Individuals using customary practices in times of crises

Allen-Meares, P. & Garvin, C. (Eds.). (2000). The Handbook of Social Work Direct Practice. New York, SAGE. This is not a primary source, but the definition of crisis could be used in the proposal.
An assessment of the customary practices utilized by individuals in times of crisis would not be complete without a clear definition of ‘crisis’ in the context of the said practices. In seeking to define the term crisis, the cited authors of the relevant piece in the volume are definite that we must base our perspectives on subjective reality. This is more so the case given that “what precipitates a crisis episode in one individual might not generate such a response in another person” (327). This is true for communities as well. It, therefore, follows that this is an essential resource in the definition of what constitutes a crisis at both the individual and community levels. This particular resource is a collection of perspectives from diverse authors in social work practice.
Ayeb-Karlsson, S., Knveton, D., Cannon, T., Geest, K., Ahmed, I., Derrington, E.M., Florano, E. & Opondo, D. (2019). I will not go. I cannot go: cultural and social limitations of disaster preparedness in Asia, Africa, and Oceania. Disasters, 43(4), 752-770.
This paper explores the influence of cultural and social contexts on perceptions of hazards and disaster and the responses to them using case studies from Bangladesh, Kenya, Nepal, the Phillipines, and Saipan. The premise behind this paper is that early warning systems (EWSs) often fail in countries where social and cultural determinants prevail and because disaster risk reduction institutions (DRRs) misunderstsood how people perceive risks and how they behave in relation to different hazardsd and warnings. This was seen when people were warned to prepare for earthquakes, floods, and volcanis eruptions. The authors provide evidence of 2 determinants limited the success of early warning systems: social and cultural. In Keyna, the EWS was said to fail because of social determinants because people mistrust authorities and there were problems with how the warnings were designed or delivered. In Bangladesh and Nepal, cultural determinants were to blame because people who believe God will save them no matter what will not evacuate when warned of a disaster.
KENYA Case Study: In Kenya, where floods are common, many older generations rely on indigenous traditional knowledge to cope with climatic shocks. For example, elders observe the behaviors of birds and insects and fisherman observe wind patterns to predict rainfall and floods. While indigenous traditional knowledge has served the older generations of Kenya well, there are social limits. For example, elders are hesitant to pass on knowledge to younger generations or will only pass on knowledge for payment. Thus, younger generastions rely on messages broadcasted from the government on the radio. However, lack of coordination between government agencies resuled in delayed radio broadcasts and EWS were not successful. These differences have caused tensions between older and younger generations, which has heightened the mistrust on EWS.
It is important to note that most of the resources highlighted in this annotation have primarily focused on the relevance of customary practices in crisis and disaster management. It is therefore clear that minimal effort has been put in attempts to unravel how culture could get in the way of effective crisis or disaster management. In the present study, the authors seek to piece together the local insights of inhabitants from three different regions in an attempt to map the most prevalent social and cultural limitations to disaster preparedness. Insights from this particular study will enable me to suggest ways through which the efficiency of traditional crisis and disaster management approaches could be enhanced to promote better outcomes on this front. The article appeared in a reputable peer-reviewed journal.
Bang, H.N., Miles, L.S. & Gordon, R.D. (2019). Disaster Risk Reduction in Cameroon: Are Contemporary Disaster Management Frameworks Accommodating the Sendai Framework Agenda 2030? International Journal of Disaster Risk Science, 10, 462-477.
According to the authors of this present study, most disasters in Africa have severe implications on the developmental and fiscal fronts. Many factors act together to exacerbate hazardous events in Africa. One of the critical factors that have been identified by the authors of the present journal article is the vulnerability of the continent’s rapidly increasing population. As other authors elsewhere in this annotation have pointed out, specifically Bonye and Jigsay (2011), Dube and Munsaka (2018), and Hiwasaki, Luna, Syamsidik and Shaw (2014); customary approaches to crisis and disaster management are often deemed unreliable and primitive. What is, however, surprising is that the authors of the present article observe that both contemporary and customary disaster management systems have not also been fully embraced or appreciated. There appears to be a systemic failure in this particular region in as far as a disaster and crisis management ideals, both customary and contemporary, are concerned. It, therefore, follows that this specific article will be instrumental in the advancement of the need for policymakers to go back to the drawing board and strategize on the most effective approach to minimize the impact of disasters on vulnerable populations. The relevance of utilizing customary practices in crisis scenarios will be restated. The utilization of the case study design in the present study permitted the collection of more information relating to disaster management approaches and mitigation practices. Comment by Author: What are these customary practices and how were they adapted at the invididual level?
Bonye, S.Z. & Jasaw, G.S. (2011). Traditional Coping Mechanism in Disaster Management in the Builsa and Sissala Districts of Northern Ghana. European Journal of Social Sciences, 25(2), 78-84.
No community is immune to occasional disasters and crises. It is for this reason that various communities and individuals have, over time, applied diverse tactics to not only manage but also reign in occasional stresses. In the present study, the authors highlight some of the customary practices that have been deployed in the study area to cope or deal with crises. Some of the coping approaches that have been highlighted on this front are inclusive of household solidarity. For instance, individuals can retreat back to a supportive family network and lean on one another. The authors also point out that “informal social networks based on neighborhood, kinship, clansmen, friends and relatives and church ties” often come in handy. In challenging situations (with some of routine challenges highlighted in this case being losses as a consequence of floods, diseases, and hunger), individuals could rely on strong religious inclinations and a supportive network of persons in both the familial and social settings to hold together. It is, however, essential to note that as the authors of the present study observe, some of the customary practices highlighted herein are often an underappreciated capability. In the words of the authors, “external support agents, however, usually are not aware of these existing mechanisms and tend to descend into disaster-affected communities in a ''firefighting'' mode (79). Thus, this particular resource will enable me to reiterate the need to embrace customary practices and their relevance in contemporary crises. Given the study setting, the resource will come in handy in attempts to gather a broader perspective of the subject matter. Both authors are respected scholars and are affiliated to the University for Development Studies. Comment by Author: What customary practices are discussed in this study and how did the individuals adapt them for use at the individual level?
Dube, E. & Munsaka, E. (2018). The contribution of indigenous knowledge to disaster risk reduction activities in Zimbabwe: A big call to practitioners. Jamba, 10(1), 26-34.
As Bonye and Jasaw (2011) have found out in a research piece titled Traditional Coping Mechanism in Disaster Management in the Builsa and Sissala Districts of Northern Ghana, which has also been referenced elsewhere in this annotation, customary approaches of dealing with disaster and crises are often viewed as being primitive and outdated. They are, thus, routinely ignored by external players, i.e., aid agencies. This is the very same assertion that the authors of the present article advance. Indeed, in the words of the authors, “the current discourse underrates the use of indigenous knowledge of communities by practitioners when dealing with disasters’, as the knowledge is often viewed as outdated and primitive” (27). There are various capacities that the local people have operationalized for centuries in as far as disaster mitigation and recovery is concerned. For instance, in response to food disasters, communities have routinely made use of temporal foot bridges referred to as amazibuko to facilitate river crossing. This is, to a large extent, a communal response. At the individual level, the authors cite community-wide support in which case individuals can tap support in an accepting framework founded on a culture of sharing. This is yet another resource that will come in handy in my attempt to underline the relevance of being supportive of customary practices as a coping mechanism at both the individual and community levels. The fact that the study setting is the African country of Zimbabwe is instrumental in as far as the maintenance of the abroad-based perspective of the issue at hand is concerned. In bringing onboard disaster risk reduction practitioners and local communities, the authority of the present piece is further enhanced. Comment by Author: Elaborate
Hiwasaki, L., Luna, E., Syamsidik, C. & Shaw, R. (2014). Process for integrating local and indigenous knowledge with science for hydro-meteorological disaster risk reduction and climate change adaptation in coastal and small island communities. International Journal of Disaster Risk Reduction, 10(A), 15-27.
In contrast to Bonye and Jigsaw (in the study titled Traditional Coping Mechanism in Disaster Management in the Builsa and Sissala Districts of Northern Ghana) and Dube and Munsaka (in the study titled The contribution of indigenous knowledge to disaster risk reduction activities in Zimbabwe: A prominent call to practitioners) – which have both been referenced in this text - the authors of the present text believe that customary and indigenous approaches are increasingly being embraced in disaster management efforts. However, in a statement that appears to be in mild support of the assertion by Bonye and Jigsay (2011) and Dube and Munsaka (2018) to the effect that customary approaches are often deemed unreliable and somewhat primitive, the authors acknowledge that policy-makers, practitioners, as well as a scientist, are yet to appreciate the said approaches fully. Some of the said approaches are inclusive of ceremonies and rituals which, according to the authors, are rooted in traditional beliefs. Thus, both individuals and communities routinely partake in rituals and ceremonies when they encounter a disaster or crisis “to apologize to nature” (17). This serves as an effective coping mechanism. This particular resource will enable me to demonstrate the need to integrate indigenous knowledge with science and mainstream disaster management practices or strategies. The authors of the present article are professionals in the crisis and disaster management arena and are affiliated to UNESCO, TDMRC, amongst other agencies. Comment by Author: Which ones? Comment by Author: What types of customary approaches are discussed and how were they adapted?
Hooli, L.J. (2015). Resilience of the poorest: coping strategies and indigenous knowledge of living with the floods in Northern Namibia. Regional Environmental Change, 16, 695-707.
The author points out that flood events in Northern Namibia have been associated with adverse social impacts. To a large extent, the said flooding has been triggered in recent times by various factors including, but not limited to, population growth and poor urban planning. The present journal article makes use of both quantitative and qualitative sources of data to map the customary coping or endurance strategies that locals deploy in scenarios of this nature. More specifically, the role that indigenous knowledge plays in this whole setup is defined. For instance, self-reliance is deemed to be an integral part of the individual within this particular study area. From an early age, children are taught to be independent and resilient in what appears to an apprenticeship framework – with the older members of the society taking it upon themselves to prepare the adults of future to be ‘tough’ and resourceful. This comes in handy as a coping mechanism in crisis and disaster scenarios. For instance, according to the author, there is effort to impart “knowledge about where to make ?re, the materials to use for making it and where to ?nd those materials” (701). This resource will enable me to assess the effectiveness of indigenous expertise in not only the development but also the sustenance of resilience. This is a relatively new resource, effectively meaning that the information contained therein is up-to-date. Comment by Author: Describe these in details
Iganus, R.B. & Haruna, A. (2017). The Strength of African Culture in Managing Family Crisis in a Globalized World. Anthropol, 5(4): 197-205.
According to the authors of the present article, since time immemorial, the world has experienced various disasters and catastrophes. To a large extent, nobody is immune to the impact of disasters. However, there are significant differences in how people cope with disasters across various regions of the world. The authors are categorical that despite the changes the world has seen, especially concerning modernization and the influence of technology, the traditional African ways of coping with the crisis are still practiced – albeit on a small scale. In the words of the authors, it is “important to find out how family members perceive such problems culturally and how we perceive them in the modern sense” (197). In the present write-up, the authors attempt to determine as to how practical these approaches are in the contemporary setting. The authors point out that from an African traditional perspective, the relevance of family cannot be overstated. As a matter of fact, they are categorical that from this perspective, no person could exist without familial association. It is however important to note that as the authors further point out, the modern world has brought with itself many triggers of African family dislocation. These include, but they are not limited to, industrialization, urbanization, and conflicts. Even in such scenarios, the authors are convinced that nothing can uproot the deep-rooted beliefs from the life of individual Africans in settings of this nature. An African in this setting believes he is part of a whole – and this whole is what he must resign to when he needs support in times of crisis. This will be an essential resource to my research as it will demonstrate that even at present, customary crisis management practices are still as relevant as they were in the past. This is a relatively current resource – which effectively means that the perspectives presented therein are up-to-date. Comment by Author: Include much more detail here so I can pull all this together….
IIoka, N.G. (2016). Indigenous knowledge for disaster risk reduction: An African perspective. Jamba, 8(1), 272.
The author is, in this case, categorical that most local communities from across the world have survived various disasters as well as crises as a result of indigenous knowledge. But what exactly is indigenous knowledge? According to the author, indigenous knowledge emanates from the longstanding interaction that persons have with their community. This will be a crucial resource in as far as developing a correct definition of indigenous knowledge is concerned. In the development of this paper, the authors heavily rely on publications, articles, as well as books attributed to experts in the realm of indigenous knowledge. The reliability of the information contained therein is, thus, not in question.
Kulatunga, U. (2010). Impact of Culture towards Disaster Risk Reduction. International Journal of Strategic Property Management, 14, 304-313.
Like other experts in the disaster management profession have pointed out, the world is disaster-prone, which therefore means that the relevance of embracing useful disaster and crisis management approaches cannot be overstated. This is the very same plan that the author of the present study advances. According to the author, disasters visit untold pain and suffering upon humans. The author of the resent text appears to be in agreement with Allen-Meares and Garvin in the book titled, The Handbook of Social Work Direct Practice - which has also been referenced in this text. In his opinion, the response that humans and communities at large have to disasters happen to be varied. In the author’s own words, this is more so the case given that “risk perception towards a disaster depends on not only the danger it could create but also the behavior of the communities and individuals that are governed by their culture” (305). The authors make a finding to the effect that while in other settings culture has been a barrier to practical disaster management efforts, culture has been an aid in some other communities. Towards this end, this study will be of high relevance as I seek to establish the connection between effective disaster mitigation/management and culture and what measures could be taken to reign in the cultural impediments to effective crisis and disaster management at both the community and individual level. The authors of this particular study have managed to collect data that could be deemed rich and meaningful thanks to their analysis of a series of case studies on the subject matter.
Marsella, A.J., Johnson, J.L., Watson, P. & Gryczynski, J. (Eds.). (2007). Ethnocultural Perspectives on Disaster and Trauma: Foundations, Issues, and Applications. New York, NY: Springer Science and Business Media.
According to this volume, one of the critical determinants of the degree of psychological impact is traditional coping skills. This will be a crucial resource in my attempt to determine whether there are essential variations between different subcultures in as far as coping approaches and formats are concerned. It is important to note that this particular text is a pioneering volume that brings together the diverse and useful perspectives of accomplished professionals in the realm of crisis intervention, posttraumatic stress management, etc. The chapters (and related writings) have also been devoted to specific regions – thus giving a definitive perspective of the subject matter.
Mavhura, E., Manyena, B., Collins, A.E. & Manatsa, D. (2013). Indigenous knowledge, coping strategies, and resilience to floods in Muzarabani, Zimbabwe. International Journal of Disaster Risk Reduction, 5, 55-63.
The authors of this particular article examine flood regions in the Zimbabwean villages of Muzarabani district and how inhabitants cope with the said floods via the deployment of indigenous survival strategies. The authors make a finding to the effect that their indigenous coping methods and strategies significantly reduce the impact the said flooding events have on the wellbeing of the inhabitants of the region. Like yet another article highlighted in this annotation, titled Resilience of the poorest: coping strategies and indigenous knowledge of living with the floods in Northern Namibia, the present article will come in handy in my attempt to define the connection that exists between disaster resilience and indigenous knowledge systems. The authors are accomplished scholars and are affiliated to various institutions of higher learning.
Mercer, J., Gillard, J.C., Crowley, K., Shannon, R., Alexander, B., Day, S. & Becker, J. (2012). Culture and disaster risk reduction: Lessons and opportunities. Environmental Hazards, 11(2), 74-95.
Environmental hazards are mostly inevitable. According to the authors of this particular journal article, the said ecological hazards are often mitigated through the application of physical science concepts. However, like many other authors already referenced in this annotation, the authors of the present text are convinced that the various cultural influences having an impact on disaster mitigation are rarely acknowledged. Towards this end, the authors, in this case, elected to focus on, amongst other things, the relevance of culture in the reduction of disaster risk, how culture can be incorporated in disaster risk reduction efforts, etc. This article will be of high significance in the further support of the need to integrate cultural influences into mainstream disaster management practices. The authors are accomplished professionals and scholars in environmental science.
Ngwese, N.M., Saito, O., Sato, A., Boafo, Y.A. & Jasaw, G. (2018). Traditional and Local Knowledge Practices for Disaster Risk Reduction in Northern Ghana. Sustainability, 10, 825-831.
The authors of the present study are categorical that all attempts to reign in disasters in the study region ought to be firmly rooted in local knowledge and traditional practices. Most of the studies highlighted in this annotation are supportive of this assertion. In the present study, the authors seek to identify how effective the said traditional practices are in the realm of disaster risk reduction. In the final analysis, the authors make a finding to the effect that “although diverse practices were applied to predict and manage local disaster events, skepticism prevailed among locals toward these practices regarding their effectiveness” (830). These findings of this study will be used to demonstrate the need to ensure that traditional and local disaster management practices are integrated into mainstream or contemporary disaster management approaches. This move will come in handy in seeking to reign in the identified skepticism. The authors of the present research piece are experts in sustainability and are affiliated to institutions of higher learning in Ghana and Tokyo.
Parks, F.M. (2008). Working with Narratives: Coping Strategies in African American Folk Beliefs and Traditional Healing Practices. Journal of Human Behavior in the Social Environment, 15(1), 22-29.
Various culture-specific factors have often emerged as far as individual management of traumatic or stressful situations is concerned. In basic terms, the article primarily assesses customary practices and their application as coping methods among African Americans. Some of the said factors, according to the authors of the present study, are dreams, the power of words, ritual, as well as spirituality. It, therefore, follows that this will be a useful source in my attempts to highlight the relevance of individual utilization of customary practices in times of disaster or crisis. One of the key strengths of the present article is its identification of the appropriate methods and beliefs and how they could be incorporated in practical settings (i.e., in clinical training).
Roberts. A.R. (Ed.). (2005). Crisis Intervention Handbook: Assessment, Treatment, and Research (3rd ed.). New York, NY: Oxford University Press.
There is sufficient evidence indicating that inadequate coping skills do indeed have an adverse impact on the ability of persons (and communities) to handle and manage traumatic events. The present volume points out that at the individual level, the effect of a crisis could vary between two persons based on coping skills. Thus, as the cited authors of the relevant piece in the volume observe, some of the factors that come in handy on this front are: “individual’s perception of the situation or event and the individual’s ability to utilize traditional coping skills” (6). Thus, this is yet another resource that will enable me to highlight the relevance of traditional coping skills in crises at both the community and individual levels. This particular handbook relies on authoritative sources and is an updated version of the first two editions.
Sama’ila, A. (2019). Economic crisis and the coping strategies of indigenous automobile entrepreneurs in northern Nigeria, 1983-2014. Sociology International Journal, 3(6), 437-442.
The present study concerns itself with the response of indigenous motor vehicle dealers in Nigeria to specific economic shocks – especially relating to the indigenous coping strategies deployed in an attempt to manage such a crisis. Examples of the approaches used by the said traders include the utilization of new marketing and trading approaches such as Jagwal and kakara – which are representative of ‘trade on’ and ‘trade in’ respectively. The present resource will come in handy in my assessment of how practical indigenous coping strategies are in modern economic setups where many persons have been exposed to extreme shocks and stresses as a consequence of downturns in economic activity/recessions. The author of the article is an accomplished historian associated with Usmanu Danfodiyo University.




References
Allen, J., Hopper, K., Wexler, L., Kral, M., Rasmus, S. & Nystad, K. (2013). Mapping resilience pathways of Indigenous youth in five circumpolar communities. Transcultural Psychiatry, 51(5), 601-631.
Allen-Meares, P. & Garvin, C. (Eds.). (2000). The Handbook of Social Work Direct Practice. New York, SAGE.
Ayeb-Karlsson, S., Knveton, D., Cannon, T., Geest, K., Ahmed, I., Derrington, E.M., Florano, E. & Opondo, D. (2019). I will not go. I cannot go: cultural and social limitations of disaster preparedness in Asia, Africa, and Oceania. Disasters, 43(4), 752-770.
Bang, H.N., Miles, L.S. & Gordon, R.D. (2019). Disaster Risk Reduction in Cameroon: Are Contemporary Disaster Management Frameworks Accommodating the Sendai Framework Agenda 2030? International Journal of Disaster Risk Science, 10, 462-477.
Bonye, S.Z. & Jasaw, G.S. (2011). Traditional Coping Mechanism in Disaster Management in the Builsa and Sissala Districts of Northern Ghana. European Journal of Social Sciences, 25(2), 78-84.
Dube, E. & Munsaka, E. (2018). The contribution of indigenous knowledge to disaster risk reduction activities in Zimbabwe: A big call to practitioners. Jamba, 10(1), 26-34.
Fletcher, S., Thiessen, J., Gero, A., Rumsey, M., Karuppu, N. & Willetts, J. (2013). Traditional Coping Strategies and Disaster Response: Examples from the South Pacific Region. Journal of Environmental and Public Health, 2013(1), 11-19.
Galindo, K, B. & Eslami, Z.R. (2018). Culture’s influence on social network vulnerabilities for ethnic minorities in rural disaster events. Journal of International Humanitarian Action, 3(17), 133-142.
Ha, K. (2015). The Role of Religious Beliefs and Institutions in Disaster Management: A Case Study. Religions, 6(4), 71-78.
Hiwasaki, L., Luna, E., Syamsidik, C. & Shaw, R. (2014). Process for integrating local and indigenous knowledge with science for hydro-meteorological disaster risk reduction and climate change adaptation in coastal and small island communities. International Journal of Disaster Risk Reduction, 10(A), 15-27.
Hooli, L.J. (2015). Resilience of the poorest: coping strategies and indigenous knowledge of living with the floods in Northern Namibia. Regional Environmental Change, 16, 695-707.
Iganus, R.B. & Haruna, A. (2017). The Strength of African Culture in Managing Family Crisis in a Globalized World. Anthropol, 5(4): 197-205.
IIoka, N.G. (2016). Indigenous knowledge for disaster risk reduction: An African perspective. Jamba, 8(1), 272.
Kulatunga, U. (2010). Impact of Culture towards Disaster Risk Reduction. International Journal of Strategic Property Management, 14, 304-313.
Marsella, A.J., Johnson, J.L., Watson, P. & Gryczynski, J. (Eds.). (2007). Ethnocultural Perspectives on Disaster and Trauma: Foundations, Issues, and Applications. New York, NY: Springer Science and Business Media.
Mavhura, E., Manyena, B., Collins, A.E. & Manatsa, D. (2013). Indigenous knowledge, coping strategies, and resilience to floods in Muzarabani, Zimbabwe. International Journal of Disaster Risk Reduction, 5, 55-63.
Mercer, J., Gillard, J.C., Crowley, K., Shannon, R., Alexander, B., Day, S. & Becker, J. (2012). Culture and disaster risk reduction: Lessons and opportunities. Environmental Hazards, 11(2), 74-95.
Ngwese, N.M., Saito, O., Sato, A., Boafo, Y.A. & Jasaw, G. (2018). Traditional and Local Knowledge Practices for Disaster Risk Reduction in Northern Ghana. Sustainability, 10, 825-831.
Roberts. A.R. (Ed.). (2005). Crisis Intervention Handbook: Assessment, Treatment, and Research (3rd ed.). New York, NY: Oxford University Press.
Sama’ila, A. (2019). Economic crisis and the coping strategies of indigenous automobile entrepreneurs in northern Nigeria, 1983-2014. Sociology International Journal, 3(6), 437-442.