Resilience of Infrastructure Damage Prevention: Vital Role of One Call Centers in the United States

Author(s):  
Ahmed Jalil Al-Bayati ◽  
Louis Panzer
2020 ◽  
Vol 41 (10) ◽  
pp. 1723-1741
Author(s):  
Bertranna A. Muruthi ◽  
Savannah S. Young ◽  
Jessica Chou ◽  
Emily Janes ◽  
Maliha Ibrahim

The role of religion for resettled refugees is particularly complex and illuminating. In the context of migration, the opportunity for increased positive outcomes has the potential to play a vital role in coping with the often tumultuous migration and resettlement experiences of refugees. We share qualitative findings from 14 Karen refugees for whom religious practices are inextricably tied to resilience through family closeness and community-building. Ethnographic methods were used to deeply understand participants’ resilience, and all described their faith and trust in God as an important part of their coping with traumatic experiences before and following resettlement in the United States. Findings are focused around descriptions of overcoming adversity, continuity in chaos, and connecting with their community and family.


2011 ◽  
Vol 6 (3) ◽  
pp. 331-342 ◽  
Author(s):  
Ann-Margaret Esnard ◽  
◽  
Alka Sapat ◽  

The need exists to build knowledge toward addressing issues related to international disaster migrants into the United States, a phenomenon that the United Nations perceives as increasingly imminent in the next few decades due to potential refugees fleeing climate change-related events. There is a gap however in scholarly work on the role of diaspora groups and host communities in post-disaster recovery and reconstruction. The Haitian diaspora in the United States will be a lifeline as Haiti recovers and rebuilds from the devastating earthquake disaster of January 12th 2010. This article reports on observations and findings from our research to understand the specific roles of the Haitian diaspora associations based in South Florida, as well as the role of host communities, nongovernmental organizations and government agencies that assisted earthquake survivors and displacees in the South Florida region. The findings are based on twenty-six interviews conducted within the time-frame of June 2010 to December 2010. Half of these interviewees represented the diaspora associations based in South Florida. Findings indicate that these organizations and host communities played a vital role in disaster relief and response processes.


2008 ◽  
Vol 20 (3) ◽  
pp. 97-105 ◽  
Author(s):  
Smita C. Banerjee ◽  
Kathryn Greene ◽  
Marina Krcmar ◽  
Zhanna Bagdasarov ◽  
Dovile Ruginyte

This study demonstrates the significance of individual difference factors, particularly gender and sensation seeking, in predicting media choice (examined through hypothetical descriptions of films that participants anticipated they would view). This study used a 2 (Positive mood/negative mood) × 2 (High arousal/low arousal) within-subject design with 544 undergraduate students recruited from a large northeastern university in the United States. Results showed that happy films and high arousal films were preferred over sad films and low-arousal films, respectively. In terms of gender differences, female viewers reported a greater preference than male viewers for happy-mood films. Also, male viewers reported a greater preference for high-arousal films compared to female viewers, and female viewers reported a greater preference for low-arousal films compared to male viewers. Finally, high sensation seekers reported a preference for high-arousal films. Implications for research design and importance of exploring media characteristics are discussed.


2020 ◽  
Author(s):  
Francesco Rigoli

Research has shown that stress impacts on people’s religious beliefs. However, several aspects of this effect remain poorly understood, for example regarding the role of prior religiosity and stress-induced anxiety. This paper explores these aspects in the context of the recent coronavirus emergency. The latter has impacted dramatically on many people’s well-being; hence it can be considered a highly stressful event. Through online questionnaires administered to UK and USA citizens professing either Christian faith or no religion, this paper examines the impact of the coronavirus crisis upon common people’s religious beliefs. We found that, following the coronavirus emergency, strong believers reported higher confidence in their religious beliefs while non-believers reported increased scepticism towards religion. Moreover, for strong believers, higher anxiety elicited by the coronavirus threat was associated with increased strengthening of religious beliefs. Conversely, for non-believers, higher anxiety elicited by the coronavirus thereat was associated with increased scepticism towards religious beliefs. These observations are consistent with the notion that stress-induced anxiety enhances support for the ideology already embraced before a stressful event occurs. This study sheds light on the psychological and cultural implications of the coronavirus crisis, which represents one of the most serious health emergencies in recent times.


2018 ◽  
Vol 2 (2) ◽  
pp. 86-91
Author(s):  
Sally Engle Merry

This provocative question became the basis for a spirited discussion at the 2017 meeting of the American Anthropological Association. My first reaction, on hearing the question, was to ask, does anthropology care whether it matters to law? As a discipline, anthropology and the anthropology of law are producing excellent scholarship and have an active scholarly life. But in response to this forum’s provocation article, which clearly outlines the lack of courses on law and anthropology in law schools, I decided that the relevant question was, why doesn’t anthropology matter more to law than it does? The particular, most serious concern appears to be, why are there not more law and anthropology courses being offered in law schools? It is increasingly common for law faculty in the United States to have PhDs as well as JDs, so why are there so few anthropology/law PhD/JD faculty? Moreover, as there is growing consensus that law schools instil a certain way of thinking but lack preparation for the practice of law in reality and there is an explosion of interest in clinical legal training, why does this educational turn fail to provide a new role of legal anthropology, which focuses on the practice of law, in clinical legal training?


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