Social Science Discussion Replies
Replies:
In addition to the thread, you will have a conversation with at least 2 of your peers. You will reply to all classmates who ask questions about your thread and reply to 2 or more other classmates’ threads. The replies may be in similar formats described for the thread (video, narrated PowerPoint, etc.) or can be written replies of 50 or more words. The word count is not as important as the quality of your content to move the conversation forward in exploring the forum’s topic. Other elements to achieve:
• Avoid simply stating “I agree” or “I disagree” as you mustprovide support for your thoughts
• Provide substantive additional thoughts regarding the classmate’s thread and explain the rationale for comments to a classmate
• Use current APA standards with correct grammar and mechanics
Please respond to the following discussion posts
1. Li L posted
Themes from the cases
The most present theme in this reading was the need to develop a disaster ministry. The intention of this would be to have a community that is united by giving support to the victims in their own community. By the community, engaging with each other like this in times like disasters happening relicense will be fostered in the community. While the community response is essential directly after a situation happens this also allows the community to begin to make long-term plans for any other situations that may happen.
One case study follows a community in the Philippines that had a typhoon impact their community. This particular typhoon was recorded as one of the strongest storms to affect the community (Aten & Boan, 2016). The Philippians are familiar with having storms in their community, the community had just begun to work with churches in their community to have a plan if a severe storm came. The leaders in the community believed that due to this plan just starting there was already a relationship formed to cause less conflict.
The second case study followed churchgoers in Japan after a disaster happened in their community. The churchgoers agreed that there needed to be a change to where the church should have more of an active role in their communities (Aten & Boan, 2016). By the churches doing this remove barriers in the community and showcase that the community and the church want the best for the community to stay safe.
The third and final case study was Hurricane Katrina. This massive storm forced many churches in the community to look at their weak points. To this day the community has not fully recovered from the storm in 2005. This case study showcased how churches are often the first and last responders in such an impactful time (Aten & Boan, 2016).
Cultural Differences
Between all case studies, there are cultural differences based on location. Where the first two are surrounded by water with little land to retreat to, the third case study has water at its base but much land to retreat to if needed. In each case, the study had its own cultural differences. Within the first case study, there were families that were rejected therefore the churches forced on equal access no matter the person or family that asked for help. In the second the community was willing to work with the government above the community at hand, causing a delay in support. In the last case study, this storm and its response became a political issue in which it took longer for support to go to the communities that needed it. Along with showing how ill-prepared states are for massive storms to come through their community.
Resiliency Strategies
Each of these case studies highlighted how it takes a whole community for disaster relief to happen along with a relationship between the church and the community. For resiliency to happen the affected group must be able to us time to process this and not worry about the needs they may have. By groups responding and proving this relief, allows rest to happen and where people can engage in a long-term plan for the community.
References
Aten, J.D. & Boan, D.M. (2016). Disaster Ministry Handbook. Downers Grove, IL: IVP
2. La D posted
After reviewing Aten & Boan’s chapter on “Case Studies in Disaster Ministry,” respond to the following questions:
What themes did you notice that was similar in each of these cases?
This author noticed an abundance of resiliency in all of the cases. As discussed by Stebnicki (2017), resiliency is the ability to overcome something horrible. I think that all of the examples had an element of bouncing back after something disastrous took place. This author thinks that this goes back to, or includes, empathy which is an internal part of one’s worldview. During crisis’s like a tsunami, an earthquake, and a hurricane, resiliency is a key ingredient in be able to push through the raucous and keep moving day by day. Not in any example did they city/town/village give up hope and abandoned the destroyed area. People kept going. Others came in and provided help because they had an empathetic heart. It is with empathy we are able to help others. We would want the same.
The theme of looking to the church was prominent. When the crisis happens, people gravitate towards the church. That was mentioned by Aten and Boan (2016), the movement towards the church as a theme and not away from it. Sure, there will be people who question God, but generally speaking, people are moving towards the building of the church and the people in the church for support and help (Aten & Boan, 2016). Large scale crisis brings people together, maybe because people do not feel alone and they gravitate towards familiarity and comfort.
The art of communication and planning were also themes in all of the stories. Aten & Boan (2013) noted that churches are the central piece to communities and so when they have a plan it makes sense. The crisis plan created for Wheaton, Illinois, was assembled after many visits between different churches throughout several communities (Aten & Boan, 2013). What was noted by these authors in their early work was that churches are in the center of the community and they know their community’s needs. They have people who regularly attend services, and those people represent the community, so they in essence have their pulse on on their people.
Finally, preplanning was very important in each story. Without a plan, all three areas could have done much worse in their recovery efforts and their rebuild efforts. It appears as though each scenario noted that having a relationship with people and other agencies made a big difference. Even if each community had something different to bring to the plan, there was a way to negotiate how it would or would not fit into the plan (Johnston et al, 2020). Their research provided a literature review of what interventions worked and which ones did not, which is beneficial to other groups out there just implementing a plan (Johnston et al, 2020). The ability to forge relationships and contacts prior to a disaster allowed the preparedness to increase and the communication to be there when a crisis strikes (Aten & Boan, 2016). A good example of this was mentioned by Aten and Boan (2016) when they discussed the impact of the earthquake and tsunami in Japan in 2011. Communication wires were crossed and some things needed to be ironed out for the next time a big disaster hits (Aten & Boan, 2016).
Did you notice any cultural differences that may have influenced how ministry leaders and congregations carried our their disaster ministry work?
Culture does play a role in many things that people do. In religious culture, one may see people running towards their own church for help. However, in general, those without a church or who’s church was destroyed, they may run towards a different church, running towards what the church stands for, community (Aten & Boan, 2016). This is most noticeable in treatment courts, especially in Bernalillo County Metropolitan Court where a Recovery Court may have a Native American track and a Veteran’s Track. This is because the military has it’s own culture and people who have a DWI may succeed when they have support from like-minded people. Native American Courts focus on Native American treatment interventions. In these stories, especially the story in Japan, the culture moved in one direction and the government/leaders in another (Aten & Boan, 2016). According to those authors, Japanese culture has strict sets of rolls for leaders and church leaders that do not always connect. That lack of being able to move together can make it difficult to move forward.
Abunyewah et al (2020) noted that it is no clearer in a disaster that communities find out where the gaps in services are. This being true, the gaps in the ability to help all people with same level of care and resources. This study outlined that there is a divide in resources depending on where you live and what the power structure is in the community. Differing groups have differing goals. The researches noted that communication can break down because of language barriers and the control/power piece is a big deal. The poorer people may not be helped as quickly. This research group also noted that mistrust exists between groups especially between the people who have a lot of control and power and those who do not (Abunyewah et al, 2020). Cultures and sub-cultures all have different ways that are comfortable to them to deal with crisis and during difficult times it is important to help them lean on their culture and things familiar to them (Stebnicki, 2017).
What resiliency strategies did you observe in these case studies?
This author noticed many of the characteristics that Stebnicki (2017) discussed, such as conscious choices to stick around and rebuild. The leaders and the people stayed and helped one another clean and rebuild the areas that were damaged. They remained as positive as they could be as demonstrated by their resilience and team effort (Stebnicki, 2017). Resiliency can also be measured by learning about something that did not go well and changing it so it is improved. For example, the tsunami in Japan in 2011 taught the separate groups they needed to work together in the future because that provides better outcomes (Aten & Boan, 2016). The other factor of resiliency is the ability to move past differences like in Japan, where Aten and Boan (2016) noted that some of the issues that were noted at the time of the disaster would have to worked through in order to get the job done. They observed that they would have to get out there more often and think through those very separate issues that exist in Japanese culture (Aten & Boan, 2016). Another resiliency factor is religion or spirituality. People may be angry at God because something happened, but they are willing to talk about their feelings and work that pain, they will still have a relationship with God (Aten & Boan, 2016; Stebnicki, 2017). James chapter one and Matthew chapter eleven discuss the hardships that are upon every person, but not to worry or lament because God is present (The New American Bible, 1989).
References:
Abunyewah, M., Gajendran, T., Maund, K., & Okyere, S. A. (2020). Strengthening the information deficit model for disaster preparedness: Mediating and moderating effects of community participation. International journal of disaster risk reduction, 46.
Aten, J., and Boan, D. (2013). Ready faith: Preparedness workbook. Wheaton, IL. Humanitarian Disaster Institute. Humanitarian Disaster Institute.
Aten, J., & Boan, D. (2016). Disaster ministry handbook. IVP Books.
The New American Bible. (1989). The Catholic Press.
Ryan, B., Johnston, K. A., Taylor, M., & McAndrew, R. (2020). Community engagement for disaster preparedness: A systematic literature review. International journal of disaster risk reduction, 49.
Stebnicki, M. A. (2017). Disaster mental health counseling: Responding to trauma in a multicultural context. Springer.
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