Probably the second oldest forms of mutual aid society are monasteries. Verifiable remains of monasteries date back five thousand years and are found the world over.
Monasteries typically were located away from major population centers. This offered some advantage by being separated from the corruption and machinations of the ruling classes. This enabled them to survive much of the social destruction that occurred between dynasties.
Most monasteries were also self-sufficient and either managed their own farms or engaged in agribusinesses such as wine and cheese making with which they could trade and barter for food and equipment with surrounding farmers and tradesmen in addition to collecting alms.
The disadvantage was also their isolation, which made them vulnerable to attack by invading armies and organized bands of bandits.
In England, starting in 793, monasteries were a favoured target of Viking raiders due to the riches that they hoarded. The monks’ religious standing protected them to some degree from local governments and gangs, but the Vikings had no religious inhibitions and the monasteries’ isolation made them easy and lucrative targets.
Some monastic orders found a defense against possible predation by training their monks in military arts.
Most famous is the Shaolin Monks of China (founded in 464 AD) who became renowned and feared for their martial arts skills. Their fearsome reputation no doubt helped dissuade criminal gangs from plundering their temple although they were ransacked and much of the temple destroyed by bandits during the Red Turban Rebellion in the 14th century.
When foreign Manchu tribesmen invaded China and founded the Qing dynasty, the Shaolin monks started to get a reputation for anti-government sentiments. Much like a modern-day patriot or resistance movement, the government viewed the monks with suspicion and kept a watchful eye on their activities.
Sometime in the 1600’s, (the exact date is sketchy) believing the monks were actively involved in aiding anti-government rebels, the Qing forces sacked the monastery. This effectively destroyed the temple’s fighting force and the temple fell into ruin with only a few monks remaining. In the early 18th century, the government of the Qing Dynasty patronized and restored the temple, though it never regained its former glory.
Some Monastic orders in Japan held an equally fearsome reputation. In the 11th century, the warrior monks known as Yamabushi formed large monastic communities in the mountains surrounding the capital of Kyoto. Over time, their ranks increased, and their power grew to the point that each monastery maintained a private army. From time to time, these monk armies would march into the capital to demand favors and concessions from the emperor, who by this time had become merely a figurehead.
In the west, the Knights Templar was another example of a monastic order that trained for battle.
Founded in 1119 under auspices of protecting pilgrims on their pilgrimage to the Holy Lands, the Knights Templar quickly gained a reputation for martial prowess.
Like Japan’s Yamabushi, the Order of the Templars grew rapidly and were able to field whole battalions of fighting monks. One of their most famous victories was in 1177 during the Battle of Montgisard, where some 500 Templar knights helped several thousand infantry to defeat Saladin’s army of more than 26,000 soldiers.
The major disadvantage of being isolated away from government centers could be overcome by having a strong defensive force trained in military strategy and combat. Such orders all quickly gained much power and influence over their surrounding areas. However, in each of the above-cited examples, their downfall came when they became too prominent, and attracted too much attention from their own governments that in each case, attacked and destroyed the orders.
Monasteries and their female equivalent, nunneries, were single sex and so kinship did not play a role in maintaining loyalties and social cohesion. Instead it was the shared ideology of religious beliefs that provided the common purpose of such organizations
For Survivalists and Preppers who are intending to organize a retreat and homesteading location to survive long-term social collapse, the examples of monastic systems can offer valuable lessons.
Defensive fortifications, storage and maintenance of weaponry and training of members in military skills are paramount.
The key caveat is that these preparations and training should be kept secret, hidden, camouflaged, and under the radar.