cultural resilience
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Purpose We aimed to test the reliability and validity of two brief measures of resilience adopted for the evaluation of a preventative social-emotional curriculum implemented for Aboriginal middle school students from socially disadvantaged remote communities in Australia’s Northern Territory. The questionnaires chosen were intended to measure psychological resilience and socio-cultural resilience as complementary dimensions of the capacity to cope in circumstances of significant life stress and risk of self-harm. Methods Confirmatory factor analysis (CFA) was conducted to assess construct validity of the 10-item Connor-Davidson Resilience Scale (CD-RISC-10), a measure of psychological resilience, and the 12-item Child and Youth Resilience Measure (CYRM-12), a measure of socio-cultural resilience, with a sample of 520 students. Associations between resilience and psychological distress and emotional and behavioural difficulty were analysed in relation to life stressors to assess criterion validity of the scales. Results CFA provided support for the validity of the respective constructs. There was good fit for both scales. However, assessment of criterion validity of the scales suggested that the adapted measure of socio-cultural resilience (CYRM-12NT) showed higher reliability and a clearer indication of predictive validity than the measure of psychological resilience (CD-RISC-10). Conclusions The CYRM-12NT appears to be a more useful measure of resilience among Aboriginal youth exposed to significant life stress and disadvantage. However, both measures may require further development to enhance their validity and utility among potentially at-risk adolescents in socially, culturally and linguistically diverse remote Aboriginal communities.

The Baris Memedi dance depicts a group of ‘ghosts’ who live in haunted places such as graves, cliffs, and in large trees. It is danced by 7-15 male dancers. This dance is performed in Ngaben (cremation) ceremony called Pitra Yadnya, using the Baleganjur gamelan accompaniment. The objective of this study is  to analyze the form of existence of the Baris Memedi dance in implementing the Pitra Yadnya ceremony. Another objective is to understand the strategy for its preservation as a traditional art so that this dance can live and be long-lasting until today. The additional objective is to find the uniqueness of the dance that it needs preservation. The method used was a qualitative method that considers the issues of cultural context, ideology, interests, power in the culture, and meaning which refers to the culturalistic-humanistic paradigm, namely civilizing humans and humanizing humans. Based on observation, Baris Memedi dance has four stages in its presentation form. The preservation strategy is the active role of supporting the community, the role of Jatiluwih Village apparatus, Jatiluwih artists’ participation, and the government’s support. The most important aspect of Baris Memedi it is inseparable from its community. The proponents of traditional arts should continue to pursue these preservation efforts so that the arts have cultural resilience through Ajeg Bali. 

The goal of this study is to figure out how resilient families who get the Gemilang Social Safety Net (JPS) are in terms of physical resilience, economic resilience, social psychological and sociocultural resilience, and family resilience based on each type of work. Another part of this study will look at how income, the number of people living with you, and how many times you’ve been given JPS Gemilang affect your physical resilience. This is a quantitative study. The people who took part in this study were people who had JPS Gemilang stage III in the province of West Nusa Tenggara (NTB). Samples were chosen by a method called stratified random sampling. This study used the Treebox Method and multiple regression analysis to figure out how total income, number of dependents, and number of times receiving JPS Gemilang affected physical endurance, economic resilience, socio-psychological, and socio-cultural resilience, as well as how many times they were given the JPS Gemilang drug. According to a study done by looking at 100 samples, each person who gets JPS Gemilang has a high level of family resilience. This is true for the physical, economic, socio-psychological, and socio-cultural aspects that make up a person’s family. All of JPS Gemilang are in the top group. It doesn’t matter what job you do; your family is going to be able to handle it. People who work as professional staff, such as honorary teachers, honorary staff members, and teachers, do a lot of work that helps families be more resilient in general, but when they look at each of these things individually, they’re in the middle. Physical resilience, economic resilience, socio-psychological and socio-cultural resilience don’t seem to be affected by income, number of dependents, or number of times JPS Gemilang has been given to people. This is based on statistics.

Natural disasters adversely affect urban built-up areas all over the world. Flood is the most destructive natural disaster that affects Ratnapura, the provincial capital of the Sabaragamuwa Province in Sri Lanka. This monsoonal flooding is a prolonged problem that arises mainly due to the overspill of River Kalu and other water bodies connected to the river during heavy rainy seasons. It causes short-term and long-term damages to human lives, properties, the economy, and the environment. Floods cause severe damages to private residential buildings. Hence, the availability of a flood resilience plan is a significant feature of the good governance of the Local Authorities. There are many factors to consider when preparing a flood resilience plan. This study aims to assess the factors affecting the effectiveness of the existing flood resilience plan in the Ratnapura Municipal Council Area. The main data instrument used is a questionnaire survey from residents in the flood-prone area. It assessed the effectiveness of actions taken by the government pre-disaster, during a disaster, and post-disaster. Various factors affecting the flood resilience plan were identified and categorized: community resilience, economic resilience, ecological resilience, emergency readiness and responsiveness, infrastructure resilience, and social and cultural resilience. Findings revealed that the respondents were more satisfied with emergency readiness and responsiveness out of the five main categories. In addition, respondents address the effectiveness of the existing flood resilience plan and its affected factors like community resilience, economic resilience, emergency readiness and responsiveness, infrastructure resilience and social, and cultural resilience. Findings will be helpful for town planners and the Municipal Council of Ratnapura to identify flood resilience strategies through community perspectives to mitigate the flood hazard and propose innovative strategies to achieve urban sustainability and build resilient communities.

<p>I am interested in the synergy between art and architecture. Art is typically graphic and architecture is typically spatial. This research investigates how an exploration of both graphic and spatial techniques might inform architecture.  I explore this synergy between graphic and spatial within the context of Hataitai, Wellington. This suburb has the opportunity to grow, physically and socially. This research proposes a Continuing Education Centre that promotes a new cultural hub. This proposal responds to the suburb’s car-dependent nature and aims to enhance Hataitai’s cultural resilience  What graphic and spatial opportunities does architecture offer to improve pedestrian infrastructure and enhance cultural resilience?  I use the design proposal as a vehicle to investigate how art-led experimentation could influence the architectural language and design. I use printmaking as a creative starting point to explore the possibilities of art-led experimentation. From the prints, I investigate the ambiguity of depth and flatness, I then develop experimentation through physical modelling, hand drawing and digital modelling. The resulting design expands a weakly-defined pedestrian network and enriches the cultural fabric through an architectural language that explores both spatial and graphic overlaps.</p>

<p>I am interested in the synergy between art and architecture. Art is typically graphic and architecture is typically spatial. This research investigates how an exploration of both graphic and spatial techniques might inform architecture.  I explore this synergy between graphic and spatial within the context of Hataitai, Wellington. This suburb has the opportunity to grow, physically and socially. This research proposes a Continuing Education Centre that promotes a new cultural hub. This proposal responds to the suburb’s car-dependent nature and aims to enhance Hataitai’s cultural resilience  What graphic and spatial opportunities does architecture offer to improve pedestrian infrastructure and enhance cultural resilience?  I use the design proposal as a vehicle to investigate how art-led experimentation could influence the architectural language and design. I use printmaking as a creative starting point to explore the possibilities of art-led experimentation. From the prints, I investigate the ambiguity of depth and flatness, I then develop experimentation through physical modelling, hand drawing and digital modelling. The resulting design expands a weakly-defined pedestrian network and enriches the cultural fabric through an architectural language that explores both spatial and graphic overlaps.</p>

<p class="p2">Every human individual is always in the process of forming his character, because a character is formed starting from the family, school, and environment. Formally, the formation of human character is formed consciously and systematically in developing self-potential. Tenganan Pegringsingan Traditional Village has a religious tradition which is considered as a place for internalizing character values which is devoted as a form of cultural resilience in the Tenganan Pegringsingan Traditional Village, which is held annually and every three years for <em>muran </em>which is marked with <em>sasih kapat </em>twice in one year which is right on <em>sasih kalima </em>according to the calendar system of the Tenganan Pegringsingan Traditional Village is called <em>Ngusaba Sambah</em>. The results of this scientific paper using a qualitative research with an ethnographic approach.<span class="Apple-converted-space"> </span></p>

The French West Indies are made up of the islands of Martinique, Saint-Barthélemy, the northern part of the island of Saint-Martin and the Guadeloupe Archipelago. Through the vocabulary of the Native Americans who lived in this region, it is possible to bring out their finesse of analysis to describe different intensity gradients concerning natural hazards. The research has identified that all natural hazards are mentioned except the volcanic eruptions that were very frequent. From the discussion of the concepts of cultural resilience and culture of resilience, we conclude that this society certainly had a perception of volcanoes with a different time scale than ours, adapted to the impact of hazards and their real threats for their way of life.