Earthquake Safety Quotes

My heart beats so hard, I feel like I have an earthquake inside of me. It's weighing me down and my hands shake with the need of safety and comfort.

How strange it (the earthquake) must all have seemed to them, here where they lived so safely always! They thought such a dreadful thing could happen to others, but not to them. That is the way!

And when the earth began to rumble and quake, as fear and frantic set in, he ran back inside the house past his wife and children, gathering all the valuables and things he thought of importance, and ran back to his car packing away. After making two trips in and out, he waited in the car for his family to come out, in fear they darted through the darkness and pelting cold rain. When everything calmed down, and the house was intact and safe, he returned putting everything back in its place, had the kids go to bed, told his wife he loves her and turned off the light.

When women act on behalf of our own sexual desires, we get blamed for being raped, for the demise of modern masculinity, for men’s cheating, for getting cervical cancer, for street harassment, even for earthquakes.

Cause-and-effect assumes history marches forward, but history is not an army. It is a crab scuttling sideways, a drip of soft water wearing away stone, an earthquake breaking centuries of tension. Sometimes one person inspires a movement, or her words do decades later; sometimes a few passionate people change the world; sometimes they start a mass movement and millions do; sometimes those millions are stirred by the same outrage or the same ideal, and change comes upon us like a change of weather. All that these transformations have in common is that they begin in the imagination, in hope. To hope is to gamble. It’s to bet on the future, on your desires, on the possibility that an open heart and uncertainty is better than gloom and safety. To hope is dangerous, and yet it is the opposite of fear, for to live is to risk.

ref·u·gee noun: a person who flees for refuge or safety We are, each of us, refugees when we flee from burning buildings into the arms of loving families. When we flee from floods and earthquakes to sleep on blue mats in community centres. We are, each of us, refugees when we flee from abusive relationships, and shooters in cinemas and shopping centres. Sometimes it takes only a day for our countries to persecute us because of our creed, race, or sexual orientation. Sometimes it takes only a minute for the missiles to rain down and leave our towns in ruin and destitution. We are, each of us, refugees longing for that amniotic tranquillity dreaming of freedom and safety when fences and barbed wires spring into walled gardens. Lebanese, Sudanese, Libyan and Syrian, Yemeni, Somali, Palestinian, and Ethiopian, like our brothers and sisters, we are, each of us, refugees. The bombs fell in their cafés and squares where once poetry, dancing, and laughter prevailed. Only their olive trees remember music and merriment now as their cities wail for departed children without a funeral. We are, each of us, refugees. Don’t let stamped paper tell you differently. We’ve been fleeing for centuries because to stay means getting bullets in our heads because to stay means being hanged by our necks because to stay means being jailed, raped and left for dead. But we can, each of us, serve as one another’s refuge so we don't board dinghies when we can’t swim so we don’t climb walls with snipers aimed at our chest so we don’t choose to remain and die instead. When home turns into hell, you, too, will run with tears in your eyes screaming rescue me! and then you’ll know for certain: you've always been a refugee.

In his book, Nothing Ever Dies: Vietnam and the Memory of War, Viet Thanh Nguyen writes that immigrant communities like San Jose or Little Saigon in Orange County are examples of purposeful forgetting through the promise of capitalism: “The more wealth minorities amass, the more property they buy, the more clout they accumulate, and the more visible they become, the more other Americans will positively recognize and remember them. Belonging would substitute for longing; membership would make up for disremembering.” One literal example of this lies in the very existence of San Francisco’s Chinatown. Chinese immigrants in California had battled severe anti-Chinese sentiment in the late 1800s. In 1871, eighteen Chinese immigrants were murdered and lynched in Los Angeles. In 1877, an “anti-Coolie” mob burned and ransacked San Francisco’s Chinatown, and murdered four Chinese men. SF’s Chinatown was dealt its final blow during the 1906 earthquake, when San Francisco fire departments dedicated their resources to wealthier areas and dynamited Chinatown in order to stop the fire’s spread. When it came time to rebuild, a local businessman named Look Tin Eli hired T. Paterson Ross, a Scottish architect who had never been to China, to rebuild the neighborhood. Ross drew inspiration from centuries-old photographs of China and ancient religious motifs. Fancy restaurants were built with elaborate teak furniture and ivory carvings, complete with burlesque shows with beautiful Asian women that were later depicted in the musical Flower Drum Song. The idea was to create an exoticized “Oriental Disneyland” which would draw in tourists, elevating the image of Chinese people in America. It worked. Celebrities like Humphrey Bogart, Lauren Bacall, Ronald Reagan and Bing Crosby started frequenting Chinatown’s restaurants and nightclubs. People went from seeing Chinese people as coolies who stole jobs to fetishizing them as alluring, mysterious foreigners. We paid a price for this safety, though—somewhere along the way, Chinese Americans’ self-identity was colored by this fetishized view. San Francisco’s Chinatown was the only image of China I had growing up. I was surprised to learn, in my early twenties, that roofs in China were not, in fact, covered with thick green tiles and dragons. I felt betrayed—as if I was tricked into forgetting myself. Which is why Do asks his students to collect family histories from their parents, in an effort to remember. His methodology is a clever one. “I encourage them and say, look, if you tell your parents that this is an academic project, you have to do it or you’re going to fail my class—then they’re more likely to cooperate. But simultaneously, also know that there are certain things they won’t talk about. But nevertheless, you can fill in the gaps.” He’ll even teach his students to ask distanced questions such as “How many people were on your boat when you left Vietnam? How many made it?” If there were one hundred and fifty at the beginning of the journey and fifty at the end, students may never fully know the specifics of their parents’ trauma but they can infer shadows of the grief they must hold.

I will not delay the reader with lengthy quotations from the very many Taiwanese flood myths that were collected from amongst the indigenous population, primarily by Japanese scholars, in the nineteenth and early twentieth centuries. Typically they tell a story of a warning from the gods, the sound of thunder in the sky, terrifying earthquakes, the pouring down of a wall of water which engulfs mankind, and the survival of a remnant who had either fled to mountain tops or who floated to safety on some sort of improvised vessel. To provide just one example (from the Ami tribe of central Taiwan), we hear how the four gods of the sea conspired with two gods of the land, Kabitt and Aka, to destroy mankind. The gods of the sea warned Kabitt and Aka: 'In five days when the round moon appears, the sea will make a booming sound: then escape to a mountain where there are stars.' Kabitt and Aka heeded the warning immediately and fled to the mountain and 'when they reached the summit, the sea suddenly began to make the sound and rose higher and higher'. All the lowland settlements were inundated but two children, Sura and Nakao, were not drowned: 'For when the flood overtook them, they embarked in a wooden mortar, which chanced to be lying in the yard of their house, and in that frail vessel they floated safely to the Ragasan mountain.' So here, handed down since time immemorial by Taiwanese headhunters, we have the essence of the story of Noah's Ark, which is also the story of Manu and the story of Zisudra and (with astonishingly minor variations) the story of all the deluge escapees and survivors in all the world. At some point a real investigation should be mounted into why it is that furious tribes of archaeologists, ethnologists and anthropologists continue to describe the similarities amongst these myths of earth-destroying floods as coincidental, rooted in exaggeration, etc., and thus irrelevant as historical testimony. This is contrary to reason when we know that over a period of roughly 10,000 years between 17,000 and 7000 years ago more than 25 million square kilometres of the earth's surface were inundated. The flood epoch was a reality and in my opinion, since our ancestors went through it, it is not surprising that they told stories and bequeathed to us their shared memories of it. As well as continuing to unveil it through sciences like inundation mapping and palaeo-climatology, therefore, I suggest that if we want to learn what the world was really like during the meltdown we should LISTEN TO THE MYTHS.

The horizon of our time is marked by the Fukushima event. Compared to the noisy catastrophes of the earthquake and the tsunami, Tokyo's silent apocalypse is more frightening and suggests a new framework of social expectation for daily life on the planet. The megalopolis is directly exposed to the Fukushima fallout, but life is proceeding almost normally. Only a few people have abandoned the city. Most citizens have stayed there, buying mineral water as they have always done, breathing with facemasks on their mouths as they have always done. A few cases of air and water contamination are denounced. Concerns about food safety have prompted US officials to halt the importation of certain foods from Japan. But the Fukushima effect does not imply a disruption of social life: poison has become a normal feature of daily life, the second nature we have to inhabit.

Taking a moment to be thankful for the things that easily could be, but are not. If we live in a place where there are no bloodthirsty lions walking around on the roads, let's be thankful. If there's no inbound asteroid or other imminent extinction event befallen on us, let's be thankful. If we are mostly free of disease or disorder in ourselves and those around us, let's be thankful. If there's no starvation in our own house or the house of neighbour, let's be thankful. If there's no lifethreatening pollution in our parts of the atmosphere, or water, let's be thankful. If we're not isolated, imprisoned, without any real prospects of a good future, let's be thankful. If we do not live near an active volcano, or within an area prone to earthquakes, super storms or other destabilizing natural phenomenae, let's be thankful. If it's not raining diamonds or acid [as is reality on some cosmic bodies], and if every part of our mighty Earth is habitable and healthy, let's be thankful. And if we collected some parts of tranquility for ourselves, or others, in this otherwise brief life, let's be thankful. It can be difficult to see, without concious effort to remind ourselves, that things are probably pretty good, also. Though, it is no excuse for laziness and inaction with regards to our duties in lending a hand according to the size of our hand, and perhaps with some regard for our own dignity, and to foresight.

Mikhail pushed a hand through his thick mane of hair. “Our people cannot do without you, Gregori, and quite simply, neither can I.” “You are so certain that I will not turn?” Gregori’s smile was self-mocking. “Your faith in me exceeds my own. This vampire is ruthless, drunk on his own power. He craves the killing, the destruction. I walk the line of that madness every day. His power is nothing, a feather in the wind compared to mine. I have no heart, and my soul is dark. I do not want to wait until I cannot make my own choice. The one thing I do not want is to force you to seek me out to destroy me. My life has been my belief in you, in protecting you. I will not wait until I must be hunted.” Mikhail waved a tired hand to open the earth above his brother. “You are our greatest healer, the greatest asset to our people.” “That is why they whisper my name in fear and dread.” Beneath their feet the ground suddenly shook, heaved and bucked, rolling perilously. The center of the earthquake was obviously a great distance away, but there was no mistaking the howl of rage produced by a powerful vampire at the destruction of his lair. The undead had entered his lair confidently, until he found the body of the first wolf. Each turn or passage entrance was marked with one of his minions, until his entire pack lay dead at his feet. The burned bodies of his sentinels, the bats, lay in a mound of blackened ashes. Fear turned to terror. It would not be Mikhail, whose sense of justice and fair play would be his downfall, but the dark one. Gregori— the most feared of all Carpathians. It had not occurred to the vampire that the dark one might take a hand in this game. Andre hurtled himself from the safety of his favorite lair just as the mountain heaved and the chamber walls collapsed in on themselves. Cracks widened in the narrow passageway, and the rock faces inched closer and closer together. The clap of granite grinding against granite nearly burst his eardrums. A true vampire making numerous kills was far more susceptible to the sun, and to the terrible lethargy that claimed Carpathian bodies in the day. Andre had little time to find a safe hole. As he burst from the collapsing mountain, the sun hit his body, and he screamed with the agony of it. Dust and rock spewed from his home, and the echo of Gregori’s taunting laughter drifted down with the debris from the earthquake. “No, Gregori.” There was amusement in Mikhail’s soft voice as he floated into the soothing arms of the earth. “That is a good example of why they whisper your name in fear and dread. No one understands your dark humor the way I do.

You are our greatest healer, the greatest asset to our people.” “That is why they whisper my name in fear and dread.” Beneath their feet the ground suddenly shook, heaved and bucked, rolling perilously. The center of the earthquake was obviously a great distance away, but there was no mistaking the howl of rage produced by a powerful vampire at the destruction of his lair. The undead had entered his lair confidently, until he found the body of the first wolf. Each turn or passage entrance was marked with one of his minions, until his entire pack lay dead at his feet. The burned bodies of his sentinels, the bats, lay in a mound of blackened ashes. Fear turned to terror. It would not be Mikhail, whose sense of justice and fair play would be his downfall, but the dark one. Gregori--the most feared of all Carpathians. It had not occurred to the vampire that the dark one might take a hand in this game. Andre hurtled himself from the safety of his favorite lair just as the mountain heaved and the chamber walls collapsed in on themselves. Cracks widened in the narrow passageway, and the rock faces inched closer and closer together. The clap of granite grinding against granite nearly burst his eardrums. A true vampire making numerous kills was far more susceptible to the sun, and to the terrible lethargy that claimed Carpathian bodies in the day. Andre had little time to find a safe hole. As he burst from the collapsing mountain, the sun hit his body, and he screamed with the agony of it. Dust and rock spewed from his home, and the echo of Gregori’s taunting laughter drifted down with the debris from the earthquake. “No, Gregori.” There was amusement in Mikhail’s soft voice as he floated into the soothing arms of the earth. “That is a good example of why they whisper your name in fear and dread. No one understands your dark humor the way I do.” “Mikhail?” Mikhail stayed the hand closing the blanket of soil over him. “I would not endanger you or Jacques with my challenge. The vampire cannot get through my safeguards.” “I have never feared Andre. And I know your spells are strong. I think our friend has his own problems finding somewhere to rest out of the sun. He will not be disturbing us this day.

If architectural critics can get people to realize that the everyday spatial world of earthquake safety plans and prison break films--and suburban Home Depot parking lots and bad funhouse rides--is worthy of architectural analysis, and that architecture is everywhere and involves everything, then perhaps we'll learn to stop taking those spaces for granted.

On Saturday night, November 29, a rare earthquake struck New York—three quick tremors rumbled through town after midnight—and people started from their sleep, darting into the streets for safety. Asleep at the former Queen’s Head Tavern, a three-story brick building at the corner of Broad and Pearl streets better known to history as Fraunces Tavern, Washington scarcely stirred: a man accustomed to the alarums of war wasn’t about to be unsettled by the earth’s minor trembles.

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The Army’s Office of Special Weapons Developments had addressed the first question in a 1955 report, “Acceptable Military Risks from Accidental Detonation of Atomic Weapons.” It looked at the frequency of natural disasters in the United States during the previous fifty years, quantified their harmful effects according to property damage and loss of life—and then argued that accidental nuclear explosions should be permitted on American soil at the same rate as similarly devastating earthquakes, floods, and tornadoes. According to that formula, the Army suggested that the acceptable probability of a hydrogen bomb detonating within the United States should be 1 in 100,000 during the course of a year. The acceptable risk of an atomic bomb going off was set at 1 in 125.