War and natural disasters share many features including great loss of life, traumatised populations and haunting memories. The Christchurch earthquakes were the third most costly event of 2011 with total costs of up to $NZ30 billion. Many homes, communities, families and an established way of life have gone for ever. The paper comes from the Women’s Voices project that documents women’s narratives of earthquake trauma and loss and examines their profiles of emotional expression associated with coping. For these women in Christchurch, solace is not about talking experiences of suffering but by doing practical things that inform and are shaped by existing personal narratives. As they relayed this common arc, they also entered into national (and gendered) narrative themes of being practical, stoic, independent and resourceful in the face of tragedy and loss and so embody communal aspects of coping with loss and grief particular to the New Zealand even ‘the South Island settler’ identity narrative. These narratives suggest it useful to rethink key concepts that inform our understanding of coping with disaster and loss.
When the devastating 6.3 magnitude earthquake hit Christchurch, Aotearoa New Zealand, at 12.51pm on 22nd February 2011, the psychological and physical landscape was irrevocably changed. In the days and weeks following the disaster communities were isolated due to failed infrastructure, continuing aftershocks and the extensive search and rescue effort which focussed resources on the central business district. In such moments the resilience of a community is truly tested. This research discusses the role of grassroots community groups in facilitating community resilience during the Christchurch 2010/11 earthquakes and the role of place in doing so. I argue that place specific strategies for urban resilience need to be enacted from a grassroots level while being supported by broader policies and agencies. Using a case study of Project Lyttelton – a group aspiring towards a resilient sustainable future who were caught at the epicentre of the February earthquake – I demonstrate the role of a community group in creating resilience through self-organised place specific action during a disaster. The group provided emotional care, basic facilities and rebuilding assistance to the residents of Lyttelton, proving to be an invaluable asset. These actions are closely linked to the characteristics of social support and social learning that have been identified as important to socio-ecological resilience. In addition this research will seek to understand and explore the nuances of place and identity and its role in shaping resilience to such dis-placing events. Drawing on community narratives of the displacement of place identity, the potential for a progressive sense of place as instigated by local groups will be investigated as an avenue for adaptation by communities at risk of disaster and place destabilisation.
Lake Taupō in New Zealand is associated with frequent unrest and small to moderate eruptions. It presents a high consequence risk scenario with immense potential for destruction to the community and the surrounding environment. Unrest associated with eruptions may also trigger earthquakes. While it is challenging to educate people about the hazards and risks associated with multiple eruptive scenarios, effective education of students can lead to better mitigation strategies and risk reduction. Digital resources with user-directed outcomes have been successfully used to teach action oriented skills relevant for communication during volcanic crisis [4]. However, the use of choose your own adventure strategies to enhance low probability risk literacy for Secondary school outreach has not been fully explored. To investigate how digital narrative storytelling can mediate caldera risk literacy, a module “The Kid who cried Supervolcano” will be introduced in two secondary school classrooms in Christchurch and Rotorua. The module highlights four learning objectives: (a) Super-volcanoes are beautiful but can be dangerous (b) earthquake (unrest) activity is normal for super-volcanoes (c) Small eruptions are possible from super-volcanoes and can be dangerous in our lifetimes (d) Super-eruptions are unlikely in our lifetimes. Students will create their digital narrative using the platform Elementari (www.elementari.io). The findings from this study will provide clear understanding of students’ understanding of risk perceptions of volcanic eruption scenarios and associated hazards and inform the design of educational resources geared towards caldera risk literacy.
PurposeThe purpose of this research is to highlight the role of not-for-profit (NFP) organisations in enhancing disaster preparedness. The authors set out to understand their perspectives and practices in regard to disaster preparedness activities to support people who live precarious lives, especially those who live as single parents who are the least prepared for disasters.Design/methodology/approachThe research draws on in-depth, semi-structured interviews with 12 staff members, either in a group setting or individually, from seven NFP organisations, who were located in Ōtautahi (Christchurch) and Kaiapoi in Aotearoa New Zealand. These participants were interviewed eight years after the 2011 Christchurch earthquake.FindingsFour key narrative tropes or elements were drawn from across the interviews and were used to structure the research results. These included: “essential” support services for people living precarious lives; assisting people to be prepared; potential to support preparedness with the right materials and relationships; resourcing to supply emergency goods.Originality/valueThis research contributes to disaster risk reduction practices by advocating for ongoing resourcing of NFP groups due to their ability to build a sense of community and trust while working with precarious communities, such as single parents.
The purpose of this research is to investigate men’s experiences of the 2016 7.8 magnitude Kaikōura earthquake and Tsunami. While, research into the impacts of the earthquake has been conducted, few studies have examined how gender shaped people’s experiences of this natural hazard event. Analysing disasters through a gender lens has significantly contributed to disaster scholarship in identifying the resilience and vulnerabilities of individuals and communities pre- and post-disaster (Fordham, 2012; Bradshaw, 2013). This research employs understandings of masculinities (Connell, 2005), to examine men’s strengths and challenges in responding, recovering, and coping following the earthquake. Qualitative inquiry was carried out in Northern Canterbury and Marlborough involving 18 face-to-face interviews with men who were impacted by the Kaikōura earthquake and its aftermath. Interview material is being analysed using thematic and narrative analysis. Some of the preliminary findings have shown that men took on voluntary roles in addition to their fulltime paid work resulting in long hours, poor sleep and little time spent with family. Some men assisted wives and children to high ground then drove into the tsunami zone to check on relatives or to help evacuate people. Although analysis of the findings is currently ongoing, preliminary findings have identified that the men who participated in the study have been negatively impacted by the 2016 Kaikōura earthquake. A theme identified amongst participants was an avoidance to seek support with the challenges they were experiencing due to the earthquake. The research findings align with key characteristics of masculinity, including demonstrating risky behaviours and neglecting self or professional care. This study suggests that these behaviours affect men’s overall resilience, and thus the resilience of the wider community.
In 2010 and 2011, Aotearoa New Zealand was hit by a number of major disasters involving loss of human life and severe disruption to social, ecological and economic wellbeing. The Pike River mine explosions were closely followed by a sequence of major earthquakes in Christchurch, seismic events that have permanently altered the lives of thousands of people in our third largest city, the closure of the central business district and the effective abandonment of whole residential areas. In early October 2011, the ship, Rena, grounded on a reef off the port of Tauranga and threatened a major oil spill throughout the Bay of Plenty, where local communities with spiritual and cultural connections to the land depend on sea food as well as thrive on tourism. The Council for Social Work Education Aotearoa New Zealand (CSWEANZ), representing all the Schools of Social Work in New Zealand, held a ‘Disaster Curriculum’ day in November 2011, at which social workers and Civil Defence leaders involved in the Christchurch earthquakes, the Rena Disaster, Fiji floods and the Boxing Day tsunami presented their narrative experience of disaster response and recovery. Workshops discussed and identified core elements that participants considered vital to a social work curriculum that would enable social work graduates in a range of community and cultural settings to respond in safe, creative and informed ways. We present our core ideas for a social work disaster curriculum and consider a wide range of educational content based on existing knowledge bases and new content within a disaster framework. http://www.swsd-stockholm-2012.org/
The purpose of this research is to investigate men’s experiences of the 2016 7.8 magnitude Kaikōura earthquake and Tsunami. While, research into the impacts of the earthquake has been conducted, few studies have examined how gender shaped people’s experiences of this natural hazard event. Analysing disasters through a gender lens has significantly contributed to disaster scholarship in identifying the resilience and vulnerabilities of individuals and communities pre- and post-disaster (Fordham, 2012; Bradshaw, 2013). This research employs understandings of masculinities (Connell, 2005), to examine men’s strengths and challenges in responding, recovering, and coping following the earthquake. Qualitative inquiry was carried out in Northern Canterbury and Marlborough involving 18 face-to-face interviews with men who were impacted by the Kaikōura earthquake and its aftermath. Interview material is being analysed using thematic and narrative analysis. Some of the preliminary findings have shown that men took on voluntary roles in addition to their fulltime paid work resulting in long hours, poor sleep and little time spent with family. Some men assisted wives and children to high ground then drove into the tsunami zone to check on relatives or to help evacuate people. Although analysis of the findings is currently ongoing, preliminary findings have identified that the men who participated in the study have been negatively impacted by the 2016 Kaikōura earthquake. A theme identified amongst participants was an avoidance to seek support with the challenges they were experiencing due to the earthquake. The research findings align with key characteristics of masculinity, including demonstrating risky behaviours and neglecting self or professional care. This study suggests that these behaviours affect men’s overall resilience, and thus the resilience of the wider community.
This thesis explores the lived experiences of a group of young Bhutanese former refugees between the ages of 18 to 24 years who were resettled in Christchurch between 2008 and 2010 – prior to the first major earthquake. The main goal of the thesis was to gain an understanding of their ways of coping and a second goal was to explore whether their participation in up to five mindfulness infused counselling sessions had influenced their ways of coping. A qualitative research methodology was used to guide the thesis. Participants were interviewed about the major events in their life and how they coped with them. They were then invited to participate in five sessions of mindfulness infused counselling. Approximately five weeks after their final session had ended they were invited to one final interview to explore the influence of the sessions on their ways of coping. Interviews were recorded and transcribed and research notes were taken of the mindfulness infused counselling sessions. Max van Manen’s method of phenomenology was adopted to interpret the narratives of the youth. Three main themes emerged from the data analysis and these are described as essences of lived coping experiences. The first captures their strong sense of community back in the refugee camp. The second presents the sense of resilience that exists among the Bhutanese former refugees. The third essence indicated the inner strengths of the participants which they said helped them deal with the challenging circumstances that life cast in their direction. This meant that their first experience of an earthquake was not considered the biggest event in their lives. After attending the mindfulness infused counselling sessions’ participants reported positive benefits from giving non-judgemental attention to their thoughts and feelings and they found themselves dealing with their issues proactively. For some participants their ‘accepting’ attitude facilitated better control over their emotions while others reported being able to form deeper connections with nature and other people as a result of being mindful. Other participants reported being able to make peace with the events in their past and even found that they were able to forgive those who tormented their community. However, in the absence of any major event in any of the participants’ lives in the time period following their final counselling session, the research was not able to definitely conclude that using mindful-based counselling facilitates better coping in the face extremely stressful events. There is currently very little research that focuses on the experiences of former refugee youth within New Zealand and how they utilize their capacities to deal with adversities. When this thesis commenced, the Bhutanese were the newest refugee community to be accepted for resettlement in New Zealand. This research partly addresses the limited voice of this community.
The suburb of New Brighton in Christchurch Aotearoa was once a booming retail sector until the end of its exclusivity to Saturday shopping in 1980 and the aftermath of the devastating 2011 Christchurch earthquake. The suburb of New Brighton was hit particularly hard and fell into economic collapse, partly brought on by the nature of its economic structure. This implosion created an urban crisis where people and businesses abandoned the suburb and its once-booming commercial economy. As a result, New Brighton has been left with the residue of abandoned infrastructure and commercial propaganda such as billboards, ATM machines, commercial facades, and shopping trolleys that as abandoned fragments, no longer contribute to culture, society and the economy. This design-led research investigation proposes to repurpose the broken objects that were left behind. By strategically selecting objects that are symbols of the root cause of the economic devastation, the repurposed and re-contextualised fragments will seek to allegorically expose the city’s destructive economic narrative, while providing a renewed sense of place identity for the people. This design-led thesis investigation argues that the seemingly innocuous icons of commercial industry, such as billboards, ATM machines, commercial facades, and shopping trolleys, are intended to act as lures to encourage people to spend money; ultimately, these urban and architectural lures can contribute to economic devastation. The aim of this investigation is to repurpose abandoned fragments of capitalist infrastructure in ways that can help to unveil new possibilities for a disrupted community and enhance their awareness of what led to the urban disruption. The thesis proposes to achieve this research aim by exploring three principal research objectives: 1) to assimilate and re-contextualise disconnected urban fragments into new architectural interventions; 2) to anthropomorphise these new interventions so that they are recognisable as architectural ‘inhabitants’, the storytellers of the urban context; and 3) to curate these new architectural interventions in ways that enable a community-scale allegorical and didactic experience to be recognised.
This thesis examines the opportunities for young citizens in Christchurch to be engaged in city planning post-disaster. This qualitative study was conducted eight years after the 2010-2011 earthquakes and employed interviews with 18 young people aged between 12-24 years old, 14 of whom were already actively engaged in volunteering or participating in a youth council. It finds that despite having sought out opportunities for youth leadership and advocacy roles post-disaster, young people report frustration that they are excluded from decision-making and public life. These feelings of exclusion were described by young people as political, physical and social. Young people felt politically excluded from decision-making in the city, with some youth reporting that they did not feel listened to by decision-makers or able to make a difference. Physical exclusion was also experienced by the young people I interviewed, who reported that they felt excluded from their city and neighbourhood. This ranged from feeling unwelcome in certain parts of the city due to perceived social stratification, to actual exclusion from newly privatised areas in a post-quake recovery city. Social exclusion was reported by young people in the study in regard to their sense of marginalisation from the wider community, due to structural and social barriers. Among these, they observed a sense of prejudice towards them and other youth due to their age, class and/or ethnicity. The barriers to their participation and inclusion, and their aspirations for Christchurch post-disaster are discussed, as well as the implications of exclusion for young people’s wellbeing and sense of belonging. Results of this study contribute to the literature that challenges the sole focus on children and young peoples’ vulnerability post-disaster, reinforcing their capacity and desire to contribute to the recovery of their city and community (Peek, 2008). This research also challenges the narrative that young people are politically apathetic (Norris, 2004; Nissen, 2017), and adds to our understandings of the way that disasters can concentrate power amongst certain groups, in this case excluding young people generally from decision-making and public life. I conclude with some recommendations for a more robust post-disaster recovery in Christchurch, in ways that are more inclusive of young people and supportive of their wellbeing.
Social media have changed disaster response and recovery in the way people inform themselves, provide community support and make sense of unfolding and past events online. During the Canterbury earthquakes of 2010 and 2011 social media platforms such as Facebook and Twitter became part of the story of the quakes in the region, as well as a basis for ongoing public engagement during the rebuild efforts in Christchurch. While a variety of research has been conducted on the use of social media in disaster situations (Bruns & Burgess, 2012; Potts, Seitzinger, Jones, & Harrison, 2011; Shklovski, Palen, & Sutton, 2008), studies about their uses in long-term disaster recovery and across different platforms are underrepresented. This research analyses networked practices of sensemaking around the Canterbury earthquakes over the course of disaster response, recovery and rebuild, focussing on Facebook and Twitter. Following a mixed methodological design data was gathered in interviews with people who started local Facebook pages, and through digital media methods of data collection and computational analysis of public Facebook pages and a historical Twitter dataset gathered around eight different earthquake-related events between 2010 and 2013. Data is further analysed through discursive and narrative tools of inquiry. This research sheds light on communication practices in the drawn-out process of disaster recovery on the ground in connecting different modes of discourse. Examining the ongoing negotiation of networked identities through technologically mediated social practices during Canterbury’s rebuild, the connection between online environments and the city of Christchurch, as a physical place, is unpacked. This research subsequently develops a new methodology to study social media platforms and provide new and detailed information on both the communication practices in issue-based online publics and the ongoing negotiation of the impact of the Canterbury earthquakes through networked digital means.
The whare whakairo or traditional Māori meeting house plays an important part in Māori society and identity. These whare tell the tale of their origin, and in so doing, the origins of their people. The analysis of the meeting house, the histories expressed in its decorative carvings and structural elements are inextricably linked with and dependent upon the structure of the world created by myth and the Māori worldview. However, due to the deleterious effects of colonisation, the art of wood carving and associated architectural practices - central to Māori identity, suffered decline in many parts of the country, leading to the decline of Māori culture and identity. Sir Apirana Ngata instigated the National Institute of Māori Arts and Crafts to resurrect the dying art of Māori carving and carved houses would be a catalyst for the restoration of Māori culture throughout the country. Ngata saw these whare whakairo as being the heart of Māori communities by establishing a renewed sense of belonging and identification with space for Māori, through the telling of tribal histories and emphasising key geographical features. New threats in the form of global hegemony and urbanisation have further impacted on Māori notions of identity, creating a generation of displaced urban Māori youth. This research proposes to establish an architectural response to capture displaced Māori youth through the resurrection of the Māori carving school and return to them the lost stories of their cultural history and identity. This program will be developed within the complex challenges that exist within post-earthquake Ōtautahi/Christchurch, where many have lost homes and livelihoods, especially Māori youth in the Eastern Suburbs. The building elements of the proposed Māori carving school give reference to the historio-cultural features of the original Ōtautahi/Christchurch landscape that are situated in tribal song and myth. It is envisioned that the development of a Māori carving school will help restore Māori identity and a renewed sense of belonging, and allow for the telling of this generations stories through traditional narratives.
