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2023, Newfoundland and Labrador Studies
This paper considers shipwrecks as a form of disaster and studies historical shipwreck accounts to gain insights into social constructions of disaster. Theoretical debates address global inequalities in disaster experience, response, and research, and notably identify the concept of risk as a key to understanding social constructions of disaster. We analyze shipwrecks, a recurring but diverse risk, as a series of material and psychological stages that allow us to explore three facets of the social construction of shipwrecks. In the sixteenth century, Labrador whaling outfitters left shipwreck accounts that reveal how they converted the systemic risk of winter weather into an insurable natural hazard. In the seventeenth century, transatlantic fishermen blamed summer storms for their shipwreck losses, but also took responsibility as professionals for risk management and workplace security. In the eighteenth century, passengers' accounts begin from an etic (observer) perspective and, at a certain stage of the shipwreck, shift to an emic (participant) perspective, enabling them to convert their experience into cultural capital within the emerging middle class. These facets of shipwreck accounts hold analogies for critical disaster studies, by revealing the role of social position in the perception, calculation, and cultural commodification of risk.
Journal of Historical Geography, 2022
This article argues that 'appropriation' is key to understanding how communities respond to disasters, and offers a new methodological approach. It suggests that cultural representations of disasters should be studied through the prism of appropriation. Both in the past and the present, people have crafted specific representations of disasters and used them as identity markers to create a sense of community. Appropriation involves attaching meaning to the disaster in order to make it comprehensible or even acceptable. This meaning was attached in two ways: through representation and identification. Representation is the substitution of a disastrous event with a cultural artefact, like an image or text, that corresponds to the event. Identification is the process by which people constantly relate themselves to other individuals and groups in terms of similarity and difference. To understand these processes, cultural historians should look at producers and consumers (who produced meaning in their turn) as well as the medium, genre, and discourses they can find in disaster representations.
The memory of natural disaster is, in contrast to the memory of war, markedly shortlived in a globalized world. As waters return to their pre-flood levels and the last earthquake victims recover, mass-media interest quickly subsides. 1 The victims of disaster will not forget so easily, but their memories too will fade. If such events have occurred frequently in the past, they are perceived as "more of the same," even though their unpredictable appearance still defines them as discrete events.
Disasters: image and context, 1992
"In the nineteenth century the long sea voyage across thousands of miles of open ocean to Australia was a step into the unknown. International migration at the time usually involved travel by sea, as it had in previous centuries. Ships were the primary long distance transportation method and the movement of passengers was one of their most important functions. In the popular imagination the ocean represented hazard and uncertainty - an alien environment in which the possibility of shipwreck loomed large. Passengers felt themselves to be at the mercy of the elements and being directly exposed to the extremes of the weather in a moving structure was a new and disconcerting experience."
2017
Disasters are part of the modern condition, a source of physical anxiety and existential angst, and they are increasing in frequency, cost and severity. Drawing on both disaster research and social theory, this book offers a critical examination of their causes, consequences and future avoidance.
2016
Disaster has plagued humanity since the beginning of time, and yet, despite the recurrence of calamitous events, human societies still continue to display patterns of vulnerability. This is due to the complex nature of disasters and how humans relate to them, often shaped by the culture in which the impacted community resides. This thesis engages interdisciplinary literature which informs the Anthropological perspective of disaster in order to explore how communities experience, remember and interpret disasters and address the role of catastrophe in future construction. This literature reveals that belief systems, memory, temporality, distance and the concepts of risk, hope and future imaginings serve as key cultural factors which influence the social conditions of disaster and the construction of uncertainty. These factors likewise play a significant role in how a community responds to and prepares for future disasters.
In: Gardoni, P., Murphy, C., and Rowell, A. (eds.), Risk Analysis of Natural Hazards, pp. 27-41, Springer, 2016
Risk analysis and risk management are ways for humans to cope with natural disaster risk. This chapter connects discussions about risk with reflections on nature, technology, vulnerability, and modernity. In particular, it raises questions regarding the natural/human distinction and how human societies and cultures (should) cope with risk. How "natural" are hazards, given human interventions in and interpretations of events, and what are the limitations of "objective" modern approaches to risk? The chapter argues that coping with risk related to natural disasters should be sensitive to the social and cultural dimensions of risk. For this purpose it proposes the concept of "vulnerability transformations". It focuses on the experience and phenomenology of natural hazards in relation to existential vulnerability, and, taking a cross-cultural perspective, shows that apart from modern scientific thinking there are also other, less modern ways to cope with natural hazards.
The purpose of this paper is to make an argument that there are different types of social construction of disasters. The focus is on disasters triggered by natural hazards. It is now widely accepted that disasters are a product of a natural hazard having an impact on a vulnerable population. But the value of the concept of vulnerability is in danger of becoming less meaningful because it is removed from the political and economic processes that generate some vulnerabilities. On the other hand, there are some types of disasters that are relatively “innocent”, in the sense that people live in places that are exposed to risk for purposes of access to their livelihood, and not because social forces or power relations have forced them to live there, or made some groups more vulnerable than others. If it is the case that some vulnerability is “innocent”, then forms of explanation are needed of people’s willingness to expose themselves to risk that go beyond the “strong” forms of social construction (where power relations are a key factor in generating the social construction of disasters). Instead, it is essential to examine “cultural” and psychological explanations of people’s behaviour, including an understanding of group behaviour, religious beliefs and other aspects that often distinguish the perspective on risk taken by “insiders” compared with the supposedly rational and policy-oriented approach of “outsiders” who see it as their role to help reduce disaster risks.
Cambridge University Press (available now in hard copy and open access), 2020
This monograph provides an overview of research into disasters from a historical perspective, making two new contributions. First, it introduces the field of 'disaster studies' to history, showing how we can use history to better understand how societies deal with shocks and hazards and their potentially disastrous outcomes. Despite growing recognition of the importance of historical depth by scholars investigating disasters, the temporal dimensions of disasters have been underexploited up to now. Moreover, the historical record sometimes enables us to make a long-term reconstruction of the social, economic and cultural effects of hazards and shocks simply not possible in contemporary disaster studies material. We can therefore use 'the past' as a laboratory to test hypotheses of relevance to the present in a careful way. History lends itself towards this end because of the opportunity it offers to identify distinct and divergent social and environmental patterns and trajectories. We can compare the drivers and constraints of societal responses to shocks spatially and chronologically, and therefore enrich our understanding of responses to stress today.
Global concerns over climate change and associated impacts of the so-called Anthropocene, convinced an increasing number of historians to reconsider the role of natural variability and ‘natural’ hazards and disasters in the past. Whether discussing the production of hazards or the societal responses they provoked, historians increasingly adopt the language of environmental and disaster studies, with their clear focus on systems, how systems get disturbed, are able to absorb change or instead reach a tipping point or threshold followed by qualitative change. But is systemic vulnerability or resilience really the problem when discussing natural hazards and disasters in the past? Exploring the history of coastal flood disasters in the North Sea Area before 1800 AD, I argue that past societies might have been quite resembling in their overall systemic resilience to natural hazards and disasters. Mostly through absorption, and sometimes through flexible adaptation, societies were perfectly able to overcome even the worst flood disasters. Notwithstanding this overall resilience however, societies varied greatly in the way individual people or groups of people were put at risk of suffering from a natural hazard, seeing their persons, their material assets, or their livelihoods threatened. While the system was resilient, people sometimes (though not always) proved tremendously vulnerable. Concluding this paper, a plea is launched for a renewed focus on the sociology of disaster victims in the past (rather than on the overall resilience of societies).
2020
Disasters and History offers the first comprehensive historical overview of hazards and disasters. Drawing on a range of case studies, including the Black Death, the Lisbon earthquake of 1755 and the Fukushima disaster, the authors examine how societies dealt with shocks and hazards and their potentially disastrous outcomes. They reveal the ways in which the consequences and outcomes of these disasters varied widely not only between societies but also within the same societies according to social groups, ethnicity and gender. They also demonstrate how studying past disasters, including earthquakes, droughts, floods and epidemics, can provide a lens through which to understand the social, economic and political functioning of past societies and reveal features of a society which may otherwise remain hidden from view.
Human Ecology, 2012
Culture Unbound: Journal of Current Cultural Research, 2015
Asking why disasters happen depends much upon one's disciplinary perspective, but realizing how they occur is always a question of history. Managing risk may be a matter of dealing with the political, social, economic and environmental dimensions of people and hazards, but understanding the particular nature of vulnerability and resilience in any situation is quintessentially an historical question: To recognize what makes people, households, communities and societies vulnerable or resilient in the present, you need to appreciate what made them that way over time. Just like the old adage that it is not earthquakes that kill people but buildings; actually it is not buildings so much as where they are situated, what they are made from, how they are built and why people use them that way that proves so fatal. Some people refer to the shared set of attitudes, values, goals and practices that inform all human activities as culture, and recently much more consideration has been accorded the role of culture in disasters; however, history underlies culture too, providing both its origins and the measure of its change.
Recent disasters have been of such scale and complexity that both the common assumptions made about learning from them, and the traditional approaches distinguishing natural from technological disasters (and now terrorism) are thus challenged. Beck’s risk thesis likewise signals the need for a paradigmatic change. Despite sociological inflections in disaster research and management, however, an examination of the risk management practices deployed during Hurricane Katrina and the Indian Ocean tsunami reveals attendant problems with a persistent instrumental rationality and disjuncture between society and environment. Therefore, an alternative, post-social understanding is proposed. It includes relational (rather than instrumental) approaches which reinstate the importance of nonhuman nature, but it also recognizes that disasters are postnormal problems, and that disaster research and management increasingly deal with phenomena beyond the limits of current know-how.
Human Ecology, 2012
IKUWA 6 Conference Proceedings At: Fremantle Western Australia, 2020
Shipwrecks have been conventionally examined archaeologically from various aspects (including ship design, cargoes and trade route identification, and have traditionally been regarded as tragic catastrophic events. Victorian shipwrecks occurred within a near-shore arena, often close to the coasts of small isolated maritime communities. These incidents potentially stimulate a range of reactive behavioural traits and perceptions from nearby residents, which have not been extensively explored, and may offer new understandings of the effects of shipping mishaps on frontier societies. A range of responses to altruistic/opportunistic reactions to maritime disasters is examined in a maritime cultural landscape context, along with new archaeological characterisations and material culture associated with the exploitation of shipping mishaps around Queenscliffe in Victoria, Australia. These observations present interesting new insights into understanding the maritime cultural landscapes of shipping mishaps and their subsequent archaeological signatures from social and cultural perspectives.
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