, Bobby, where you been?” He doesn’t tell her, he just keeps smiling and says, “Remember, Christina, I’ll always love you,” and then he fades away. “He’s always happy when he goes and so I know he’s okay,” says Chris. “He’s absolutely okay.
What people miss presumably isn’t danger or loss but the unity that these things often engender.
Northern European societies are among the few where people sleep alone or with a partner in a private room, and that may have significant implications for mental health in general and for PTSD in particular. Virtually all mammals seem to benefit from companionship; even lab rats recover more quickly from trauma if they are caged with other rats rather than alone. In humans, lack of social support has been found to be twice as reliable at predicting PTSD as the severity of the trauma itself.
But in any society, leaders who aren’t willing to make sacrifices aren’t leaders, they’re opportunists, and opportunists rarely have the common good in mind. They’re easy to spot, though: opportunists lie reflexively, blame others for failures, and are unapologetic cowards.
Civilians balk at recognizing that one of the most traumatic things about combat is having to give it up. War is so obviously evil and wrong that the idea there could be anything good to it almost feels like a profanity.