The Role of Religious Beliefs and Institutions in Disaster Management: A Case Study

Ha, Kyoo‐Man

doi:10.3390/rel6041314

Cited by 31 publications

(14 citation statements)

References 55 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Positive correlation value indicates that the higher religiosity in individual, the higher their Psychological Well-Being. 20 Psychological well-being is made up of six dimensions:…”

Section: Discussionmentioning

confidence: 99%

Psychological well being toward adolescents in disaster-prone areas in Padang city

Patricia¹,

Rahmatiqa²,

Apriyeni³

2020

Int J Community Med Public Health

View full text Add to dashboard Cite

Background: Indonesia, particularly Padang City, West Sumatra, is a prone-area toward natural disasters related to geographical, geological and demographic conditions. Natural disasters give a very significant impact on physical, psychological and social. The psychological impact that most often appears in disaster cases is Post Traumatic Stress Disorder (PTSD). One who is prone to experiencing PTSD is adolescents. To prevent PTSD from occurring, good psychological well-being is needed. The factors that influence psychological well-being are religiosity, personality, coping strategies, self-concept and social support.Methods: This study is an analytical study with a cross sectional approach. This research was conducted in three disaster-prone districts in Padang City, namely North Padang, South Padang, and Koto Tangah. Data were collected through distributing questionnaires to 156 adolescents who were selected by purposive sampling. Data were collected by questionnaire and analyzed descriptively using univariate analysis, bivariate analysis with chi square test, and multivariate logistic regression analysis.Results: The results of this study found that 85 respondents (54.5%) had low psychological well-being, 98 respondents (62.8%) had low religiosity, 108 respondents (69.2%) had introverted personality types, 105 respondents (67.3%) used emotional focused coping, 90 respondents (57.7%) had negative self-concept and 91 respondents (58.3%) had low family support. The results of the bivariate analysis found a relationship between religiosity (0.000), personality type (0.010), coping strategy (0.00), self-concept (0.035) and family support (0.04) toward psychological well-being.Conclusions: The results of the final multivariate modeling found that adolescents with negative self-concept had 12 times chance of having low psychological well-being in disaster-prone areas in Padang City.

show abstract

“…Positive correlation value indicates that the higher religiosity in individual, the higher their Psychological Well-Being. 20 Psychological well-being is made up of six dimensions:…”

Section: Discussionmentioning

confidence: 99%

Psychological well being toward adolescents in disaster-prone areas in Padang city

Patricia¹,

Rahmatiqa²,

Apriyeni³

2020

Int J Community Med Public Health

View full text Add to dashboard Cite

show abstract

“…The rituals of the Merapi people are similar to those of other communities in many places (Holmgaard 2019;Gianisa & Le De 2018;Kyoo-Man 2015). These rituals positively influence their views and actions in responding to disaster and contribute to the recovery process (Kyoo-Man 2015), their success in managing disaster reconstruction (Gianisa & Le De 2018), and their social cohesion to overcoming fear and uncertainty in communities regarding the disaster threats (Sherry & Curtis 2017).…”

Section: Volcanic Ritual As An Adaptation System For the Merapi Hamlementioning

confidence: 90%

Reproduction of Volcanic Rituals in Appealing for the Right to Live in Disaster-Prone Zones on Mount Merapi

Hudayana

2021

MKP

View full text Add to dashboard Cite

In response to the Mount Merapi eruption in 2010, the government had conducted several disaster risk reduction programs. However, the programs had ironically threatened hamlets as communities regarding their rights to practice their local knowledge and live in their home ground. This study employed a qualitative method involving five hamlets from December 2019 until February 2020. The data were collected by employing participatory observation and depth interviews, involving the ritual organizers, participants, citizens, guests, and other audience. Spirited by ritual theory as political action, this research showed that the hamlets formulated volcanic ritual reproductions into three forms which were the delegitimation of the disaster risk reduction programs, the reinforcement of Kejawen identity, and the showing off the safety and prosperity. Those reproductions were recognized by the emergence of new ritual processions in the forms of parades, pilgrimages, offerings, and enhancements of ritual formalization and celebrations. Those reproductions positively impacted the literacy and recognition from both the government and general society that those hamlets have been living a safe and prosperous life in Merapi, even though they are located in disaster-prone areas.

show abstract

“…There are many studies that are concerned with the interrelation between religion and disasters. While some spring from psychology or the quantitative branch of social sciences (Schulenberg 2020;Aten et al 2014;Sibley and Bulbulia 2012;Milstein 2019), there also are qualitative studies focusing on specific disasters or religious groups (Sohrabizadeh, Jahangiri, and Khani Jazani 2018;Paulson and Menjívar 2012;Schlehe 2010;Ha 2015; Adiyoso and Kanegae 2013). I will introduce two theories that illustrate (1) the changing relation between religion and disaster and (2) societal reactions to catastrophes.…”

Section: Theoretical Considerationsmentioning

confidence: 99%

Surviving Disaster, Reviving Religion

Dar¹

2021

zjr

View full text Add to dashboard Cite

A decade ago, on March 11, 2011 an earthquake, tsunami, and a consequential accident at the Fukushima First Nuclear Power Plant (FFNPP) changed Japan forever. Thousands of people lost their lives, buildings were destroyed, families separated, towns were deserted due to these events often called 3.11. Particularly in Fukushima prefecture residents were also affected by the consequences of evacuation and relocation. A small part of the prefecture is radioactively contaminated and was declared as no return-area by the government (Fukushima Prefectural Government 2019, 1-4). Among these local communities there are several religious communities. 1 In the immediate aftermath, they quickly connected with other residents by providing shelter or spiritual support. 2 Many local shrines and temples revived their festivals (see Michii 2011), traditional ritual dances (see Klien 2016), or teamed up with other institutions to design new festivities, e.g., the Tōhoku six souls festival (see Fukushima Minpo News 2013)-efforts to strengthen the social bonds of the affected region. Many studies show that in order to overcome tragedies, religion can help to regain strength and offer help in dealing with loss, existential meaning making, and communal revival after a catastrophe (see e.g. Nahlbom 2011; McGeehan 2017; McLaughlin 2013). Although crucial agents in dealing with 3.11, the religious communities themselves are often overlooked in academia. 3 The aim of this article is to look at how religious communities were transformed by 3.11 and what kind of social and religious developments occurred. Studying local religious communities struck by disaster will benefit the study of religion in at least two ways: (1) Understanding the social role that religious communities occupy as agents that simultaneously deal and help to deal with

show abstract

The Role of Religious Beliefs and Institutions in Disaster Management: A Case Study

Cited by 31 publications

References 55 publications

Psychological well being toward adolescents in disaster-prone areas in Padang city

Psychological well being toward adolescents in disaster-prone areas in Padang city

Reproduction of Volcanic Rituals in Appealing for the Right to Live in Disaster-Prone Zones on Mount Merapi

Surviving Disaster, Reviving Religion

Contact Info

Product

Resources

About