This research attempts to understand how the Christchurch rebuild is promoting urban liveability in the Central City, focussing on the influence of communities and neighbourhoods in this area. To do this, gathering the perceptions of Christchurch residents through surveys, a focus group and semi-structured interviews was carried out to see what aspects they believe contribute to creating more liveable places. These methods revealed that there are pockets of neighbourhoods and communities in the inner-city, but no overall sense of community. Results from the semi-structured interviews reinforced this; the current buyers of inner-city property are in the financial position to be able to do this, and they seem to be purchasing in this area due to convenience and investment rather than to join the existing communities in the area. Analysing the survey responses from Central City residents revealed contrasting results. Those currently living in the area felt there is a sense of community in the inner-city, but these are found in pockets of neighbourhoods around the Central City rather than in the overall area. The focus group revealed that community is further prioritised later in life, and that many of the community groups in the inner-city predominantly consist of those who have lived there since before the Christchurch Earthquake Series. However, participants of all three methods believed that the Central City is slowly becoming a lively and vibrant place. To improve urban liveability in the inner-city, it seems that prioritisation of the needs of current inner-city residents is required. Improving these neighbourhoods, whether it be through the implementation of services or providing more communal spaces, is needed to create stronger communities. The feelings of place, connectedness, and belonging that arise from being part of a community or well-connected neighbourhood can improve mental health and wellbeing, ultimately enhancing the overall health of the population as well as the perceived urban liveability of the area.
Tonight Christchurch's Bread & Circus Buskers festival is swinging into action, and its promising to lure the biggest crowds to the central city since pre-earthquake times. But organisers admit the festival hasn't escaped its dire financial past, despite new management and a rebrand as the Bread and Circus Festival last year. And it it will still be running at a loss until about 2022. Katie Todd reports.
Recovery from disasters is a significant issue faced by all countries in the world at various times. Governments, including central and local governments, are the key actors regarding post-disaster recovery because they have the authority and responsibility to rescue affected people and recover affected areas (Yang, 2010). Planning is a critical step in the recovery process and provides the basis for defining a shared vision for recovery, clear objectives and intended results. Subsequently, the concept of collaborative planning and ‘build back better’ are highly desirable in recovery planning. However, in practice, these concepts are difficult to achieve. A brief description of the recovery planning in Christchurch City following the Canterbury earthquakes 2011 is provided as an example and comparison. This research aims to analyse the planning process to develop a post-disaster recovery plan in Indonesia using Mataram City’s recovery plan following the Lombok Earthquakes 2018 as the case study. It will emphasise on the roles of the central and local governments and whether they collaborate or not, and the implications of decentralisation for recovery planning. The methodology comprised a combination of legislation analysis and semi-structure interviews with the representatives of the central and local governments who were involved in the planning process. The results indicate that there was no collaboration between the central and local governments when developing the recovery plan, with the former tend to dominate and control the planning process. It is because there are regulatory and institutional problems concerning disaster management in Indonesia. In order to improve the implementation of disaster management and develop a better recovery plan, some recommendations are proposed. These include amendments the disaster management law and regulations to provide a clear guideline regarding the roles and responsibilities of both the central and local governments. It is also imperative to improve the capacity and capability of the local governments in managing disaster.
When an “I thought I was going to die quake” occurs amidst four additional major earthquakes and 15,000 aftershocks during a sixteen-month period, it challenges people’s ability to cope and recover. Residents of Canterbury, New Zealand endured this extended, chaotic state in 2010/11; and continue to deal with lingering effects on their devastated central city, Christchurch. Stress and coping theory suggests that finding meaning in such situations can help people recover, and that religion and spirituality often play a role in post-disaster resilience. Despite this, there is very little research literature examining this phenomenon and even less that considers spirituality separate from religion. This research focuses on this underrepresented area by considering the personal spiritual or meaningful experiences of people in post-earthquake Canterbury. Data from sixteen in-depth, minimally directed interviews were thematically analyzed to understand each individual’s meaning construction and coping/recovery process and identify connective themes and patterns amongst their experiences. Four core elements of acceptance, clarity and choice, connection, and transcendence emerged from the thematic analysis to conceptualize a model of transcendent coping. Transcendent coping represents an additional type of coping in the transactional model of stress and coping, which serves to support the previous denoted problem-, emotion-, and meaning-focused coping approaches. Transcendent coping offers openness, empowerment, comfort and expansion not necessarily reliant upon theistic or religious beliefs and practices. Rather, this secular spiritual coping is inherent in everyday, mundane practices such as being in the moment, aligning to and acting from personal values, connecting to that and those who bring comfort, and experiencing transcendence in moments of awe and expansion. This research contributes to the growing interest in spirituality as an important facet of human nature that can support wellbeing in the face of stress.
