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Post-disaster memoryscapes: Communicating disaster risks and climate change after the Leh flash floods in 2010
Abstract
Drastic life events like that of a disaster are not easily forgotten. Various narratives emerge to keep alive the memory of a disaster, its precursors and its consequences in the minds of those who experience it. Therefore, disaster memories become an important source of information and learning, not only for the community but also for policy makers who can work towards identifying the precursors and reducing the consequences of a disaster. Discourses in Indian disaster studies have largely ignored the exploration and importance of memory and memorializing practices in communicating disaster risks and climate change. Ontologically speaking, most research in this area has continued to look at disaster as an external, materialistic and objective reality, which has resulted in the production of a large body of literature focused on different types of ‘assessment’ studies. However, disasters also have an ‘experiential’ reality, the memory of which results in the formation of memoryscapes with strong psychocultural consequences. Therefore, this article turns its attention to the experience of the disaster and uses the tool of ‘communicative memory’ to explore the ‘experiential’ world.
... Moreover, we drew attention to disaster frames as disasters cause disorientation and a need to make sense of a highly dynamic situation, which requires that people develop new mental schemes, i.e., frames, regarding who is to be blamed and what needs to be done (Cutter et al. 2008, Rao and Greve 2016, Williams and Shepherd 2021. Furthermore, memory work appeared as an important concept to capture how people actively try to understand what has happened and ascribe meaning (Adger et al. 2005, Norris et al. 2008, Arora 2018). Finally, we developed a framework and eight propositions that integrate these themes in community resilience building for disaster preparation. ...
... Building a community's capacity to deal with disaster does not happen automatically but requires deliberate memory work. Disasters are not just remembered or forgotten: community members reflect on what happened to them (Arora 2018) and then actively shape and imprint their disaster memory in heterogeneous ways (Kofman Bos et al. 2005). Halbwachs' (2020) work on collective memory clearly shows that people and social groups attach meaning to spaces and objects that define their own place-based communities, and that this attachment has a political dimension. ...
... Sensory elements are associated with cognitive, emotional and physiological responses and form connections in memory with traumatic experiences (Elbert et al., 2015). According to Arora, this response is recognized as a natural reaction and disaster survivors remember it whenever they face with Role of risk perception similar events, situations or reminders (Shubhda, 2018). Actually, memory is activated after the aroused emotions by environmental stimuli (Bremner et al., 1995). ...
... Indeed, perceptions gained from experiences have an obvious effect on cognitive biases (Celsi, 2005). Because severe life events, such as an earthquake, cannot be easily forgotten and various narratives Role of risk perception emerge to keep memories, their precursors and consequences alive, (Shubhda, 2018), then they become an important source of information, learning and acting. These can be in the form of psychological reactions, behavioral responses or decisions based on obtained perceptions about the earthquake. ...
Purpose
The purpose of this study is to clarify changes in people-place interrelationship and hidden layers of survivors psychological challenges in the reconstructed housing environment, the 2003 Bam and 2017 Ezgeleh-Sarpol Zahab earthquakes occurred in Iran, because perception of earthquake risk in residential dwellings and traumatic experiences during and after its occurrence are among stressful events making communities face with various spectrum of emotional and cognitive consequences. Such events shape memory “traumascapes” and cause changes in mental schemas and as a result, altering decisions and behavioral responses in long-term familiar environments. Because, in the disaster-affected communities, psychological recovery will be greatly influenced by residential experiences.
Design/methodology/approach
The current research was performed with a qualitative and multicase study design, and data were collected using deep and semistructured private interviews and discussions in focus groups with participation of 33 people by narrative technique.
Findings
According to findings, people are facing enduring cognitive disruptions regarding home concept and its location as a safe and secure paradigm. Findings showed that there are a considerable amount of behavioral responses and emotional consequences in the form of protective behaviors, severe sensitivity to environmental stimuli, fears, phobias in residential dwellings and disturbances in place attachments.
Originality/value
It is noteworthy that despite all time and place differences, the two studied communities had significant similarities in earthquake traumatic experiences and perceptions and also resulting conscious and subconscious responses.
... However, these times of emotional recovery often involve telling the story, which can be in books, poetry, films, weblogs and even music videos (Pardo et al., 2015;Millar et al., 2019;Hutt, 2021). Building on a skill set of empathy and trust, communication practitioners can compile compelling stories of lived experience that may inform and motivate subsequent risk communication (Sellnow and Seeger, 2016) and preserve memories that counter amnesia bias (Meyer and Kunreuther, 2017), when disaster events of the past are forgotten (Arora, 2018;Monteil et al., 2020). ...
GAR2022 explores how, around the world, structures are evolving to better address systemic risk. The report shows how governance systems can evolve to reflect the interconnected value of people, the planet and prosperity.
www.undrr.org/gar2022
... Keeping ethical principles in mind, participant information and names have been kept confidential and instead pseudonyms have been used. The researcher was also cognisant that sharing stories of disaster loss and trauma can be a traumatic experience in itself (Arora, 2018;Arora, 2020b), therefore, during the second stage, the researcher facilitated participants to share stories that they were most comfortable sharing and used probing only when she was certain that the participant was willing. For ethical reasons, individuals under 18 years of age were not included in this study. ...
This paper examines the online communities that emerged as a result of the 2015 Nepal earthquake. Most research around social media for emergency management focuses on its use in developed countries, overlooking underdeveloped countries with skewed Internet geographies.To address this gap, this study explores the communication dynamics of online communities formed in response to the Nepal disaster. Through a combination of virtual ethnography and offline interviews, the study identifies online participation patterns, and humanitarian actions undertaken. Traditionally, there have been two major actors involved in disaster intervention in Nepal, the Government and the affected citizens. While they still hold a primary position in disaster response, online communities have emerged as new actors, supporting citizens and intervention agencies in humanitarian aid distribution. Using frameworks of crisis communication, this study finds that despite its limited use, social media created new dynamics within (a) citizen participation; and (b) actors, networks and communication.
Local voices carry tremendous weight during natural disasters, yet the possibilities for employing participatory communicative practices for disaster management in India have not been fully explored. Effective community-centred disaster communication garners participation in disaster management processes that reduce vulnerabilities. This paper examines how various community-based organisations used community radio to enhance community engagement and the effectiveness of the disaster management processes in the eastern Indian state of Odisha. The research relies upon case studies of disaster communication practices of two community radio stations during the ‘very severe cyclonic storm’ Yaas, which made landfall in Odisha. It describes the conceptual shift in the disaster risk reduction approach towards community participation and the role of information and communication in disaster management. It then discusses the historical trajectories of disasters and vulnerabilities in Odisha. The following sections analyse how the social relationships facilitated by community radios augment the effectiveness of the disaster communication process. The paper explains how two community radio stations engaged with the communities to promote early warning, preparedness, response and revitalising measures during Cyclone Yaas. It argues for prioritising community radio as a component in all disaster communication endeavours as a means to strengthen community capacities and enhance community resilience.
Zimbabwe is characterised as a ‘disaster-prone’ country, across every aspect of its existence. These disasters include both natural events, such as unending droughts, and the outbreak of diseases, but also human-made, most of which are either politically related, such as the management of national elections, or socio-economic, such as natural resources (mis)management, which involve the exploitation of land, minerals and so on. The ‘disastrous’ image the country seems to project, either known or purported, is exceptional, and far removed from the ‘disasters’ themselves. Droughts, pandemics, economic recessions, political skirmishes, natural resources (mis)management-inclined disputes, and so on, are a daily feature in Africa as a continent, and even around the globe. However, what sets the Zimbabwean case apart from the ‘rest’ is the (mis)management of ‘communication’, wherein the government voice, its practices and citizen reactions turn out to be discordant, and sometimes disjointed. Subsequent related debates, or those that emerge out of the discord, expose citizens to the impact of ‘crises’. This leaves certain sections of the populace asking whether the country, through its government, is people-centred or is ‘disastrously’ operating on a self-destruction mode. Using semiotic aspects of representation, or (mis)representations, this chapter trails the concept of ‘disaster’ in the (mis)management of communication during crises in Zimbabwe. The chapter argues that disaster management begins at communication levels, and that the catastrophic communication systems in operation escalate the actual crisis on the ground.
A place-based and destructive phenomenon, earthquakes lead to
stressful experiences of variouskinds, and a wide range of traumatic
consequences for survivors, accompanied by profound changes in the
cognitive network and emotional bonds to the concept of house as a
safe haven.The long-term impacts of such experiences and perceptions
appear in the survivor-home relationships and survivors' recovery.Using
the Grounded Theory and based on the long-term lived experiences
of the 2003 Bam earthquake survivors in reconstructed houses, the
present study investigates survivor-home relationships.The aim is to
extract the categories that mitigatetraumatic consequences of an
earthquake and promote healing.Based on the findings of 23 in-depth
and semi-structured interviews by purposive sampling method and the
findings in focus groups of three to five participants, 370 open codes
(concepts), 91 main concepts and seven sub-categories in axial coding,
and 10 main categories in selective coding were identified.According to the findings, the experience ofearthquakesathome causes fears of
being trapped in closed and small spaces,of being in spaces with high
ceilings and of being in upper floors.The reassurance ofthe safety of
reconstructed houseswere sought in features that support vulnerability
mitigation measures and protective behaviour, such as ensuring the
possibility of evacuation due to openness and legibility of living spaces,
trust in structural safety and construction technology and avoiding
vulnerable materials, techniques and features of pre-earthquake houses.
Furthermore, the effective housing reconstruction accelerating and
restoring the community's dignity were found effective in healing and
recovery.On the other hand, the concepts of place attachment and
satisfaction were found to be interventive in facilitating this process.
According to the results, the nature of the earthquake and the following
experiences at home, leads to the formation of collective cognitivebehavioural mentalities in the living environment, and this in turn helps
achieving a betterunderstandingof collective healing.
The current study examined the psychological and social factors that motivate individuals to share and seek wildfire preparedness and resilience-building messages within disaster communication ecologies. California residents who either lived in counties that (a) experienced the 2018 Mendocino Complex or Camp Fires or (b) bordered active wildfire zones were surveyed. Hierarchical regression and serial mediation analysis revealed that descriptive social norms and Pre-event citizen disaster communication mediate the relationship between climate risk perception and intent to contact local, state, and federal government officials to combat wildfire and extreme weather. Results (a) identify disaster-specific factors that facilitate a disaster communication action context and (b) provide evidence that citizen disaster communication is a cross-ecological process that can be used to foster resilience.
Discourses in disaster studies have seen a paradigm shift from hazard centric to people focussed approaches. ‘Social vulnerability’ has been the key to understanding experiences of people and communities with respect to disasters. Through a narrative ethnographic study of the Nepal earthquake in 2015, this study aims to understand post‐disaster experiences of relief and rehabilitation of Nepali women. In doing so, it adopts an intersectional approach to vulnerability and privileges voices of marginalized women in post disaster contexts.
This paper brings out narratives of violent experiences in post disaster spaces which include stories of rampant alcoholism, drug abuse, illegal trafficking, prostitution, self‐harm and suicides. These violent experiences are more pronounced in the voices of Dalit women who also face institutionalized violence in the form of unequal access to disaster relief aid, dignity kits, safe spaces, among other resources. Such discrimination makes Dalit women from poor socio‐economic backgrounds more vulnerable in post disaster contexts. In the case of Nepal, relief and rehabilitation processes carried out by the Government, Army and NGOs, failed to understand and address intersectional vulnerability and in some respect became part of the problem. Therefore, through examining narratives of women across different caste and class, this paper argues for an intersectional approach to examining vulnerability in post disaster contexts.
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Dominant discourses in Indian disaster research have always focussed on studying disasters as an external and objective reality while ignoring the more subjective and experiential aspects of it. Majority studies have largely disregarded the exploration of lived experiences of disasters and the importance of memory and memorializing in rehabilitation work. However, disasters also have an ‘experiential’ reality, the memory of which creates a critical reflection of the past disaster for better preparedness in the present and for future disasters. Therefore, this paper turns its attention to the lived experiences of disaster affected individuals. Through a narrative ethnographic study in the district of Leh in 2013, three years after the disaster (flash floods), the paper argues that post-disaster experiences are socio-culturally shaped and that ‘certain memories’ allow for hope and better preparedness for a future disaster. An attempt has been made to examine post-disaster experiences to understand the role of various actors, spaces and narratives produced and reproduced in the context of relief and rehabilitation. The paper explores the varied kinds of memory works and memorializing practices adopted in a post-disaster context and the different temporal and spatial constructions of post-disaster memories. This gives insights into proposals for memory management and public commemoration of disasters. In conclusion, this paper is an anthropological study of disaster relief and rehabilitation which contributes to the understanding of social memory with respect to theories of risk, vulnerability and resilience.
In the chapter, I first discuss older approaches to life stories and then show how developments, especially in the sociolinguistic approach, point in the direction of a new
discursive approach. In the chapter, personality is seen as an accounting strategy for
maintaining continuity and saving face. Finally, I discuss the new agenda this approach sets for sociological research.
Backpacking, or Tarmila'ut, has been a time-honored rite of passage for young Israelis for decades. Shortly after completing their mandatory military service, young people set off on extensive backpacking trips to "exotic" and "authentic" destinations in so-called Third World regions in India, Nepal, and Thailand in Asia, and also Colombia, Ecuador, Peru, Brazil, Chile, and Argentina in Central and South America. Chaim Noy collects the words and stories of Israeli backpackers to explore the lively interplay of quotations, constructed dialogues, and social voices in the backpackers' stories and examine the crucial role they play in creating a vibrant, voiced community. A Narrative Community illustrates how, against the peaks of Mt. Everest, avalanches, and Incan cities, the travelers' storytelling becomes an inherently social drama of shared knowledge, values, hierarchy, and aesthetics. Based on forty-five in-depth narrative interviews, the research in this book examines how identities and a sense of belonging emerge on different social levels-the individual, the group, and the collective-through voices that evoke both the familiar and the Other. In addition, A Narrative Community makes a significant contribution to modern tourism literature by exploring the sociolinguistic dimension related to tourists' accounts and particularly the transformation of self that occurs with the experience of travel. In particular, it addresses the interpersonal persuasion that travelers use in their stories to convince others to join in the ritual of backpacking by stressing the personal development that they have gained through their journeys. This volume is groundbreaking in its dialogical conceptualization of the interview as a site of cultural manifestation, innovation, and power relations. The methods employed, which include qualitative sampling and interviewing, clearly demonstrate ways of negotiating, manifesting, and embodying speech performances. Because of its unique interdisciplinary nature, A Narrative Community will be of interest to sociolinguists, folklore scholars, performance studies scholars, tourism scholars, and those interested in social discourses in Israel.
This paper presents preliminary results from a narrative-ethnographic field study of a small mobile software development com-pany. Initial ethnographic findings are presented, and further narrative analysis is proposed in the areas of stories relating to programmer stereo-typing, war stories, and humour. It is expected that the study will form the first case-study for a broader comparative investigation into how sto-ries are used and told across software development methodologies.
Why, Timothy Melley asks, have paranoia and conspiracy theory become such prominent features of postwar American culture? In Empire of Conspiracy, Melley explores the recent growth of anxieties about thought-control, assassination, political indoctrination, stalking, surveillance, and corporate and government plots. At the heart of these developments, he believes, lies a widespread sense of crisis in the way Americans think about human autonomy and individuality. Nothing reveals this crisis more than the remarkably consistent form of expression that Melley calls "agency panic"-an intense fear that individuals can be shaped or controlled by powerful external forces. Drawing on a broad range of forms that manifest this fear-including fiction, film, television, sociology, political writing, self-help literature, and cultural theory-Melley provides a new understanding of the relation between postwar American literature, popular culture, and cultural theory. Empire of Conspiracy offers insightful new readings of texts ranging from Joseph Heller's Catch-22 to the Unabomber Manifesto, from Vance Packard's Hidden Persuaders to recent addiction discourse, and from the "stalker" novels of Margaret Atwood and Diane Johnson to the conspiracy fictions of Thomas Pynchon, William Burroughs, Don DeLillo, and Kathy Acker. Throughout, Melley finds recurrent anxieties about the power of large organizations to control human beings. These fears, he contends, indicate the continuing appeal of a form of individualism that is no longer wholly accurate or useful, but that still underpins a national fantasy of freedom from social control.
Although narrative inquiry has a long intellectual history both in and out of education, it is increasingly used in studies of educational experience. One theory in educational research holds that humans are storytelling organisms who, individually and socially, lead storied lives. Thus, the study of narrative is the study of the ways humans experience the world. This general concept is refined into the view that education and educational research is the construction and reconstruction of personal and social stories; learners, teachers, and researchers are storytellers and characters in their own and other's stories. In this paper we briefly survey forms of narrative inquiry in educational studies and outline certain criteria, methods, and writing forms, which we describe in terms of beginning the story, living the story, and selecting stories to construct and reconstruct narrative plots. Certain risks, dangers, and abuses possible in narrative studies are discussed. We conclude by describing a two-part research agenda for curriculum and teacher studies flowing from stories of experience and narrative inquiry.
Back in 1960–61,I was an American Field Service foreign exchange student at Westchester High School here in Los Angeles—which still exists, although it has been almost swallowed up by the airport. And I had this wonderful experience of being an Italian in Los Angeles. Part of this was listening to the Italian radio station from “la bellissima città di San Pedro” on Sundays. Every Italian boy lives the day of Sunday in anxiety, waiting for the soccer results. The great privilege here was that, thanks to the time difference, by 10:00 a.m. Pd know the scores—and my Sunday anxiety was replaced by Sunday despair.
On January 8, 1998, a severe ice storm devastated electrical power grids and caused extensive environmental damage in the northeastern United States and southeastern Canada. This study examines the effect this natural disaster had on perceptions of social relations in the village of Potsdam, a rural community in northern New York State. Residents (N = 88) were surveyed on their perceptions of their community one month following the disaster. These data are compared with a survey (N = 127) of community perceptions conducted three. years prior to the disaster. These two surveys provide a rare opportunity to perform a longitudinal study of the effects of the disaster on social cohesion. Findings indicate that social cohesion increases in the immediate aftermath of the disaster. However, one month after the disaster, perceptions of the community return to predisaster levels. This study indicates that there are few lasting effects on social cohesion resulting from a natural disaster.
The breakdown model has led to an irresolveable theoretical ant empirical stalemate in the literature of community-wide disaster. This paper attempts to move beyond the present debate toward an empirically grounded reconceptualization. The case study employee for this purpose is the collapse of the Teton Dam which occurred in the United States in 1976. In-depth interviews and archival male-rials are used to reconstruct, from the perspective of disaster victims, the typical (successful) and the atypical (unsuccessful) recovery patterns of three years. Both patterns are explainable by reference to social processes, i.e., to collective arrangement; created for distributing human and material resources used for the rebuilding effort.
An inductively derived interpretive schema emphasizing the interconnecting linkages between disaster recovery, social resources and social relations is recommended. Three types of social relations—primary, institutional and ex-change—are identified as points of access into networks—primary, public welfare and private market—which control various types and amounts of needed resources. The organizational structure, the operational logic and the philosophy of relief associated with each network determines the distributional arrangements and consequently, the recovery patterns of disaster victims. Importantly, the distributive arrangement has a dual structure which reflects its local or extra-local pre-disastcr status.
The expected utility of this interpretive schema is two-fold. It provides a more adequate understanding of the recovery experience compared to the breakdown model and it redirects research attention to previously unexplored or underexplored areas.
Epistemic agents may no longer claim merely to find the world and so thereby shirk responsibility not only for what they find, but also for the nature of what is found. These objects, these substances of the world, are so often not just epistemic constructions but rather ontological artifacts of our own making and doing… practices of representation are peculiarly situated in this process, for representation is itself a mode of intervention . The only thing that keeps us from floating off with the wind is our stories. They give us a name and put us in a place, allow us to keep on touching . Narrative inquiry is an old practice that may feel new to us for a variety of reasons. Human beings have lived out and told stories about that living for as long as we could talk. And then we have talked about the stories we ...
Post-disaster reconstruction regularly materializes politically and institutionally dualistic in a spatial arena where the expediency of required re-building often threatens high standard architectural produc-tion and the appropriation of future preventive measures, and in a societal arena where the erosion of community, livelihoods and security potentially trigger social fragmentations. Complexities arise and expand in this profoundly risky process of suggestive transformative aims, as the concepts of housing and architecture compete within various conflicted oper-ational dimensions across diverse situational land-scapes. Drawing here from the ontology of Foucault and Lefebvre, a discursive context frames the current challenges and risks facing the production of post-disaster space. Neither meant as a demons-tration nor a mere guide to the relevance of their philosophical apparatus, the authors' central argu-ment suggests that an augmented perception of space would help link social and material needs while questioning the set of emblematic elements of architecture's technique and limits. The paper thus ambitiously seeks to offer a provocative lexicon and theoretical lens for addressing the potential of recon-struction as well as questioning the state and role of architecture, perhaps calling for a renewed sense of critically anthropocentric post-disaster practice.
1. The term “history” is used here in the sense of historiography.
2. Historiography, writes Jacques Le Goff, “must aim at objectivity and must be built on a belief in historical truth” (Le Goff, 1986, preface). In spite of his ideal of impartiality and commitment to objectivity, even the professional historian is of course never completely free from loyalties and prejudices. But he differs from others in that “he is aware of this fact, and instead of indulging his prejudices seeks to identify and correct them” (Lewis, 1975: 52).
3. Whether the new tool of “objective” scholarship was actually implemented or not depended largely on the specific historiographic discourse. Antiquarian historiography has embraced it, thereby enlarging the realm of historical curiosity and eroding the concept of a “normative past.” Historians of the national past, on the other hand, were inspired by specific visions of the future for which they selected and constructed a motivating past.
4. The pioneers in this form of historiography were often medievalists, who had already been used to investigating social forms of religious and secular memorializiation. See for instance O. G. Oexle (1995).
5. In April 2007, the following news blog could be read on the Internet: “More than a century, time has not washed away the memory of our ancestors’ fate. Therefore, according to President Parvanov, every attempt to re-write history or artificially to create prerequisites for tension on delicate historical topics, is not only deeply unacceptable but will also meet the repudiation of the whole Bulgarian society…. The president’s reaction has come after the Mayor of Batak Petar Paunov announced that the citizens of Batak would not let a conference on 18 May happen. The reason for their decision is the expected presentation of a thesis, which claims that the Batak massacre is a myth, its victims are exaggerated, and Turkish slavery is sham.” See Kostadinov (2007).
Michael Bamberg’s article “Who am I? Narration and its contribution to self and identity” is an important attempt to locate the fashioning of self and identity in those sorts of local, relational, interactive practices found in everyday life. Valuable though this “small story” perspective is for turning our attention to these more local narrative practices, it is but one inroad into the formation of self and identity. Rather than serving as an alternative to those “big story” approaches that rely on individuals reflectively taking stock of larger segments of life (as in memoirs, autobiographies, and other such life narratives), it is thus more appropriately seen as a useful complement. Also argued herein is that the local narrative practices being considered, rather than serving as the source of self and identity formation, are more appropriately seen as the interactive sites in which they are expressed and refigured. Only by integrating small story and big story perspectives, therefore, can we begin to tell the whole story of who we are.
Although narrative inquiry has a long intellectual history both in and out of education, it is increasingly used in studies of educational experience. One theory in educational research holds that humans are storytelling organisms who, individually and socially, lead storied lives. Thus, the study of narrative is the study of the ways humans experience the world. This general concept is refined into the view that education and educational research is the construction and reconstruction of personal and social stories; learners, teachers, and researchers are storytellers and characters in their own and other's stories. In this paper we briefly survey forms of narrative inquiry in educational studies and outline certain criteria, methods, and writing forms, which we describe in terms of beginning the story, living the story, and selecting stories to construct and reconstruct narrative plots. Certain risks, dangers, and abuses possible in narrative studies are discussed. We conclude by describing a two-part research agenda for curriculum and teacher studies flowing from stories of experience and narrative inquiry.
"Rewriting the Self" explores the process by which individuals reconstruct the meaning and significance of past experience. Drawing on the lives of such notable figures as St Augustine, Helen Keller and Philip Roth as well as on the combined insights of psychology, philosophy and literary theory, the book sheds light on the intricacies and dilemmas of self interpretation in particular and interpretive psychological enquiry more generally.
Mark Freeman draws upon selected, mainly autobiographical, literary texts in order to examine concretely the process of rewriting the self.
[This book] will be of interest to undergraduate and graduate students in psychology and related disciplines, as well as to readers, academic and otherwise, interested in the dynamics of self-understanding. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
In January of 2002, just 4 months after the tragic terrorist attacks on the World Trade Center in New York, the President
of the United States delivered the annual State of the Union address. That speech contained chilling words about life in the
post-9/11 era. Specifically, the President (2002) said, “The last time I spoke here, I expressed the hope that life would
return to normal. In some ways, it has. In others, it never will.”
It is not possible to understand the full experience and meaning of homelessness without examining the relative meanings and experiences of home. Being at home is more than having adequate shelter and is as much about being placed in a particular social world. This paper explores ways in which processes of home-making and the goal of home may form part of a route to belonging for disadvantaged groups who share a marginalised place in their respective societies. To examine these ideas, data from empirical case studies from two contrasting contexts are presented: homeless young people in London and Dublin and informal dwellers in Colombia. These cross-disciplinary studies offer insights into how it is possible to move from positions of relative social exclusion towards the goal of home and hence of belonging and acceptance. Central to this is an understanding of people's conceptions of home and the activities of home-making.
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