Why did the people of the Zambesi Delta affected by severe flooding return early to their homes or even choose to not evacuate? How is the forced resettlement of small-scale farmers living along the foothills of an active volcano on the Philippines impacting on their day-to-day livelihood routines? Making sense of such questions and observations is only possible by understanding how the decision-making of societies at risk is embedded in culture, and how intervention measures acknowledge, or neglect, cultural settings. The social construction of risk is being given increasing priority in understand how people experience and prioritize hazards in their own lives and how vulnerability can be reduced, and resilience increased, at a local level. Culture and Disasters adopts an interdisciplinary approach to explore this cultural dimension of disaster, with contributions from leading international experts within the field. Section I provides discussion of theoretical considerations and practical research to better understand the important of culture in hazards and disasters. Culture can be interpreted widely with many different perspectives; this enables us to critically consider the cultural boundedness of research itself, as well as the complexities of incorporating various interpretations into DRR. If culture is omitted, related issues of adaptation, coping, intervention, knowledge and power relations cannot be fully grasped. Section II explores what aspects of culture shape resilience? How have people operationalized culture in every day life to establish DRR practice? What constitutes a resilient culture and what role does culture play in a society’s decision making? It is natural for people to seek refuge in tried and trust methods of disaster mitigation, however, culture and belief systems are constantly evolving. How these coping strategies can be introduced into DRR therefore poses a challenging question. Finally, Section III examines the effectiveness of key scientific frameworks for understanding the role of culture in disaster risk reduction and management. DRR includes a range of norms and breaking these through an understanding of cultural will challenge established theoretical and empirical frameworks.

Explores the relationship between environment and culture in the contemporary Philippines. The book will be of interest to those engaged in relief policy and administration in developing countries.

Drawing on decades of research on the most infamous human and environmental calamities, Button shows how states, corporations, and other actors attempt to create meaning and control social relations in post-disaster struggles for the redistribution of power.

From antiquity through the Enlightenment, disasters were attributed to the obscure power of the stars or the vengeance of angry gods. As philosophers sought to reassess the origins of natural disasters, they also made it clear that humans shared responsibility for the damages caused by a violent universe. This far-ranging book explores the way writers, thinkers, and artists have responded to the increasingly political concept of disaster from the Enlightenment until today. Marie-Hélène Huet argues that post-Enlightenment culture has been haunted by the sense of emergency that made natural catastrophes and human deeds both a collective crisis and a personal tragedy. From the plague of 1720 to the cholera of 1832, from shipwrecks to film dystopias, disasters raise questions about identity and memory, technology, control, and liability. In her analysis, Huet considers anew the mythical figures of Medusa and Apollo, theories of epidemics, earthquakes, political crises, and films such as Blow-Up and Blade Runner. With its scope and precision, The Culture of Disaster will appeal to a wide public interested in modern culture, philosophy, and intellectual history.

The edited collection, Eco Culture: Disaster, Narrative, Discourse, opens a conversation about the mediated relationship between culture and ecology. The dynamic between these two great forces comes into stark relief when a disaster—in its myriad forms and narratives—reveals the fragility of our ecological and cultural landscapes. Disasters are the clashing of culture and ecology in violent and tragic ways, and the results of each clash create profound effects to both. So much so, in fact, that the terms ecology and culture are past separation. We are far removed from their prior historical binaric connection, and they coincide through a supplementary role to each other. Ecology and culture are unified.

“[An] insightful view on how 9/11 is perceived in American society—the day that ‘refuses to enter history,’ the tragedy that ‘has, in effect, not yet passed.’” —Journal of Popular Culture The day the towers fell, indelible images of plummeting rubble, fire, and falling bodies were imprinted in the memories of people around the world. Images that were caught in the media loop after the disaster and coverage of the attack, its aftermath, and the wars that followed reflected a pervasive tendency to treat these tragic events as spectacle. Though the collapse of the World Trade Center was “the most photographed disaster in history,” it failed to yield a single noteworthy image of carnage. Thomas Stubblefield argues that the absence within these spectacular images is the paradox of 9/11 visual culture, which foregrounds the visual experience as it obscures the event in absence, erasure, and invisibility. From the spectral presence of the Tribute in Light to Art Spiegelman’s nearly blank New Yorker cover, from the elimination of the Twin Towers from TV shows and films to the monumental cavities of Michael Arad’s 9/11 memorial, the void became the visual shorthand for the incident. By examining configurations of invisibility and erasure across the media of photography, film, monuments, graphic novels, and digital representation, Stubblefield interprets the post-9/11 presence of absence as the reaffirmation of national identity that implicitly laid the groundwork for the impending invasions of Iraq and Afghanistan. “A concise, engaging, and thought-provoking work that asks the reader to reassess their knowledge and relationship to that moment and the resulting milieu of post 9/11 life in America.” —ARLIS/NA Reviews “Extraordinarily brilliant . . . will change how we think about disasters and tragedies. The book is a must-read for both students and practitioners of media studies.” —Repository

In the aftermath of disaster, literary and other cultural representations of the event can play a role in the renegotiation of political power. In Disaster Writing, Mark D. Anderson analyzes four natural disasters in Latin America that acquired national significance and symbolism through literary mediation: the 1930 cyclone in the Dominican Republic, volcanic eruptions in Central America, the 1985 earthquake in Mexico City, and recurring drought in northeastern Brazil. Taking a comparative and interdisciplinary approach to the disaster narratives, Anderson explores concepts such as the social construction of risk, landscape as political and cultural geography, vulnerability as the convergence of natural hazard and social marginalization, and the cultural mediation of trauma and loss. He shows how the political and historical contexts suggest a systematic link between natural disaster and cultural politics.

Historical disaster research is still a young field. This book discusses the experiences of natural disasters in different cultures, from Europe across the Near East to Asia. It focuses on the pre-industrial era and on the question of similarities, differences and transcultural dynamics in the cultural handling of natural disasters. Which long-lasting cultural patterns of perception, interpretation and handling of disasters can be determined? Have specific types of disasters changed the affected societies? What have people learned from disasters and what not? What adaptation and coping strategies existed? Which natural, societal and economic parameters play a part? The book not only reveals the historical depth of present practices, but also reveals possible comparisons that show globalization processes, entanglements and exchanges of ideas and practices in pre-modern times.

Why did the people of the Zambesi Delta affected by severe flooding return early to their homes or even choose to not evacuate? How is the forced resettlement of small-scale farmers living along the foothills of an active volcano on the Philippines impacting on their day-to-day livelihood routines? Making sense of such questions and observations is only possible by understanding how the decision-making of societies at risk is embedded in culture, and how intervention measures acknowledge, or neglect, cultural settings. The social construction of risk is being given increasing priority in understand how people experience and prioritize hazards in their own lives and how vulnerability can be reduced, and resilience increased, at a local level. Culture and Disasters adopts an interdisciplinary approach to explore this cultural dimension of disaster, with contributions from leading international experts within the field. Section I provides discussion of theoretical considerations and practical research to better understand the important of culture in hazards and disasters. Culture can be interpreted widely with many different perspectives; this enables us to critically consider the cultural boundedness of research itself, as well as the complexities of incorporating various interpretations into DRR. If culture is omitted, related issues of adaptation, coping, intervention, knowledge and power relations cannot be fully grasped. Section II explores what aspects of culture shape resilience? How have people operationalized culture in every day life to establish DRR practice? What constitutes a resilient culture and what role does culture play in a society’s decision making? It is natural for people to seek refuge in tried and trust methods of disaster mitigation, however, culture and belief systems are constantly evolving. How these coping strategies can be introduced into DRR therefore poses a challenging question. Finally, Section III examines the effectiveness of key scientific frameworks for understanding the role of culture in disaster risk reduction and management. DRR includes a range of norms and breaking these through an understanding of cultural will challenge established theoretical and empirical frameworks.

From antiquity through the Enlightenment, disasters were attributed to the obscure power of the stars or the vengeance of angry gods. As philosophers sought to reassess the origins of natural disasters, they also made it clear that humans shared responsibility for the damages caused by a violent universe. This far-ranging book explores the way writers, thinkers, and artists have responded to the increasingly political concept of disaster from the Enlightenment until today. Marie-Hélène Huet argues that post-Enlightenment culture has been haunted by the sense of emergency that made natural catastrophes and human deeds both a collective crisis and a personal tragedy. From the plague of 1720 to the cholera of 1832, from shipwrecks to film dystopias, disasters raise questions about identity and memory, technology, control, and liability. In her analysis, Huet considers anew the mythical figures of Medusa and Apollo, theories of epidemics, earthquakes, political crises, and films such as Blow-Up and Blade Runner. With its scope and precision, The Culture of Disaster will appeal to a wide public interested in modern culture, philosophy, and intellectual history.