Rugged Individualism Quotes

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One cannot be pessimistic about the West. This is the native home of hope. When it fully learns that cooperation, not rugged individualism, is the quality that most characterizes and preserves it, then it will have achieved itself and outlived its origins. Then it has a chance to create a society to match its scenery.
Wallace Stegner (The Sound of Mountain Water)
Perhaps the seeds of redemption lay not just in perseverance, hard work, and rugged individualism. Perhaps they lay in something more fundamental—the simple notion of everyone pitching in and pulling together.
Daniel James Brown (The Boys in the Boat: Nine Americans and Their Epic Quest for Gold at the 1936 Berlin Olympics)
We want to take our rugged individualism and turn it into a rugged covenantalism.
Kevin Swanson
I consider rugged individualism to be an exaggerated pretend posture of a person struggling against emotional fusion. The differentiated person is always aware of others and the relationship system around him.
Murray Bowen (Family Therapy in Clinical Practice)
Anarchism alone stresses the importance of the individual, his possibilities and needs in a free society. Instead of telling him that he must fall down and worship before institutions, live and die for abstractions, break his heart and stunt his life for taboos, Anarchism insists that the center of gravity in society is the individual--that he must think for himself, act freely, and live fully. The aim of Anarchism is that every individual in the world shall be able to do so. If he is to develop freely and fully, he must be relieved from the interference and oppression of others. Freedom is, therefore, the cornerstone of the Anarchist philosophy. Of course, this has nothing in common with a much boasted "rugged individualism." Such predatory individualism is really flabby, not rugged. At the least danger to its safety it runs to cover of the state and wails for protection of armies, navies, or whatever devices for strangulation it has at its command. Their "rugged individualism" is simply one of the many pretenses the ruling class makes to unbridled business and political extortion.
Emma Goldman (Red Emma Speaks: An Emma Goldman Reader (Contemporary Studies in Philosophy and the Human Sciences))
Whereas, in the west, individuality and drive are considered positive qualities, they are not seen the same way, in Japan. In that country, if you are too much of a rugged individualist, it might actually indicate that you are a weak, unreliable character and that you are selfish, in a childish, willful kind of way.
Alexei Maxim Russell (The Japanophile's Handbook)
He needed sun and soil and wind to remain a man.
Clifford D. Simak (Way Station)
The intellectual is an individual endowed with a faculty for representing, embodying, articulating a message, a view, an attitude, philosophy or opinion to, as well as for, a public. And this role has an edge to it, and cannot be played without a sense of being someone whose place ti is publicly to raise embarrassing questions, to confront orthodoxy and dogma (rather than to produce them), to be someone who cannot easily be co-opted by governments or corporations, and whose raison d'etre is to represent all those people and issues that are routinely forgotten or swept under the rug.
Edward W. Said (Representations of the Intellectual)
No member of a crew is praised for the rugged individuality of his rowing.
Ralph Waldo Emerson
All over the world people live in intimate daily contact with one another. They wash together, eat and sleep together, face challenges together, share joy and sorrow. The rugged individual who relies on no one else is a figure who can only exist in a culture of domination where a privileged few use more of the world's resources than the many who must daily do without. Worship of individualism has in part led us to the unhealthy culture of narcissism that is so all pervasive in our society.
bell hooks (All About Love: New Visions)
rugged individualism alone did not get us to the moon. It did not end slavery, win World War II, pass the Voting Rights Act, or bring down the Berlin Wall. It didn’t build our dams, bridges, and highways, or map the human genome. Our most lasting accomplishments require mutual effort and shared sacrifice; this is an idea that is woven into the very fabric of this country. You
Cory Booker (United)
America was founded by rugged individuals who created government to secure their rights and leave them alone. Americans today want government to violate other people's rights, steal their stuff, and give it to them. The home of the free has become the land of the freeloader.
Peter D. Schiff
There’s more that we need to be liberated from: maybe a system that prizes competition and ruthlessness and short-term thinking and rugged individualism, a system that serves environmental destruction and limitless consumption so well—that arrangement you can call capitalism. It embodies the worst of machismo while it destroys what’s best on Earth. More men fit into it better, but it doesn’t really serve any of us.
Rebecca Solnit (Men Explain Things to Me)
It’s ironic that the Tea Party populists, most of whom believe that they are furthering the American ideal of “rugged individualism,” are supporting mega-corporate-friendly policies like Reaganomics and Clintonomics and are making it very difficult for individuals to be anything other than drones in a giant corporate-run economic machine. And, on the flipside, those countries that call themselves “democratic socialist” in their organization—Finland, Germany, Japan, the Netherlands, Sweden—actually provide a deep and fertile soil into which entrepreneurs may plant new businesses.
Thom Hartmann (Rebooting the American Dream: 11 Ways to Rebuild Our Country)
...America went off the track somewhere--back around the time of the Civil War, or pretty soon afterwards. Instead of going ahead and developing along the line in which the country started out, it got shunted off in another direction...Suddenly we realize that America has turned into something ugly...and the worst of it is the intellectual dishonesty which all this corruption has bred...People are afraid to think straight--afraid to face themselves...We've become like a nation of advertising men, all hiding behind catch phrases like "prosperity" and "rugged individualism" and "the American way." And the real things like freedom, and equal opportunity and the integrity and worth of the individual...they have become just words too.
Thomas Wolfe (You Can't Go Home Again)
I celebrate ideals of individual excellence, self-reliance, and personal responsibility… But rugged individualism alone did not get us to the moon. It did not end slavery, win World War II, pass the Voting Rights Act, or bring down the Berlin Wall. It didn’t build our dams, bridges, and highways, or map the human genome. Our most lasting accomplishments require mutual effort and shared sacrifice; this is an idea that is woven into the very fabric of this country.
Cory Booker (United: Thoughts on Finding Common Ground and Advancing the Common Good)
When faced with a choice between an incriminating truth or a flattering lie, America's ruling class has been choosing the lie for four hundred years. White Americans hunger for plausible deniability and swaddle themselves in it and always have - for the sublime relief of deferred responsibility, the soft violence of willful ignorance, the barbaric fiction of rugged individualism. The worst among us have deployed it to seduce and herd the vast, complacent center: It's okay. You didn't do anything wrong. You earned everything you have. Benefiting from genocide is fine if it was a long time ago. The scientists will figure out climate change. The cat's name is Tardar Sauce. We have to kick this addition if we're going to give our children any kind of future.
Lindy West (The Witches Are Coming)
He wasn't like those handsome men you see on the fashion billboards. He was handsome in a rugged way like a wood cutter with an unkempt beard or a man who just finished fixing the engine of his car, wiping his oily hands over his white flannel shirt. Like a man who knows that he has starry eyes that can bring stars closer but doesn't even bother to look.
Malak El Halabi
I've set the vast majority of my books in New England because that's where I live. I love this part of the country the gentle hills, the lush forests, the cycles of the seasons, the ocean, the quiet lakes and rivers that spread across the region. And, then of course, there's that Yankee spirit, which is a combination of optimism and responsibility, rugged individualism and a strong sense of community. I consider myself and my characters very lucky to live in New England.
Judith Arnold
You can’t perpetuate the myth in America of rugged individualism forever,” as she told me later. “Everyone benefits from networks and mentorships, but when men or people from affluent backgrounds network and mentor, nobody labels it like this. They are just ‘helping each other
Fiona Hill (There Is Nothing for You Here: Finding Opportunity in the Twenty-First Century)
In our Western world we don't do well with grief and suffering. Our rugged individualism has trumped the call to shared grief. And many of us believe that it shows a lack of faith to lament. We want to move too quickly to our claims of victory in Jesus. We neglect the need within our souls to cry out.
John M. Perkins
THE MYTH OF THE GOOD OL BOY AND THE NICE GAL The good of boy myth and the nice gal are a kind of social conformity myth. They create a real paradox when put together with the "rugged individual" part of the Success Myth. How can I be a rugged individual, be my own man and conform at the same time? Conforming means "Don't make a wave", "Don't rock the boat". Be a nice gal or a good ol' boy. This means that we have to pretend a lot. "We are taught to be nice and polite. We are taught that these behaviors (most often lies) are better than telling the truth. Our churches, schools, and politics are rampant with teaching dishonesty (saying things we don't mean and pretending to feel ways we don't feel). We smile when we feel sad; laugh nervously when dealing with grief; laugh at jokes we don't think are funny; tell people things to be polite that we surely don't mean." - Bradshaw On: The Family
John Bradshaw (Healing the Shame that Binds You)
Notwithstanding his occasional illusions of omnipotence, the narcissist depends on others to validate his self-esteem. He cannot live without an admiring audience. His apparent freedom from family ties and institutional constraints does not free him to stand alone or to glory in his individuality. On the contrary, it contributes to his insecurity, which he can overcome only by seeing his “grandiose self” reflected in the attentions of others, or by attaching himself to those who radiate celebrity, power, and charisma. For the narcissist, the world is a mirror, whereas the rugged individualist saw it as an empty wilderness to be shaped to his own design.
Christopher Lasch (The Culture of Narcissism: American Life in An Age of Diminishing Expectations)
If there was little they could do individually to turn the situation around, perhaps there was something they could do collectively. Perhaps the seeds of redemption lay not just in perseverance, hard work, and rugged individualism. Perhaps they lay in something more fundamental—the simple notion of everyone pitching in and pulling together.
Daniel James Brown (The Boys in the Boat: Nine Americans and Their Epic Quest for Gold at the 1936 Berlin Olympics)
It [folk music] exceeded all human understanding, and if it called out to you, you could disappear and be sucked into it. I felt right at home in this mythical realm made up not with individuals so much as archetypes, vividly drawn archetypes of humanity, metaphysical in shape, each rugged soul filled with natural knowing and inner wisdom. Each demanding a degree of respect. I could believe in the full spectrum of it and sing about it. It was so real, so more true to life than life itself. It was life magnified.
Bob Dylan (Chronicles, Volume One)
-Prayer In My Life- Every person has his own ideas of the act of praying for God's guidance, tolerance and mercy to fulfill his duties and responsibilities. My own concept of prayer is not a plea for special favors, nor as a quick palliation for wrongs knowingly committed. A prayer, it seems to me, implies a promise as well as a request; at the highest level, prayer not only is supplication for strength and guidance, but also becomes an affirmation of life and thus a reverent praise of God. Deeds rather than words express my concept of the part religion should play in everyday life. I have watched constantly that in our movie work the highest moral and spiritual standards are upheld, whether it deals with fable or with stories of living action. This religious concern for the form and content of our films goes back 40 years to the rugged financial period in Kansas City when I was struggling to establish a film company and produce animated fairy tales. Thus, whatever success I have had in bringing clean, informative entertainment to people of all ages, I attribute in great part to my Congregational upbringing and lifelong habit of prayer. To me, today at age 61, all prayer by the humble or highly placed has one thing in common: supplication for strength and inspiration to carry on the best impulses which should bind us together for a better world. Without such inspiration we would rapidly deteriorate and finally perish. But in our troubled times, the right of men to think and worship as their conscience dictates is being sorely pressed. We can retain these privileges only by being constantly on guard in fighting off any encroachment on these precepts. To retreat from any of the principles handed down by our forefathers, who shed their blood for the ideals we all embrace, would be a complete victory for those who would destroy liberty and justice for the individual.
Walt Disney Company
The Newtonian vision describes a reliable place inhabited by well-behaved and easily identifiable matter. The world view arising from these discoveries is also bolstered by the philosophical implications of Charles Darwin’s theory of evolution, with its suggestion that survival is available only to the genetically rugged individual. These, in their essence, are stories that idealize separateness. From the moment we are born, we are told that for every winner there must be a loser. From that constricted vision we have fashioned our world. The Field tells a radically new scientific story. The latest chapter of that story, written by a group of largely unknown frontier scientific explorers, suggests that at our essence we exist as a unity, a relationship – utterly interdependent, the parts affecting the whole
Lynne McTaggart (The Field Updated Ed: The Quest for the Secret Force of the Universe)
Paradoxically, Controllers usually see themselves as self-reliant even while they are dependent upon others to maintain their backwards connections and their fragile identity. They often carry the banner of rugged independence, of needing no one, while launching an ever-accelerating assault upon someone else's individuality. They are most threatened by Witnesses who do not conform to their particular idea of how things should be.
Patricia Evans (Controlling People: How to Recognize, Understand, and Deal With People Who Try to Control You)
I realized, listening to the silences that fell sometimes in my interview groups, that there are things that are sayable and unsayable about motherhood today. It is permissable, for example, to talk a lot about guilt, but not a lot about ambition. You can talk a lot about sex (or its lack) but not about the feelings that are keeping women from sleeping with their husbands. You can talk about society's lack of "appreciation" of mother's and the need for more social validation -- but not about policy that might actually make life better. You cannot really challenge the American culture of rugged individualism.
Judith Warner (Perfect Madness: Motherhood in the Age of Anxiety)
It has become a common feeling, I believe, as we have watched our heroes falling over the years, that our own small stone of activism, which might not seem to measure up to the rugged boulders of heroism we have so admired, is a paltry offering toward the building of an edifice of hope. Many who believe this choose to withhold their offerings out of shame. This is the tragedy of our world. For we can do nothing substantial toward changing our course on the planet, a destructive one, without rousing ourselves, individual by individual, and bringing our small, imperfect stones to the pile. In this regard, I have a story to tell.
Alice Walker (Anything We Love Can Be Saved)
Every night, millions of Americans spend their free hours watching television rather than engaging in any form of social interaction. What are they watching? In recent years we have seen reality television become the most popular form of television programming. To discover the nature of our current “reality,” we might consider examples such as Survivor, the series that helped spawn the reality TV revolution. Every week tens of millions of viewers watched as a group of ordinary people stranded in some isolated place struggled to meet various challenges and endure harsh conditions. Ah, one might think, here we will see people working cooperatively, like our ancient ancestors, working cooperatively in order to “win”! But the “reality” was very different. The conditions of the game were arranged so that, yes, they had to work cooperatively, but the alliances by nature were only temporary and conditional, as the contestants plotted and schemed against one another to win the game and walk off with the Grand Prize: a million dollars! The objective was to banish contestants one by one from the deserted island through a group vote, eliminating every other contestant until only a lone individual remained—the “sole survivor.” The end game was the ultimate American fantasy in our Age of Individualism: to be left completely alone, sitting on a mountain of cash!   While Survivor was an overt example of our individualistic orientation, it certainly was not unique in its glorification of rugged individualists on American television. Even commercial breaks provide equally compelling examples, with advertisers such as Burger King, proclaiming, HAVE IT YOUR WAY! The message? America, the land where not only every man and every woman is an individual but also where every hamburger is an individual!   Human beings do not live in a vacuum; we live in a society. Thus it is important to look at the values promoted and celebrated in a given society and measure what effect this conditioning has on our sense of independence or of interdependence
Dalai Lama XIV (The Art of Happiness in a Troubled World)
Part of this rise of individualism is evident in the mistrust about the social support of vulnerable social groups, such as lone parents, and elderly, or unemployed, people, and in the suggestion that a 'nanny state' was emerging because 'too many' people were dependant on state benefits. (This is in context of a world economy that is creating mass unemployment, where support for the family has consistently been undermined, where elderly people have had services withdrawn that allowed them to be cared for by their families, and so on.) In other words, the ethic of social support being undermined by 'rugged individualism' results in blaming the victim for their own difficulties.
Anne Kearney (Counselling, Class and Politics: Undeclared Influences in Therapy)
The Incas’ genius— like that of the Romans—lay in their masterful organizational abilities. Amazingly, an ethnic group that probably never exceeded 100,000 individuals was able to regulate the activities of roughly ten million people. This was in spite of the fact that the empire’s citizens spoke more than seven hundred local languages and were distributed among 2,500 miles of some of the most rugged and diverse terrain on earth.
Kim MacQuarrie (The Last Days of the Incas)
George Romney’s private-sector experience typified the business world of his time. His executive career took place within a single company, American Motors Corporation, where his success rested on the dogged (and prescient) pursuit of more fuel-efficient cars.41 Rooted in a particular locale, the industrial Midwest, AMC was built on a philosophy of civic engagement. Romney dismissed the “rugged individualism” touted by conservatives as “nothing but a political banner to cover up greed.”42 Nor was this dismissal just cheap talk: He once returned a substantial bonus that he regarded as excessive.43 Prosperity was not an individual product, in Romney’s view; it was generated through bargaining and compromises among stakeholders (managers, workers, public officials, and the local community) as well as through individual initiative. When George Romney turned to politics, he carried this understanding with him. Romney exemplified the moderate perspective characteristic of many high-profile Republicans of his day. He stressed the importance of private initiative and decentralized governance, and worried about the power of unions. Yet he also believed that government had a vital role to play in securing prosperity for all. He once famously called UAW head Walter Reuther “the most dangerous man in Detroit,” but then, characteristically, developed a good working relationship with him.44 Elected governor in 1962 after working to update Michigan’s constitution, he broke with conservatives in his own party and worked across party lines to raise the minimum wage, enact an income tax, double state education expenditures during his first five years in office, and introduce more generous programs for the poor and unemployed.45 He signed into law a bill giving teachers collective bargaining rights.46 At a time when conservatives were turning to the antigovernment individualism of Barry Goldwater, Romney called on the GOP to make the insurance of equal opportunity a top priority. As
Jacob S. Hacker (American Amnesia: How the War on Government Led Us to Forget What Made America Prosper)
In an editorial headlined “The King Is Dead,” The New York Times noted, “Even among the hierarchy of great motion-picture stars, of whom there were many in the happy years of his ascendance, he was acknowledged supreme. Perhaps he was not the most skillful and subtle in the way of technique. Perhaps he did not possess the polish of some of the latterly imported British stars. But what Gable had in a measure that no other star quite matched—or projected as ferociously as he did—was a true masculine personality. Whatever the role, Gable was as certain as the sunrise. He was consistently and stubbornly all Man….People everywhere—men, women and small boys—admired Clark Gable. He was a conspicuous symbol of the rugged American throughout the world.
Warren G. Harris (Clark Gable: A Biography)
As already suggested, when the individual first learns who it is that he must now accept a his own, he is likely, at the very least, to feel some ambivalence; for these others will not only be patently stigmatized, and thus not like the normal person he knows himself to be, but ma also have other attributes with which he finds it difficult to associate himself. What may end up as a freemasonry may begin with a shudder. A newly blind girl on a visit to The Lighthouse [probably the Chicago Lighthouse, one of the oldest social service agencies in Chicago serving the blind or visually impaired] directly from leaving the hospital provides an illustration: „My questions about a guide dog were politely turned aside. Another sighted worker took me in tow to show me around. We visited the Braille library; the classrooms; the clubrooms where the blind members of the music and dramatic groups meet; the recreation hall where on festive occasion the blind play together; the cafeteria, where all the blind gather to eat together; the huge workshops where the blind earn a subsistence income by making mops and brooms, weaving rugs, caning chairs. As we moved from room to room, I could hear the shuffling of feet, the muted voices, the tap-tap-tapping of canes. Here was the safe, segregated world of the sightless — a completely different world, I was assured by the social worker, from the one I had just left…. I was expected to join this world. To give up my profession and to earn my living making mops. The Lighthouse would be happy to teach me how to make mops. I was to spend the rest of my life making mops with other blind people, eating with other blind people, dancing with other blind people. I became nauseated with fear, as the picture grew in my mind. Never had I come upon such destructive segregation.“ (p.37)
Erving Goffman (Stigma: Notes on the Management of Spoiled Identity)
Take a community of Dutchmen of the type of those who defended themselves for fifty years against all the power of Spain at a time when Spain was the greatest power in the World. Intermix with them a strain of those inflexible French Huguenots who gave up home and fortune and left their Country forever at the time of the revocation of the Edict of Nantes. The product must obviously be one of the most rugged, virile, unconquerable races ever seen upon Earth. Take this formidable people and train them for seven generations in constant warfare against savage men and ferocious beasts, in circumstances under which no weakling could survive, place them so that they acquire exceptional skills with weapons and in horsemanship, give them a Country which is eminently suited to the tactics of the huntsman, the marksman and the rider. Then, finally, put a fine temper upon their military qualities by a dour fatalistic Old Testament religion and an ardent and consuming patriotism. Combine all of these qualities and all these impulses in one individual, and you have the modern Boer. The most formidable antagonist who ever crossed the path of Imperial Britain.
Arthur Conan Doyle (The Great Boer War)
the confluence of racial prejudice and conservative politics is the new racism. It’s a product of almost a half-century of ethnic discourse and coded race-baiting that has remade racism into a set of ideas jointly demonizing nonwhite culture and activist government. These ethnic-racial-political stereotypes have become staples of modern racial discourse, and now seem like self-evident truths to a staggering four out of five Republicans. It is now virtually commonsense, at least among the GOP faithful, that minorities fail, and they succeed, as rugged individuals.
Ian F. Haney-López (Dog Whistle Politics: How Coded Racial Appeals Have Reinvented Racism and Wrecked the Middle Class)
Our present culture idolizes three practical philosophies that are eating away at the very fabric of our workforce and culture, our relationships, and our lives. The first of these practical philosophies is individualism. When most people today are faced with a decision, the question that seems to dominate their inner dialogue is, “What’s in it for me?” This question is the creed of individualism, which is based on an all-consuming concern for self. In the present climate, the most dominant trend governing the decision-making process is individualism. Have you ever tried to work with a team where all its members were rugged individualists? Have you ever tried to manage an individualist? No community, whether it is as small as a team or as large as a nation, can grow strong with this attitude. Individualism always weakens the community and causes the whole to suffer. In every instance it is a cancerous growth. The fruits of individualism are no secret to any of us: greed, selfishness, and exploitation.
Matthew Kelly (Off Balance: Getting Beyond the Work-Life Balance Myth to Personal and Professional Satisfact ion)
In accord with the stories spun by dog whistle politicians, many whites have come to believe that they prosper because they possess the values, orientations, and work ethic needed by the self-making individual in a capitalist society. In contrast, they have come to suppose that nonwhites, lacking these attributes, slip to the bottom, handicapped by their inferior cultures and pushed down by the market’s invisible hand, where they remain, beyond the responsibility, or even ability, of government to help. Today’s most powerful stereotypes blame minority culture in a manner tied closely to conservative myths of rugged individualism.
Ian F. Haney-López (Dog Whistle Politics: How Coded Racial Appeals Have Reinvented Racism and Wrecked the Middle Class)
Sitting closest to the captain was a man who was clearly Alpha Dog of the group. He was about thirty-five and wore what looked like a very expensive suit, and Matthews had inclined his head toward the man in a way that went beyond deferential and nearly approached reverence. The man looked up at me as I entered, scanned me as if he was memorizing a row of numbers, and then turned impatiently back to Matthews. Sitting next to this charming individual was a woman so startlingly beautiful that for a half moment I forgot I was walking, and I paused in midstep, my right foot dangling in the air, as I gaped at her like a twelve-year-old boy. I simply stared, and I could not have said why. The woman’s hair was the color of old gold, and her features were pleasant and regular, true enough. And her eyes were a startling violet, a color so unlikely and yet so compelling that I felt an urgent need to move near and study her eyes at close range. But there was something beyond the mere arrangement of her features, something unseen and only felt, that made her seem far more attractive than she actually was—a Bright Passenger? Whatever it was, it grabbed my attention and held me helpless. The woman watched me goggle at her with distant amusement, raising an eyebrow and giving me a small smile that said, Of course, but so what? And then she turned back to face the captain, leaving me free to finish my interrupted step and stumble toward the table once more. In a morning of surprises, my reaction to mere Female Pulchritude was a rather large one. I could not remember ever behaving in such an absurdly human way: Dexter does not Drool, not at mere womanly beauty. My tastes are somewhat more refined, generally involving a carefully chosen playmate and a roll of duct tape. But something about this woman had absolutely frozen me, and I could not stop myself from continuing to stare as I lurched into a chair next to my sister. Debs greeted me with a sharp elbow to the ribs and a whisper: “You’re drooling,” she hissed. I wasn’t, of course, but I straightened myself anyway and summoned the shards of my shattered dignity, looking around me with an attempt at regaining my usual composure. There was one last person at the table whom I had not registered yet. He had put a vacant seat between himself and the Irresistible Siren, and he leaned away from her as if afraid he might catch something from her, his head propped up on one elbow, which was planted casually on the table. He wore aviator sunglasses, which did not disguise the fact that he was a ruggedly handsome man of about forty-five, with a perfectly trimmed mustache and a spectacular haircut. It wasn’t possible to be sure with the sunglasses clamped to his face, but it certainly seemed like he hadn’t even glanced at me as I’d come clown-footing into the room and into my chair. Somehow I managed to conceal my crushing disappointment at his negligence, and I turned my steely gaze to the head of the table, where Captain Matthews was once again clearing his throat.
Jeff Lindsay (Dexter's Final Cut (Dexter, #7))
If one of them wanted to go to bed well before the other one wanted to go to bed, who could object, because the day would come when they could retreat back to rugged individualism, it was right there waiting to be re-employed, and so staggered shifts should not be interpreted as some kind of loss, some kind of giving up.
Rick Moody (Hotels of North America)
We tend to think of ourselves as rugged individuals making our way through the world based on the evidence of our eyes and ears. But that is a lie. Our senses are imperfect. We see and hear things that are not there, and we sometimes don’t see the things that are. The truth is that reality is negotiated by consensus.
J.M. Berger (Optimal)
He explains that as members of a social species, we don’t derive strength from our rugged individualism, but rather from our collective ability to plan, communicate, and work together. Our neural, hormonal, and genetic makeup support interdependence over independence. He explains, “To grow to adulthood as a social species, including humans, is not to become autonomous and solitary, it’s to become the one on whom others can depend. Whether we know it or not, our brain and biology have been shaped to favor this outcome.” Of course we’re a social species. That’s why connection matters. It’s why shame is so painful and debilitating. It’s why we’re wired for belonging.
Brené Brown (Braving the Wilderness: The Quest for True Belonging and the Courage to Stand Alone)
that they are individuals, rugged even, but in fact they are emptied out, isolate, mass men without a mass, although they’re not men, obviously, but boys, perpetual boys, Peter Pans, man-children, since America is adolescence without end, boys without religion on the one hand or a charismatic leader on the other; they don’t even have a father—President Carter!—to kill or a father to tell them to kill the Jew; they have no Jew; they are libidinally driven to mass surrender without anything to surrender to; they don’t even believe in money or in science, or those beliefs are insufficient; their country has fought and lost its last real war; in a word, they are overfed; in a word, they are starving. These kids, Klaus said, just need a good whipping and some physical labor; these kids, Klaus also said, are undergoing a profound archaic regression.
Ben Lerner (The Topeka School)
History is not just a series of facts to memorize, but a narrative that provides a context and foundation of psychological and emotional support. Without a sense of history we are as condemned as Sisyphus in Greek Mythology, whose purgatory is to push a heavy boulder up hill only to have it roll back down every time he reaches the top, forcing him to begin again. We repeat the same mistakes of the past because we have no opportunity to learn from them. It is also a lonely burden being a rugged individual carrying the weight of oppression without the strength of a collective legacy. Our history gives us fortitude. It is a story that provides a sense of purpose and helps us to understand our place within society.
Shola Lynch (Unbought And Unbossed)
The men know there’s no leave this first week-end. But there’s a chap here wants to make a special application for leave. Personal grounds, he says. I told him no show, but he has asked to see you. Determined sort of beggar.’ ‘All right,’ the Colonel said. ‘The sooner I get to know them the better. Send him in. Who is he, anyway?’ ‘His name’s Upham. In A Company. I’ll get him.’ Charles Upham was brought in, uneasy at the formality of his intrusion. ‘All right, stand at ease, Upham,’ Kippenberger said. ‘The R.S.M. tells me you are asking for leave. There’s no leave being granted, you know, except in special circumstances. What’s your trouble?’ ‘Well,’ Upham replied hesitantly, ‘it’s not exactly trouble. I just want to get leave for personal reasons.’ And he looked straight ahead at the wall behind Kippenberger’s head. Adjutant Davis studied the man as he stood there. Rather an unkempt individual, he thought. Hardly the usual product of Christ’s College. A rugged-looking face. He noticed the eyes too—intense, rather chilling eyes. The C.O. said: ‘Well, I’m sorry, Upham, but you’ll have to tell me the personal reasons before I can consider it. What’s the matter?’ Upham hesitated again; then spoke suddenly: ‘I want to give a chap a hiding; that’s all.’ There was a short, rather surprised pause. Kippenberger found it necessary to adopt a more than usually solemn tone to control his startled amusement. ‘I think that’s the first time I’ve heard that one,’ he said. ‘But go on, Upham. Tell me more about it.’ Upham turned his eyes on the Colonel. ‘I sold a man a car,’ he said. ‘He owes me £12 10s. on it and he says he’s not going to pay it. If I don’t get my money I’m going to take it out of his hide.’ The Colonel looked interested. ‘Do you know where he is?’ Yes, at the Grosvenor Hotel in Timaru.’ Kippenberger looked hard at Upham. Then he decided. ‘Yes, Upham,’ he said, ‘you can have your leave. There’ll be only one tag to it—when you get back I want you to report personally to me. Understand?’ Upham nodded shortly. ‘Yes, sir. And thank you, sir.’ R.S.M. Steele marched him out. Kippenberger chuckled, then thumbed through the cards again till he found Upham’s. He re-read the details on it. ‘You know,’ he said to Davis, ‘that chap’s got something. But he’s not a bit like his father. Old Johnny Upham is a very respectable sort of family lawyer. This chap looks as if he’d be happier in the mountains than a lawyer’s office.
Kenneth Sandford (Mark of the Lion: the Story of Charles Upham VC & Bar: The Story of Charles Upham VC and Bar)
In Mississippi, where I lived from 1967 to 1974, people who challenged the system anticipated menace, battery, even murder, every day. In this context, I sometimes felt ashamed that my contributions at the time were not more radical. I taught in two local black colleges, I wrote about the Movement, and I created tiny history booklets which were used to teach the teachers of children enrolled in Head Start. And, of course, I was interracially married, which was illegal. It was perhaps in Mississippi during those years that I understood how the daily news of disaster can become, for the spirit, a numbing assault, and that one's own activism, however modest, fighting against this tide of death, provides at least the possibility of generating a different kind of "news." A "news" that empowers rather that defeats. There is always a moment in any kind of struggle when one feels in full bloom. Vivid. Alive. One might be blown to bits in such a moment and still be at peace. Martin Luther King, Jr., at the mountaintop. Gandhi dying with the name of God on his lips. Sojourner Truth baring her breasts at a women's rights convention in 1851. Harriet Tubman exposing her revolver to some of the slaves she had freed, who, fearing an unknown freedom, looks longingly backward to their captivity, thereby endangering the freedom of all. To be such a person or to witness anyone at this moment of transcendent presence is to know that what is human is linked, by a daring compassion, to what is divine. During my years of being close to people engaged in changing the world I have seen fear turn into courage. Sorrow into joy. Funerals into celebrations. Because whatever the consequences, people, standing side by side, have expressed who they really are, and that ultimately they believe in the love of the world and each other enough *to be that* - which is the foundation of activism. It has become a common feeling, I believe, as we have watched our heroes falling over the years, that our own small stone of activism, which might not seem to measure up to the rugged boulders of heroism we have so admired, is a paltry offering toward the building of an edifice of hope. Many who believe this choose to withhold their offerings out of shame. This is the tragedy of our world. For we can do nothing substantial toward changing our course on the planet, a destructive one, without rousing ourselves, individual by individual, and bringing our small, imperfect stones to the pile. In this regard, I have a story to tell.
Alice Walker (Anything We Love Can Be Saved)
we don’t derive strength from our rugged individualism, but rather from our collective ability to plan, communicate, and work together.
Brené Brown (Dare to Lead: Brave Work. Tough Conversations. Whole Hearts.)
looked around, trying to imagine what it’d be like to work there. The furniture was trendy but functional, and plants gave the area a personal touch. The walls were painted a warm off-white, and they were decorated with framed ads that Elle recognized immediately. Geometric-patterned rugs covered much of the floor. Taken individually, none of it was really her
Cleo Peitsche (Office Toy (Office Toy, #1))
The music washed over Shane as he stepped into a dimly lit space.  Thick rugs covered the floor, and stacks of written music were piled around the room haphazardly.  The room, like the door, was tall and narrow.  It was also long and barren of windows.  On the wood-paneled walls, dozens of violins and their bows rested on individual shelves.
Ron Ripley (Berkley Street (Berkley Street #1))
Rugged indiividualism and Rugged groupism. Together they make America strong.
Tara Lemméy
At OBSS   An unexpected occurrence did come of this escapade, even though I didn’t care for the program. Andy, you may or may not be aware that Outward Bound teaches interpersonal and leadership skills, not to mention wilderness survival. The first two skillsets were not unlike our education at the Enlightened Royal Oracle Society (E.R.O.S.) or the Dale Carnegie course in which I had participated before leaving Malaya for school in England. It was the wilderness survival program I abhorred. Since I wasn’t rugged by nature (and remain that way to this day), this arduous experience was made worse by your absence. In 1970, OBSS was under the management of Singapore Ministry of Defence, and used primarily as a facility to prepare young men for compulsory ’National Service,’ commonly known as NS. All young and able 18+ Singaporean male citizens and second-generation permanent residents had to register for National Service compulsorily. They would serve either a two-year or twenty-two-month period as Full Time National Servicemen after completing the Outward Bound course. Pending on their individual physical and medical fitness, these young men would enter the Singapore Armed Forces (SAF), Singapore Police Force (SPF), or the Singapore Civil Defense Force (SCDF). Father, through his extensive contacts, enrolled me into the twenty-one-day Outward Bound summer course. There were twenty boys in my class. We were divided into small units under the guidance of an instructor. During the first few days at the base camp, we trained for outdoor recreation activities such as adventure racing, backpacking, cycling, camping, canoeing, canyoning, fishing, hiking, kayaking, mountaineering, horseback riding, photography, rock climbing, running, sailing, skiing, swimming, and a variety of sporting activities.
Young (Turpitude (A Harem Boy's Saga Book 4))
ON JUNE 25, 1890, W. E. B. Du Bois spoke at his Harvard graduation ceremony. He had now excelled, and had graduated from the most prestigious historically Black college and the most prestigious historically White college in the United States. He felt he was showing off the capability of his race. Du Bois’s “brilliant and eloquent address,” as judged by the reporters, was on “Jefferson Davis as Representative of Civilization.” In Du Bois’s rendering, Jefferson Davis, who had died the year before, represented the rugged individualism and domineering European civilization, in contrast to the rugged “submission” and selflessness of African civilization. The European “met civilization and crushed it,” Du Bois concluded. “The Negro met civilization and was crushed by it.” According to Du Bois’s biographer, the Harvard graduate contrasted the civilized European “Strong Man” to the civilized African “Submissive Man.”5
Ibram X. Kendi (Stamped from the Beginning: The Definitive History of Racist Ideas in America)
Because in America there is a naive belief that we are all rugged individuals and can make it on our own, stock market and banking regulations became nonexistent. Consequently, on October 24, 1929, the New York Stock Market crashed, ushering in the “Great Depression.” It became a human tragedy that could have and should have been prevented! Well, not everyone was dancing anymore. The vast middle class was struggling; coal miners were still digging for the dirty black energy, deep within the earth and only getting black lung disease for their efforts. Farmers worked long hours to sow and harvest uncertain crops and the new immigrants just off the boat, worked for very small returns in the many unregulated sweatshops.
Hank Bracker
How could he possibly understand what it would mean for her mother to find her there? She suddenly hated him for being an American and herself for feeling so foreign when she was with him. She hated his ideals of rugged individualism, self-determination—this vain idea that life was what you made of it—as if it were some sort of paint-by-numbers kit. Only the most selfish person on earth could live that way. Casey was selfish, she knew that, but she had no wish to hurt anyone. If her rotten choices hurt her, well then, she’d be willing to take that wager, but it was hard to think of letting her parents down again and again. But her choices were always hurting her parents, or so they said. Yet Casey was an American, too—she had a strong desire to be happy and to have love, and she’d never considered such wishes to be Korean ones.
Min Jin Lee (Free Food for Millionaires)
People apparently prefer to believe in the rugged individualism of discovery, perhaps because they rarely get to see the sausage-making process behind every breakthrough innovation.
Linda A. Hill (Collective Genius: The Art and Practice of Leading Innovation)
Autonomy, as they see it, is different from independence. It’s not the rugged, go-it-alone, rely-on-nobody individualism of the American cowboy. It means acting with choice—which means we can be both autonomous and happily interdependent with others. And while the idea of independence has national and political reverberations, autonomy appears to be a human concept rather than a western one.
Daniel H. Pink (Drive: The Surprising Truth About What Motivates Us)
as members of a social species, we don’t derive strength from our rugged individualism, but rather from our collective ability to plan, communicate, and work together.
Brené Brown (Atlas of the Heart: Mapping Meaningful Connection and the Language of Human Experience)
Iată crima societății tehnice occidentale! Ucide omul viu - sacrificându-l teoriei, abstracției și planului. Aceasta este forma modernă a sacrificiului omenesc. Rugul și arderile pe rug au fost înlocuite cu biroul și statistica - două mituri sociale actuale, în flăcările cărora se consumă sacrificiul uman. Democrația, de exemplu, e o formă de organizare socială clar superioară totalitarismului, dar ea nu reprezintă decât dimensiunea socială a vieții omenești. A ajunge să confunzi democrația cu însuși sensul vieții înseamnă a ucide viața omului și a o reduce la o singură dimensiune. E cea mai mare greșeală - comună naziștilor și comuniștilor. Viața omenească n-are sens decât luată și trăită în întregul ei. Și pentru a pătrunde sensul ultim al vieții trebuie să ne folosim de aceleași unelte de care ne slujim pentru a înțelege arta și religia. De uneltele creației artistice, uneltele oricărei creații. În descoperirea acestui sens ultim al vieții, rațiunea nu are decât un rol secundar. Matematicile, statistica și logica au același efect pentru înțelegerea și organizarea vieții omenești ca cel pe care îl au pentru a asculta muzica unui concert de Beethoven ori de Mozart. Dar societatea tehnică occidentală se încăpățânează să ajungă la înțelegerea lui Beethoven și a lui Rafael prin calcule matematice. Se încăpățânează să înțeleagă viața omenească și să o îmbunătățească prin statistici. Această încercare este, deopotrivă, absurdă și dramatică. Cu acest sistem omul poate atinge, în cel mai bun caz, apogeul perfecțiunii sociale. Dar acesta nu-i este de nici un ajutor. Viața omului va înceta să mai existe în momentul în care ea va fi redusă la aspectul social, la automatism, la legile mașinii. Aceste legi nu vor putea da niciodată sens vieții omenești. Și dacă vieții i se ia sensul - unicul sens pe care îl deține și care e întru totul primit în dar și întrece logica -, atunci viața însăși sfârșește prin a dispărea. Sensul vieții este absolut individual și intim.
Gheorghiu, Constantin Virgil
The first time the power of art pulled the rug out from under me, I was nineteen years old. It was the early 1970s. I was in Europe for the first time, on my way through Paris to Warsaw with my Polish girlfriend, on a bizarre quest to sell blue jeans behind the Iron Curtain. On that day, during my first pilgrimage to the Louvre, I laid eyes on a painting that seemed the sum of all things. It was a cosmographic perpetual motion machine, a purgatorial charnel house—as far from the warmth of any human sun as anything I’d ever beheld. The moment I saw it, something like Krakatoa went off within me. That painting was Théodore Géricault’s The Raft of the Medusa. Standing before it, I felt the gravitational field of my life shift forever. The Raft of the Medusa is massive in scale, yet its subject matter is as simple as cows in a field, bathers by a river, or a birth in a manger. We see a large raft bearing a crowd of male figures, at the mercy of heaving seas. Their poses suggest a classical frieze, like Elgin marbles from hell—a collective ash heap of individually vivisected souls stripped bare of humanity. Each of the men is marked by a distinct, unforgettable gesture. Some are reckoning with their wounds; others seem to be coming to terms with death; some seem closer to damnation than to life. Every one of them appears hopeless. Our eyes are compelled by shafts of flickering phosphorescent light that rake at angles across the figures in the painting’s foreground, tracing its dark pyramidal structure. It’s a vision of jagged complexity and somehow also of profound grandeur.
Jerry Saltz (Art Is Life: Icons and Iconoclasts, Visionaries and Vigilantes, and Flashes of Hope in the Night)
Autonomy, as they see it, is different from independence. It’s not the rugged, go-it-alone, rely-on-nobody individualism of the American cowboy. It means acting with choice—which means we can be both autonomous and happily interdependent with others.
Daniel H. Pink (Drive: The Surprising Truth About What Motivates Us)
What turns this from bad to terrible, what makes it un-American, is that these advantages are becoming entrenched. The elites are digging in, protecting their growing fortunes from the risks of the very markets they claim to support. Bailouts, tax breaks, and subsidies are the tools of entrenchment. Our capitalism has become cronyism: rugged individualism on the way up, but socialism on the way down.
Scott Galloway (Adrift: America in 100 Charts)
If there was little they could do individually to turn the situation around, perhaps there was something they could do collectively. Perhaps the seeds of redemption lay not just in perseverance, hard work, and rugged individualism. Perhaps they lay in something more fundamental- the simple notion of everyone pitching in and pulling together.
Daniel James Brown (The Boys in the Boat: Nine Americans and Their Epic Quest for Gold at the 1936 Berlin Olympics)
can only say that we shall continue in the path of rugged individualism, free from the influence of sinister interests, upholding the finest ideals of honesty, independence and integrity, so that, to quote Abraham Lincoln, ‘This nation of the people, for the people and by the people shall not perish from the earth.
George S. Schuyler (Black No More)
Perhaps the seeds of redemption lay not just in perseverance, hard work, and rugged individualism.
Daniel James Brown (The Boys in the Boat: Nine Americans and Their Epic Quest for Gold at the 1936 Berlin Olympics)
Schoolteachers and historians depict the pioneers as exemplars of that supposed American trait, "rugged individualism". But rugged individualism was wrapped in an envelope of group enterprise.
Rinker Buck (The Oregon Trail: A New American Journey)
Contemporary American society is the reverse of traditional Native American culture. Whereas Native communities value the group, the dominant society values the individual. In fact, it considers rugged individualism to be a virtue. It looks up to the “self-made” success story. It honors the person who can acquire more than anyone else. It likes heroes who can go it alone and role models who make their own rules. It disparages collective action as a herd mentality and prefers individuals with the right to do as they choose. For millions of people, individuality has evolved into individualism: a cult of personality in which they are the personality.
Steven Charleston (We Survived the End of the World: Lessons from Native America on Apocalypse and Hope)
There is a persistent theory, held by those who prate most steadily about "the American way of life" that the average American is a rugged individualist to whom the whole conception of "leadership" is something foreign and distasteful—and this theory would certainly seem to be in accord with our national tradition of lawlessness and disrespect for authority. But it is not entirely consistent with the facts. We Americans are inveterate hero worshipers, to a far greater extent than are the British and the French. We like to personalize our loyalties, our causes. In our political or business or labor organizations, we are comforted by the knowledge that at the top is a Big Boss whom we are free to revere or to hate and upon whom we can depend for quick decisions when the going gets tough. The same is true of our Boy Scout troops and our criminal gangs. It is most conspicuously true of our passion for competitive sport. We are trained from childhood to look to the coach for authority in emergencies. The masterminding coach who can send in substitutes with instructions whenever he feels like it—or even send in an entirely new team—is a purely American phenomenon. In British football the team must play through the game with the same eleven men with which it started and with no orders from the sidelines; if a man is injured and forced to leave the field the team goes on playing with only ten men. In British sport, there are no Knute Rocknes or Connie Macks, whereas in American sport the mastermind is considered as an essential in the relentless pursuit of superiority.
Robert E. Sherwood (Roosevelt and Hopkins: An Intimate History)
Okay,” Drake said, “I’ll get my man on the job and have him up there. Anything else?” “That’s all for now,” Mason said. “Well, wait a minute! This rancher, Overbrook, looks like a big, good-natured, rugged individual, but I’d like to find out something about him.
Erle Stanley Gardner (The Case of the Lazy Lover (The Perry Mason Mysteries Book 1))
Protestant Christianity had a major influence on the nation, but it took on different characteristics in the North and the South. In the North it brought a greater sense of social consciousness, and believers worked for causes that required political solutions, such as abolition and women’s and workers’ rights. In the South personal piety, rugged individualism, and the defense of slavery took precedence. Northern and Southern clergy tended to agree on doctrinal matters. At the country’s founding the “major denominations in the South— Baptist, Methodist, Presbyterian and Episcopalian— differed little in their approach to such sectional issues as slavery, abolition, or the protection of Southern rights.”10 But as the North and South drifted apart over sectional issues Southern evangelicalism provided a “transcendent framework for southern nationalism.
Steven Dundas
Adriel looks like he tried to stay awake, sitting just beside her bed on the rugs, however he eventually fell asleep with his head pillowed by his arms just below where her own head lay. Inches apart, really. She could see each individual eyelash from where she watches him. She continues to stare for a moment, her heart beating faster than it normally would, much to her horror. It was probably just the fever.
Jo Grospierre (Hymn of The Night (The Night's Oath Trilogy Book 1))
When there is massive unemployment in the black community, it’s called a social problem. But when there is massive unemployment in the white community, it’s called a depression. With the black man, it’s “welfare,” with the whites it’s “subsidies.” This country has socialism for the rich, rugged individualism for the poor. Dr. Martin Luther King Jr.[1
Victor Ray (On Critical Race Theory: Why It Matters & Why You Should Care)
The American cult of rugged individualism makes human men think they’re all supposed to be alphas, but it doesn’t work that way.
Eileen Wilks (Blood Lines (World of the Lupi, #3))
You know the Singaporean. He is a hard-working, industrious, rugged individual. Or we would not have made the grade. But let us also recognize that he is a champion grumbler.
Ethan Ang (Lee Kuan Yew: The Unofficial Biography)
You may think that’s a reasonable argument, but there’s just too many of you who go against the grain. Your idea of personal responsibility, rugged individualism, limited government, the free-market system, and every bit of republican-based government is a cancer to our world. Everyone must conform and everyone must accept the new world order. The belief in some supernatural force that came to this world thousands of years ago to save us from our sins is an abhorrent idea, and I reject it. The whole idea of rights given to you by your Creator is the stupidest idea the world has ever heard. You people disgust me. Men, round these people up and ship them off to wherever Collins and Griffiths wanted them shipped off to. If I had my way, nobody would leave here alive.
Cliff Ball (Times of Trial: Christian End Times Thriller (The End Times Saga Book 3))
DeVoto decried “the economy of liquidation” that had prevailed in the West since it was first settled, a philosophy that applied to aquifers and farms as well as mines. In the West “the miner’s right to exploit transcends all other rights whatsoever.” As for agriculture, it soon became clear that it was impossible without irrigation, and that irrigation itself was impossible without the massive dams that only the federal government could build. Which, combined with the fact that much grazing and mining occurred on public land, made westerners chronically dependent on government help. In fact, contrary to the image of rugged individualism, westerners were more dependent on help and community than any other region. Dams, irrigation, free private use of public land. It all amounted to a rugged, beautiful, and wild welfare state.
David Gessner (All The Wild That Remains: Edward Abbey, Wallace Stegner, and the American West)
this brazen Panthera tigris tigris hunted Homo sapiens on a regular basis across the rugged borderlands of Nepal and India in the early 1900s with shocking impunity and an almost supernatural efficacy. In the end, its reported tally added up to 436 human souls—more, some believe, than any other individual killer, man or animal, before or since.
Dane Huckelbridge (No Beast So Fierce: The Terrifying True Story of the Champawat Tiger, the Deadliest Man-Eater in History)
Many coders were young and coming out of the already antiauthoritarian counterculture of the ’60s. When you put these kids in charge of important machines that their managers didn’t understand, it was a recipe for insolence—or, as Brandon noted, employees who were “excessively independent.” The average programmer, Brandon continued, was “often egocentric, slightly neurotic, and he borders upon a limited schizophrenia. The incidence of beards, sandals, and other symptoms of rugged individualism or nonconformity are notably greater among this demographic group.
Clive Thompson (Coders: The Making of a New Tribe and the Remaking of the World)
I dug deep into the work of the neuroscience researcher John Cacioppo when I was writing Braving the Wilderness. He dedicated his career to understanding loneliness, belonging, and connection, and he makes the argument that we don’t derive strength from our rugged individualism, but rather from our collective ability to plan, communicate, and work together. Our neural, hormonal, and genetic makeup support interdependence over independence. He explained, “To grow to adulthood as a social species, including humans, is not to become autonomous and solitary, it’s to become the one on whom others can depend. Whether we know it or not, our brain and biology have been shaped to favor this outcome.” No matter how much we love Whitesnake—and, as many of you know, I do—we really weren’t born to walk alone.
Brené Brown (Dare to Lead: Brave Work. Tough Conversations. Whole Hearts.)
In Canada, for eighteen days out of the year, if you don’t have an artificial heat source, you’ll die within forty-eight hours. Margaret Atwood and Northrop Frye said that this created, for Canadians, a “garrison mentality,” whereby the central conflict of much of our literature is man versus nature. That sort of conflict breeds cooperation more than it breeds rugged individualism. It breeds caution more than it breeds entrepreneurialism. It’s cold here. It’s so cold it can make you cry. It’s so cold you want your dad to come pick you up. Even when you’re fifty-three years old.
Mike Myers (Canada)
From our earliest years, American culture reinforces the notion that we are all completely independent individuals. Sometimes we call it “personal responsibility” and other times we call it “rugged individualism,” which, in and of themselves, are not entirely negative concepts. Taken too far however, these cultural concepts lead us to believe we really are the captains of our own ship, that our primary responsibility is to our own selves, and that we can do this all on our own.
Benjamin L. Corey (Undiluted: Rediscovering the Radical Message of Jesus)
Because Alaska is such a conservative place, you’ve got this bizarre disconnect between tenaciously clinging to this self-identification as rugged individuals—people who say to themselves, ‘I came here to be free of government regulation’—and the current and historical reality, which is dependence on the federal budget. It’s like living in a floodplain. People are just in total denial about it.
Mark Adams (Tip of the Iceberg: My 3,000-Mile Journey Around Wild Alaska, the Last Great American Frontier)