1. Cultural Dimensions and Vulnerability

There is also sustainable livelihoods framework which talks about the asset framework where it is a different model in 1997, which they have developed how the individuals or groups access the resources which are basically an assets to organize their livelihoods and how the capacities make them able to act engage and change the world. Apart from this, Tony Lloyd Jones and Carole Rakodi. Also propose that there is also the futures like how the infrastructure and development has an impact in those access to these assets and the vulnerability context.

This chunk discusses frameworks that help understand how people manage their livelihoods. The sustainable livelihoods framework looks at how individuals access resources (assets) that help them organize their livelihoods. It emphasizes the importance of capacities that enable people to act effectively in their environment. Additionally, it notes that infrastructure and development play significant roles in determining how these resources can be accessed, which directly relates to vulnerability.

Imagine a farmer in a rural area. If he has access to good quality soil (asset) and irrigation facilities (infrastructure), he can cultivate his land effectively. However, if the infrastructure is inadequate, like a broken irrigation system, his ability to access the resources he needs declines, making him more vulnerable to drought.

But here, the thing is it is not just for the economic necessity where households or groups act upon. But it is with the cultural factors which people manage the results and make their livelihood choices to act upon.

This chunk highlights that besides economic necessity, cultural factors are crucial in shaping how individuals and groups make decisions regarding their livelihoods. People do not act solely based on economic needs; their choices are also influenced by cultural practices, values, and social norms that guide their behavior and decision-making.

Think about how different families might choose to spend their money. A family with strong cultural ties to education may prioritize funding for schooling over luxury items, even if they could afford both. Their cultural values dictate what they perceive as essential for their future.

So, this is where I started reviewing a variety of literature starting from Bourdieu’s cultural capital. Kim Dovey’s work on framing places, Neil Leach work and Regina Lim’s work. So, this is where I started revealing a lot of literature on what is culture and that is where I try to adopt certain literatures and made a framework in my research, in order to understand the role of culture, in the disaster development process.

In this chunk, the author mentions significant works by theorists such as Bourdieu and Dovey, which focus on cultural capital—how cultural resources impact the lives of individuals and communities. By reviewing various literature, the author aims to create a framework for understanding how cultural dynamics interact with vulnerability and development, especially during disasters.

Consider a community that has a rich cultural heritage of storytelling. After a disaster, this cultural practice can help maintain social cohesion and provide emotional support, facilitating recovery. Understanding this cultural aspect can be essential for development agencies to plan effective recovery strategies.

Here, the culture is defined as the sum of total human experiences and accumulated indigenous knowledge within the space because, I am looking from the built environment perspective that communities rely on giving meanings to their lives and places delivered through which people habitually develop an approach to survive their everyday life, whether it is in a pre-disaster situation or a post disaster situation.

This chunk defines culture as the collective human experiences and indigenous knowledge of a community. The built environment's perspective emphasizes that this culture gives meaning to people's lives and influences their survival strategies, both before and after disasters.

For example, a coastal community may have traditional fishing techniques that have been passed down for generations. When disaster strikes, these techniques can be critical to quickly restoring their livelihoods, showcasing how deeply embedded cultural practices shape resilience.

So, mainly my argument lies on how the cultural dimensions of the local communities are not effectively and sufficiently addressed in the current post-disaster for humanitarian and development process.

The author argues that humanitarian and development processes often overlook the cultural dimensions of local communities in post-disaster recovery. This neglect can lead to ineffective recovery strategies that do not resonate with the affected populations.

If a relief organization provides food and water without considering the food preferences and cultural practices of the community, it may not only fail to meet their needs but also undermine their dignity and social structures, delaying recovery.

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