· 19 ·
Finding Your Purpose in the Zombie Apocalypse
CLAY ROUTLEDGE
“We get to start over. All of us, with each other.”
—Daryl Dixon1
You sleep in shifts. You can’t risk letting a walker sneak up on you while you slumber. It is not like it used to be, when you could just collapse at the end of a long day and drift away, forgetting your troubles. And when you are not sleeping (or trying to sleep), you must focus on immediate concerns. Hunger. You reminisce about the old days, before the walkers, when you thought you knew hunger. How naive you were. You remember that book you once read about the Great Depression in which you found people’s anecdotes about hunger fascinating: the physical pain, the ever-present longing for nourishment, the nightly dreams about food. Now you understand. But food, though a source of constant distress, isn’t your only or even your most pressing concern. Walkers. Death waits around every corner. Your group tries to create a place where you can all feel safe, but deep down you know safety is ultimately an illusion. If the walkers don’t get you, another human may. The laws and moral conventions that once maintained some level of social harmony are long gone. But each day you start again. What choice do you have? This is the world of The Walking Dead, the world you would find yourself in if a zombie apocalypse occurred.
Terrifying, yet if you are like so many people, something about this scenario sounds seductive, even exciting, to you.
Humans have long been fascinated by the concept of an apocalypse. Many religions contain apocalyptic narratives or prophecies about end times. Secular apocalyptic beliefs are also common: Some believe the world as we know it will be destroyed as a result of human actions (e.g., climate change, nuclear war). Nearly half of the Americans polled by the Public Religion Research Institute reported believing that recent natural disasters are part of the “end times,”2 and over a third of those surveyed by National Geographic believed an apocalyptic event similar to the one portrayed in the movie The Day After Tomorrow could happen in the next twenty-five years.3
Considering the prevalence of apocalyptic beliefs, perhaps it should not be surprising that people love apocalyptic media. In recent years, the plots of many top-grossing movies have centered on end-of-the-world scenarios such as global viral epidemics, asteroid strikes, alien invasions, and, of course, the zombie apocalypse. At the epicenter of this zombie craze is The Walking Dead, “the zombie movie that never ends.”4
Humans are existential animals, striving for purpose and meaning. Humans do not simply want to survive. We want to matter, to feel we are significant contributors to a meaningful world. We need to matter. A large body of research in psychology demonstrates that people who perceive their lives as meaningless are more likely to suffer from mental illness and addiction; they are less able to cope with stress and trauma, slower to recover from illness, and less likely to live long, productive lives compared with those who perceive their lives as being full of meaning.5 Also, finding meaning is an important component of many mental health therapies.6 For example, one study showed that psychotherapy more effectively improved mood and well-being if the patient displayed increased perceptions of meaning in life.7 Things that help people perceive meaning in life include feeling that one can have an enduring impact on the world, believing that one is growing into the person he or she truly wants to be or has the potential to be, sensing that one has triumphed in the face of challenge or adversity, and experiencing close social bonds.8 A zombie apocalypse provides an attractive opportunity for people to explore and even fantasize about each of these paths to meaning in life.
Case 1: Daryl Dixon
Consider the character Daryl Dixon. Before the zombie apocalypse, his life arguably lacks purpose or direction. Daryl grows up in an abusive household and becomes a drifter with no real goals, ambitions, or, as far as we can tell, meaningful relationships besides his troubled bond with his brother. In the aftermath of the zombie apocalypse, Daryl gets an opportunity to reinvent himself, to find new meaning and purpose. As a hunter and tracker, Daryl possesses skills that once might have made him the butt of redneck jokes but have incredible value in the new world. The apocalypse causes Daryl’s social stock to skyrocket. As part of a group of survivors, he also has the opportunity to develop, for the first time, quality relationships involving mutual trust and respect—the kinds of relationships that have been shown to increase perceptions of meaning in life by making people feel truly valued.9
Case 2: Carol Peletier
Other characters in The Walking Dead take different paths to meaning, but their paths also highlight the pursuits of personal growth and triumph. Carol Peletier first appears as a soft-spoken, submissive wife lacking the will or ability to stand up to her abusive, domineering husband. Soon, though, Carol finds an inner strength as the zombie apocalypse forces her to become tough and independent. As she continues to face personal tragedy, Carol further comes into her own. As she grapples with her personal demons, she also struggles to find her own strength without losing her humanity. This balance proves difficult. With dramatic ups and downs, eventually the graphic novel version of Carol gives up and commits suicide by walker,10 whereas the television Carol evolves into a tough as nails warrior and a reluctant leader. These divergent paths taken by the graphic novel and the television show highlight the importance of finding meaning for mental health and even survival. Research shows that those who give up on finding meaning are at risk for depression and suicide,11 whereas those who are able to find meaning after traumatic experiences tend to become psychologically well adjusted ultimately.12
The protagonist, Rick Grimes, offers a different narrative. Before the zombie apocalypse, by many standards Rick leads a life of purpose. As a law enforcement officer, he serves a vital social function. As a husband and father, he’s also a family man, though his marriage is not without conflict. After the apocalypse, once Rick awakens from a coma, his life becomes focused on finding and protecting his family. He eventually finds himself in a leadership position in a group of survivors. Rick’s journey is not about becoming the person he could be as much as it is about having the person he is tested. In a world that has lost its way, Rick struggles to maintain his moral compass, his compassion for others, and his belief in justice. Rick must shoulder the burden of being responsible for others, of balancing the often competing goals of keeping people safe and holding on to his humanity in an inhuman world.
Rick, like so many others, faces personal tragedy. He also is forced to make seemingly impossible choices that threaten to break his will and his sanity. Through Rick’s story, fans can imagine being forced to focus on what is truly important in life: family, personal integrity, resilience in the face of despair—each of which has been shown to contribute to perceptions of meaning.13 Rick shows viewers that one’s meaning and purpose may best be revealed by hardship. In the zombie apocalypse, Rick becomes much more than a small town deputy.
These are just a few examples of how the stories of the different characters in The Walking Dead reflect the human struggle to find purpose and meaning. Each character has her or his own existential journey, and as fans, we get to go along for the ride. Real life is often full of mundane activities: sitting in traffic on the way to work, buying groceries, paying bills, cleaning house, arguing with our children about turning off the video games and doing their homework. Amid all these responsibilities, hassles, and distractions, it is easy to forget what it is that makes our lives feel meaningful. Indeed, daily frustrations as well as lack of meaningful stimulation can make us feel that our lives lack meaning.14
In a zombie apocalypse, however, things would be different. People would be forced to prioritize what is important, to hold on tightly to those they cherish the most. Materialistic concerns would largely evaporate—no more car payments, mortgages, or cell phone bills. Life would be stripped down to the basics. People would have to dig deep and live up to their true potential because everyone’s contribution would matter. In the brutal and bloody struggle to survive in a world full of zombies, some people would find their true meaning and purpose.
Zombies Lack Meaning
Humans enjoy fantasizing about a zombie apocalypse in part because it allows them to imagine opportunities to find greater purpose and meaning. Again, as we’ve asked throughout this book, why a zombie apocalypse in particular? Any kind of apocalyptic scenario that involves survivors forging their way in a new world would offer the ingredients for meaning. What is it about zombies that captivate us?
Zombies may fascinate us because they help us confront perhaps our most basic existential fear: mortality. Humans, more than any other species, are able to contemplate the nature of mortal existence. We know that despite all efforts to survive and thrive, death is inescapable. We can exercise, eat our vegetables, wear seat belts, and get regular health screenings in an effort to live long and healthy lives, but still, we must die. Psychologists have argued that this knowledge of certain death can sometimes lead to mental problems.15 For example, increasing the awareness of death by having people write about being mortal increases both generalized anxiety16 and anxiety about death.17 So what are people to do?
A large body of research in social psychology indicates that death awareness motivates people to focus on the goal of living lives that offer enduring meaning—the feeling that one is part of something or has made a contribution that will transcend the death of the physical body.18 Sure, we endeavor to stay healthy and avoid physical harm. Why else would anyone eat broccoli or get a colonoscopy or mammogram? Critically, though, we strive to make our mark, to find enduring meaning. By living lives of meaning, we are able to attach ourselves to the symbolic structures (e.g., family, nation, religion) that continue to live long after we are gone. When people feel that they are part of something that transcends death (e.g., their nation and religion) or have made contributions that will allow them to live on in the memories of others, they experience a sense of meaning that in turn reduces the fear of death and promotes psychological health.19 A life of meaning takes the sting (or at least some of it) out of death.
Zombies are physical bodies, nothing more. They lack the morals, beliefs, feelings, and goals that give human life enduring meaning. A religious person might describe zombies as meaningless because they lack souls, whereas a more secular person might call zombies meaningless because they lack minds or a true self-awareness and identity. In either case, the point is similar. The concept of zombies allows people to emphasize that the body is not what matters most. The body dies. It is transient and insignificant in the grand scheme of things.
The Walking Dead and other zombie apocalypse stories may be popular in part because they serve as reminders that living is more than just being an animated body. As humans, we do not want death to define us because we know that death is unavoidable. Therefore, we redefine what it means to exist. We focus on the aspects of ourselves that continue beyond the deaths of our fragile and always decaying bodies. Zombies exemplify this redefinition of what it means to exist. Zombies are just bodies. We believe that we are so much more.
Apocalyptic Visions
A zombie apocalypse may particularly fascinate people because the concepts of an apocalypse and zombies have great relevance to the human need for meaning. Apocalyptic thinking elevates perceptions of meaning in life. Apocalyptic visions involve themes of growth, redemption, meaningful relationships, and triumph over adversity. In addition, the concept of zombies may help people cope with one of the most potent threats to meaning (i.e., mortality) because it reminds us that life is about more than being a physical, animated body. The Walking Dead therefore appeals to us in part because it beautifully illustrates the human struggle to find meaning in the face of mortality. It says that our struggle matters.
A flare near a water tower terrifies Rick’s group, yet it leads to better things (Senoia, Georgia).
Though psychological theory and research supports the notion that apocalyptic narratives offer ways to envision new purpose and meaning, I wanted to test this possibility directly. Therefore, I conducted an experiment to see if having people entertain the idea of an apocalypse does in fact elevate perceptions of life as meaningful. In this study, I randomly assigned 90 research participants to read one of two articles. One article presented a case for a coming apocalypse, suggesting, among other things, that our planet is at increased risk of deadly viral pandemics (similar to many zombie outbreak narratives), catastrophic natural disasters, and dangerous geopolitical unrest. In short, this article served to focus participants’ thoughts on the possibility that the world as they know it could come to an end soon. The participants in a control condition read an article about all the signs pointing to the death of the traditional brick-and-mortar bookstore (e.g., increased online shopping for books). The idea was to have these participants also read a passage about a change in the world but one that could not trigger apocalyptic thinking.
After reading one of the articles, all the participants completed a questionnaire that assessed the extent to which they perceived their lives as full of meaning and purpose. That is, they rated on a scale their agreement with statements indicative of meaning such as “My personal existence is purposeful and meaningful.” The results from this study supported the assertion that people find thinking about an apocalypse meaningful. The participants who read the article about signs of a coming apocalypse reported significantly higher levels of perceived meaning than did the participants in the control condition who read an article about signs of the death of the traditional bookstore. The idea of an apocalypse may be scary, but it also generates perceptions of meaning in life.
References
Debats, D. L. (1996). Meaning in life: Clinical relevance and predictive power. British Journal of Clinical Psychology, 35(4), 503–516.
Harlowe, L., Newcomb, M., & Bentler, P. (1986). Depression, self-derogation, substance abuse, and suicide ideation: Lack of purpose in life as a mediational factor. Journal of Clinical Psychology, 42, 5–21.
Heintzelman, S. J., & King, L. A. (2014). Life is pretty meaningful. The American Psychologist, 69, 561–574.
Hicks, J., & Routledge, C. (Eds.). (2013). The experience of meaning in life: Classical perspectives, emerging themes, and controversies. New York, NY: Springer.
Kashdan, T. B., & Steger, M. F. (2007). Curiosity and pathways to well-being and meaning in life: Traits, states, and everyday behaviors. Motivation and Emotion, 31(3), 159–173.
Kelton Research (2012). Doomsday preppers survey (2012). http://images.nationalgeographic.com/wpf/media-live/file/Doomsday_Preppers_Survey_-_Topline_Results.pdf.
Lambert, N. M., Stillman, T. F., Hicks, J. A., Kamble, S., Baumeister, R. F., & Fincham, F. D. (2013). To belong is to matter: Sense of belonging enhances meaning in life. Personality and Social Psychological Bulletin, 39(11), 1418–1427.
Markman, K. D., Proulx, T., & Lindberg, M. J. (Eds.). (2013). The psychology of meaning. Washington, DC: American Psychological Association.
McMillan, G. (2009, September 8). Kirkman: TV can make the zombie movie that never ends. http://io9.com/5353248/kirkman-tv-can-make-the-zombie-movie-that-never-ends.
Park, C. L., & Ai, A. L. (2006). Meaning making and growth: New directions for research on survivors of trauma. Journal of Loss and Trauma: International Perspectives on Stress and Coping, 11(5), 389–407.
Public Religion Research Institute (2014, November 21). Believers, sympathizers, and skeptics: Why Americans are conflicted about climate change, environmental policy, and science. http://publicreligion.org/research/2014/11/believers-sympathizers-skeptics-americans-conflicted-climate-change-environmental-policy-science/.
Routledge, C., & Juhl, J. (2010). When death thoughts turn into death fears: Purpose in life moderates the effects of mortality salience on death anxiety. Cognition and Emotion, 24(5), 848–854.
Routledge, C., Ostafin, B., Juhl, J., Sedikes, C., Cathey, C., & Liao, J. (2010). Adjusting to death: The effects of mortality salience and self-esteem on psychological well-being, growth motivation, and maladaptive behavior. Journal of Personality and Social Psychology, 99(6), 897–916.
Seligman, M. E. P., Rashid, T., & Parks, A. C. (2006). Positive psychotherapy. American Psychologist, 61, 774–788.
Solomon, S., Greenberg, J., & Pyszczynski, T. (1991). Terror management theory of self- esteem. In C. R. Snyder & D. Forsyth (Eds.), Handbook of social and clinical psychology: The health perspective (pp. 21–40). New York, NY: Pergamon.
Solomon, S., Greenberg, J., & Pyszczynski, T. (2004). The cultural animal: Twenty years of terror management theory and research. In J. Greenberg, S. L., Koole, & T. Pyszczynski (Eds.), Handbook of experimental existential psychology (pp.13–34). New York, NY: Guilford.
Notes
1. Episode 5–2, “Strangers” (October 19, 2014).
2. Public Religion Research Institute (2014).
3. Kelton Research (2012).
4. McMillan (2009).
5. Heintzelman & King (2014).
6. Seligman et al. (2006).
7. Debats (1996).
8. Hicks & Routledge (2013).
9. Lambert et al. (2013).
10. Issues 41–42 (2007).
11. Harlowe et al. (1986).
12. Park & Ai (2006).
13. Markman et al. (2013).
14. Kashdan & Steger (2007).
15. Solomon et al. (1991).
16. Routledge et al. (2010).
17. Routledge & Juhl (2010).
18. Solomon et al. (2004).
19. Solomon et al. (2004).