The Next Apocalypse is a deeply thoughtful book with a very important message. In preparing for future catastrophes, many of us are preparing in the wrong ways for the improbable (long-term social collapse) and not planning well for likely events (near-term consequences of climate change). It offers a thoughtful analysis of how archaeologists and others have invoked the metaphor of “collapse” in discussing past and future changes in human society. The middle part of the book examines past and present literature about apocalypses and post-apocalyptic worlds, tracing them from Native American creation stories and Mesopotamian literature up to and including such media phenomena as The Walking Dead. Near its end, the book contains some solid practical advice about wilderness survival and disaster preparation. Much of this advice derives from its author’s experience teaching wilderness survival and conducting archaeological fieldwork in Central America.
The book contrasts strikingly with the “survival/prepper” literature’s intense focus on strategy and tactics -what kind of gun to select for home defense, how many 55 gallons of dried beans one needs for a year. Few of these works ever question how or indeed whether the sort of apocalypse for which they are preparing imagine might actually come to pass. Floods and hurricanes have conspicuously failed to turn ravening hordes out from the cities to loot the suburbs. Countless predicted “second comings” have failed to happen. And yet, the world abounds with economies and governments failed or failing due people planning for the unlikely catastrophes, such as full-scale nuclear war or catastrophic terrorist attacks with mass casualties, versus things that do happen distressingly often, such as pandemic diseases.
The Next Apocalypse will probably get pushback from some among “doomsday preppers” who have invested much, emotionally, financially, and spiritually in improbable post-apocalyptic scenarios like those that appear in novels, television, games and movies. One also has to remember that there is also “big money” being made in supplying aspiring “doomsday survivors” with gear (e.g., storable food, weapons, paramilitary training) that they will probably never need. In actual emergencies, social skills, adaptability, critical thinking and intelligence will be more important than a cellar full of guns and dried beans.
Begley intends this book for a popular audience, and it succeeds. Still, in discussing historical thought about apocalypses and social collapse, and the literature concerning these things, the book sometimes lapses briefly into academic jargon. This is not a flaw, for anthropologists developed such jargon because they need terms for things about which non-anthropologists rarely concern themselves. The switch into this jargon may surprise some readers, but hang in there, the author returns to straightforward prose very swiftly and whenever he has an important point to make.