Faithful Action. Working with Religious Groups in Disaster Planning, Response and Recovery

Transcription

1 Faithfl Action Working with Religios Grops in Disaster Planning, Response and Recovery 1

2 2

3 Faithfl Action Working with Religios Grops in Disaster Planning, Response and Recovery Hebah Farrag, Brie Loskota, Richard Flory Center for Religion and Civic Cltre University of Sothern California November

4 2

5 Table of Contents Exective Smmary 5 Introdction 6 Congregations and Faith Based Organizations in Disasters: Setting the Stage 9 Crrent Environment and Need for Engagement 10 Roles of Congregations 12 Assets of Congregations 14 Barriers to Pblic Agencies and Faith Commnities Working Together 20 Types and Tiers of Faith Commnities 25 Recommendations Networks: Strengthen Existing and Enable Emergent Bild Knowledge within Pblic Agencies Assisting and Partnering with Faith Grops 35 Conclsion 39 Appendix I For Geographical Areas 41 Imperial Conty 42 Oakland 44 Irvine 46 Los Angeles 47 Appendix II Glossary of Acronyms 49 Appendix III Select Organizations 50 Appendix IV Works Referenced 52 Appendix V California Congregations Asset Mapping and 58 Risk Commnication Srvey for Pblic Health Emergencies and Disaster Preparedness and Recovery Appendix VI Selected Bibliography 67 Appendix VII Contacts 90 Appendix VIII Best Practices 96 Abot the Athors 108 3

6 4

7 Exective Smmary Faith-based organizations provide services before, dring, and after disasters. Stdies of catastrophes from 9/11 and Hrricane Katrina to local wildfires describe the important role of the faith commnity as a sorce of physical, social, and spirital care. The role of congregations and FBOs has not been regarded as a significant part of disaster preparedness, response and recovery plans by pblic agencies, otside of the work done by some VOADs (Volntary Organizations Active in Disaster). This report details the need for increased involvement of the faith commnity, a discssion of barriers that both pblic agencies and faith grops face as they attempt to work together, and the benefits of bringing pblic agencies and faith commnities together to address important social needs, in particlar for this report, to be strategic partners with emergency managers and pblic health emergency agencies in bilding and sstaining disaster resilient commnities in California. This partnership mst encompass all phases of the disaster lifecycle: mitigation edcation, preparedness training/planning, as well as short and long-term recovery. Intermediary organizations cold also play a role in enhancing the ability of faith grops of all kinds to participate with pblic agencies. In order to facilitate the process of mtal learning between pblic agencies and faith commnities, this report otlines a method of identifying the most likely candidates that cold be sccessflly inclded in sch a partnership. The report details for tiers of faith commnities, based on their resorces, capacity, and capability to engage pblicly on isses like disaster preparedness and response. Finally, the report provides several recommendations for pblic agencies generally, and Cal EMA in particlar, as they seek to competently engage with faith commnities in their disaster efforts. The following bllet points smmarize the recommendations. Strengthen Existing and Enable Emergent Networks Create and/or enable strong, well-organized, self-governed and sstainable intermediary organizations to act as a bridge between government offices, and jdicatory bodies, FBOs and congregations Bild Knowledge Within Pblic Agencies Create faith-based liaisons for each conty Establishing a statewide faith-based steering committee Harness the network of faith-based liaisons within each government agency Create a manal for those working with faith commnities Create and implement religios competency training programs and materials Create a more formal training regimen focsed on the faith-based landscape for each area of operation Assist and Partner with Faith Grops Redce bilding code and other legal barriers Link congregations to other commnity disaster infrastrctre Use congregations as liaisons to special needs and at-risk poplations Edcate faith commnities and their congregations abot existing programs Capitalize on key opportnities to edcate sing congregations as information depots 5

8 Introdction Faith-based organizations (FBOs) and faith leaders serve as focal points for people seeking physical, social, emotional, and spirital care when disasters strike, as evidenced by responses to the 9/11 terrorist attacks, Hrricane Katrina, the 2009 California wildfires, the 2010 earthqake in Imperial Conty, California, and other events sch as heat waves and blackots. In fact, FBOs represented arond twothirds of the social service agencies involved in recovery efforts following the 9/11 attacks and Hrricane Katrina. A recent stdy determined that over 60 percent of Americans trn first to their religios leaders for advice and direction in times of crisis; this percentage has been fond to be even higher in low-income and immigrant commnities. Stdies of 9/11 and Katrina also indicate that low-income poplations especially low-income immigrants are less likely to have property or health insrance, be highly skilled, or work in well-paying indstries. Conseqently, they are the most vlnerable in the case of disasters, and face greater levels of economic, psychological, familial, and health-related hardship compared to non-immigrant or middle-class poplations. As a reslt, their recovery challenges can also impede the long-term sstainable recovery of the broader commnity, with these grops looking to congregations and FBOs at higher rates than the general poplation. Ths, it is of the tmost importance to nderstand the potential (and limits) of faith commnities and how they might be more of an integral part of the disaster planning, response, and recovery process. Hrricane Katrina provides an excellent example of both the strengths and weaknesses of faith-based organizations operating in disaster response and recovery. Katrina, at its height a category five hrricane, cased catastrophic regional damage. 1 Breached levees flooded 80 percent of New Orleans and reslted in $75 billion in damages. 2 Katrina was responsible for at least 1,417 deaths, contless missing and over 1.5 million internally displaced persons. 3 As sections of the New Orleans levee system collapsed, the natral disaster of Katrina deteriorated into a social debacle. 4 Thosands of people mostly African American, poor, and elderly were trapped in the New Orleans Sperdome and the city s convention center, or on rooftops, withot electricity or food. 5 The conseqences of this disaster were grave: 1.5 million people had to meet the challenge of where they wold live or work, and pondered if they wold ever retrn to their homes after sch massive, widespread sffering, while also facing the shock of losing loved ones and dealing with confsion over federal policies regarding disaster relief. 6 Many regard Hrricane Katrina as a moment when the system failed. Government incompetence exemplified by a failre to prepare, to respond, and to adeqately commnicate risks was feled by perceived bigotry, hesitancy, and an impotent breacracy. In the midst of this failre, some faith-based and commnity actors rose spontaneosly to fill the gaps and meet the needs of the many affected by this tremendos storm and its aftermath. Ths, the story of Katrina is also a story of awakening and realization. It has long been recognized that faith commnities, their hoses of worship and social service agencies offer relief programs, bt Katrina set a new standard by shining the light anew on the domestic work done by faith-based organizations in response to local problems, both catastrophic and minor. The sccessfl provision of services by FBOs and NGOs contrasts with the many chronicled deficiencies and failres of government dring the catastrophic 2005 hrricane season. 7 Worden (2006) has arged that the faith commnity provided the initial response becase of its immediate proximity to the disaster: From tiny storefront congregations to deeppocketed denominations, the commnities of faith arrived first. In the harrowing hors and days after Hrricane Katrina, when srvivors roamed the desolate streets in search of water, food and medicine, (religios) grops not FEMA, not the Red Cross, not the National Gard provided dazed residents with their first hot meal, their first clean water, their first aspirin. 6

9 Researchers at the Institte for Sothern Stdies fond that faith commnities were among the first grops to respond to the overwhelming needs left behind in the wake of Hrricane Katrina. 8 Similarly, Cain and Barthelemy (2008) fond that Loisiana residents rated the effectiveness of the efforts of faith commnities higher than other responding grops and agencies, even higher than large nonprofit grops (e.g., American Red Cross) and local and state government. Althogh officials say it is difficlt to know the exact nmber of people who have volnteered in the Hrricane Katrina recovery, they estimate that more than one million volnteers have served in Loisiana and Mississippi since the storm. Many faith-based grops have helped residents retrn to their homes. 9 Pete Hll s report, Heralding Unheard Voices, (2006) incldes hndreds of examples of the roles that faith-based organizations and congregations played in the wake of a disaster. For example, Temple Baptist Chrch, in Hattiesbrg, Mississippi, opened its doors as a shelter for over 300 workers from the local power tility. Chrch volnteers operated the facility arond the clock for three weeks so linemen and technicians cold rest between their ardos shifts retrning power to the battered commnity. 10 In East Baton Roge, Loisiana, University Methodist Chrch operated a distribtion center that provided critical spplies to other shelters. 11 Elsewhere in Baton Roge, Lifting Up This Temple Unto God Fll Gospel Chrch sed its bs to shttle evacees to medical clinics and bathing facilities. 12 In Opelosas, Loisiana, Pastor Nathaniel Carter opened the New Life Chrch of God in Christ as a shelter on the night Hrricane Katrina made landfall. 13 He did so withot direction from any government athority. 14 Over the next five months, the shelter provided refge for 200 to 300 evacees each evening. 15 One year after the storm, many of those same grops contined to work across the Glf Coast, from New Orleans to Alabama, adapting to the needs of the commnity and recriting thosands of additional volnteers. 16 Many congregations and grops committed themselves to the long-term tasks of recovery. Religios grops became the primary donors of free mscle power for displaced homeowners, repairing and rebilding, once concrete block at a time. 17 While the system fmbled, many different organizations whether already existing, emergent becase of the emergency, or extending their efforts into new areas copled with the spontaneos action of many individals, did whatever was necessary to assist their commnities. These grops and individals exhibited cooperation and sed their networks, innovative response tactics, and fndraising abilities to assist others, often withot direction or assistance. 7

10 Faith-Based Response Dring Hrricane Katrina Religios charities Total volnteers Homes improved* Adventist Commnity Services 2, American Baptist Men Baptist Bilders Brethren Disaster Ministries 1, Catholic Charities USA 15,481 2,550 Christian Disaster Response Christian Reformed World Relief Committee 2, Chrch of Scientology 1,000 N/A ** Convoy of Hope (Christian) 16,962 2,828 Episcopal Relief & Development 18,303 2,471 Friends Disaster Service 1, Habitat for Hmanity (Christian) 71,412 2,896 Islamic Relief International Aid (Christian) 1,250 N/A ** Ltheran Disaster Response 26,585 8,242 Medical Teams International (Christian) Mennonite Disaster Service (incldes Amish volnteers) 9, Nazarene Disaster Response 15, Nechama (Jewish) Operation Blessing 7,598 1,348 Presbyterian Chrch U.S.A. 29,345 3,380 Salvation Army 15,232 N/A ** Samaritan s Prse 12,026 5,000 Society of St. Vincent de Pal 4,000 N/A Sothern Baptist Convention 175,378 5,136 Tz Chi Fondation (Bddhist) 1,319 N/A ** United Chrch of Christ National Disaster Ministries 4, United Methodist Committee on Relief 56,656 15,643 Volnteers of America 14, Totals 506,233 53,226 Sorce: USA TODAY Research 18 * Improvement may inclde gtting, repairing or rebilding ** These grops have provided services other than rebilding hoses, sch as providing food, water, clothes and other needs NOTE: There are a few grops that are missing from the above list. Minority religios grops sch as the Islamic Circle of North America (ICNA), the Sikh Coalition and United Sikhs, thogh they participated in the response and recovery effort following Katrina, are not mentioned above and in many other acconts of faith-based response in the aftermath of Katrina. The United Sikhs contribted over $100,000 in direct relief distribting ready-to-eat meals, providing emergency spplies and medicine, as well as providing medical assistance among other things. 19 ICNA sheltered over 300 families, served over 2000 meals, provided medical spport for Mslim families, and provided private hosing to homeless families. 20 8

11 Congregations and Faith Based Organizations in Disasters: Setting the Stage The story of Katrina, and the role of the faith commnities in response to the devastation cased both by the storm and hman error, helped fel a new and evolving interest in the role of faith-based organizations dring pblic health emergencies and disasters. These local FBOs (the term is inclsive of congregations and faith-based nonprofits) are increasingly viewed as formal assets that are capable of mobilizing a disaster response withot mch spport. Yet, the story of the overwhelming and effective response by FBOs in the Katrina context mst be tempered by stories of the many congregations that did not respond, those that responded bt were ntrained or ineffective in their efforts, and those that responded only to be ltimately overwhelmed by the brdens on their programs and forced to close down or still sffer from the emotional and financial scars of their service. A difficlt reality exists between the extreme views that cast FBOs as either flly prepared and able to spring into action withot mch spport in the event of a disaster, or as incompetent or irrelevant to planning and response. The category itself incldes a entities sch as fifty member storefront congregations, college camps-like megachrches, service organizations, advocacy grops, and many others. Understanding these grops and spporting their disaster planning, response and recovery efforts reqires some complex navigation. There is admittedly, a significant lack of religios literacy on the part of government, and even between faith commnities. Nonetheless, the challenge of working with faith-based organizations shold not be a deterrent to engaging them. FBOs crrently play a critical and expanding role once disasters strike, providing Mass Care (food, shelter, and many other essential services), along with risk commnication, transportation, emotional and spirital care, among other services, to their congregants and their srronding commnities. These responses, however, lack systematization. Otside of the Volntary Organizations Active in Disaster (VOAD) strctre, FBOs and congregations are generally not inclded in the formal disaster mitigation planning process mandated by local emergency managers and pblic health emergency officials. The disaster response strctre does not sally recognize congregations and their niqe resorces and capital that can be harnessed before, dring, and after disasters. In addition to their typically recognized capabilities, some FBOs are also able to coordinate activities becase of their formal partnerships with other FBOs and local government social service networks that license, contract, and coordinate those services. Therefore, there is an opportnity to increase the effectiveness with which congregations and many FBOs prepare for and respond to disasters. The following actions can improve the effectiveness of FBOs: 1. Understand their individal and collective assets and risk commnication capacity, 2. Make data on congregations available to incident commanders and pblic officials, 3. Train congregational leaders in best practices, and 4. Edcate policy makers on how to work effectively within all faith commnities. This report attempts to address these isses and to create a framework and process for thinking abot congregations and other FBOs and their potential assets and to identify the resorces needed to spport and sstain their potential efforts. 9

12 Crrent Environment and Need for Engagement As the social safety net of the United States erodes, faith-commnities often work to fill many of the nmet needs of their congregations and their srronding commnities on a day-to-day basis. They respond to pblic safety problems of gang violence by providing intervention programs. They bring hope and healing commnities in times of distress, and operate food banks, shelters, clothing distribtion. Congregations often see the effects of emerging societal trends, like the mortgage crisis, among their members and in their commnities before they become pblic policy challenges. Dring natral disasters sch as floods, hrricanes and earthqakes, congregations can marshal or have the potential to marshal additional resorces, hman capital, and other spport to meet the pressing challenges of their commnities in these emergency sitations. They respond becase caring for people in need is intrinsic to all religios traditions. Yet, they typically work otside of any government agency and withot pblic fnding or preexisting coordinated efforts. Congregations may ndertake these efforts on their own, throgh denominational associations, or throgh network ties that leaders have formed with other congregations and FBOs. Others operate with little formal connection to other congregations or commnity-based efforts and are not able to contribte to larger efforts beyond their own walls. Over the past decade, there has been increasing interest among pblic officials to engage the faith-based sector. This increase in both desire and mandate to work with faith-commnities has not been adeqately spported with the reqisite knowledge, cltral competencies, and religios literacy to deal with the complexities of the many different faith-commnities and the reslting myriad of organizational expressions in the United States. In fact, many government efforts see congregations solely as locations from which to execte government initiatives, sorce individal volnteers, or perhaps provide shelter dring an emergency. Congregations are not nderstood as a system with niqe instittional attribtes, sbstantial ndertilized assets, and organizational partners that can be more flly harnessed in times of crisis. Similarly, congregations across the religios and political spectrm are simltaneosly interested in, and catios abot, engagement with pblic officials. While they work to meet the needs of their congregants and their srronding commnities, and in some cases may have a more global perspective, many remain wary of partnerships with pblic agencies becase of legitimate concerns abot government intrsion into the lives of their congregations, or historic experiences of partnerships gone awry. However, if the sstainable involvement of congregations can be systematized, there is great potential to increase their engagement and effectiveness in disaster preparedness and response. Understanding the capacity and capabilities of congregations and envisioning what they might be able to do with more training and sstained spport represents an important step. Addressing mtal concerns and closing the knowledge gap that exists between faith commnities and government will also enhance partnerships. Addressing this critical link in the emergency management and pblic health emergency chain will enable congregations, FBOs, and government efforts to more effectively and efficiently work together dring times of crisis. 10

13 As Peter Gdaitis, president of the National Disaster Interfaiths Network, said of congregational disaster response: Most [congregations] thoght it was a vocational imperative. There was a crisis, people were sffering, and they wanted to respond typically, faith commnities, their hoses of worship and their social service agencies perceive their roles as primary. They re not necessarily first responders, bt they certainly perceive themselves as tertiary responders. Also, they often see themselves as being able to advocate best for the nmet needs in the commnity, becase they typically know the most disadvantaged, and they tend to have a high level of nderstanding of cltre and langage and theological competency, so they often are the appropriate liaison between government and commnity or between faith commnities or between neighbors and faith commnities The challenge lies in the fact that most congregations do not take appropriate steps to get preparedness training or familiarize themselves with the strctres that exist post-crisis. 11

14 Roles of Congregations Polls show that dring times of crisis, nearly 60 percent of Americans say they trn first to a religios leader for comfort and gidance. 21 In the wake of crisis or disaster, it is often assmed that the government and first-responders have the largest and most important role to play. While strctral mitigation often rests sqarely on the sholders of the pblic domain, the role of local primary social instittions cannot be nderestimated in the response to a commnity crisis. 22 Hll (2006) points to three major assmptions regarding the work of FBOs in the aftermath of Katrina. 1. FBOs and NGOs agment government and American Red Cross response. 2. Their impact, thogh beneficial, is not significant, at least not compared to the impact of government and the American Red Cross. 3. Their contribtion is limited to traditional areas of FBO and NGO service, sch as mental health and spirital services. Each of these assmptions, however, is incorrect. 23 Rather, the roles that FBOs play dring times of crisis are mch broader in reach, have a greater impact in the commnities they serve, and have a long-term presence and effect. Hll (2006) fond that dring Katrina, FBOs and NGOs freqently performed at least ten major services and 33 sb-fnctions. While many view the role of FBOs and religios leaders only throgh the lens of spirital care and conseling, the services they provide often reach far beyond the emotional and spirital wellbeing of their flock and the commnity. Among the other, generally nexpected services congregations and FBOs provided in the aftermath of Katrina inclded: Shelter services 2. Food services 3. Medical services 4. Personal hygiene services 5. Mental health and spirital spport 6. Physical reconstrction services 7. Logistics management and services 8. Transportation management and services 9. Children s services 10. Case management services The prevailing assmption is that FBOs and NGOs expand pon existing services (sch as spirital care) while extending to add a few emergency services sch as providing shelter, food and water. 25 However, it is more often the case that spontaneos networks will emerge, prodcing organizations with advanced technical capabilities, swarms of volnteers, facilities, and innovative ideas to respond to needs. 26 For example, in response to Katrina, one chrch provided dialysis treatments for those in need of this essential medical treatment. 27 Moreover, FBOs often provided services not only for evacees, bt also for relief workers and volnteers. 28 By hosting those who came into a commnity to rebild and restore, Hll (2006) explains, FBOs and NGOs enabled commnities to heal and retrn to a more normal condition. Indeed, Patrick Dogherty, a former Red Cross employee and (at that time) the relief ministry leader at Calvary Chapel chrch in Brbank, California, says that in his work, feeding volnteers and official responders is as crcial as feeding those who have been directly affected by a disaster. 12

15 Faith-based organizations are effective for three broad reasons: first, their specific mission and strong motivation to be responsive to needs; second, their proximity to and familiarity with the commnities they serve; third, their access, either directly or throgh networks, to niqe resorces and capabilities directly applicable to the types of services needed following a disaster. 29 In addition to these three reasons, congregations also are effective becase they explicitly address isses of personal meaning and the common existential qestions that most srvivors will grapple with. 30 On the other hand, while congregations in the immediate vicinity of a disaster will most likely respond to the perceived needs of a commnity, this does not mean that they will do so as effectively as possible. Peter Gdaitis of NDIN describes the following: [C]ongregations with no history of doing commnity service work dring a disaster typically don t always do very well. They perceive themselves as doing well becase they don t nderstand their work in the context of what s going on commnitywide, and this is one of the broader challenges for nonprofits and faith-based organizations in general. They tend to have a focsed perception of what is right, and it s not necessarily a best practice and it s not necessarily coordinated with the broader commnity. And that, nfortnately, can case congregations to do things that are not in the best interests of the pblic when it comes to sstainable disaster recovery. In 2011, FEMA proposed to inclde the broadest range of commnity actors in disaster preparation, response and recovery, framing this as the Whole Commnity approach to emergency management. This shift in thinking is intended to increase individal and hosehold preparedness by targeting commnities as a whole, and tilizing congregations and faith-based organizations, among other commnity organizations, as an ideal means to reach entire commnities and to strengthen their ability to prepare and respond to disaster. 31 The Whole Commnity approach is presented as a way for emergency managers and government officials to nderstand and assess the needs of local residents as well as the best ways in which to organize and strengthen their assets, capacities and interests. 32 In theory, the approach is meant to engage the fll capacity of local citizens, the private sector, nonprofit commnity organizations inclding faith based organizations and governmental agencies at all levels. 33 Whole Commnity principles inclde: 34 Understanding and meeting the actal needs of the whole commnity Engaging and empowering all parts of the commnity Strengthening what works well in commnities on a daily basis Understanding commnity complexity Recognizing commnity capabilities and needs Fostering relationships with commnity leaders Bilding and maintaining partnerships Empowering local action Leveraging and strengthening social infrastrctre, networks, and assets The Whole Commnity theory is encoraging and inspiring, bt the next step mst be to match the rhetoric with specific actions and to involve the whole commnity in this process. Ths, while the report briefly mentions the importance of inclding faith-based organizations in this approach, it does not present a conceptal or operational method of reaching ot to congregations and other faith grops. A ftre report shold examine soltions for inclding religios minorities in these efforts to bring entire commnities into the emergency management planning process. 13

16 Assets of Congregations U.S. congregations nmber in excess of 345,000 making them the most biqitos instittions in all neighborhoods across the United States. In the five-conty greater Los Angeles area, for example, there are more than 12,000 congregations. 35 In many rban neighborhoods, there can be more congregations per sqare mile than liqor stores, gas stations, and banks combined. For example, the MacArthr Park neighborhood of Los Angeles registers 67 congregations in one sqare mile. Congregations range in size from small storefronts to large megachrches the size of small college campses, with the overall average size of congregations in the U.S. being abot 200 individal members. In order to adeqately nderstand the potential role that faith commnities can play in the disaster response system, it is necessary to nderstand first that each faith commnity has a niqe form of organizational and cltral life, and particlar demographic dynamics. These niqe forms provide a reservoir of resorces that can be leveraged in emergencies, assming they can be pre-identified, integrated into a risk commnication system, trained, sstained, and then activated in appropriate ways. Congregations represent access to different langage and cltral competencies, inclding the ability to reach different immigrant grops and generational gropings, from yong to old. Congregations also inclde commnication networks, whether phone trees or lists, within the commnities where they are located, across the broader geographic region, and even across the nation and internationally. Not only do congregations have these competencies, they provide these services on a reglar basis by serving as destinations for information and varios social and commnity services. Finally, congregations often have relationships with media representatives and otlets, and many have proven to be adept at working with the ethnic, religios, and mainstream media in their different efforts. 36 Frthermore, local congregations and FBOs are often integrated into the commnity. This identification imbes congregations with a dedication to serve their commnities in times of need. Jliet Choi, former senior director of partner services for the American Red Cross says, Chrches can often get deeper into a commnity faster than seclar resce teams. There s always a sense of comfort when yo see someone who looks similar to yo. 37 For example, in the Deep Soth, volnteers from the National Baptist Convention one of the largest African-American Christian denominations in the contry, with over five million members are an essential link between victims of disaster and government disaster services. 38 Governmental policies and procedres often exacerbate this need for commnity partners with local knowledge. Dring Katrina, both the Red Cross and FEMA sed rotating teams consisting largely of otside volnteers, and the longer the emergency endred, a lack of knowledge abot the local area became a problem. 39 Familiarity with local areas and perceived legitimacy were keys to overcoming the distrst of severely tramatized individals. 40 Traditional responders, however, were typically nacqainted with local conditions, facilities, and services. Moreover, knowledge gained on the grond was lost as new teams rotated into the area. 41 In addition, according to many responders, the rles seemed to change with each changing shift, creating confsion and frstration, and increasing a sense of insecrity when reassrance was critical. Even nder the worst circmstances, when many hman service agencies are damaged and inoperable, and therefore navailable as referral sorces, knowledge of the local topography and knowledge abot how to navigate the local terrain is a critical advantage. 42 In addition to being centers of these broader cltral, demographic and network resorces, congregations and their members also inclde an exhastive variety of hman, material, and spatial resorces. For example, while it may seem fairly obvios, congregations inclde many different sorts of individals. These individals represent many different competencies, from medical professionals to tradespeople, sch as carpenters and plmbers, to caregivers whose life work is to provide for the daily needs of the physically or mentally chal- 14

17 lenged. Congregations also have specialized ministries that target niqe isses, needs, or poplations, which can be tilized as points of response in times of disasters, if they are adeqately prepared beforehand. Congregations also maintain detailed membership lists that inclde addresses and contact information. This information, and the congregation s ability to commnicate with its members, can be leveraged to increase the response from congregation members. Finally, congregations have many transportation competencies, represented not only in the many bses, vans and car pools that they organize to get their members to services, bt also the pblic transportation rotes on which their members live. Ths, not only do they often have the means to transport people arond their commnities, they also have an intimate knowledge of the infrastrctre in their commnities. The physical space that congregations occpy represents another form of congregational resorces that can be tilized dring emergencies. Congregations have bildings that can serve a variety of fnctions in disaster response, from local command centers to shelters for people who may need medical care and/or are displaced from their homes. Similarly, parking lots provide open space for organizing resorces, staging operations, or even to erect temporary hosing for people. And, of corse, congregations have kitchens that can be tilized to feed the people who may be temporarily hosed there, for people in the neighborhood, and for disaster relief workers. Congregations also represent a potential pool of financial resorces, not only as a sorce of donations, bt as a trsted and trstworthy place throgh which fnds might be raised for and/or distribted to the commnity. Finally, congregations represent a significant and respected form of moral capital in times of crisis. Religios leaders are generally recognized as having the sort of moral athority that can be sed to calm commnities and provide a vision of hope when otherwise panic or nrest may be lrking, or to advocate for overlooked or ignored poplations in need in the wake of an emergency or disaster. This is evidenced by the role that Rev. Cecil Mrray played in the civil nrest that followed the verdict in the Rodney King trial in Rev. Mrray was a reglar presence in the news media dring those several days, and his efforts, along with other faith commnity leaders he had organized, served to calm many in the city dring the violence and looting. His efforts following the nrest went a long way towards healing the breach in the social contract in the days and months following the events of Frther, this type of engagement with the commnity by religios leaders can help address isses related to meaning making and can serve as a bffer against long-term psychological conseqences. In order to mitigate, prepare, respond and recover from a disaster, those being served mst have a level of trst in those commnicating with them, providing relief for them, and directing them. As Eisenman, et al. (2007) arge, effective commnication depends on whether the message recipient perceives the message sorce as trstworthy and believable. 44 Ths, Philbin and Urban arge that faith-based commnity leaders can play an important role in preparing for, responding to, and recovering from disasters, becase they are trsted leaders in the commnity. Trst plays a significant role in individal responses to crises and is critical to facilitating appropriate responses and insring the safety of citizens dring catastrophic sitations. 45 Silver and Wicke (2009) show that the power of local instittions, inclding FBOs, to mobilize, to calm, and to direct their own commnities, may provide a model and case for reevalation of the role of otside resce agencies and crrent procedres dring pblic health emergencies, disasters and extreme events. Primary proximate social instittions pre-date the crisis, share a vested interest in the commnity, nderstand important cltral elements of the area, and will remain with the affected poplation long after the crisis has passed. 46 Otside entities, inclding volntary and care-giving organizations, on the other hand, are transient, nknown, and may be nable to appreciate the cltral intricacies of the commnity. 47 This proves most tre among the elderly poplation, minority poplations, and rral, close-knit, and spatially isolated zones. Faith commnities and their leaders carry the ability to garner trst, and in crisis sitations, people often look for figres they can rely on for information, commnicate with, 15

18 and follow. Frther, faith commnity leaders often fnction in a gatekeeper capacity, particlarly among more conservative grops and/or in rral areas. Philbin and Urban s work sggests that vlnerable grops, with higher levels of distrst of athority figres, will trn to mltiple sorces for information, sggesting a mltipronged approach to risk commnication, preparation and recovery involving a variety of means for dissemination (print, electronic, broadcast, personal interaction) will be needed to insre that the information is consistent across sorces. Religios leaders, becase they are trsted, can serve an integral role in delivering critical information dring times of crisis. When combined with the decline in pblic confidence in instittions sch as the government and indstry, Philbin and Urban recommend that pblic information officers (PIOs) consider more formally integrating risk commnication principles and faith-based leaders into their strategic commnication plans. One model that takes this idea into accont emerged from the aftermath of 9/11 and comes from the New York State Department of Health (NYSDOH). 48 In its efforts to better prepare for emergency sitations, NYSDOH invested in free risk commnication workshops to establish and enhance relationships among faith commnities throghot the state. 49 Throgh these workshops, NYSDOH hoped to take advantage of fndamental attribtes that facilitate the delivery of emergency information to significant portions of commnities. 50 NYSDOH, with the Consortim for Risk and Crisis Commnication, offered workshops with the following prposes: (1) Train faith commnity and health department representatives in risk commnication practices and principles; (2) Offer an opportnity for the two grops to discss ways to collaborate on pblic health emergency preparedness and response; and (3) Provide an opportnity to network together. This is bt one model of how governmental bodies can consider leveraging the trst inherent in faith commnities and their capacity to commnicate. Another tool that cold be replicated and sed to harness available resorces are congregational assessment management databases, inclding the HOWCALM system (Hose of Worship Commnitywide Asset and Logistics Management). (Please see Appendix VI for an assessment srvey based on HOWCALM. 51 ) Developed in 2006 by New York Disaster Interfaith Services (NYDIS) in New York City, the HOWCALM system is a secre, ser-friendly, web-based management tool that identifies and inventories the location, jdicatory affiliation, physical assets and programmatic resorces as well as risk commnication data for over 7,000 New York City hoses of worship, religios schools, and faith-based service providers which can potentially activate and deploy in case of disaster. Since 2006, participating congregations have partnered with NYDIS to assist faith commnities and disaster impacted families throghot the city to better respond and deploy their assets dring disasters. The HOWCALM system incldes three types of sers: 1. Congregations: HOWCALM empowers congregations to enhance their level of preparedness and access to risk commnication. Being a ser and connecting to NYDIS allows congregation leaders to connect with emergency managers, pblic health initiatives, and other faith commnities and bild relationships to promote the levels of nderstanding and cooperation needed for resilience and effective responses to all-hazards. 2. Faith Commnities: HOWCALM eqips faith commnities to enhance the level of preparedness for their hoses of worship, schools, and service providers and condct emergency planning for their commnity. Participation in HOWCALM also helps faith commnity and jdicatory leaders connect with NYDIS, its partners, and their peers from other religios traditions and bild relationships to promote the whole commnity nderstanding and cooperation needed for effective responses to all types of disaster. 3. Emergency Management Agencies: HOWCALM via NYDIS, eqips emergency management and pblic health agencies with the information to commnicate, coordinate, and cooperate, with NYC faith commnities and hoses of worship to accomplish their mission. By bilding those relationships, government can ensre that their resorces and expertise are mobilized in ways that leverage the moral athority and cltral competency and religios literacy of local religios leaders. 16

19 Other Assets Speed of response. 52 Dring Katrina, government and national volntary agencies organizations did not reach many areas for some time de to flood waters, damaged infrastrctre, and overwhelming demand. In contrast, local organizations were already on the scene or close by. The combination of local presence, independence from breacratic constraints, and smaller size enabled these organizations to act qickly, saving lives and property. Beyond the speed of their initial response, they are often among the last left in the recovery process following a disaster. Independence. 53 Many organizations, particlarly smaller local ones, can sccessflly operate withot government spport or direction. The combination of independence from government direction and small size enables organizations to be agile and immediately responsive to hman need. Standing capability. 54 Many organizations provide day-to-day care for those in need before any disaster strikes. They are already involved in commnity services of some type and are able to adapt to crisis conditions and increase their capacity to meet the increased demand. Social service case managers can transition into disaster case managers. Food banks for the homeless and needy are able to spply pop-p shelters with food. Conselors can address the needs of disaster victims. Small scale. 55 Smaller organizations, particlarly shelters, are often responsive to evacees, volnteers, and relief workers. Despite an emphasis on large facilities and service providers in government planning, small-scale efforts have been proven to be highly sccessfl. Dring Katrina, smaller shelters located or qickly established in hoses of worship (of all sizes and denominations), in Boys and Girls Clbs, in recreation halls, and in schools rn by local commnity volnteers were able to address varios isses, inclding personal hygiene, qality feeding, mental health and spirital care, and family needs, more effectively than many larger shelters. These shelters enabled evacees to get back on their feet, become more self-sfficient earlier, and leave the shelter better eqipped. Shelter operators noted that smaller facilities and the commnity atmosphere they promoted contribted to psychological well-being. Specialization. 56 Many FBOs specialize in one or a few relief or recovery services. Specialization optimizes the contribtions of organizations dring a disaster. The major faith traditions (i.e., Bddhist, Christian, Jewish and Mslim) have chosen to specialize in certain aspects of disaster response and recovery, and there are different ways of categorizing these specializations. Hll (2006) notes specialization as a best practice in for fnctional areas: food, medical services, mental health and spirital care, and physical reconstrction. The National VOAD (Volntary Organizations Active in Disaster) lists six specializations: case management, donations management, emotional and spirital care, long-term recovery, mass care, and hosing. To sccessflly engage congregations and other FBOs in the disaster preparation and response process, they shold be typed by specialization. Identifying the grops that are willing and capable of contribting is an important component of emergency planning, particlarly with the new FEMA emphasis on whole commnity. Hnt (2006) describes how specialization works and looks in action on the grond. After Hrricane Katrina, many FBOs took on tasks that tapped into their long-standing expertise. The Salvation Army focsed on getting water and ice to a devastated area within twelve hors. 57 The Islamic Society of Central Florida opened its school as a shelter and feeding site, bt also become a key financial contribtor with money raised solely for charitable prposes. 58 We can t do everything, bt we are able to contribte, said Bassem Chaaban, the society s otreach director. We looked at the things we cold do and did them. 59 The Seventh-day Adventists sed a similar process when they took on warehosing dties based on their more than decade-long experience of organizing and sorting throgh the overwhelming amont of donated clothes. 60 Specialization reqires a level of coordination amongst grops that is often difficlt to meet withot advance training, reglar commnication, and mbrella organizations. For example, the head of the Seventh-day Adventist program started a nonprofit agency (Apopka Agency) to focs on coordinating distribtion points and direct needs to grops in the network

20 Partnering. Partnerships between organizations to meet complementary needs prove to be highly effective. For example, an FBO serves as a shelter, while a seclar commnity-based organization (CBO) prepares meals and delivers them to the shelter. Partnering was a best practice noted in for fnctional areas: food, logistics management and services, children s services, and case management. 62 For agencies looking to partner with and enhance the ability for FBOs to prepare, respond and provide spport in recovery, the above assets are a reliable indicator of effectiveness. Ths, agencies shold identify and establish relationships with FBOs that have strong programs in the commnity, large worship spaces, kitchens or parking lots, and/or leaders with involvement in commnity activities. Agencies cold also contact and interface with ministerial alliances, clergy concils, and interfaith boards/associations. This research also points to the fact that size is not a reliable indicator of sccess dring times of crisis. Indicators that display commnity involvement are more important measres of disaster response capacity and capability, inclding sch basic activities as officiating at fnerals, participation in local government meetings, and attendance in religios stdy programs. These types of activities are all important factors for agencies looking to work with FBOs. Yet, while congregations certainly provide a wealth of capabilities and assets, there are certain caveats to their ability to fnction effectively dring a crisis. NDIN s Peter Gdaitis says that the most freqent roles that congregations assme early in a crisis are offering hospitality (shelter, food, and clothing) or social services. Citing what happened in aftermath of Hrricane Katrina, Gdaitis states the following: [C]ongregations jst started looking at what people s nmet needs were and they didn t consider how mch money they were wasting becase people cold get those things for free, or that they were available throgh government disaster entitlement programs. So we heard stories of congregations bying people plane tickets or ptting people in hotels or paying their rent, and all of those things the government provides for free after a disaster. Ths, even thogh these types of contribtions seemed like the right thing to do, congregations wasted their own limited resorces by providing services that the clients wold have otherwise received throgh the federal government. The challenge then is to engage and edcate congregations and FBOs abot their proper and most effective roles withot jeopardizing their ability to contine on as organizations after the disaster has passed. Spirital Care. Another significant asset of congregations is their niqe ability to provide social and moral spport in the wake of a disaster. While congregations and FBOs are widely recognized for providing spirital care, there are many lessons to learn abot how to better eqip them to play this role effectively and in collaboration with mental health providers. Disasters may impact an individal s religios and spirital beliefs. 63 Individals and commnities also have a well-docmented tendency to trn to faith and religios leaders after a disaster. 64 Even in an rban environment, sch as New York City in the aftermath of 9/11, where many religions and cltres converge, affected persons still exhibit the desire to be comforted by religion. According to a national srvey condcted after the 9/11 attacks, 90 percent of Americans trned to religion as a coping response to the trama experienced. 65 Similarly, 59 percent of New Yorkers srveyed following 9/11 said they preferred to receive spport from a clergy or religios conselor, compared with 45 percent who soght ot a physician, and 40 percent who soght a mental health professional for emotional spport. 66 Not only do affected poplations trn to faith and religios leaders in times of crisis, spirital care has been shown to have positive recovery aspects. Emerging research sggests that religios and spirital responses, as well as clergy-mental health provider collaboration, may be beneficial in helping to bffer negative psychological reactions. Ai and colleages (2005) srveyed 453 gradate and ndergradate stdents three months after the September 11, 2001 terrorist attacks. 67 They fond that participants, who believed in diverse spirital entities sed varios types of prayer for coping. Researchers fond that spirital spport and positive attitdes mediated the effect of post-september

21 Similarly, Lawson (2007) fond that nceasing commnication with a Higher Power assisted the respondents in gaining control over threatening events allowing them to exhibit corage and determination to cope with the dislocation of Katrina. Research with almost 600 Mississippi residents following Hrricane Katrina primarily from Jewish and Christian backgronds fond that positive religios and spirital beliefs sch as having a coherent religios coping strategies, religios spport, and a meaning-making commnity, redced the effects of resorce loss both material and relationship losses and hrricane exposre (e.g., did they evacate or not, personal injries sstained, reported stress of hrricane experience) on post-tramatic stress disorder symptoms, depression, and alcohol se. 68 Similar findings have also been verified across nmeros other disasters among people from diverse faith backgronds, inclding the Oklahoma City bombing, and Midwest flood. 69 Several additional stdies sggest that what was important (e.g., what mediated negative mental and physical health otcomes following resorce loss) was not how religios or spirital a person was, rather, how one tilized their religion or spiritality. Recipients of spirital care inclde: 70 Spirital care points of contact inclde: 71 Disaster Scene: Trained chaplains offer qality appropriate spirital care to both workers and families. Trained spirital care workers can help control spontaneos volnteers who wish to offer inappropriate religios coercion. Mortary: Chaplains can help work with the religios needs of medical and forensic personnel and provide appropriate ritals and local clergy when reqested by families. Ante-mortem Victim Information Collection: Spirital Caregivers can help both family members and information gatherers deal with the strain of working with grieving family members. Family Assistance Center Brial/Final Disposition: Chaplains and local clergy can assist with cltrally appropriate brial arrangements to the extent possible allowed by the circmstances of the disaster Faith Commnity Liaison: Chaplains offer one means of connecting FM officials and personnel with the broader religios instittions of the affected commnity. The role of spirital care providers often incldes: 72 First responders and recovery workers Law enforcement mortary professionals, pathologists, body identification workers, etc. Families of victims Affected persons and commnities Secring basic needs Providing conseling 73 Condcting needs assessments Monitoring the resce and recovery environment Providing otreach and information Delivering technical assistance, consltation, and training Fostering resilience and recovery Condcting triage and referral Providing treatment Providing a sense of safety and calm Providing a sense of self and commnity efficacy and connectedness Providing a sense of hope. Many organizations and collaborations between clergy and mental health professionals have soght to develop best practices and programs that wold strengthen response and recovery in disaster-prone areas, specifically regarding spirital care. This area is important enogh for the National Volntary Organizations Active in Disaster (NVOAD) to develop their Spirital Care Points of Consenss, a 19

22 docment that established basic standards for addressing the spirital needs of those who are directly impacted by a disaster, as well as for relief workers. 74 The statement reslted from work by NVOAD personnel and representatives from more than twenty faithbased organizations, inclding Scientologists, Bddhists, Catholics, and other traditions. 75 The docment sets ot ten points that otline the fndamentals of ethical emotional and spirital care when dealing with srvivors of catastrophes, inclding warning against inappropriate proselytizing or evangelizing in disaster zones, and against discrimination based on cltre, gender, age, sexal orientation, spirital/religios practices and disability. 76 Barriers to Pblic Agencies and Faith Commnities Working Together Congregations and FBOs often experience barriers to working with government. These barriers may be de to the characteristics of a particlar faith grop, or de to the lack of religios literacy or other limitations of pblic agencies. At times, FBOs and pblic agencies exhibit sspicion regarding any formalized relationship with each other becase of isses related to the separation of chrch and state. This may be the reslt of a two-way lack of contact between the grops or a mtal lack of knowledge. Potential partners cold also be wary de to previos experience, or becase of theological or political ideas. In some cases, congregations and FBOs are wary of creating relationships with pblic agencies becase this wold mean exposing themselves to increased scrtiny on varios local and statewide zoning and access laws. More specifically to disaster work, however, the work of congregations and FBOs is often limited by different governmental shortcomings. These isses fall within the generally accepted role of government and government agencies following a disaster. 77 For example, Hll (2006) fond that his interview sbjects believed that the impact of FBOs and NGOs dring a disaster wold be heightened that if the government cold address the following limitations and challenges. Problems with access and credentialing. 78 Faith-based organizations, particlarly local ones, often have difficlty with physical access to disaster areas and associated activities. Withot government-issed credentials identifying them as serving in some official capacity, they find themselves blocked from delivering resorces and services in mass care settings. This is an isse for smaller FBOs that are not recognized at law enforcement and military checkpoints. In addition, spirital care providers are often not allowed access to some shelters becase of credentialing isses. While this rightly restricts access to appropriately credentialed personnel, this presents a primary limitation and challenge in three 20

23 fnctional areas for FBOs: mental health and spirital spport, logistics management and services, and transportation management and services. Inadeqate training and experience. 79 The great geographic scale of destrction and the intensity of Hrricane Katrina, combined with the perception that government and organizations like the Red Cross cold not take care of all of the reslting problems, prompted action by many local organizations that had never served in a disaster relief capacity. Despite their lack of experience, these FBOs became, among other things, shelter operators, bilders, case managers, caregivers, and providers of shelter, food, and medicine. Althogh their effectiveness improved qickly, their lack of initial training and experience proved to be a challenge. Those organizations with prior training initially fared mch better than those who had none. Training and experience are limitations and challenges in three fnctional areas: shelter, medical services, and physical reconstrction services that need to be addressed if pblic agencies expect greater and more skilled participation from congregations and FBOs in disasters and other emergencies. Unanticipated needs for long-term rotine services. 80 Government agencies and other responders did not anticipate the needs of evacees following the initial disaster response, particlarly in an event as large and sstained as Hrricane Katrina. For example, althogh FEMA now mandates transportation services for evacees, at the time of Hrricane Katrina, transportation was not provided. Long-term rotine needs are overlooked or are inadeqately addressed in six fnctional areas: shelter, mental health and spirital spport, physical reconstrction of infrastrctre and hosing, transportation, waste management and sanitation, children s services, and case management of those who have been affected by the disaster. Lack of Trst. Becase congregations tap particlar poplations and langage grops, and they each have their own historic relationship with pblic agencies, they may tend to avoid otreach by government agencies. Isses sch as those noted above, e.g., revealing too mch information abot themselves and their bildings and programs, may work against efforts to get congregations into relationships with city, conty or state agencies. If trst nderlies most of these relationships, then it may be nrealistic for government agencies to assme that they are regarded as a trsted entity when working with different faith grops. Researchers from CRCC have fond that there is a significant amont of distrst on the part of religios grops, especially when asked specific qestions abot their bildings, programs and capabilities. 81 Confsed by Government Agencies. Beyond the trst factor, there are often more practical isses that keep congregations from approaching government entities. For example, Jamie Aten, co-director of the Hmanitarian Disaster Institte at Wheaton College in Wheaton, Illinois, describes responses to interviews he condcted with chrches in Mississippi after Hrricane Katrina: Within a nmber of different chrches that we srveyed, the attendees reported seeking ot help from clergy and their faith commnity overall before seeking government help. One of the reasons that we hypothesize is that some were coming from lower socioeconomic stats or maybe areas that were marginalized, and therefore it made it harder to get to government help and vice versa. Peter Gdaitis sggests that it is often confsing for congregations and FBOs to work with government agencies: When we re talking abot [government and disaster response], we re talking abot emergency managers, first responders, law enforcement, pblic health, we re talking abot this gamt of government leaders, not jst emergency managers or pblic health emergency officials. There s this hge swath of government agencies that yo end p working with in a disaster. For instance, the Small Bsiness Administration is who manages hosing loans after a disaster. Then yo have FEMA, HUD, the CDC, Health and Hman Services. Yo have all these nknown federal agencies, and it s not jst yor local emergency managers, which I think is one of the challenges on the faith commnity side. 21

24 Lack of Religios Literacy. Government agencies often lack adeqate and accrate knowledge of faith commnity grops, how they operate, and how best to approach them. Gdaitis describes the following sitation: A lot of the people in government are religios, bt in general, government agencies don t tend to have a lot of competency in working with faith commnities that are not mainstream, mainline, and represent the majority of the poplation. Yo have government leaders that nderstand politics, bt they don t nderstand the people, their religios strctres, their theology, their cltre. In addition to the general lack of nderstanding faith commnities, what they believe, and how that may impact their willingness and ability to act in a disaster, are other, more practical isses related to what congregations and FBOs can actally do in disaster sitations. Gdaitis, for example, says that government organizations typically lack the basic operational knowledge of the faith commnity sch as whether they, by virte of their internal organizational athority strctres, can act withot specific permission from key religios athorities. The government, in general, regards the faith commnity as a self-sstaining resorce that can be tapped at will in a disaster. Ths, government agencies mst gather and instittionalize in their own organizational strctres basic competencies sch as nderstanding religios grops, inclding their lines of athority and the types of resorces that might be mobilized in a disaster. Working With Faith Commnities Barriers to pblic agencies working with grops within the faith commnity are, in many ways, similar to the barriers that faith grops experience with pblic agencies. For example, there may be a general sspicion of faith grops and their motives, and an ncertainty abot what their abilities to act in disaster sitations. Frther, as noted above, a lack of contact and/or knowledge of faith grops makes it easier to avoid working with them. Finally, pblic agencies and officials may have inaccrate assmptions abot the capacity of congregations and FBOs. For example, officials may assme that a congregation s pastoral leadership can be approached in a fairly easy manner so as to access their resorces. However, it is important to note that large nmbers of congregational leaders are bi-vocational; their role is only one job that they maintain, and it may not actally pay them mch, if any, salary. This bi-vocational role is a particlarly prominent characteristic of congregational leaders in commnities that are typically most at risk in a disaster. On a practical level, bivocational religios leaders find it difficlt to attend important informational meetings and trainings related to disaster preparedness and response that are more often than not, held on weekdays dring work hors. Peter Gdaitis observes, over and over, emergency management, the Red Cross, even VOADs offer most conferences and meetings dring the middle of the week dring the middle of the work day. Proselytizing and Preferential Treatment. One fear that contribtes to the hesitancy to financially spport faith-based grops involves both perceived, or actal, hidden religios agendas. The fear of proselytizing, as well as preferential service for fellow believers, rns deep in seclar commnities and organizations. For example, one denominational disaster relief website listed Professions of Faith and for other evangelism categories prior to reporting other direct services on its annal activity report. 22

25 2012 Activity Reported to Date 82 Professions of Faith 34 Gospel Presentations 346 Chaplaincy Contacts 753 Ministry Contacts 2,261 Other Decisions 10 Volnteer Days 3,348 Meals Prepared 42,729 Chainsaw Jobs 485 Mdot Jobs 1 Fire Cleanp/Debris Removal 141 Repair/Roofing Jobs 33 Showers 803 Landry Loads 291 Children Cared For 203 This agency is a signatory of the National VOAD Points of Consenss on Emotional and Spirital Care, which prohibits member organizations from sch activity: People impacted by disaster and trama are vlnerable. There is an imbalance of power between disaster responders and those receiving care. To avoid exploiting that imbalance, spirital care providers refrain from sing their position, inflence, knowledge or professional affiliation for nfair advantage or for personal, organizational or agency gain. Disaster response will not be sed to frther a particlar political or religios perspective or case response will be carried ot according to the need of individals, families and commnities. The promise, delivery, or distribtion of assistance will not be tied to the embracing or acceptance of a particlar political or religios creed. 83 Ths, despite the prohibition by the National VOAD agreements, the agency openly incldes religios conversions as one of their measres of sccess, sggesting efforts at proselytizing can even be a problem with organizations that have signed agreements to refrain from sch activities. At times, hoses of worship are accsed of providing their own members with preferential treatment. De Vita and Kramer (2008) noted one chrch-based grop that attempted to serve its members first by creating a tracking system to identify members and prioritize their service. With regard to the same isse, a pblic agency that became a condit for donations roted significant private donations to a local faith-based organization becase the director believed that pastors were best sited to identify where services were needed. 84 Another organization alleged that no one was given religios services nless reqested, bt a staff member in the same organization reported praying with everyone receiving assistance. 85 Some fear that certain poplations, sch as the LGBTQ commnity, may not be assisted or may receive biased treatment. Some have highlighted how after Hrricane Katrina, homophobia blew in. 86 LGBTQ evacees and their families faced discrimination at the hands of more conservative faith-based relief organizations based on their sexal orientation, gender identity, and/or HIV stats. 87 Tragedy does not discriminate and neither shold relief agencies, stated Kevin Cathcart, exective director of Lambda Legal, in a news release in Unfortnately, some faith-based grops do combine proselytizing with relief work, reslting in ethical dilemmas that are rarely discssed in the literatre. 89 Jessica Powers, a Red Cross volnteer from New York who managed the feeding operation in conjnction with the Sothern Baptist grop in New Orleans, recalls that a volnteer riding along with the Red Cross on a disaster mission in Loisiana was proselytizing victims. 90 I had to say to him that the Red Cross is a hmanitarian organization, and one of or positions is netrality, she said. Severson (2011) profiled a cople that views spreading the word abot Jess Christ as an essential reason that they repeatedly volnteer in disaster zones. 91 In a disaster setting, people are more open perhaps vlnerable is a better word to sch a message. Yo have an opportnity to tell people that the Lord loves yo, the hsband said. When yo hand someone food when they re hngry, the door s open

26 These practices are problematic for several reasons. Deciding needs or allocating aid based on potential of proselytizing is discriminatory, njst, and a misse of fnds. While some arge that proselytizing (sch as prayer) combined with relief and assistance improves spirital wellbeing and overall benefit, it often has the opposite effect of creating dobt and mistrst among vlnerable grops. 93 The process of proselytizing begins by creating dobt or dissonance in existing beliefs or faiths. 94 Dring this phase, the spirital wellbeing (and therefore the health) of the recipient poplation may decline. 95 Therefore, as Jayasinghe (2007) has shown, proselytizing work in the aftermath of a disaster cold worsen wellbeing in an individal or of a commnity already ndergoing immense hardships. In response to these kinds of experiences, in 2009, National VOAD adopted the Emotional and Spirital Care Points of Consenss to gide for all FBOs involved in disaster preparation and relief efforts. 96 Misplaced Faith. If the determination to spread faith is one limitation of religion dring a crisis, another is the determination of faith to stay the corse. Media reports have profiled families and commnities that refse to evacate, despite orders, based on a belief that a higher power will save them. In Texas, dring Hrricane Ike, roghly 90,000 persons in three conties ignored calls to leave, citing faith and fate. 97 The choice to stay always qestionable and sometimes fatal was an especially crios one to make so close to Galveston, site of a 1900 storm that killed at least 6,000 people, more than any other natral disaster in U.S. history. 98 Clarence Romas, a 55-year-old handyman, said he wold ride ot the storm in his downstairs apartment with friends. 99 Ignoring a certain death warning pts a little fear in my heart, bt what s gonna happen is gonna happen, he said. 100 Jamie Aten of Wheaton College gave an example of the potentially negative side of strong faith commitments within a religios commnity. Aten described a visit to one Mississippi faith commnity: The religios leader got p and one of the final things he said was, If yo leave or yo evacate, it s becase yo do not have enogh faith in God. At the same time, Aten says that this particlar commnity was very connected to the broader commnity and they had programs that cold contribte to the disaster response process. Ths, deficits in one area shold not exclde grops from other otreach efforts. Aten says that not all faith commnities can be approached in the same way and shold not be expected to respond in the same way. Aten describes the most fritfl approach: Identify what it is they do well and leverage the skill sets that they already have. If yo can bring mltiple grops to the table and one is very strong in working with children and others with elderly, they re going to be able to contribte differently. And if yo can leverage that, captre that, by engaging them, like yo re saying, on other civic isses, when a disaster comes, yo can begin filtering it throgh the mechanisms that are already in place this also helps with sstainability of the intervention being carried ot. 24

27 Types and Tiers of Faith Commnities Similar to the assmptions noted previosly, most discssions of the potential role of the faith commnity to act in varios pblic capacities assme that there is a singlar entity made p of religios congregations, jdicatory bodies and other FBOs. This assmption also takes as the normative model those faith organizations whether congregations, jdicatories or FBOs that are able to act sccessflly in different ways that benefit the pblic good, despite the fact that there are relatively few of these grops compared to the larger landscape of the faith commnity. For example, there are approximately 345,000 religios congregations 101 in the United States, over 23, in California alone, bt the nmber of congregations that have responded to disasters sch as Katrina is qite small in comparison to entire poplation of religios congregations. Frther, there is tremendos variation in how congregations are organized, with as mch as half of U.S. congregations being independent entities, while others are organized nder the athority of a jdicatory (denomination, association, or some other governing body). These can be as varied as formal bodies at the national level that also has regional athorities, or local or national networks of congregations, and even ministerial alliances and interfaith grops, which are all volntary organizations. Ths, the faith-based world can be qite complicated to nderstand and to navigate de to nmeros denominational strctres and qalities. Each faith commnity has its own organizational strctres and nomenclatre. Frthermore, some non-hierarchal organizations lack a single comprehensive athority to interact with government. Based on his interaction with DHS and FEMA officials, Hll (2006) arges that the faith-based world, with all of its varieties and dimensions, is difficlt for government personnel to flly nderstand. Some within DHS and FEMA may have personal knowledge of one aspect of the faith-based world given their own affiliation and practices, bt the range of organizations is immense. The differences are not well nderstood by a faith commnity s own members, let alone those on the otside attempting to get a good nderstanding of how these organizations work. 103 This can lead to confsion abot how an agency might interact with these grops, and also to a general lack of nderstanding of what religios grops believe and how they are perceived by the broader pblic and government officials. Matthew Ball, director of pblic affairs, North America West, for the Chrch of Jess Christ of Latter-day Saints (LDS), says that mch of his work is spent helping people realize that there is more to the chrch than missionary activity. He says, There is sch confsion abot who we are and what we really believe, the way in which we can dispel misnderstanding and eliminate fear is to help people know who we are. When I meet with foreign diplomats that are here stationed in California, one of the things I like to do is take with me a written report that shows how mch hmanitarian aid and assistance has been given to their contry over the last five years. It s oftentimes in the hndreds of thosands of dollars, and it itemizes detail work, from the delivering of wheelchairs to the digging of wells in foreign villages to the delivery and air drop shipment of hygiene kits, so many different things when I take that report, it helps the diplomats nderstand that I am not there to proselytize and I m not interested in proselytizing, I m only there to help them to see the Mormon chrch as more than jst a missionary effort. The large nmber of congregations and faithbased organizations creates the challenge of inclding them all in risk commnication efforts and determining which grop(s) might be able to contribte in a significant way to disaster preparedness, response and/or recovery, and commnity resilience. There cold be any nmber of ways to organize thinking abot what segments of the faith commnity might be most capable of participating in the disaster response process. Ths, the athors of this report have developed a for-part typology, comprised of tiers of grops, each tier indicating a different level of capacity and willingness to be a part of the disaster response process. This typology provides a way for pblic agencies to think abot how best to focs their attention when seeking ot participants from the faith commnity in disasters. The reslt is a template throgh which pblic entities can categorize congregations and FBOs in terms of their potential contribtions, and manage their 25

28 relationships with different types of organizations and congregations. This template can also help pblic entities identify the most fritfl FBOs to work, how to work with them, and how to assist different types of organizations as they show interest and ability to participate in the disaster process. Finally, the template can establish the grondwork for networking grops so that they can complement each other s strengths and weaknesses. 104 For Tiers The first tier of congregations and FBOs are what we call have it all organizations that are Flly Capable of inclsion in the disaster response, mitigation, and recovery process. These organizations have physical assets (inclding a kitchen, parking lot, and indoor space) and they also have active congregations and a pool of volnteers, organizational capacity, sfficient staff, and niche leadership capable of managing varios types of programming. They already have a range of social programming, commnity programs in place, an ethic of civic engagement, and a spportive board and general operations capability. These organizations, while valable in many ways, will still view disaster related activities as secondary or tertiary activities ntil a disaster occrs. Ths, relief grops shold work to have strctres in place at these congregations, which can then be activated when needed. The second tier consists of congregations that want to do something in emergencies and disasters. We classify these as Interested with Potential. These congregations and organizations have an interest and passion to be involved, bt may have limitations in space, resorces, capability, and programming. Congregations in the third tier tend to be Internally Focsed. Their primary interest is doing or own thing for own people. These congregations and FBOs may have capacity, space, and resorces, bt they lack an active ethic of civic engagement. They seldom move beyond caring for their own congregation or a specific small commnity. The forth tier incldes congregations that are either Unprepared (limited capability and little initial interest bt potentially helpfl congregations) or Uninterested in any sort of disaster preparation or response. Unprepared congregations may be storefronts, temporary, or small grops, bt they have some vale to disaster relief. These small congregations may serve as a place to access harder to reach commnities and serve as a place to distribte important material and information. Uninterested congregations wold be difficlt, if not impossible, to mobilize in effective ways, bt they can still be tilized to effect some level of individal preparedness among their members. Using Imperial Conty as an example, the athors divided congregations into tiers. The following chart provides an overview of the conty. Imperial Conty Total Poplation 174,528 Poplation Density 2499 Nmber of Congregations 123 Nmber of Adherents 67,372 Religios Adherents as Percent of Total Poplation 38.6 Unemployment Rate 13.9 Percent Male 51.9 Percent Female 48.1 Median Hosehold Income $40,976 Percent Poplation Below Poverty 21.5 Percent Employed 53.4 Percent of Homeowners 58.1 Percent White 70.7 Percent Black or African American 12.5 Percent American Indian and Alaska Native 3.7 Percent Asian 8.5 Percent Native Hawaiian and Other Pacific Islander 2.8 Percent Other Races 9.5 Percent Hispanic or Latino

29 The map on page 28 demonstrates what this tier system wold look like, sing the congregations in Imperial Conty as an example. Flly Capable Congregations are identified by red dots. Interested With Potential Congregations are identified with yellow dots. We placed congregations in this category if we fond information indicating disaster related interest or programming bt they do not have a website or other pblic information abot ministries and facilities. Internally Focsed Congregations are identified with green dots, and were placed in this category if they have a website or if we were able to find information abot them pblically, sch as the name of the pastor or a listing of ministries and programs, bt with no indication of interest or involvement in any emergency or disaster efforts. Unprepared Congregations and Uninterested Congregations are identified by ble dots. These two categories are difficlt to disaggregate and inclde congregations do not have a website or if we fond no information abot them pblically, other than a listing on the internet or in the telephone book. In each of these tiers, it is important to note that not only are there congregations of varying sizes and religios traditions, bt also that are representative of different social classes, racial/ethnic makep, relative isolation of a grop or commnity, and many other considerations. Given the range of theological, political, social and asset based differences between and among congregations, how shold otreach to these congregations be organized? Shold government agencies focs resorces on the most eqipped congregations or shold they attempt to reach as many as possible? Focsing on each and every congregation, even focsing on only one or two of the tiers identified above, is the wrong approach. Rather, the best way to access and leverage the potential contribtion of the faith commnity to the disaster response process is throgh representative or intermediary organizations that stand between congregations and pblic agencies, and serve to organize and manage the mltitde of congregations and their pertinent information. In this regard, Peter Gdaitis arges that, I don t think it s important to get everybody with deployable assets at the table, bt I think it s important to get everybody at the table with a sense that they all have an eqal voice within an effective partnership. New York Disaster Interfaith Services is not a coalition of congregations. It s a coalition of jdicatory bodies. So the congregations are represented by their jdicatory bodies ministerial associations and federations. The point here is not to dplicate NYDIS for California, especially since denominational relationships to congregations are qite different in the Northeast compared to the Pacific region. Rather, it is to emphasize the vale and importance of inclsive, competent and fnctional coordinative organizations whose sole prpose is to work with all faith traditions and their partners in developing their disaster mitigation, preparation, response and recovery roles. These types of agencies wold sidestep isses of trst between pblic agencies and the faith commnity, and also redce the nmber of entities that pblic agencies, sch as Cal EMA, mst interface with in a disaster or emergency. Ths, agencies mst vale each tier and type of congregation differently and approach and partner with them in specific ways based on an nderstanding of their strengths and limitations. Yet the best organizational strategy for both the faith commnity and pblic agencies is not to have the 23,000 California congregations interfacing directly with government agencies. Rather, congregations shold be classified first in terms of the for tiers described above, and then broght into existing intermediary faith-based or commnity organizations oriented toward sstainable disaster work in all phases of the disaster lifecycle whether the Citizen Corps Concil, local VOADs, national VOAD, or another grop. These intermediaries can manage the information on resorces, abilities and interest, and then serve as the points of contact for pblic agencies dring a disaster. It is also important, when sing a commnity-based or whole commnity approach, to assess the field in order to recognize the entities that are already working. Once players are identified, grops can be networked to avoid nnecessary dplication. Finally, given the wide range of congregations and FBOs, approaches to otreach shold vary 27

30 legend Congregations Tier 1 Tier 2 Tier 3 Tier 4 Non Profits Religios Schools Railroad Highways Major Highways Poplation Density (per sqare mile)

31 based on the tier in which particlar grops can be categorized, and the geographic (and political) landscape of the territory, whether city, conty, or state. Peter Gdaitis offers the following recommendation: One of the things that we advocate throgh NDIN is that every commnity in the U.S., at least every state, and preferably every locality, either a conty or a city, shold have some sort of a disaster interfaith grop. These coordinative grops cold be an interfaith disaster concil like San Diego, or a flly fnctional nonprofit disaster hman service agency like New York Disaster Interfaith Services (NYDIS). Or it cold be a grop of volnteer long-term recovery committees like Florida has, called Florida Interfaith Networking in a Disaster, which spports and trainings the efforts of every conty-based Long-term Recovery Committee to have a faith-based cacs. Bt every commnity shold have some FBO coalition that congregations connect with. Brandy Welch, partner services manager for the American Red Cross in Los Angeles, says that the Red Cross recognizes the importance of nderstanding and working with faith grops, and has recently hired a faith-based coordinator for Los Angeles Conty, whose sole responsibility is to take over otreach activities to faith commnities. NDIN s Peter Gdaitis adds, Most FBOs involved in National VOAD are trying, and I think in a lot of ways they offer some interesting tools. Bt at the end of the day, the disconnect is that National VOAD agencies are temporary partners establishing relief and recovery projects as long as their resorces for any particlar event last. They re not long-term providers, and they don t do long-term recovery that get the process started. Local congregations and FBO/CBO do long-term recovery. So resiliency that is, mitigation, edcation, and preparedness training really needs to come from the grond p, not from the top down, becase mitigation, edcation, and preparedness training at its root is abot local resiliency, partnerships and bilding sstainable local recovery capacity. 29

32 Recommendations Based on the foregoing, the athors recommend that Cal EMA consider the following points as it formlates a strategy to bild competent sstainable relationships with and inclde faith commnities of all types in the emergency management and pblic health emergency system(s). 1. Networks: Strengthen Existing and Enable Emergent Congregations that have the potential to work within local disaster plans will be increasingly likely to do so if they are networked and eqipped in advance of an event. To ensre that this happens, intermediary coordinating bodies sometimes called disaster interfaiths mst be established in each conty, or conty clster (in rral areas). The crrent faithbased emergency management landscape dictates the need for strong, well-organized, self-governed and sstainable intermediary organizations to act as a bridge between government offices, and jdicatory bodies, FBOs, and congregations. Research strongly indicates that congregations that receive messages abot individal and congregational preparedness will be more willing to participate in a formal emergency management or pblic health emergency strctre. It is incmbent on Cal EMA to fnd, and also to create fnding opportnities, for intermediary organizations that can reach congregations. Crrently, there are many people from different government agencies engaging faith-based organizations abot many isses, inclding disaster preparedness. A more effective approach wold be to establish an overarching body that can coordinate disaster preparation activities and inclde widest range of religios grops possible in its membership base. This body mst maintain a level playing field for all faith commnities, and not allow the large and economically advantaged faith commnities to govern or dictate the process. Nor wold any government body dictate the process bt rather, help bild and sstain the capacity of a strctre that is inclsive of all faiths on eqal basis. In rral or low-poplation conties, existing ministerial and interfaith alliances might be tapped in order to fill this fnction. Minority faith grops, however, are less likely to participate in a process that is perceived to be managed by a dominant faith grop or one that appears to spport a particlar political agenda or person. For example, perhaps the police chief is Mennonite, so the Mennonites will convene the disaster interfaith meetings. In large poplation centers, many freestanding non-sectarian organizations are already dedicated to these activities. Among these grops, however, what is their level of expertise in disaster response? How effective are they in convening a faith-based initiative that sets its own agenda and is not sbject to the seclar effort? A lack of sstainable fnding in both instances hampers the ability of these organizations to be effective and sstainable partners. Therefore, mlti-year state and local fnding shold be made available for each conty s disaster interfaith network. Intermdiary organizations shold have several mandates: 1. Identify all congregations and FBOs in their jrisdiction 2. Bild sstainable operational capacity and commnity resilience throgh reglar commnication, training, volnteer management, exercises/tabletops, etc. 3. Provide resorces and information to congregations not in their membership to increase individal and organizational preparedness. 4. Increase their core membership of congregations in the network that are capable and willing to participate in preparedness or disaster hman services 5. Provide organizational capacity bilding and networking opportnities for network members, the faith commnity, emergency managers and pblic health emergency leaders 6. Asset map the resorces of those congregations and service providers 7. Have a risk commnication plan that commnicates directly with local religios leaders in times of crisis 8. Maintain a website and social media presence 30

33 9. Work with emergency managers to integrate the faith commnity s needs and capacities within local disaster plans and regional catastrophic planning 10. Activate their membership, in coordination with emergency managers dring a disaster 11. Participate in long-term recovery efforts 12. Train government agencies in religios literacy and competency 13. Engage researchers and edcational instittions in the endeavor as well as evalation of the effectiveness of trainings, planning, and recovery initiatives. One example of sch an intermediary organization is the San Diego Interfaith Disaster Concil (IDC). Incorporated in 2007, the IDC has approximately forty active representatives from the faith commnity, one part-time staff member, and several volnteers from member organizations. 105 The organization meets monthly and has several informational booklets available online. Their mission is to increase the resiliency of the San Diego Conty commnity by establishing and maintaining a coordinated faithbased effort to prepare for and respond to disasters. 106 In the last few years, the IDC has completed 41 projects sing 274 volnteers who contribted 2,220 volnteer hors. 107 The IDC was formalized dring the Sothern California wildfires of October 2007 when faith commnities and disaster professionals realized that a coordinated faith-based effort cold improve preparedness and mobilize faith commnity resorces and provide practical assistance in times of disasters. 108 The regional leadership of the United Methodist Chrch and the Episcopal Diocese joined together to condct recovery operations and to explore preparing congregations for ftre disasters. 109 The two denominations formed an ad hoc grop: Recover San Diego. 110 Initially, the two grops provided case management services, bt the necessity to nderstand the pressing isses within commnities inspired a gap analysis. 111 The reslts of the two month stdy showed a need for improved coordinating and commnication with the Conty of San Diego and among faith grops. 112 Over the next two years Recover San Diego expanded its membership and focs to inclde preparedness and disaster response in San Diego Conty. 113 From the initial fondation of Recover San Diego, the San Diego Interfaith Disaster Concil (IDC) was formed with Metro United Methodist Urban Ministry as the fiscal agent. 114 The IDC has taken on the challenge of bringing together the diverse faith commnities of San Diego with local government an nprecedented move in that conty. Recently, San Diego IDC has strggled with the loss of long-term recovery fnding, as it is dependent on private fondation and corporate contribtions to maintain its operations. 115 Establishing a sstainable stream of fnding cold increase the IDC s capacity immeasrably. The Emergency Network of Los Angeles (ENLA), the Los Angeles Conty VOAD (Volntary Organizations Active in Disasters), represents another example of an existing intermediary body. ENLA is a coalition of nonprofit organizations, inclding seclar and faith-based organizations, along with government and private-sector partners, with some disaster fnction. 116 ENLA serves as the form where organizations share knowledge and resorces throghot the disaster cycle preparedness, response, recovery and mitigation to help srvivors and their commnities. 117 Similar to San Diego IDC, ENLA has sffered from inadeqate fnding and has lacked stability overall. ENLA is an excellent example of an intermediary organization that wold benefit from a redction of barriers to fnding from governmental sorces. It may also be beneficial to consider sing a sbgranting agency that can assist ENLA with capacity bilding. If ENLA were to be properly staffed and its capacity developed to handle pblic money, it cold serve as a point of contact for emergency managers in Los Angeles Conty. ENLA cold then increase its membership and tap congregations within its membership base to be deployed by emergency managers dring a disaster. ENLA cold also condct congregation-based preparedness activities more broadly, extending beyond its members. ENLA wold frther be able to target congregations at the individal level. 31

34 In smmary, the athors recommend the following actions: 2. Bild Knowledge Within Pblic Agencies Increase the capacity in existing networks, and spport the development of new networks in areas where they do not crrently exist. This wold inclde spporting and fnding disaster interfaith organizations that can organize key FBOs and congregations in each conty. Each conty shold have an operating disaster faith-based mbrella grop that can work with congregations. Depending on the conty, some will be operated completely by volnteers while others may need permanent staff and robst commnications, program and training bdgets. Use those regional networks to inventory and maintain databases on congregational capacity and assets, and develop skillsbased training with their members. Enable an environment for emergent networks: create risk commnication plans and strategies that help direct FBO and congregational involvement toward appropriate roles in disaster planning and programming. Create infrastrctre to help extending networks: pt ot calls for potential spport services needed dring a disaster not crrently being filled. Enhance long-term recovery engagement with congregations. Connect those networks to existing initiatives to bild capacity, sch as AmeriCorps, VISTA, Citizen Corps Concils, and Medical Reserve Corps. It is often tre that pblic agencies lack sfficient knowledge abot faith commnities and collaborating with them in an effective manner. Pblic agencies sally do not nderstand how faith commnities are strctred and what the broader faith commnity landscape looks like. In addition, they consider faith-based work as a set of activities, rather than as a distinct discipline. Often those activities are regarded with a checkbox mentality reslting in one-anddone events that lead to nrealistic otcomes and ineffective otreach. If pblic agencies are expected to be responsible for faith-based engagement, whether disaster-focsed or otherwise, they need a more formal training regimen focsed on the faith-based landscape in their particlar areas. Pblic agencies and their staff cannot be expected to operate effectively withot formal training in religios literacy, on working with faith commnities, and in nderstanding faith commnity demographics and cltral sensitivity isses. Withot a baseline of religios competency, pblic agencies cold waste resorces and frstrate partners. Initially, religios competency training programs and materials mst be created and implemented. After this, a faith-based liaison if one were to be identified mst go throgh a mandatory training, preferably in partnership with other grops, that wold inclde a landscape analysis of the territory for which they are responsible. Crriclm development wold be an important consideration when developing training corses. One sggestion is to create a manal on risk commnication and faith-based engagement best practices, one that incldes a primer on faith commnities, their practices and engagement/mass care needs. The creation of a manal for those working with faith commnities in the context of disaster is important. Sch a manal cold serve as an overview of how to operate and how to work within sch commnities for those doing pblic-private engagement. A netral, mlti-faith third party that nderstands the isses and potential problems, and action-oriented resorces shold create the manal, rather than the grops themselves. 32

35 Faith commnities cold evalate the manal, bt academic and editorial control mst come from an impartial instittion in order for it to be trsted and reliable. After the creation of the manal, corses can be developed to deliver the information to staff. Training materials shold inclde a smart phone application based on the primer. This app wold essentially serve as a religios competency field gide for emergency responders and pblic health emergency personnel that are engaging or attempting to serve the needs of faith commnities. A smart phone app is a niqe way of getting information qickly into the hands of someone who will be interfacing with faith commnities. For example, if an amblance were to drive p a mosqe with a person in need of services inside, first responders may not know of the proper etiqette reqired when entering sch a hose of worship. Their lack of information may lead to confrontation that cold hinder their ability to respond. If they were to have access to an app that cold tell them the ten most important things to know when entering a mosqe (for example, avoiding shoes on prayer srfaces, specifics of gender segregation, and physical contact), they wold be able to assist the distressed person(s) more qickly. Another important way to bild knowledge abot faith commnities within pblic agencies is to harness the network of faith-based liaisons within each agency. One approach wold be to develop a rondtable that incldes faith-based liaisons from all government agencies. This rondtable cold serve as a place where discssions can occr arond faith-based geographies and otreach techniqes. A professional interagency faith-based initiatives rondtable shold be created by both geography and discipline. For example, emergency organizations working on disaster response shold have a rondtable, those working specifically with faith-based actors shold have a separate form, and those involved in disaster work in Los Angeles shold also have a form. The freqency of these meetings wold need to be determined, bt interagency rondtables that are focsed on knowledge-sharing, relationship bilding and identifying best practices wold help in alleviating congregational stress cased by overwhelming information as well as fine tne otreach by pblic agencies. Frther, the report athors recommend that Cal EMA take the lead in establishing a statewide faith-based steering committee to provide strategic planning, commnication, training and operational spport for mltijrisdictional emergency response. This steering committee wold consist of the leadership of each conty disaster interfaith and wold fnction as an advisory panel that wold assist in coordinating the conty disaster interfaith organizations. Among other responsibilities, the steering committee wold assist in commnicating between Cal EMA and other state agencies and each conty interfaith, redcing the costs related to commnication and planning. The steering committee wold also work on strategic planning for the disaster interfaiths, commnicate abot opportnities related to disaster training and response, sch as disaster training drills. The state faith-based liaison officer wold be advised by the steering committee, assisting them with planning and otreach to the conty disaster interfaith organizations. Dring an emergency, not every congregation or FBO will respond, ths a sccessfl engagement strategy may not need to inclde every FBO or congregation in a particlar area. Cal EMA, local emergency managers, and VOADs need to assess local emergency plans and set targets for potential faith-based engagement that will agment existing plans related to disaster hman services capacities and gaps. Frther, faith-based engagement mst have specific goals. Pblic agencies need to identify and define and transparently share their goals for engagement. What specifically do pblic agencies hope to gain from working with the faith commnity: increased sheltering capacity, better preparation, other resorces, or something else? What are the goals in each location in which they are involved? What is the target nmber of congregations or FBOs to be reached in each region and for each zip code? Are congregations viewed as a way to access and hard to reach poplations? These types of qestions are important to determine at the otset of any faith-commnity engagement plan, ths we recommend the development of a process to define goals for what the faith commnity cold contribte, by conty if possible. Sch a process will aid pblic agencies in targeting their efforts so that faith liaisons can have measrable goals toward which they can tailor their work plans and efforts. 33

36 A related step in the process of identifying goals wold be for pblic agencies to clearly articlate and define a specific set of activities for engagement with faith commnities. It wold also be beneficial to attach fnding to these defined activities. If intermediary organizations cold access fnds that cold then be passed on to congregations or FBOs who have met the defined reqirements bt do not have the capacity or capability to handle pblic money, then their ability to respond and prepare for a disaster wold be improved. In addition, Cal EMA shold designate a faithbased liaison officer in each conty, similar to the terrorism liaison that is reqired to be identified on each Cal EMA grant application. This individal wold be responsible for engaging and coordinating with faith commnities and the conty-wide disaster faith-based intermediary organization. This person wold also be the point of contact for the state level steering committee. The athors recommended that pblic agencies sch as Cal EMA hire faith-based officers whose responsibilities are to coordinate with intermediary organizations. This officer wold not be responsible for spporting and coordinating with individal congregations, rather their focs wold be to convene the statewide steering committee and to spport all conty based intermediary organizations within a manageable territory. This position wold be responsible to be a liaison to enhance commnication and knowledge transfer between the statewide faith-based steering committee, intermediary organizations and Cal EMA. Sch a position will enhance prodctivity, networking, and effectiveness, especially when these activities are combined with their participation in a faithbased liaison rondtable that incldes all the local and conty agencies that are prsing faith-based otreach. If pblic agencies sch as Cal EMA can coordinate with intermediary organizations as well as with all other governmental staff doing otreach to faith commnities throgh monthly or bi-monthly rondtables, information sharing across departments and efficiency will be enhanced as a reslt. In smmary, the athors recommend that Cal EMA prse the following actions. Develop an increased religios literacy. Develop a process to insre there are religios needs competency within its programs and mass care plans. Bild faith based rondtables with both a statewide steering committee and one Cal EMA-based, fsion point of contact, that is within and across all state agencies that are condcting otreach to or have MOUs with faith-based organizations to share information and best practices, or provide direct services. Increase and instittionalize knowledge of and abot the faith commnity (inclding congregations and the broader range of faith-based nonprofits). Develop a manal with religios literacy primer for how to work with FBOs. Create a smart phone app for first responders and others with qick tips on cltral competencies for different faith grops. Create an FBO engagement officer in each conty tasked with bridging between local efforts, the conty OEM and statewide agencies. Create an FBO steering committee to spport the engagement officer and all local disaster interfaiths. Host reglar meetings with the steering committee and the local disaster interfaiths to identify gaps and opportnities in crrent planning, response and recovery efforts by conty where faith commnities cold play a role. Use those gaps/opportnities as road-maps for otreach and partnership. Bring together contywide FBO engagement officers within and across each of Cal EMA s three regions to share best practices and learning. Bring FBOs and senior jdicatory and congregation leaders/volnteers together regionally and at the state level, on a reglar basis to network, train and bild sstainable capacity. Secre strategic and sstainable fnding systems for these efforts (e.g. a percentage of annal HMGP, CNCS, CDC, and Citizen Corps grants) with limited or no impact on state revene/bdget. 34

37 3. Assisting and Partnering with Faith Grops Often, congregations are nder-resorced in terms of their leadership capacity and programmatic ability especially pertaining to emergencies. While congregations generally have a wealth of social and cltral capital, they often lack the ability to steward and manage their resorces in the most effective way. On a daily basis, congregations work to meet the nmet needs of their members and the local commnity, and manage to meet those needs with fewer resorces than they need to fill them. Given this reality, congregations, mch like most individals, have a hard time engaging with the concept of a ftre disaster. Disaster is a far-off thoght considering the individal hman tragedies that exist before them on a reglar basis. Ths, congregations need to be taght abot their hazard vlnerabilities and the roles that exist for faith commnities within the disaster life cycle. Religios leaders mst recognize that this is a necessary part of their organizational mission and responsibility as religios and commnity leaders. Bilding Standing Capacity and Resilient Congregations. The first and most important predictor for congregations and FBOs to do disaster life cycle work is to create a standing capacity and stronger and more resilient congregations and FBOs. Any programmatic endeavor that enables an organization to be stronger, and ths able to sstain stress and demands on its resorces, will enhance its ability to prepare and respond to disaster. Moreover, engaging congregations and FBOs in their larger social world and helping them to develop programs and services, creates the necessary fondation that can be activated dring a disaster. Congregations and FBOs that are socially engaged and participate in civic engagement activities, tend to view themselves as part of a larger geographic commnity, which helps to establish an organizational cltral and sense of vocation among members that can sstain the stresses that are cased by disasters and pblic health emergencies. One initiative that cold be the model for sch inclsive involvement with congregations is the concept behind the Faithfl Readiness conferences held by the Center for Faith-based and Neighborhood Partnerships at FEMA. Conferences shold move beyond information sharing, to identifying, creating, and sstaining local faith based engagement sing conferences as the beginning point for identifying potential participants and stakeholders. Creating stakeholder conferences or forms that engage congregations on their social based-programs, and then help them to prse disaster readiness, can be an effective entre into congregational participation. Understanding the programs that congregations already have in place and then finding a space within sch work to connect them to disaster preparedness and response may help congregations se the resorces and crrent skill sets available to them in mltiple ways. Rather than asking congregations, How can yo participate in a broader engagement in society dring this disaster? the qestion needs to be reframed in familiar langage. For example, the qestions cold be rephrased to ask how they wold contine to care for their members or keep their commnity programs going in the event of a disaster. Distribting Inter-Religios Disaster Related Materials. Every congregation shold receive materials with information abot how to increase the individal preparedness of their members and how to create disaster plans for the organization. Unfortnately, a FEMA-approved faith-based crricla for congregations and FBOs does not exist. In addition, most existing material has been created by individal faith commnities for their own congregations. Most non-religios crricla are designed for seclar nonprofits, and are inadeqate for congregations and FBOs. FEMA crricla tend to be generically geared to nonprofits, lmping CBOs and FBOs together and expecting a one size fits all response. This approach is insfficient and demonstrates a disconnect when it comes to religios competence. While faith-based training materials and print resorces specific to particlar faith commnities and disaster exist, they are primarily Christian and have not been adeqately introdced into the pblic disaster sphere. In addition, appropriate translations of sch material are difficlt to find. Recently 35

38 FEMA has been exploring the co-branding of inter-religios resorces in partnership with NDIN. For example, Episcopal Relief and Development partnered with New York Disaster Interfaiths Services to create the Spirital Care Crricla for Disaster Chaplains and Spirital Care Workers. The crricla trains and certifies faith-based volnteers in disaster spirital care, clergy and religios leaders as disaster chaplains, and incldes a modle to train instrctors. Another example of an interfaith crriclm is the Commnity Arise program created by Chrch World Service. This crriclm encompasses eight trainings for commnity-based and faith-based organizations. Unfortnately, the corse strggles to attract the participation of non-christian organizations. It is clear that U.S. congregations, FBOs and religios leaders think of themselves as different, indeed separate, from the larger nonprofit sector. While FBOs are nonprofits and commnity-based organizations, they tend to see themselves first as religios organizations and therefore fnction differently from other, non-religios organizations. Ths, they expect material that is tailored to their specific vocablary and faith-based cltre. Many congregations will not identify with material sed for other commnity based organizations and nonprofits, and as sch, it is important to craft material specifically for faith-based organizations, with a plral or inter-religios perspective. Redcing Bilding Code and other Legal Barriers. Barriers to congregational involvement also need to be addressed. Ordinances and zoning restrictions are examples of these barriers. Local congregations can find themselves in violation of local bilding and safety codes, and the costs of complying with local code ordinances are prohibitive. The ability of congregations to be active in a disaster is sometimes predicated on their ability to have thriving social ministries before the disaster, yet many of them cannot adeqately develop sch programs becase of code restrictions related to costly facility pgrades. For example, researchers interacted with a chrch that hoped to remodel a kitchen and expand its feeding program capacity. The chrch planned to spend $100,000, bt code reqirements for nrelated pgrades in other parts of the bilding wold have reslted in a total cost of $2 million. As a reslt, the chrch decided against the pgrade, which in trn, has limited its capacity to the provision of canteening services in a disaster. Following a 2007 tornado in New York City s boroghs of Brooklyn and Qeens, Mennnonite Disaster Services was nable to provide free roof tarping and repairs to low-income families becase the city bilding code reqired that only licensed NYC contractors who completed an engineering stdy of each strctre cold perform these tasks. Needless to say, many families did not have the insrance or fnding to meet that standard and the good will and free labor of a long-standing nationally recognized expert in home repair was thwarted. These are some of the reasons why faith commnities are wary of sharing information abot their assets, inclding their physical plants. Pblic agencies mst be aware of sch barriers to involvement so that they can change their target demographic, adjst their expectations of congregational involvement, or focs otreach to the largest and most well-fnded congregations. Otherwise, pblic agencies will need to find some way to ease the brdens on congregations of creating and maintaining their social ministries at a capacity or skill level that can be mobilized in a disaster. In the end, the fact that a congregation has a good kitchen means that they can be mch more easily incorporated into a local disaster response plan. Linking Congregations to Other Commnity Disaster Infrastrctre. Another innovative way to involve congregations in disaster planning is to create formal coordination and otreach mechanisms between congregations and critical infrastrctre sch as hospital and schools. Creating sch connections within neighborhoods, congregations and local FBOs can work to fill holes needed dring a disaster in their immediate vicinity, and also benefit from relationships that have been created with other organizations otside of the region. Hospitals and schools are, in general, trsted instittions, and religios leaders nderstand their role when it comes to illness and edcation. Caring for the sick and providing edcational opportnities for their yong are both traditional fnctions across faith traditions, and ths represent trsted pblic instittions. 36

39 In this model, hospitals and schools cold partner with congregations and FBOs to share space and planning for the potential se of hoses of worship and their facilities in times of disaster or for pblic health emergencies. For example, congregational bildings cold be sed for setting p an overflow clinic staffed by local hospital personnel, or, if a hospital is damaged and cannot be sed, local congregations cold be tilized as an alternate location for meeting medical needs or disaster mortaries. Creating these kinds of neighborhood-byneighborhood connections wold cover a large portion of the poplation in dense geographies like Los Angeles or San Francisco. That is, if there are existing neighborhood-based planning efforts that inclde existing instittions mandated to have a disaster plan, nearby congregations or FBOs cold be an important asset in that plan. While it wold take mch time and effort to bild trst, and then form and sstain those relationships, it is less so as compared to creating a stand-alone faithbased engagement program. Congregations as Liaisons to Special Needs and At-risk Poplations. Another area where congregations and FBOs excel is in identifying and accessing vlnerable, special needs or other at-risk, low visibility poplations. In California, like many states, there are langage access isses and immigration isses. Some grops are sspicios of government engagement, especially minority religios commnities and their instittions, as well as ethnic, racial and refgee enclaves. One way to reach these poplations is to develop partnerships with religios and ethnic minorities, like Bddhists, Hinds, Jains, Native Americans, Sikhs or Hmong and Somali refgees. Congregational engagement cold be established by otreach by langage grops, to grops sch as Salvadoran or Gatemalan chrches, Grdwaras, or Vietnamese Cao Dai. This engagement with nderrepresented commnities mst be done with cltral and religios competency and sensitivity, which often reqires significant training and capacity bilding as well as the involvement of intermediary organizations. Edcating Faith Commnities and their Congregations abot Existing Programs. Pblic agencies have many strong and sccessfl programs that wold benefit from more exposre to faith commnities. Many of the programs that exist are nknown by the very poplations and commnities that cold se them. Cal EMA, FEMA and other pblic agencies shold expend the resorces necessary to edcate and inform the pblic of existing programs that cold be of benefit to them, with the goal to bild sstained engagement relationships. Edcating congregations abot existing programs in and after disasters, bilds resiliency and benefits both the recipients of sch programs (with congregations as the crcial channel of information). This wold also keep congregations from nnecessarily dplicating existing programs and allow them to pt their resorces into other areas of need. Frther, it is important to point ot that online training and traditional English-only crricla are not adeqate edcational sorcing for reaching ot to different faith commnities. For example, many faith grops serve immigrant commnities with their leaders being both foreign born and trained, sggesting that significant commnication and literacy barriers exist at both the leadership and membership levels. Frther, a significant nmber of religios leaders and congregations do not have Internet connections, may not se or compters, and may not be Internet savvy. In addition to existing programs, grops that are expected to have a role dring a disaster reqire fnding mechanisms to assist in their bilding and expending additional capacity withot overly taxing their existing resorces. There cold be creative ways to do this, for example making reglar training, corse delivery, and technology tools available at the state or conty disaster interfaith level. Or, there cold be a federal, state or local matching program for volnteer activity or donations centered in particlar congregations. This fnding cold be a standing percentage of annal fnding for existing programs, for example the FEMA HMGP (Hazard Mitigation Grant Program), so as not to reqire new bdget lines or tap state coffers. Also, if a congregation raised a certain amont of money for disaster related program, there cold be a federal or state or local match to the amont raised by the congregation for themselves or for their local disaster interfaith. In short, there mst be creative ways that 37

40 disaster interfaith networks can spport congregations by being a condit for fnding or other resorces withot being overly reliant on pblic fnds or tapping their already strained resorces in order for them to fill the needs that emerge in a disaster. Capitalize on Key Opportnities to Edcate. Finally, capitalizing on pivotal moments is a key to sccessfl engagement. Cal EMA shold consider mailer campaigns that wold be timed specifically to a recent or pcoming preparedness event that makes people more aware of disasters. For example, the poplation of an area affected by a blackot, has firsthand experience abot how nprepared they are to live withot electricity. This presents a window of opportnity for agencies to inform the poplation abot disaster preparation. Informational mailers, targeted by langages spoken, cold then be disseminated throgh the membership of each congregation and their commnity and religios networks. Sch cognitive windows are important in creating connections and enhancing action. Other approaches for sch engagement inclde creating shopping lists for disaster preparation kits, that cold also be distribted throgh congregations and concomitantly creating programs with spermarkets so that they cold create displays organized arond the preparedness lists. The larger point is that congregations shold be considered as informational depots that can assist in getting disaster preparedness information distribted across a wide swath of the poplation. Risk Commnication. Researchers have fond that disasters often devastate key commnity infrastrctres leading to obstrctions in commnication. 118 Commnication is vital to sccessfl disaster preparedness and response, yet commnication prior to, dring, and after times of disaster is extremely difficlt. 119 The inability to commnicate readily creates major challenges to locating staff, congregants, volnteers, and partners. 120 Religios leaders freqently report that that one of biggest obstacles they have encontered before and after a storm is the break in social networks (e.g., not knowing how to get into contact with congregation members) that emerged from lack of commnication capabilities. 121 Disaster commnication may be enhanced throgh novel ses of new and existing technology resorces. 122 Many FBOs have developed creative ways to se the Internet, inclding their own web sites, networks, and official government sites, to generate large responses from social and professional networks and the general pblic, and to match organizational needs with volnteer skills and interest. 123 Along these lines, Aten and Topping (2010) have introdced an online social networking disaster preparedness tool that psychologists can help faith commnities se to assist in developing preparedness and response plans. They hope this tool can be sed to strengthen social networks within and between faith commnities in disaster circmstances throgh improved information sharing and gathering, commnication, and spport. This tool may be sed to allow psychologists to facilitate and assist clergy feeling stretched by responsibilities, defsing responsibility and ensring that greater inpt and more diverse perspectives will be shared and incorporated in response and recovery efforts directed at spirital care. In smmary, the athors recommend that Cal EMA: Translate existing materials for both langage and cltral/instittional/religios competency and mandate that all materials generated at the commnity level, with state or federal monies, be measred for religios competence Work with religios bodies (sch as denominational, ministerial alliances, interfaith grops, and clergy concils) to distribte information to all congregations Engage congregations and FBOs in preparing their own continity of ministry plans to activate their self-interest Distribte pre-packed materials for congregational newsletters/commnications Redce barriers to developing standing capacity- local ordinances, bilding codes Encorage faith based organization engagement in all commnity isses to develop trst, social capital and local knowledge needed for disaster work Target hazard specific otreach after disasters in particlar areas for both long-term recovery and also for ftre preparedness 38

41 Offer faith-based specific training and workshops to bild capacity specifically for FBOs: offer them on nights and weekends to ensre that congregations with limited professional paid staff can participate and ensre that organizations can join a local disaster interfaith network after these events. Frther, sing an interfaith holy day calendar to select event dates will insre a larger cross section of attendees. Use congregations via jdicatories as a partner in enhancing individal preparedness. It is vital to respect religios protocols and athority when approaching their congregations. Encorage faith-based participation in neighborhood planning efforts (among schools, hospitals and law enforcement/ first responders) Condct otreach to religios minorities to reach hard to reach poplations Develop disaster preparedness and training crricla across all faith grops Develop disaster interfaiths that are intentionally inclsive, self-governing and sstainable Develop formal faith-based risk commnication capacity in every conty Eqip disaster interfaiths to asset map all congregations and FBOs and se that data to increase the capacity of disaster interfaith, and religios jdicatories and teach them how to se the data to enhance the planning and response capacity of emergency managers withot compromising confidential data. Conclsion Faith-based organizations represent an important ally for pblic agencies as they seek to strengthen and enhance disaster preparedness and response in California. Becase of their diversity and biqity, faith-based organizations serve as bedrock instittions of many neighborhoods, especially in low-income and predominantly immigrant commnities. Moreover, they are often trsted sorces of information, conseling, and social services of all kinds. Many faith-based organizations have the capacity to respond to disasters and have physical resorces that can be tilized to serve in times of need. Other faith-based organizations mst be encoraged to expand their vision to inclde the world beyond their limited definition of commnity. For pblic agencies, faith-based organizations represent a challenge. Not only are they nmeros, bt they often have cltral, lingistic, and religios barriers that mst be overcome. Intermediary organizations cold play a significant role in overcoming barriers by assisting both agencies and FBOs and providing the appropriate toolkits to enhance nderstanding. The athors of this report contend that strengthening networks throgh intermediaries, bilding knowledge in pblic agencies and FBOs, and facilitating the ability of FBOs to serve dring and after disasters will benefit the people of California and enhance the ability of commnities to prepare for and recover from disasters. 39

42 Footnotes 1 Lawson, Erma J. (2007) Wading in the Waters: Spiritality and Older Black Katrina Srvivors, Jornal of Health Care for the Poor and Underserved,18.2: Select Bipartisan Committee to Investigate the Preparation for and Response to Hrricane Katrina. Testimony of Major General Harold A. Cross, the Adjtant General of Mississippi. In: Select Bipartisan Committee to Investigate the Preparation for and Response to Hrricane Katrina. Hearing- Hrricane Katrina: preparedness and response by the Department of Defense, the Coast Gard, and the National Gard of Loisiana, Mississippi, and Alabama. Washington, DC: 109th Congress, Select Bipartisan Committee, 2005 Oct 27. U.S. Senate Sbcommittee on Bioterriosm and Pblic Health Preparedness (SBPHP). Hearing on Hrricane Katrina: pblic health and emergency preparedness. Washington, D.C.: 109th Congress, SBPHP, 2006 Feb 9. Horner K. Evacee srvey gages storm s mental toll. Dallas Morning News March 10:A1, A5. 2 Ibid 3 Lawson (2007), 4 6 Ibid 7 Hll, Evans, Kromm, & Strgis, Jervis, Szabo, Hll, Pete (2006) Heralding Unheard Voices: The Role of Faith-Based Organization and Nongovernmental Organizations dring Disaster (final report), Homeland Secrity Institte, Prepared for the Department of Homeland Secrity Science and Technology Directorate Ibid 16 Worden, Ibid 18 Table fond in Szabo, Data from: Acconts/US_Disaster_Response.pdf 20 ICNA Relief USA, After Action Smmary Report 21 National Disaster Interfaith Network, Tip Sheet 1 22 Silver and Wicke, Hll, Ibid 29 Hll, From Jamie Aten, Hmanitarian Disaster Institte, Wheaton College. Personal correspondence. 31 Aniskoff, Palette. Kafman, David. Lmpkins, Donald M. (2011) A Whole Commnity Approach to Emergency Management: Principles, Concepts and Pathways for Action, Federal Emergency Management Agency Ibid 35 See Appendix 1 for conts and categorizations of congregations in for areas of California: Los Angeles, Oakland, Irvine, and Imperial Conty. 36 For example Rev. Cecil Mrray s role dring the 1992 L.A. riots, see Forging a New Moral and Political Agenda: The Civic Role of Religion in Los Angeles, Center for Religion and Civic Cltre, University of Sothern California. 37 Severson, Ibid 39 De Vita and Kramer, Ibid 43 See Politics of the Spirit: Religion and Mlti-Ethnicity in Los Angeles, (1994); and Forging a New Moral and Political Agenda (2010), USC Center for Religion and Civic Cltre, for descriptions of Mrray s many and varied commnity organized activities. 44 Covello, Philbin and Urban. Leavitt, Blanchard et al., O Toole, Mair, & Inglesby, Ibid 51 In partnership with Peter Gdaitis and NY- DIS, the athors have adapted the instrment to inclde measres that fit congregations into a for-tier system. See page 59 for a description of this system. 52 Hll, Ibid 57 Hnt, Ibid 63 Aten, Moore et al., Massey and Stton, Chandler, McMillion, Start. 65 Schster et al., Spra Note Ai, et al 68 Aten, Graham et al. 69 Ibid 70 From Lockwood and Miller 71 Ibid 72 Philbin and Urban 73 Commnities of faith often fond themselves in a position of offering conseling both formally and informally to displaced residents. For example, Catholic Charities Archdiocese of New Orleans reported that they offered crisis intervention and conseling to 864,547 people in a 2 ½ year period following Katrina. Similarly, Cain and Barthelemy (2008) reported that 40 percent of the chrches in their stdy provided conseling to victims of the storm. Chandler, McMillion, Start. 74 Ibid 75 Abbamonte, Ibid 77 Hll, From Hll, Ibid 81 See Opening the Gates: Congregations Confronting Gang Violence, University of Sothern California, Center for Religion and Civic Cltre, Fond on: Date Accessed: May 4, Available at index.php?option=com_wrapper&view =wrapper&itemid=41; accessed 5/4/ De Vita and Kramer, Ibid 86 Monroe, Monroe, Ibid 89 Jayasinghe, Severson, Ibid 96 This statement reads: Respect is fondational to disaster spirital care. Spirital care providers demonstrate respect for diverse cltral and religios vales by recognizing the right of each faith grop and individal to hold to their existing vales and traditions. Spirital care providers: 1) refrain from maniplation, disrespect or exploitation of those impacted by disaster and trama, 2) respect the freedom from nwanted gifts of religios literatre or symbols, evangelistic and sermonizing speech, and/or forced acceptance of specific moral vales and traditions. 3) respect diversity and differences, inclding bt not limited to cltre, gender, age, sexal orientation, spirital/religios practices and disability. 97 Breed, Ibid accessed 5/4/ accessed 5/4/ Hll, For an application of this model, see Appendix 1, For Geographic Areas. We have applied it flly to the database of congregations and FBOs in Imperial Conty. 105 From: org/nonprofitprofile.aspx?orgid= ; see also and com/pages/interfaith-disaster-concil-san- Diego/ ?sk=info. The IDC also works with other organizations sch as the San Diego Office of Emergency Services and the Red Cross Ibid From: Ibid 118 Aten, Leavell et al. 119 Ibid 120 De Vita and Kramer, Aten and Topping, Ibid 40

43 Appendix I: For Geographic Areas The approach to reaching ot to faith-based grops is dependent not only on the type and tier of the congregation, bt also, where they are located. Geographic location whether rral, rban, sbrban, spatially isolated, poplation dense, economically disadvantaged, or otherwise is an important factor when deciding how to constrct otreach. In this pilot project we looked at for geographic areas, representing a major city, a secondary city, a sbrb, and a rral area. These areas are Los Angeles, Oakland, Irvine, and Imperial Conty. Congregational Data Sets: Methodology The area data sets were created in order to: 1. Serve as a broad listing of congregations and faith-based organizations, networks, alliances and mbrella grops in each of the for geographic areas. 2. To provide information abot each of these grops to nderstand their potential role in disaster mitigation and response. The first step to creating these data sets was to conceptalize the kind of information that wold be sefl to pblic agencies seeking to partner, train or enable response from these organizations. Each type or tier of organizations, shold be valed in different ways, approached and partnered with in asset-specific ways, and approached based on an nderstanding of their strengths and weaknesses. Rather than simply create a list of names and addresses of congregations and related faith-based organizations, these data sets also contain information sch as the name of the pastor, programs rn by the organization, space available, and frther, the leader s media profile and the organization s affiliation and pblic media presence. The goal was to create a data set that wold aid in the categorization of organizations and contribte to the creation of a database of FBOs and congregations available to pblic agencies seeking to partner and/or train sch grops in disaster response and mitigation. The second step was to gather information on congregations and FBOs in each area and captre as mch information on each one located as possible. This search was primarily condcted throgh pblic sorces. Prior lists created by the CRCC were also sed to inform the data. CRCC also sed several pblic sites, primarily as a starting point, inclding: ew_records=1&id=*&sb=4&state=ca ode=c06025&v=cong Once these sites were exhasted, research assistants filled gaps sing Google maps as well as varios online searches. We created a comprehensive, bt not exhastive, listing of all FBOs and congregations in Imperial Conty, Los Angeles, Oakland and Irvine. 41

44 Imperial Conty 1 Imperial Conty is located in the Imperial Valley, in the far sotheast of the U.S. state of California, bordering both Arizona and Mexico. It is part of the El Centro Metropolitan Area, which encompasses all of Imperial Conty. As of 2010, the poplation was 174,528. The conty seat is the city of El Centro. Established in 1907, it was the last conty to be established in California. Imperial Conty is also part of the Sothern California border region, also referred to as San Diego-Imperial, the smallest bt most economically diverse region in the state. Imperial Conty is a mixtre of rral and sbrban. The racial makep of Imperial Conty was 102,553 (58.8%) White, 5,773 (3.3%) African American, 3,059 (1.8%) Native American, 2,843 (1.6%) Asian, 165 (0.1%) Pacific Islander, 52,413 (30.0%) from other races, and 7,722 (4.4%) from two or more races. Hispanic or Latino of any race is 140,271 persons (80.4%). 2 Disaster History In this region, the geology is dominated by the transition of the tectonic plate bondary from rift to falt. The sothernmost strands of the San Andreas Falt connect the northern-most extensions of the East Pacific Rise. Conseqently, the region is sbject to earthqakes, and the crst is being stretched, reslting in a sinking of the terrain over time. Imperial Conty-area historical earthqake activity is above California state average. It is 2,508 percent greater than the overall U.S. average. 3 The Valley has been plaged by qakes and damaged by aftershocks since before reporting earthqakes became possible in 1933 and going back to the 1800s, according to the Sothern California Earthqake Data- Center s historic maps. Thogh the area has experienced thosands of qakes, some had more of an impact, destroying bildings, casing millions in damage and even casing death Volcano Lake earthqake On abot noon of Nov. 29, 1852, a magnitde 6.5 earthqake hit abot 30 miles sothwest of Yma. Cracks were formed in the clay desert near the Colorado River and the qake cased md volcanoes and geysers to become active sothwest of Fort Yma. Shaking was felt as far away as Gaymas, in the state of Sonora, Mexico Lagna Salada earthqake At 11:20 p.m. on Feb. 23, 1892, a 7.0-magnitde qake shook the area, starting abot 13 miles sothwest of Mexicali. The remote location in an essentially ninhabited area of Baja California probably kept damage low, bt also made determining its epicenter difficlt. The qake left cracks in large bildings in San Diego and cased a general alarm among the people. Adobe bildings were destroyed in San Diego Conty and in Paradise Valley, a chrch and school were destroyed. 1 We have relied on pblicly accessible resorces for the descriptions of each of the for regions. 2 Read more: Imperial Valley Earthqake At 7:59 p.m. on Jne 22, 1915, a 6.1-magnitde earthqake strck five miles east of El Centro. Abot an hor later a 6.3-magnitde qake followed. The earthqake was responsible for at least six deaths, nmeros injries and almost $1 million worth of damage Imperial Valley Earthqake At 8:37 p.m. on May 18, 1940, a 6.9-magnitde qake strck the Imperial falt five miles north of Calexico. Until last April, it was the strongest recorded qake to strike the Imperial Valley. It cased at least $6 million in direct damage, not taking into consideration crops lost de to damage of irrigation systems. This earthqake was directly responsible for the deaths of eight people, and indirectly for several others. At least 20 people were seriosly injred Fish Creek Montains Earthqake At 9:30 a.m. on Oct. 21, 1942, a 6.6-magnitde earthqake stck 28 miles west of Brawley. Little damage was cased relative to the size of the qake. However, it was felt over a large area of Sothern California, as well as parts of Baja California and Arizona. It cased minor damage in Brawley, El Centro, Westmorland and even San Diego. The hardest hit area was Jacmba Hot Springs, fairly close to the epicenter, thogh even there the damage was moderate Imperial Valley Earthqake At 4:54 p.m. on Oct. 15, 1979, a 6.4-magnitde earthqake shook abot 18 miles sotheast of El Centro. The Imperial, Brawley and Rico falts rptred. 42

45 1987 Sperstition Hills Earthqake At 6:15 a.m. on Nov. 24, 1987 a 6.6-magnitde earthqake strck sotheast of Salton City. The initial falts affected Sperstition Hills and Wienert, bt it triggered shaking on the Imperial, San Andreas and Coyote Creek falts. That qake was triggered by the 6.2-magnitde Elmore Ranch Earthqake abot 17 miles sotheast of Salton City that occrred jst more than 12 hors earlier. 4 In April 2010, a 7.2 magnitde qake strck in Baja California and impacted the Imperial Valley. Since then, several minor qakes have impacted the area. Given the area s history of strong earthqakes, it wold be assmed that more congregations wold have active disaster ministries. One grop was formed following the 2010 earthqake that incldes congregations. The Imperial Valley Disaster Recovery Team, made p of a coalition of commnity members, bsinesses, service grops and faithbased organizations, was pt in place to address long-term nmet recovery needs for those impacted by the Baja California- Imperial Valley earthqake, according to the grop s mission statements. Different grops, like the El Centro Kiwanis, Imperial Valley Commnity Fondation, Red Cross and more, have been working together since the idea was sggested by the California and federal emergency management agencies. The team is modeled after others in California. The team was based on a pattern on similar disaster recovery efforts of agencies throghot Sothern California. When a disaster strikes, agencies sch as CalEMA, FEMA, Red Cross and Salvation Army arrive to assist, bt the magnitde of this disaster made it difficlt to facilitate the long-term needs of the affected individals. Three separate chrches created and hosted an Emergency Prepare Fair in March and April Religion Official (self-reported) membership conts from congregations in Imperial Conty show that there are 123 congregations with 67,372 adherents, totaling 38.6 percent of the poplation. 5 Or research has been able to identify 160 congregations in Imperial Valley. We have also identified one interfaith concil (the Interfaith Concil of Imperial Valley) and one operational ministerial alliance (Imperial Valley/Yma Area Ministerial Alliance). There is one faith-based disaster response grop that started in response to the earthqake in Haiti called I.V. Hope for Haiti and several congregations that have responded to needs following earthqakes in the area, inclding two congregations that participate in the San Diego Interfaith Disaster Concil. The Imperial Conty congregational list has been sed as a model for or categorization system. See map on page accessed 5/4/

46 Oakland Oakland is a major West Coast port city on San Francisco Bay in the U.S. state of California. It is the eighth-largest city in the state with a 2010 poplation of 390,724. Originally incorporated in 1852, Oakland is the conty seat of Alameda Conty and is a central hb city for a region of the San Francisco Bay Area known as the East Bay. According to the United States Censs Brea, the city has a total area of 78.0 sqare miles (202 km 2 ) sqare miles (145 km 2 ) of it is land and 22.2 sqare miles (57 km 2 ) of it (28.48 percent) is water. Residents of Oakland most broadly refer to their city s terrain as the flatlands and the hills, which ntil recent waves of gentrification have also been a reference to Oakland s deep economic divide, with the hills being more afflent commnities. Abot two-thirds of Oakland lies in the flat plain of the East Bay, with one-third rising into the foothills and hills of the East Bay range. The 2010 United States Censs reported that Oakland had a poplation of 390,724. The poplation density was 5,009.2 people per sqare mile (1,934.0/km²). The racial makep of Oakland is below: Since the 1960s, Oakland has been known as a center of Northern California s African-American commnity. However, between 2000 and 2010 Oakland lost nearly 25 percent of its black poplation. The city demographics have changed de to a combination of rapid gentrification along with many African-Americans relocating to Bay Area sbrbs, or moving to the Sothern United States. Thogh blacks never constitted a majority of Oakland s poplation, they formed a strong plrality for many years, peaking in 1980 at abot 47 percent of the poplation. Despite the decline, black residents maintain their stats as Oakland s single largest ethnic grop as of 2010, at 27 percent of the poplation, followed by non-hispanic whites at 26 percent and Latinos of any race at 25 percent. Recent trends have reslted in cltral shifts, leading to a decline among some of the city s longstanding African-American instittions, sch as chrches, bsinesses, and nightclbs, which has been a point of contention for some long-time black residents. Oakland is a hb of political activity. In recent years, immigrants and others have marched by the thosands down Oakland s International Bolevard in spport of legal reforms benefitting illegal immigrants. In 2009, Oakland s city concil passed a resoltion to create mnicipally-issed Oakland identification cards to help residents get easier access to city and bsiness services, improve their civic participation and encorage them to report crimes to police. The following year, Oakland s city concil resolved to divert new mnicipal economic investment from firms headqartered in Arizona in the wake of that state s attempt to control illegal immigration. Disaster History On October 20, 1991, a massive firestorm (see 1991 Oakland firestorm) swept down from the Berkeley Hills above the Caldecott Tnnel, killing 25 people, injring 150 people, and destroying 4,000 homes. The economic loss has been estimated at $1.5 billion, and it was the worst sch firestorm in American history. Many of the original homes were rebilt on a mch larger scale. Oakland-area historical earthqake activity is slightly below California state average. It is 1345 percent greater than the overall U.S. average. The Loma Prieta earthqake occrred on October 17, 1989, a rptre of the San Andreas Falt that affected the entire San Francisco Bay Area. The qake s srface wave measred 7.1 on the Demographic profile 2010 White alone 101,380 (25.9%) Asian alone 65,127 (16.7%) Black or African American alone 106,637 (27.3%) American Indian and Alaska Native alone 1,214 (0.3%) Native Hawaiian and Other Pacific Islander alone 2,081 (0.5%) Some other race alone 1,213 (0.3%) Two or more races alone 14,076 (3.6%) Hispanic or Latino (of any race) 99,068 (25.4%) Not Hispanic or Latino (of any race) 291,656 (74.6%) 44

47 Richter magnitde scale, and many strctres in Oakland were badly damaged. The doble-decker portion of the freeway (Interstate 880) strctre collapsed. The eastern span of the San Francisco-Oakland Bay Bridge also sstained damage and was closed to traffic for one month. The nmber of natral disasters in Alameda Conty (14) is near the U.S. average (12). Major Disasters (Presidential) Declared: 12 Emergencies Declared: 2 Cases of natral disasters: Floods: 9 Storms: 6 Landslides: 3 Winter Storms: 3 Mdslides: 2 Tornado: 1 Droght: 1 Earthqake: 1 Fire: 1 Freeze: 1 Hrricane: 1 (Note: Some incidents may be assigned to more than one category). 6 Religion The percentage of the poplation in Oakland affiliated with a religios congregation is percent. Or research has identified 417 congregations and FBOs in Oakland. One interfaith coalition has been identified, Oakland Coalition of Congregations and one organization dedicated to disaster response and preparation which incldes the faith commnity (Collaborating Agencies Responding to Disaster). Oakland s religios landscape is diverse with a high nmber of Bddhist temples, synagoges, mosqes and new religios movements. 7 Oakland is an rbanized zone with a high poplation density. A majority of the poplation is economically disenfranchised and a nmber of marginalized grops and commnities live within the city limits. Oakland is also known for its political activism. Oakland also tends to be a focal point for clashes between commnities and law enforcement. A recent case of this is the Oscar Grant shooting, trial and commnity response. Given the landscape, it is recommended that law enforcement agencies and government entities se a commnity-based civic approach to otreach with congregations. It is important for sch agencies to work to gain trst and entry to these commnities and invest in bilding healthy congregations otside of disaster work. Commnities and congregations will need to by-in to otreach attempts and feel as thogh their problems and concerns are being heard and addresses. Training programs shold address areas of interest to faith commnities and be dal-prpose. 6 Read more: html#ixzz1lwpzum00 7 Read more: html#ixzz1lwqlkdim 45

48 Irvine Irvine is a sbrban incorporated city in Orange Conty, California. It is a master planned city, mainly developed by the Irvine Company since the 1960s. Irvine was formally incorporated on December 28, 1971, and comprises 66 sqare miles with a poplation of 212,375 as of the 2010 censs. Becase of its good schools, jobs, and hosing, the city was chosen in 2008 by CNNMoney.com as the forth best place to live in the United States; in September 2011, Bsinessweek listed Irvine as the 5th best city in the U.S. In Jne 2010, the Federal Brea of Investigation reported that Irvine had the lowest violent crime rate among cities in the United States with poplations of more than 100,000, and in Agst 2008 the Censs Brea ranked Irvine as having the seventh highest median income among cities in the United States with poplations of more than 65,000. Irvine is home to the University of California, Irvine (UCI), Concordia University, Irvine Valley College, the Orange Conty Center of the University of Sothern California (USC), Brandman University (affiliated with Chapman University), and the satellite campses of Alliant International University, California State University Fllerton (CSUF), University of La Verne and Pepperdine University. 8 The 2010 United States Censs reported that Irvine had a poplation of 212,375. The poplation density was 3,195.8 people per sqare mile (1,233.9/km²). The racial makep of Irvine was 107,215 (50.5 percent) White, 3,718 (1.8 percent) African American, 355 (0.2 percent) Native American, 83,176 (39.2 percent) Asian, 334 (0.2 percent) Pacific Islander, 5,867 (2.8 percent) from other races, and 11,710 (5.5 percent) from two or more races. Hispanic or Latino persons of any race are 19,621 persons (9.2 percent). Religion On Janary 26, 2003 the Los Angeles Times reported that Irvine... has emerged as one of the nation s most religiosly diverse sbrbs... Here, there s a Bddhist temple that can hose 42 monks, a Korean chrch that boasts 4,000 members and a $50-million K-12 Jewish day school. There s a $ 4-million Islamic elementary school, the conty s largest Greek Orthodox Chrch and a niversity rn by the Ltheran Chrch-Missori Synod... Ahead is a $37-million Jewish commnity center and a Mormon temple, which sits jst otside Irvine s border on land annexed by Newport Beach in The religios plralism in Irvine reflects a national trend in which large instittions of faith are following immigrants to the sbrbs, creating hoses of worship that are also cltral centers for newcomers to America... The constrction of mosqes, temples and bildings more exotic than a standard chrch and steeple have cased some consternation in sbrban neighborhoods not accstomed to the sights. Bt experts say acceptance is growing, especially in the post- Sept. 11 era. 8 Or research has located 90 congregations in Irvine. We have also identified two interfaith grops, the Newport, Mesa, Irvine Interfaith Concil and UCI s Interfaith center. Mark Whitlock, pastor at Christ Or Redeemer AME Chrch in Irvine and exective director of USC s Cecil Mrray Center, reported that that one ministerial alliance exists, the Orange Conty Ministerial Alliance, which is a small grop of African-American pastors. 46

49 Los Angeles Los Angeles, with a poplation at the 2010 United States Censs of 3,792,621, is the most poplos city in the state of California, and the second most poplos in the United States, after New York City. It has an area of sqare miles (1,213.8 km2), and is located in Sothern California. The city is the focal point of the larger Los Angeles-Long Beach-Santa Ana metropolitan statistical area, which contains 12,828,837 people as of 2010, and is one of the most poplos metropolitan areas in the world and the second largest in the United States. Los Angeles is also the seat of Los Angeles Conty, the most poplated and one of the most ethnically diverse conties in the United States, while the entire Los Angeles area itself has been recognized as the most diverse of the nation s largest cities. Los Angeles was incorporated as a mnicipality on April 4, 1850, five months before California achieved statehood. Los Angeles is a world center of bsiness, international trade, entertainment, cltre, media, fashion, science, sports, technology, and edcation. It is home to renowned instittions covering a broad range of professional and cltral fields and is one of the most sbstantial economic engines within the United States. Los Angeles has been ranked the third richest city and fifth most powerfl and inflential city in the world. The Los Angeles combined statistical area (CSA) has a gross metropolitan prodct (GMP) of $831 billion (as of 2008), making it the third largest economic center in the world, after the Greater Tokyo and New York metropolitan areas. Poplation The 2010 United States Censs reported that Los Angeles had a poplation of 3,792,621. The poplation density was 7,544.6 people per sqare mile. The 2010 censs showed that the racial makep of Los Angeles inclded: 1,888,158 Whites (49.8 percent), 365,118 African Americans (9.6 percent), 28,215 Native Americans (0.7 percent), 426,959 Asians (11.3 percent), 5,577 Pacific Islanders (0.1 percent), 902,959 from other races (23.8 percent), and 175,635 (4.6 percent) from two or more races.[114] Hispanics or Latinos of any race were 1,838,822 persons (48.5 percent). Non-Hispanic whites were 28.7 percent of the poplation in 2010, compared to 86.3 percent in Mexicans make p the largest ethnic grop of Latinos at 31.9 percent of Los Angeles poplation, followed by Salvadorans (6.0 percent), Gatemalans (3.6 percent), Hondrans (0.6 percent), Nicaragans (0.4 percent), Perto Ricans (0.4 percent), Pervians (0.4 percent), Cbans (0.4 percent), Colombians (0.3 percent), Argentines (0.2 percent), and Ecadorians (0.2 percent). The Latino poplation is spread throghot the city of Los Angeles and its metropolitan area bt it is most heavily concentrated in the East Los Angeles region, which has a long established Mexican American and Central American commnity. The largest Asian ethnic grops are Filipinos (3.2 percent) and Koreans (2.9 percent), which have their own established ethnic enclaves. Koreatown and Historic Filipinotown. The Chinese poplation of Los Angeles (1.8 percent) can be fond mostly otside of Los Angeles city limits and in the San Gabriel Valley of Los Angeles Conty, bt there is a sizable presence in the city, notably in Chinatown. Chinatown is also home to many Thais and Cambodians, who make p 0.3 percent and 0.1 percent of Los Angeles poplation, respectively. Japanese comprise 0.9 percent of L.A. s poplation, and have an established Little Tokyo, and Vietnamese make p 0.5 percent of Los Angeles poplation. L.A. has a rather small Soth Asian poplation. Indians comprise p 0.9 percent of the city s poplation. Geography and Disaster History Los Angeles is sbject to earthqakes de to its location on the Pacific Ring of Fire. The geologic instability has prodced nmeros falts, which case approximately 10,000 earthqakes annally. One of the major falts is the San Andreas Falt. Located at the bondary between the Pacific Plate and the North American Plate, it is predicted to be the sorce of Sothern California s next big earthqake. Major earthqakes to have hit the Los Angeles area inclde the 1994 Northridge earthqake, the 1987 Whittier Narrows earthqake, the 1971 San Fernando earthqake near Sylmar, and the 1933 Long Beach earthqake. Nevertheless, all bt a few qakes are of low intensity and are not felt. The Los Angeles basin and metropolitan area are also at risk from blind thrst earthqakes. Parts of the city are also vlnerable to tsnamis; harbor areas were damaged by waves from the Valdivia earthqake in Religion The Roman Catholic Archbishop of Los Angeles leads the largest archdiocese in the contry. Cardinal Roger Mahony oversaw constrction of the Cathedral of Or Lady of the Angels, which opened in September 2002 in downtown Los Angeles. Constrction of the cathedral marked a coming of age of the city s Catholic, heavily Latino commnity. There are nmeros Catholic chrches and parishes throghot Los Angeles. 47

50 With 621,000 Jews in the metropolitan area (490,000 in city proper), the region has the second largest Jewish poplation in the United States, with the largest poplation concentrated on the Westside and in the San Fernando Valley, thogh Boyle Heights and Northwest Los Angeles once had large Jewish poplations. Many varieties of Jdaism are represented in the area, inclding Reform, Conservative, Orthodox, and Reconstrctionist. The Breed Street Shl in East Los Angeles, bilt in 1923, was the largest synagoge west of Chicago in its early decades. (It is no longer a sacred space and has been converted to a msem and commnity center.) Los Angeles has also had a rich and inflential Protestant tradition. The first Protestant service in Los Angeles was a Methodist meeting held in a private home in 1850 and the oldest Protestant chrch still operating was fonded in In the early 1900s the Bible Institte of Los Angeles pblished the fonding docments of the Christian Fndamentalist movement and the Azsa Street Revival lanched Pentecostalism. Aimee Semple McPherson broadcast over the radio in the 1920s from the Angels Temple, home of the International Chrch of the Forsqare Gospel. The Potter s Hose Christian Fellowship and Metropolitan Commnity Chrch also had their origins in the city. Important chrches in the city inclde First Presbyterian Chrch of Hollywood, Bel Air Presbyterian Chrch, First African Methodist Episcopal Chrch of Los Angeles, West Angeles Chrch of God in Christ, Second Baptist Chrch, Crenshaw Christian Center, Mc- Carty Memorial Christian Chrch, and First Congregational Chrch. The Los Angeles California Temple of The Chrch of Jess Christ of Latter-day Saints is the second largest Mormon temple in the world. The Los Angeles California Temple, the second largest temple operated by the LDS is on Santa Monica Bolevard in the Westwood district of Los Angeles. Dedicated in 1956, it was the first Mormon temple bilt in California and it was the largest in the world when completed. Becase of Los Angeles large mlti-ethnic poplation, a wide variety of faiths are practiced, inclding Islam, Bddhism, Hindism, Zoroastrianism, Sikhism, Bahá í, varios Eastern Orthodox Chrches, Sfism and others. Immigrants from Asia for example, have formed a nmber of significant Bddhist congregations making the city home to the greatest variety of Bddhists in the world. We have identified 2,941 congregations in the City of Los Angeles, and 8,893 congregations in Los Angeles Conty. These are in addition to several ministerial alliances and interfaith grops that are active in the city s religios scene. Becase of the very large nmbers of congregations and other religios grops in Los Angeles, we are crrently working with the Los Angeles Region Red Cross to nderstand their assets and to assign congregations to appropriate tiers for analysis. 48

51 Appendix II Glossary of Acronyms 1 AAR ACORN ARC BISCO CEN CMSA CWE DCC DHS DMAT EMT EOP ESF FBO FEMA GAO HHS HSI HSRI HUD IRD IRS LANO LDR LSU NAACP NDR NGO NRCC NRP OBI OIG POD SBC SDR SOP TBM TRACK USERRA UMC UMCOR UPC USCG VAL VOAD after-action report Association of Commnity Organizations for Reform Now American Red Cross Bayo Interfaith Shared Commnity Organization Christian Emergency Network Case Management Society of America Christian World Embassy disaster child care Department of Homeland Secrity Disaster Medical Assistance Team emergency medical technician emergency operations plan Emergency Spport Fnction faith-based organization Federal Emergency Management Agency Government Accontability Office Department of Health and Hman Services Homeland Secrity Institte Hman Services Response Institte Department of Hosing and Urban Development international relief and development Internal Revene Service Loisiana Association of Nonprofit Organizations Ltheran Disaster Response Loisiana State University National Association for the Advancement of Colored People Nazarene Disaster Response nongovernmental organization National Response Coordination Center National Response Plan Operation Blessing International Office of the Inspector General point of distribtion Sothern Baptist Convention Chrches of Scientology Disaster Response standard operating procedre Texas Baptist Men Transitional Recovery Action Center for Katrina/Rita Uniformed Services Employment and Reemployment Rights Act United Methodist Chrch United Methodist Committee on Relief University Presbyterian Chrch U.S. Coast Gard volnteer agency liaisons Volntary Organizations Active in Disaster 1 From: Hll, Pete (2006) Heralding Unheard Voices: The Role of Faith-Based Organization and Nongovernmental Organizations dring Disaster (final report), Homeland Secrity Institte, Prepared for the Department of Homeland Secrity Science and Technology Directorate. 49

52 Appendix III Select Organizations Note: This is a partial listing of centers and organizations that provide resorces for disaster preparedness, recovery, and response. Universities Drexel University Center for Health Eqality 1505 Race Street, Bellet Bilding Philadelphia, PA pblichealthinfo@drexel.ed Phone: Fax: UCLA Center for Health Services and Society Wilshire Blvd. Site 300 Los Angeles, CA Phone: Fax: web: Director Kenneth Wells, MD, MPH Phone: University of Colorado Natral Hazards Center Institte of Behavioral Science 483 UCB Bolder, CO hazctr@colorado.ed Phone: web: University of Oklahoma Health Sciences Center Terrorism and Disaster Center tdc@ohsc.ed web: body.cfm?id=3737 Wheaton College Hmanitarian Disaster Institte Wheaton, Illinois 501 College Avene Wheaton, IL hdi@wheaton.ed Phone: web: National Center for Risk and Economic Analysis of Terrorism Events (CREATE) CREATE Homeland Secrity Center at the University of Sothern California University of Sothern California 3710 McClintock Avene, RTH 314 Los Angeles, California create@sc.ed Phone: Fax: web: Organizations American Red Cross, Los Angeles Ohio Avene Los Angeles, CA Phone: web: California Emergency Management Agency (Cal EMA) 3650 Schriever Ave. Mather, CA calema.ca.gov Phone: web: California Volnteers 1110 K Street, Site 210, Sacramento, California reception@californiavolnteers. ca.gov Phone: Toll-Free: SERV Fax: web: City of Los Angeles, Emergency Management Department 200 N. Spring Street, Room 1533 Los Angeles, CA emd.emdweb@lacity.org Phone: Fax: Pblic Information Helpline: recording pdated dring emergencies and significant events web: DHS Center for Faith-based and Neighborhood Partnerships Center for Faith-based & Neighborhood Partnerships U.S. Department of Homeland Secrity 500 C St., S.W., Site 716 Washington, DC infofbci@dhs.gov Phone: Fax: web: Emergency Network Los Angeles 501 Shatto Place, Site 100 Los Angeles, CA Office: FAX: web: First Response Chaplains of California Dr. Toby Nelson Echo Ridge Drive Nevada City, CA Tobynelson46@aol.com Phone:

53 Fritz Institte One Embarcadero Center Site 370 San Francisco, CA USA Phone: Fax: web: prgbapi.htm Los Angeles Conty, Office of Emergency Management Phone: web: Los Angeles Emergency Preparedness Fondation web: Ltheran Social Services of California web: Sacramento Office 3734 Broadway Sacramento, CA Phone: FAX: San Francisco Office 290 8th Street San Francisco, CA Phone: FAX: LSS Commnity Care Centers Exective Offices 2560 N. Santiago Blvd Orange, CA Toll Free: Office: Fax: National Disaster Interfaith Network 4 West 43rd Street Site 407 New York, NY Phone: FAX: web: RAND 1776 Main Street Santa Monica, CA Phone: Fax: web: Tz Chi Fondation 1100 Soth Valley Center Avene San Dimas, CA Phone: web: 51

54 Appendix IV Works Referenced Abbamonte, Angela. (2009) Diverse Faith Grops Team p to Help Disaster Victims, The Hoston Chronicle, Hoston TX, October 9: P. 10 Ab-Ras, Wahiba, Gheith, Ali and Cornos, Francine. (2008) The Imam s Role in Mental Health Promotion: A Stdy at 22 Mosqes in New York City s Mslim Commnity, Jornal of Mslim Mental Health, 3:2, Aderibigbe, Y. A., Bloch, R.M., & Pandrangi, A. (2003). Emotional and somatic distress in Eastern North Carolina: Help-seeking behaviors, International Jornal of Social Psychiatry, 49, Airriess, C. A., Li, W., Leong, K. J., Chen, A. C.-C., & Keith,V. M. (2008). Chrch-based social capital, networks and geographical scale: Katrina evacation, relocation, and recovery in a New Orleans Vietnamese American commnity, Geoform, 39(3), Ai, A. L., Tice, T.N., Peterson, C., & Hang, B. (2005). Prayers, spirital spport, and positive attitdes in coping with the September 11 national crisis, Jornal of Personality, 73, Aldrich, D.J. (2005). Organizations and environments. Englewood Cliffs, NJ: Prentice-Hall. Alexander, D.A. (1993). Natral disasters. New York: Chapman and Hall. Anand, Ssan., Graham, Janita., Replogle, William H., Zotti, Marianne E. (2006). Evalation of a Mltistate Faith-based Program for Children Affected by Natral Disaster, Pblic Health Nrsing, Vol. 23, No. 5, pp Anonymos (2008). Faith grops pool fnds to aid Glf Coast, The Christian Centry; Jl 1: 125, 13; Aten, Jamie D. Graham, Alice. et al. (in press). The Clergy, Academic and Mental Health Partnership Model (CAMP): How to Bild Commnity Capacity for Preparing and Responding to Disaster, Emotional and Spirital Needs, Developed in collaboration by the Mississippi Coast Interfaith Disaster Task Force, Wheaton College, and The University of Sothern Mississippi. Psychological Trama. Aten, J. D., Avila, R., Hosey, J., Topping, S., & Weaver, J. (2009) Organizing Faith-Based Responses to Hrricane Katrina: An Interfaith Task Force Model, IAEM Blletin, 26, Aten, J. D., Leavell, K., Gonzalez, R., Lke, T., Defee, J., & Harrison, K. (2010). Everyday Technology for Extraordinary Circmstances: Possibilities for enhancing Disaster Commnication, Psychological Trama: Theory, Research, Practice, & Policy Aten, Jamie D. Moore, Michael. Et al. (2008) God Images Following Hrricane Katrina in Soth Mississippi: An Exploratory Stdy, Jornal of Psychology and Theology, Vol. 36, No. 4, Aten, Jamie D. Topping, Sharon. (2010) An Online Social Networking Disaster Preparedness Tool for Faith Commnities, Psychological Trama: Theory, Research, Practice, and Policy, Vol. 2, No. 2, Aten, J. D., Denney, R. M., Topping, S., & Hosey, J. M. (2010). Helping African American Clergy and Chrches Address Minority Disaster Mental Health Disparities: Training Needs, Model, and Example, Psychology of Religion and Spiritality. Advance online pblication. doi: /a Aten, Jamie D., S. Topping, Denney, Ryan M. et al. (2010) Collaborating With African American Chrches to Overcome Minority Disaster Mental Health Disparities: What Mental Health Professionals Can Learn From Hrricane Katrina, Professional Psychology: Research and Practice, Vol. 41, No. 2, Aten, J. D., Leavell, K., Gonzalez, R., Lke, T., Defee, J., & Harrison, K. (2010). Everyday Technologies for Extraordinary Circmstances: Possibilities for Enhancing Disaster Commnication, Psychological Trama: Theory, Research, Practice, and Policy. Advance, online pblication. doi: / a Banerjee, Neela. (2007) In New Orleans, Rebilding with Faith, New York Times, New York, NY, October 26, pg. A. 16. Barton, A.H. (1969). Commnities in disasters: A sociological analysis of collective stress sitations. Garden City, NY: Dobleday. Barton, A.H. (2005). Disaster and collective stress. In R. W. Perry & E.L. Qarantelli (Eds.), What is a disaster: New answers to old qestions (pp ). Philadelphia: Xlibris. Barton, A.H. (1963). Social organization nder stress. Washington, DC: National Research Concil, National Academy of Sciences. Bates, F.L., & Peacock, W.G. (1993). Living conditions, disasters and development. Athens, GA: University of Georgia Press. Blanchard, J., Haywood, Y., Stein, B., Tanielian, T., Stoto, M., & Lrie, N. (2005). In their own words: Lessons learned from those exposed to anthrax. American Jornal of Pblic Health, 95, Bolin, R.C., & Stanford, L. (1999). Constrcting vlnerability in the first world: The Northridge earthqake in Sothern California, In A. Olver-Smith, & S. Hoffman (Eds.), The angry earth: Disasters in anthropological perspective (pp ). Bolin, Bob. Race, Class, Ethnicity, and Disaster Vlnerability. Handbook of Disaster Research. Ed. Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer, Bolton, P., Liebow, E., & Olson, J. (1993) Commnity conflict and ncertainty following a damaging earthqake: Low-income Latinos in Los Angeles, California, Environmental Professional, 15,

55 Bolin, RC., Stanford LM. (1998). The Northridge Earthqake: Vlnerability and Disaster. London: Rotledge. Breed, Allen G. (2008) Citing faith and fate, some plan to ride ot Ike; Despite warnings of certain death, these residents remain. They are told to write their names on their arms, help identify bodies, Los Angeles Times, Los Angeles, CA, pg. A. 32. Brinkley, D. (2006). The Great Delge: Hrricane Katrina, New Orleans, and the Mississippi Glf Coast. New York: HarperCollins. Brmley, Jeff. (2010) Faith grops say they re ready to respond to oil disaster, Florida Times-Union, Jacksonville, FL, May 28: p NA Brnea, M., Chang, S., Egchi, R. Lee, G., O Rorke, T., REinhorn, A., Shinozka, M., Tierney, K., Wallace, W., & von Winterfeldt, D. (2003). A framework to qantitatively assess and enhance seismic resilience of commnities. Earthqake Spectra, 19, Bckle, P., Marsh, G., & Smale, S. (2003). The development of commnity capacity as applying to disaster management capability (Project 14/2002). Mt. Macedon, Astralia: Emergency Management Astralia. Bckle, Philip. Assessing Social Resilience. Disaster Resilience: An Integrated Approach. Eds. Doglas Paton and David Johnston. Springfield, IL: Charles C. Thomas, Brton, I., & Kates, R. (1964). The perception of natral hazards in resorce management. Natral Resorces Jornal, 3, Brton, I., Kates, R., & White, G. (1978). The environment as hazard. New York: Oxford University Press. Cabrera, F., Richards B., & Stevenson, R. G. (2006). Katrina s aftermath: The role of the Rapid Mobilization Action Plan, Illness, Crisis, & Loss, 14(4), Cain, D. S., & Barthelemy, J. (2008). Tangible and spirital relief after the storm, Jornal of Social Service Research, 34(3), Chaddock, T. P., & McMinn, M. R. (1999). Vales affecting collaboration among mental health professionals and evangelical clergy, Jornal of Psychology and Theology, 27, Chandler, Riley S., McMillion, Gail M., Start, Tory D. Faith Commnities, FCS, and Natral Disasters: Expanding the Helping Network, JFCS, Vol. 102, No. 3: Chinnici, R. (1985). Pastoral care following a natral disaster, Pastoral Psychology, 33, Chen, A. C.-C., Keith, V. M., Leong, K. J., Airriess, C., Li, W., Chng, K.-Y., & Lee, C.-C. (2007). Hrricane Katrina: Prior trama, poverty, and health among Vietnamese-American srvivors, International Nrsing Review, 54(4), Chester, David K. (2005). Theology and disaster stdies: The need for dialoge. Jornal of Volcanology and geothermal Research 146: Chong, Jia-Ri. (2004) Ot of Fire, Ties That Bind; Amid the ashes of homes and chrch, residents of a hamlet who prized privacy and self-reliance learn what commnity means, Los Angeles Times, Los Angeles, CA, Jne 11, pg A. 1 Clasen, L. (1992). Das Konkrete nd das abstrakte. Frankfrt: Shrkamp. Cooper, C. Block, R. (2006). Disaster: Hrricane Katrina and the Failre of Homeland Secrity. New York: Times Books/Holt. Covello, V. T. (1992). Trst and credibility in risk commnication. Health and Environmental Digest, 6, 1 3. Ctter, S. (2005). Are we asking the right qestion?. In R.W. Perry & E.L. Qarantelli (Eds.), What is a disaster: New answers to old qestions (pp ). Philadelphia: Xlibris. Ctter, S. (2005). Pragmatism and relevance. In R.W. Perry & E.L. Qarantelli (Eds.), What is a disaster: New answers to old qestions (pp ). Philadelphia: Xlibris. Davis, M. (1998). Ecology of Fear: Los Angeles and the Imagination of Disaster. New York: Metropolitan Books. De Vita, Carol J., Fredrica D. Kramer, et al. (2008). The Role of Faith-Based and Commnity Organizations in Post- Katrina Hman Service Relief Efforts. Washington, DC: The Urban Institte. De Vita, Carol J., and Kramer, Frederica D. (2008). The Role of Faith-Based and Commnity Organizations in Providing Relief and Recovery Services after Hrricanes Katrina and Rita. ASPE Research Brief. U.S. Department of Health and Hman Services. Dobner, Jennifer. (2008) A stockpiling Mormon has food in his thoghts; Making sre his family has enogh on hand in case of an emergency is an article of faith for Kenneth Moravec, Los Angeles Times, Los Angeles CA, pg. B 5 Dombrowsky, W.R. (1998). Again and again: Is a disaster what we call a disaster? In Qarantelli, E.L. (Ed.), What is a disaster: Perspectives on the qestion (pp ). London: Rotledge. Drabek, TE. (1986). Hman Responses to Disaster. New York: Springer-Verlag. Dynes, RR. (1970). Organized Behavior in Disaster. Lexington, MA: Lexington Books. Dynes, R.R. (1998). Coming to terms with commnity disaster. In E.L. Qarantelli (Ed.), What is a disaster: Perspectives on the qestion (pp ). London: Rotledge. Dynes, RR., Qarantelli, EL. (1971). The absence of commnity conflict in the early phases of natral disaster. In Conflict Resoltion: Contribtions of Behavioral Sciences, ed. CG Smith, pp Soth Bend: IN: University of Notre Dame Press. Editorial. (2009) Underwriting charity; Federal reimbrsement of some faith-based disaster relief is jstified bt needs to be closely managed, The Hoston Chronicle, Hoston, TX, September 29: P 10 Eisenman, David P., Long, Anna., Meredith, Lisa S., Rhodes, Hilary., Ryan, Gery. (2007) Trst Inflences Response to Pblic Health Messages, Jornal of Health Commnication, 12: Emergency Response/Service Ministries Disaster Child Care Home Page. Available at: < genbd/ersm/dcc.htm>. Accessed on Jly 9,

56 Enarson, E. (2005). Women and girls last? Averting the second post-katrina disaster. Understanding Katrina: Perspectives from the Social Sciences. Soc. Sci. Res. Conc. Enarson, E., Fordham, M. (2001). From women s needs to women s rights in disasters. Environmental Hazards 3: Enarson, E., Fothergill, A., and Peek,L. Gender and Disaster: Fondations and Directions. Handbook of Disaster Research. Ed. Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer, Epp, Aaron. (2009) Website helps chrches prepare for pandemics, Canadian Mennonite, Jan 5: 20 Erikson, K.T. (1976). Everything in its path: Destrction of commnity in the Bffalo Creek flood. New York: Simon and Schster. Evans, D., Kromm, C., & Strgis, S. (2008). Faith in the Glf: Lessons from the religios response to Hrricane Katrina, Drham, NC: Institte for Sothern Stdies, Sothern Exposre. Retrieved from Fasset, Richard. (2006) Bilding on Faith in a Tornado-Hit Town; Volnteers converge on China Grove, Tenn., to help fellow Mennonites who choose to rely on the goodwill of believers instead of insrance, Los Angeles Times, Los Angeles, CA, pg. A. 5 Fasset, Richard. (2008) Seeing God in storms wake; As a Sothern Baptist school cleans p, staff and stdents ponder what the event means, theologically speaking, Los Angeles Times, Los Angeles, CA, pg. A. 12. Ferris, Elizabeth. (2005). Faith-based and seclar hmanitarian organizations. International Review of the Red Cross. 87: Fetter, Donnie. (2009) Faith Leads Man to Aid Disaster Victims, Agsta Chronicle, Agsta, GA, March 2. Flannelly, K., Robert, S., & Weaver, A. (2005). Correlates or compassion fatige and brnot in chaplains and other clergy who responded to the September 11 th attack in New York City, The Jornal of Pastoral Care and Conseling, 59, Foster, JB. (1999). Marx s theory of the metabolic rift: classical fondations for environmental sociology. American Jornal of Sociology, 105: Foster, JB. (2005). The treadmill of accmlation: Schnaiberg s environment and Marxian political economy. Organization and Environment, 18:7-18. Foster, JB. (1994). A Vlnerable Planet: A short Economic History of the Environment. New York: Mon. Rev. Press. Fothergill, A. (2003). The stigma of charity: gender, class, and disaster assistance. Sociological Qarterly, 44: Fritz, C. E. (1961). Disasters. In R.K. Merton & R.A. Nisbet (Eds.), Contemporary social problems. An introdction to the sociology of deviant behavior and social disorganization (pp ). Riverside, CA: University of California Press. Gallp, G. H., & Lindsay, D. M. (1999). Srveying the religios landscape: Trends in U.S. beliefs. Harrisbrg, PA: Morehose Gately, Gary. (2006) Hndreds Express Grief and Faith as 6 Miners are Bried, New York Times, New York, NY, pg. A. 12 Gilbert, C. (1998). Stdying disaster: Changes in the main conceptal tools. In E.L. Qarantelli (Ed.), What is a disaster: Perspectives on the qestion (pp ). London: Rotledge. Gillespie, D.F. (1991). Coordinating commnity resorces. In T.E. Drabek & G.J. Hoetmer (Eds.), Emergency management: Principles and practice for local government (pp ). Washington, DC: International City Management Association. Gillespie, D.F., Colignon, R.A., Banerjee, M.M., Mrty, S.A., & Rogge, M. (1993). Partnerships for commnity preparedness. Bolder, CO: Institte of Behavioral Science, University of Colorado. Goldsmith, Stephen, and William D. Eggers. (2004). Government by Network: The New Shape of the Pblic Sector. Washington, D.C.: The Brookings Instittion. Goold, S. D. (2002). Trst, distrst and trstworthiness: Lessons from the field. Jornal of General Internal Medicine, 17, Gold, KA., Pellow, DN., Schnaiberg, A. (2004). Interrogating the treadmill of prodction: everything yo wanted to know abot the treadmill bt were afraid to ask. Organization and Environment, 17: Hayasaki, Erika. (2007) Minnesota morners in prayer, together; People of all faiths remember the victims of the fallen bridge and the eight still missing, Los Angeles Times, Los Angeles CA. pg. A 17 Heinselman, Karen. (2008) Tornado 2008: Looking to faith throgh a disaster, Waterloo Corier, Waterloo, IA, Jne 3. Hewitt, K. (1998). Exclded perspectives in the social constrction of disaster. In E.L. Qarantelli (Ed.), What is a disaster? (pp ). London: Rotledge. Hoetmer, G.J. (1991). Introdction. In G.J. Hoetmer & T.E. Drabek (Eds.), Emergency management: principles and practice for local government (pp. xvii-xxxiv). Washington, DC: International City Management Association. Horlick-Jones, T. (1995). Modern disasters as otrage and betrayal. International Jornal of Mass Emergencies and Disasters, 13(3), Horner K. (2006) Evacee srvey gages storm s mental toll, Dallas Morning News. March 10:A1, A5. Hffsttter, P.J. (2005) Katrina s Aftermath; Faithfl Try to Find Meaning in the Wake of Disaster; Throghot the region shattered by Katrina, srvivors give thanks and seek answers, Los Angeles Times, Los Angeles, CA, September 5, pg. A. 14 Hll, Pete (2006) Heralding Unheard Voices: The Role of Faith-Based Organization and Nongovernemtnal Organizations dring Disaster (final report), Homeland Secrity Institte, Prepared for the Department of Homeland Secrity Science and Technology Directorate. Hnt, April. (2006) Charities network ready for disaster: Faith grops and agencies work behind the scenes in a nicely oiled machine to handle emergencies, Orlando Sentinel, Orlando, FL, Sept 3: P NA 54

57 Jayasinghe, Saroj. (2007) Faithbased NGOs and healthcare in poor contries: a preliminary exploration of ethical isses, Jornal of Medical Ethics. 33(11): Jervis, Rick. (2008). Faith-based grops man the front lines, USA Today, October 7: P 13E Koppenjan, Joop, and Hans-Erik Klijn. (2004). Managing Uncertainties in Networks: A Network Approach to Problem Solving and Decision Making, New York: Rotledge. Koenig HG, McConnell M. (1999). The Healing Power of Faith: How Belief and Prayer Can Help Yo Trimph Over Disease, New York, Simon & Schster. Koenig HG. (2006) In the Wake of Disaster: Religios Responses to Terrorism and Catastrophe, Philadelphia, Templeton Fondation Press. Kreps, G.A. (1991). Answering organizational qestions: A brief for strctral codes. In G. Miller (Ed.), Stdies in organizational sociology (pp ). Greenwich, CT: JAI Press. Kreps, G.A. (1989). Description, taxonomy, and explanation in disaster research. International Jornal of Mass Emergencies and Disasters, 7, Kreps, G. A. (1998). Disaster as systemic event and social catalyst: A clarification of sbject matter. In E.L. Qarantelli, (Ed.), What is a disaster: Perspectives on the qestion (pp ). New York and London: Rotledge. Kreps, G.A. (1989). Social strctre and disaster. Newark, London, and Toronto: University of Delaware and Associated University Presses. Kreps, G.A. and Bosworth S.L. Organizational Adaptation to Disaster. Handbook of Disaster Research. Ed. Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer, Kroll-Smith, J.S. & Coch, S.R. (1987). A chronic technical disaster and the irrelevance of religios meaning: The case of Centralia, Pennsylvania, Jornal for the Scientific Stdy of Religion, 26, Landsberg, Mitchell. (2011) Faith s response to disaster, sffering; Attempt to find a meaning in calamity leads to diverse interpretations, Los Angeles Times, Los Angeles, CA, pg AA. 6 Lawson, Erma J. (2007) Wading in the Waters: Spiritality and Older Black Katrina Srvivors, Jornal of Health Care for the Poor and Underserved, 18.2: Leavitt, J. W. (2003). Pblic resistance or cooperation? A tale of smallpox in two cities. Biosecrity and Bioterroism, 1, Lockwood, Ssan C. Miller, Craig. Spiritality Care Isses in Fatality Management. Massey K. (2006) Light Or Way: A Gide for Spirital Care in Times of Disaster, Washington, DC, National Volntary Organizations Active in Disaster. Marks, L., Nesterk, O., Swanson, M., Garrison, B., & Davis, T. (2005). Religion and health among African Americans: A qalitative examination. Research on Aging, 27, Massey, Kevin. Stton, Jeannette. (2007) Faith Commnity s Role in Responding to Disasters, Sothern Medical Jornal, Volme 100(9),, pp McEntire, David A. Local Emergency Management Organizations. Handbook of Disaster Research. Ed. Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer, Mechanic, D. (1996). Changing medical organization and the erosion of trst. Milbank Qartery, 74, Mileti, D. (1999). Disasters by design: A reassessment of natral disasters in the United States. Washington, DC: Joseph Henry Press. Monroe, Irene. (2010). Will faithbased agencies help Haiti s gay commnity?, Windy City Times, Chicago, Febrary: Vol. 25, Iss. 18; pg. 10, 1 pgs Morrow, BH., Phillips BD., eds. (1999). Special isse: women and disasters. International Jornal of Mass Emergencies and Disasters 17:1. Moynihan, Donald P. La Follette, Robert M. (2005) Leveraging Collaborative Networks in Infreqent Emergency Sitations National Disaster Interfaiths Network, Bilding Disaster Resilient Commnities, New York, National Ministries Disaster Response. Available at: O Connor, J. (1998). Natral Cases. New York: Gilford. Oliver, J. (1980). The disaster potential. In J. Oliver (Ed.), Response to disaster (pp. 3-28). North Qeensland: Center for Disaster Stdies, James Cook University. Oliver-Smith, A. (1994). Per s five hndred year earthqake: vlnerability in historical context. In Disasters, Development, and Environment, ed. A. Varley, pp London: Wiley. Oliver-Smith, A. (1998). Global challenges and the definition of disaster. In E.L. Qarantelli (Ed.), What is a disaster: Perspectives on the qestion (pp ). New York: Rotledge. O Toole, T., Mair, M., & Inglesby, T. V. (2002). Shining light on Dark Winter. Clinical Infectios Disease, 34, Painter, Kim. (2008) Be Prepared for Disasters, USA Today, Jly 22: reporter.aspx?id=367 Pant, A.T., Kirsch, T. D., Sbbarao, I. R., Hsieh, Y. H., & V, A. (2008). Faithbased organizations and sstainable sheltering operations in Mississippi after Hrricane Katrina: implications for informal network tilization, Prehospital And Disaster Medicine: The Official Jornal Of The National Association Of EMS Physicians And The World Association For Emergency And Disaster Medicine In Association With The Acte Care Fondation [Prehospital and Disaster Medicine], 23, Paton, Doglas. Disaster Resilience: Bilding Capacity to Co-Exist with Natral Hazards and Their Conseqences. Disaster Resilience: An Integrated Approach. Eds. Doglas Paton and David Johnston. Springfield, IL: Charles C. Thomas,

58 Paton, D., and Johnston, D. Identifying the Characteristics of a Disaster Resilient Society. Disaster Resilience: An Integrated Approach. Eds. Doglas Paton and David Johnston. Springfield, IL: Charles C. Thomas, Peek, Lori Ann (2005). The Identity Crisis: Mslim Americans after September 11, Thesis sbmitted to the University of Colorado, Department of Sociology. Pellig, M., Ed. (2003). Natral Disasters and Development in a Globalizing World. London: Rotledge. Perry, Ronald W. What Is a Disaster? Handbook of Disaster Research. Ed. Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer, Philbin, John P., and Urban, Nichole M. Leveraging the Power of the Faithbased Commnity and its Crcial Commnication Role dring Pblic Health Emergencies. Porfiriev, B. (1998). Isses in the definition and delineation of disasters and disaster areas. In E.L. Qarantelli (Ed.), What is a disaster: Perspectives on the qestion. (pp ). London: Rotledge. Powers, Ashley. (2009) DURING CRI- SIS Victims of flood look to heavens for strength After a week of battling raging Red River, many trek to chrches, The Hoston Chronicle, Hoston, TX, March 30: P 4. Polin, T.E. (2005). National Threat Local Response: Bilding Local Disaster Capacity with Mtal Aid Agreements. PA Times, 28(3). Qarantelli, E.L. Emergencies, Disasters and Catastrophes Are Different Phenomena, Disaster Research Center (DRC), University of Delaware Qarantelli, E.L. (1987). Disaster stdies: an analysis of the social historical factors affecting the development of research in the area. International Jornal of Mass Emergencies and Disasters. 5: Qarantelli, E.L. (2005). A social science research agenda for the disasters of the 21 st centry. In R.W. Perry & E.L. Qarantelli (Eds.), What is a disaster? New answers to old qestions (pp ). Philadelphia: Xlibris. Qarantelli, E.L. (2002). The Disaster Research Center field stdies of organized behavior in the crisis time period of disasters. In R. A. Stallings (Ed.), Methods of disaster research (pp ). Philadelphia: Xlibris. Qarantelli, E.L., and Dynes, R.R. (1977). Response to Social Crisis and Disaster. Annal Review of Sociology 3: Ritchie, Liesel. Tierney, Kathleen. (2008) Disaster Preparedness among Commnity-Based Organizations in the City and Conty of San Francisco, Technical Report to the Fritz Institte, University of Colorado. Roberts S. (2002) The Lifecycle of a Disaster: Rital and Practice (introdctory speech), Presented at the American Red Cross Conference Proceedings; New York, NY. Rose, Adam. Economic Resilience to Disasters: Toward a Consistent and Comprehensive Formlation. Disaster Resilience: An Integrated Approach. Eds. Doglas Paton and David Johnston. Springfield, IL: Charles C. Thomas, Rozario, K What comes down mst go p: why disasters have been good for American capitalism. In Biel, S. [Ed.] American Disasters. New York: NYU Press, Pp Sanchez, Stephanie. (2008) Faith leaders get a disaster refresher corse, Sn, Yma, AZ, Sept 11. Schnaiberg, A. (1980). The Environment: From Srpls to Scarcity. New York: Oxford University Press. Schnaiberg, A., Gold, KA. (1994). Environment and Society: The Endring Conflict. New York: Oxford Univ. Press. Schneider, R.O. Hazard Mitigation: A Priority for Sstainable Commnities. Disaster Resilience: An Integrated Approach. Eds. Doglas Paton and David Johnston. Springfield, IL: Charles C. Thomas, Schster, M. A., Stein, B. D., Jaycox, L. H., Collins, R. L., Marshall, G. N., Elliot, M. N.,et al. (2001). National Srvey of Stress Reactions after the September 11, 2001, Terrorist Attacks. New England Jornal of Medicine, 20, Severson, Kim. (2011) For Some, Helping with Disaster Relief is not Jst Aid, It s a Calling, New York Times, New York, NY, pg A. 14 Smith, Martin H. (1978). American Religios Organizations in Disaster: A Stdy of Congregational Response to Disaster, Mass Emergencies, 3: Stallings, R. A. (1998). Disaster and the theory of social order. In E.L. Qarantelli (Ed.), What is a disaster: Perspectives on the qestion (pp ). New York: Rotledge. Stallings, R.A. (2002a). Methods of disaster research: Uniqe or not? In R. A. Stallings (Ed.) Methods of disaster research. (pp ). Philadelphia: Xlibris. Stallings, R.A. (2002b). Weberian Political Sociolgoy and Sociological Disaster Stdies. Sociological Form 17: Stallings, R.A. Methodological Isses Handbook of Disaster Research. Ed. Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer, Starbck, W.H. (1983). Organizations as action generators. American Sociological Review, 48, Silver, Roxane Cohen. Wicke, Thomas. (2009) A Commnity Responds to Collective Trama: An Ecological Analysis of the James Byrd Mrder in Jasper, Texas, American Jornal of Commnity Psychology, 44: Simmons, Ann M. (2005) Neighbors Make Good-Faith Effort; Cltres that don t sally mix come together as Catholic chrches are restored, one by one, by New Orleans volnteers, Los Angeles Times, Los Angeles, CA, pg. A 22 Smith, Martin H. (1978) American Religios Organizations in Disaster: A Stdy of Congregational Response to Disaster, Mass Emergencies, 3: Sojorners (2007) Twin Towers vs. the Ninth Ward, 36, no4 pp 21 Sontag, Deborah. (2010) Amind the Rbble, Seeking a Refgee in Faith, New York Times, New York, NY, Janary 18, pg A. 1 56

59 Ssman, P., O Keefe, P., & Wisner, B. (1983). Global disasters, a radical interpretation. In K. Hewitt (Ed.), Interpretations of calamity (pp ). Boston: Allen and Unwin. Stton JN. (2003) A complex organizational adaptation to the WTC disaster: An analysis of faith based organizations, University of Colorado. Beyond September 11: An Accont of Post-disaster Research. Bolder, Natral Hazards Research and Applications Information Center. Worde, Amy. (2006) Faith in Action, Philadelphia Inqirer, Philadelphia, Agst 23 Yong, J. L., Griffith, E. E., & Williams, D. R. (2003). The integral role of pastoral conseling by African American clergy in commnity mental health, Psychiatric Services, 54, Szabo, Liz. (2007) Faith Rebilds Hose and Sol, USA Today, Jly 19: P 01D. Taylor AJW. (2001) Spiritality and personal vales: Neglected components of trama treatment, Tramatology 7: Tierney, Kathleen J. (2007). From the Margins to the Mainstream? Disaster Research at the Crossroads. Annal Review of Sociology. 33: Tierney, KJ., Bevc, C., Kligowski, E. (2006). Metaphors matter: disaster myths, media frames, and their conseqences in Hrricane Katrina. Annals of the American Academy of Political Science. 604: Townsend, Tim. (2011) A ministry team responds to disasters, The Christian Centry, 128:4, 14 United Nations. (2005). United Nations international strategy for disaster redction. Retrieved Janary 9, 2005, from htm. U.S. Senate Sbcommittee on Bioterriosm and Pblic Health Preparedness (SBPHP). Hearing on Hrricane Katrina: pblic health and emergency preparedness. Washington, DC: 109th Congress, SBPHP, 2006 Feb 9. Wantanabe, Teresa. (2003) Disaster Relief a Symbol of Faith in God; Retirement in 1990 gave Sothern Baptist Chck Erikson, now 75, the chance to flfill a religios commitment to provide for others, Los Angeles Times, Los Angeles, CA, May 24, pg B. 32 Wthnow, R. (2004). Saving America? Faith-based services and the ftre of civil society. Princeton, NJ: Princeton University Press. 57

60 Appendix V California Congregations Asset Mapping and Risk Commnication Srvey for Pblic Health Emergencies and Disaster Preparedness and Recovery Note: This template was adapted by the National Disaster Interfaith Network (NDIN) from an asset mapping form for their propriety web-based asset mapping datebase, HOWCALM (Hose of Worship Commnity-wide Asset & Logistics Management). HOWCALM was originally developed by New York Disaster Interfaith Services (NY- DIS) and is crrently licensed to NDIN. 58

61 USC Center for Religion & Civic Cltre California Congregations Asset Mapping & Risk Commnication Srvey for Pblic Health Emergencies and Disaster Preparedness & Recovery Name & Religios Affiliation Please specify the name of yor hose of worship and its religios affiliation(s). Fields with a mst be completed. A. Legal Name of Hose of Worship: A. Common Name of Hose of Worship: B. Religios Affiliation First, specify whether yor Hose of Worship has one or more alignments. Single Affiliation Mltiple Affiliations 1. Religion: Single Affiliation 1: Faith Tradition: Denomination: Jdicatory Body: Other Affiliation 2: Faith Tradition: Denomination: Jdicatory Body: Does yor Hose of Worship have (501c3) non-profit stats? C. Name of Staff Person Completing Srvey First Name: Middle Name: Last Name Agency: Phone 1: - Ext: Phone 2: - Ext: 1: 2: Yes No D. Profile and User ID FOR OFFICE USE ONLY Profile ID: Login: This information was collected from: (Check one) Password: By mail By fax By phone In person interview 59

62 Location and Leadership Please specify the location, mailing address, and additional administration data for yor hose of worship. Fields with a mst be completed. A. Hose of Worship Street Address Street Address: Cross Street: City/Town: State: Zip Code: Conty: B. Hose of Worship Mailing Address Street Address: Cross Street: City/Town: State: Zip Code: Conty: Same Address Different Address C. Congregants and Staff 1. Nmber of Congregants: (Check one) and Over 2. Nmber of Staff: Fll-time Clergy: Part-time Clergy: Fll-time Lay: Part-time Lay: Fll-time Religios staff: Part-time Religios: Volnteers: 60

63 Religios Leader-Ordained/Spirital Please complete profiles for two most seniors religios leaders from yor hose of worship who can provide disaster conseling and spport in the event of an emergency. Religios leadership is defined according to yor faith tradition, and can inclde any individal with a leadership or spirital care role of responsibility at yor hose of worship. Fields with a mst be completed. A. Title and Name (Enter title from Appendix C or new title) Religios Title: Appendix C Position Title: Appendix C First Name: Middle Name: Last Name: B. Mailing Address Same Address as Hose of Worship Different Address Street Address: Cross Street: City/Town: State: Zip Code: Conty: C. Phone Nmber and Address Emergency Phone: - Ext: Cell/Mobile Office Other Office Phone 01: - Ext: Office Fax 01: - Ext: Cell Phone 01: - Ext: Office Personal Do yo speak a langage other than English?: D. Training and Skills Information Are yo a Chaplain (Board Certified Chaplain)? Are yo a Chaplain with any local First Response Agencies (EMS, Fire, Police)? Are yo a Chaplain (Military Chaplain)? Are yo a Chaplain (Disaster Chaplain for a National VOAD Agency)? Are yo a Licensed Pastoral Conselor? Do yo have a Seminary Degree? Do yo have Clinical Pastoral Edcation Training? Have yo completed Critical Incident Stress Management Training (CISM)? Other: Do yo speak a langage other than English?: 61

64 Religios Leader- Senior Lay Leader (if it is applicable) Please complete profiles for two most seniors religios leaders from yor hose of worship who can provide disaster conseling and spport in the event of an emergency. Religios leadership is defined according to yor faith tradition, and can inclde any individal with a leadership or spirital care role of responsibility at yor hose of worship. Fields with a mst be completed. A. Title and Name (Enter title from Appendix C or new title) Religios Title: Appendix C Position Title: Appendix C First Name: Middle Name: Last Name: B. Mailing Address Same Address as Hose of Worship Different Address Street Address: Cross Street: City/Town: State: Zip Code: Conty: C. Phone Nmber and Address Emergency Phone: - Ext: Office Phone 01: - Ext: Office Fax 01: - Ext: Cell Phone 01: - Ext: Office Personal Cell/Mobile Office Other Do yo speak a langage other than English?: D. Training and Skills Information Are yo a Chaplain (Board Certified Chaplain)? Are yo a Chaplain with any local First Response Agencies (EMS, Fire, Police)? Are yo a Chaplain (Military Chaplain)? Are yo a Chaplain (Disaster Chaplain for a National VOAD Agency)? Are yo a Licensed Pastoral Conselor? Do yo have a Seminary Degree? Do yo have Clinical Pastoral Edcation Training? Have yo completed Critical Incident Stress Management Training (CISM)? Other: Do yo speak a langage other than English?: 62

65 Emergency Contact and Commnication Please enter emergency contact information for yor hose of worship. The emergency contact can be clergy or lay staff bt shold be someone who can commnicate information to all members of the congregation. Fields with a mst be completed. A. Title and Name (Enter title from Appendix C or new title) Religios Title: Appendix C Position Title: Appendix C First Name: Middle Name: Last Name: B. Mailing Address Same Address as Hose of Worship Different Address Street Address: Cross Street: City/Town: State: Zip Code: Conty: C. Phone Nmber and Address Emergency Phone: - Ext: Office Phone 01: - Ext: Cell/Mobile Office Other Office Fax 01: - Ext: Cell Phone 01: - Ext: Office Personal Yes No Website: Do yo speak a langage other than English?: D. Internal Commnication (Rotine & Emergencies Please enter information regarding how yor hose of worship commnicates internally with staff and congregations members. As well as how yo send or share information with yor congergation for rotine information or dring emergencies.(existing Capabilities Only) Fields with a mst be completed. (Check All that Apply) Mail - USPS (United States Postal Service) Phone - Phone Tree Volnteers Phone - Phone Tree Atomated Distribtion or Sbscription Text Messaging TTX English Only Do yo commnicate in a langage other than English?: Yes Yes Yes Yes Yes Yes Yes No No No No No No No What Langage? 63

66 Operational Capacity Please enter information regarding the operational capacity of yor hose of worship, which incldes the langage(s) spoken by the staff and the congregation. Fields with a mst be completed. A. Bilding Stats Bilding stats: Rent Own Nmber of congregations sharing yor bilding: May we call yor hose of worship in case of an emergency: Is yor hose of worship an American Red Cross Shelter: Wold yo like information on becoming a Shelter? Yes Yes Yes No No No A Ethnic Make-p 1. Dring Worship: Arab/Persian Asian Black - African American Black - African/Caribbean Cacasian Latino/Chicano Native American Langages Spoken: 1. Dring Worship: Primary: Secondary: 2. By Clergy: Primary: Secondary: 3. By Congregation Members: Primary: Secondary: C. Eqipment Yes Yes Yes Yes Yes Yes Yes Yes No No No No No No No No Aircraft Total Nmber: Generator Total Nmber: Bed/Cots Total Nmber: Tents (event size) Total Nmber: Boat with Trailer Total Nmber: Eqipment Trailer Total Nmber: Bs Total Nmber: Trck/Van (cargo) Total Nmber: Camper (RV) Total Nmber: Van (passenger) Total Nmber: Car/Station Wagon Total Nmber: Wheel Chair Total Nmber: Additional Information: 64

67 C. Other Resorces at Yor Hose of Worship ARC Disaster Feeding Total: Doctors Total: ARC Mass Care Total: EMTs Total: ARC Shelter Care Total: Ham Radio Operators Total: C.E.R.T Total: Interpreters (ASL) Total: Case Managers Total: Interpreters (langages) Total: Chaplaincy Total: Interpreters (TTY) Total: Child Care Total: Mental Health Professionals Total: Crisis Conselors Total: Nrses Total: Volnteers to assist with Disaster Services (check types below): Animal Shelter Case Management Child care Crisis Center Staffing Evacation Feeding 65

68 Bildings and Spaces at Yor Hose of Worship Please complete a separate profile for each of the 3 most sable spaces at yor hose of worship. Each profile incldes accessibility, capacity, facilities and programmatic information for the bilding or space. Fields with a mst be completed. A. Type of Bilding or Space: Classrooms Gymnasim Office Bilding Shelter/ Hosing Social Hall Worship space/sanctary Other: Is the space is located in the same worship bilding: a separate bilding the same bilding What floor: Basement Grond level Other Access: Elevator Handicap Accessible Stairs Capacity: B. Facilities at Bilding or Space: Air Conditioned Back-p Generators Nmber: Bathroom Nmber: Commercial Kitchen Floor: Commercial Kitchen (Halal) Floor: Commercial Kitchen (Kosher) Floor: Fields Parking Lot Nmber of spaces: Playgrond Shower Facilities Floor: Urinal Nmber: Toilet Nmber: No. of People per Meal: No. of People per Meal: No. of People per Meal: Nmber: Additional Facilities: C. Programs at Bilding or Space: Adoption/Fostercare Service Enrollment: Homeless Services Enrollment: After-School Program Enrollment: Homeless Shelter Enrollment: Case Management Enrollment: Hosing Services Enrollment: Clothing Closet Enrollment: Immigration Services Enrollment: Day Care- Children/Infant Enrollment: Legal AID/Advocacy Enrollment: Day Care-Senior Enrollment: Literacy/GED Enrollment: Day School Enrollment: Mental Health Services Enrollment: Disaster Services Enrollment: Pre-School Program Enrollment: Domestic Violence Services Enrollment: Prison Re-entry Enrollment: Employment or Job Training Enrollment: Senior Services Enrollment: Feeding/Meals Programs Enrollment: Social Service Enrollment: GLBTQ Services Enrollment: Sbstance Abse Enrollment: Health Care Clinic Enrollment: Smmer Day Camp Enrollment: HIV/AIDS Ministries Enrollment: Yoth/Children's Services Enrollment: Additional programs at this bilding or space: 66

69 Appendix VI: Selected Bibliography Abbamonte, Angela Diverse Faith Grops Team Up to Help Disaster Victims, Hoston Chronicle, October 9, p. 10. Ab-Ras, Wahiba, Ali Gheith, and Francine Cornos The Imam s Role in Mental Health Promotion: A Stdy at 22 Mosqes in New York City s Mslim Commnity. Jornal of Mslim Mental Health 3(2): This stdy is intended to examine the role of imams in Mslim mental health promotion and the worshippers attitdes toward mental health services and resorces prior to 9/11 and post-9/11. A cross-sectional srvey of 22 imams and 102 worshippers from 22 mosqes in New York City was condcted. Reslts show that, even thogh the majority of the 22 imams had no formal training in Western psychotherapy intervention, they nonetheless played a major role in the promotion of mental health in the wake of this national disaster. Imams se a mltifaceted model of nstrctred psychotherapy intervention based on Islamic directives and teachings. The stdy finds that gidance for mental health isses among New York City s Mslim commnity was soght most often from imams before and after 9/11. Reslts of the stdy may help to bridge the gap between Islamic intervention and modern, Westernized psychotherapy paradigms. Acosta, Joie. D., and Rand Glf States Policy Institte The Nongovernmental Sector in Disaster Resilience : Conference Recommendations for a Policy Agenda. Santa Monica, CA: Rand Corporation. On the fifth anniversary of Hrricane Katrina, the RAND Glf States Policy Institte, invited Loisiana s leaders to discss the role that nonprofits and other NGOs play in disaster recovery, inclding ongoing commnity-redevelopment efforts, and in strengthening commnities prior to disasters. The goal of the conference sessions was to formlate an action plan of policy and program recommendations that spport the active involvement of NGOs. This report describes conference concepts for federal, state, and local policymakers involved in developing emergency response and recovery policy, as well as national and local leaders of NGOs interested in the lessons learned smmarized in this report. The report smmarizes the recommendations provided by panelists and conference attendees, with the goal of developing a national policy agenda for NGO engagement. Aderibigbe, Yekeen A., Richard M. Bloch, and Anand Pandrangi Emotional and Somatic Distress in Eastern North Carolina: Help-seeking Behaviors. The International Jornal of Social Psychiatry 49(2): Socio-demographic and cltral factors have been reported to shape helpseeking behavior. However, not mch effort has been made to determine the effects of these factors on help-seeking among rral poplations. A telephone srvey sing random-digit dialing was sed to explore socio-demographic characteristics and ethnic differences in the types of professionals soght for nexplained somatic and emotional problems in rral eastern North Carolina. Ethnic differences in comfort with participating in spport grops were also examined. The effect of a large natral disaster, Hrricane Floyd and sbseqent flooding, on help-seeking choices and comfort with spport grops was also assessed. Reslts showed that the rral poplation makes a sharp distinction between somatic symptoms and stress-related symptoms. This distinction seemed more prononced for Eropean- Americans than for African-Americans. In general African-Americans selected help-seeking from clergy more often than Eropean-Americans, althogh for nexplained somatic symptoms this difference was fostered by Hrricane Floyd with its flooding. African-Americans showed markedly increased comfort with spport grops after the hrricane, while Eropean-Americans showed no changes in comfort with spport grops as a fnction of the hrricane. The effects of Hrricane Floyd on African- Americans are interpreted as reflecting an increased salience of commnity spport for African-Americans, significantly throgh the Baptist Chrch. Training of clergy shold inclde recognition of stress-related somatic and emotional symptoms and the potential for an important referral role, especially following disasters. Ai, Amy L., Terrence N. Tice, Christopher Peterson, and B Hang Prayers, Spirital Spport, and Positive Attitdes in Coping with the September 11 National Crisis. Jornal of Personality 73(3): This stdy was designed to help fill gaps in faith-related and positive psychology research. Psychologists have called for precise assessment of effective faith factors inherent within spirital experiences that may explain their beneficial effects. Positive psychologists sggest the need to examine social and faith-related origins of optimism. Based on previos research, the athors redefined spirital spport and developed a new assessment. The stdy is a srvey of 453 gradate and ndergradate stdents 3 months after the September 11, 2001, terrorist attacks. The reslts showed that participants, who believed in diverse spirital entities, sed varios types of prayer for coping. A strctral eqation model showed that a linkage of spirital spport and positive attitdes mediated the effect of faith-based and seclar factors post-september 11. Airriess, Christopher A., Wei Li, Karen J. Leong, Angela C-C. Chen, and Verna M. Keith Chrch-Based Social Capital, Networks and Geographical Scale: Katrina Evacation, Relocation, and Recovery in a New Orleans Vietnamese American Commnity. Geoform 39(3): This research examines the role of social capital and networks to explain the evacation, relocation, and recovery experiences of a Vietnamese American commnity in New Orleans, Loisiana in the aftermath of Hrricane Katrina. As the single largest commnity instittion, the parish chrch s complex bonding and bridging social capital and networks proved particlarly critical in part becase of its historically based ontological secrity. The process of evacation, bt especially relocation and recovery, was dependent on deploying co-ethnic social capital and networks at a variety of geographical scales. Beyond the local or commnity scale, extra-local, regional, and national scales of social capital and networks reprodced a spatially redefined Vietnamese American commnity. Part of the recovery process inclded constrcting discrsive place-based collective-action frames to sccessflly contest a nearby landfill that in trn engendered social capital and networks crossing ethnic 67

70 bondaries to inclde the extra-local African American commnity. Engaging social capital and networks beyond the local geographical scale cltivated a Vietnamese American commnity with an emergent post-katrina cltral and political identity. Aldrich, Howard Organizations and Environments. Englewood Cliffs, NJ: Prentice-Hall. When Organizations and Environments was originally issed in 1979, it increased interest in evoltionary explanations of organizational change. Since then, scholars and practitioners have widely cited the book for its innovative answer to this qestion: Under what conditions do organizations change? Aldrich achieves theoretical integration across 13 chapters by sing an evoltionary model that captres the essential featres of relations between organizations and their environments. This model explains organizational change by focsing on the processes of variation, selection, retention, and strggle. The environment, as conceived by Aldrich, does not refer simply to elements ot there beyond a set of focal organizations bt rather to concentrations of resorces, power, political domination, and most concretely, other organizations. Scholars sing Aldrich s model have examined the societal context within which fonders create organizations and whether those organizations srvive or fail, rise to prominence, or sink into obscrity. Alexander, David Natral Disasters. New York: Chapman and Hall. As a well-balanced and flly illstrated introdctory text, this book provides a comprehensive overview of the physical, technological and social components of natral disaster. The main disaster-prodcing agents are reviewed systematically in terms of geophysical processes and effects, monitoring, mitigation and warning. The relationship between disasters and society is examined with respect to a wide variety of themes, inclding damage assessment and prevention, hazard mapping, emergency preparedness, the provision of shelter and the natre of reconstrction. Medical emergencies and the epidemiology of disasters are described, and refgee management and aid to the Third World are discssed. The athor s insights and perspectives are also informed by his practical experience of being a disaster victim and srvivor, and hence the niqe perspective of a participant observer. Only by srmonting the bondaries between disciplines can natral catastrophe be nderstood and mitigation efforts made effective. Ths, this book is perhaps the first completely interdisciplinary, flly comprehensive srvey of natral hazards and disasters. Allenby, B Toward Inherently Secre and Resilient Societies. Science 309(5737): Challenges to social stability, inclding terrorist attacks, natral disasters, and epidemics (AIDS, SARS, etc.) have generated policy responses that inclde heightened secrity at airports and a global tsnami detection network. The wide range of challenges reqires a more comprehensive systems perspective that enhances social and economic resiliency in addition to responding to emergencies. Andrlis, Dennis. P., Nadia Siddiqi, Jonathan Prtle, California Endowment., and United States Department of Health and Hman Services California s Emergency Preparedness Efforts for Cltrally Diverse Commnities: Stats, Challenges and Directions for the Ftre. Philadelphia, PA: Center for Health Eqality, Drexel University School of Pblic Health. The prpose of this report is to provide a stats report on related programs and policies, to map the crrent preparedness gaps with activities to address them and to identify efforts to integrate cltrally diverse commnities into emergency preparedness activities in California. While this report explicitly focses on California, the methodological framework is intended to be relevant to other states and regions interested in condcting similar analyses for their diverse commnities. Aniskoff, Palette, David Kafman, and Donald M. Lmpkins A Whole Commnity Approach to Emergency Management: Principles, Themes, and Pathways for Action. Washington, D. C: U.S. Department of Homeland Secrity, Federal Emergency Management Agency. This docment presents the fondation of the Whole Commnity philosophy as an approach to the practice of emergency management. It provides an overview of core concepts, key principles, and pathways for action that have been synthesized from a year-long national dialoge arond ctting-edge practices in the field. Aten, Jamie D., Kari Leavell, Rose Gonzalez, Theresa Lke, Jstin Defee, and Kelly Harrison Everyday Technologies for Extraordinary Circmstances: Possibilities for Enhancing Disaster Commnication. Psychological Trama: Theory, Research, Practice, and Policy 3(1): Researchers have fond that disasters often devastate key commnity infrastrctres leading to obstrctions in commnication (e.g. Bostian, et al., 2002). Althogh Rebmann, Carrico, and English, (2008) fond that commnication is vital to sccessfl disaster preparedness and response, they noted that maintaining commnication prior to, dring, and after times of disaster is extremely difficlt. However, it wold appear that disaster commnication may be enhanced throgh novel ses of new and existing technology resorces. The prpose of this article is to highlight how commonly sed personal technology tools have been or might be tilized in novel ways to enhance disaster commnication. Frther, it is hoped that the novel applications discssed may be sed to help bffer against the short-term and long-term tramatic effects of disasters related to obstrctions in commnication. 68

71 Aten, Jamie D., Michael Moore, Ryan M. Denney, Tania Bayne, Amy Stagg, Stacy Owens, Samantha Daniels, Stefanie Boswell, Jane Schenck, Jason Adams, and Charissa Jones God Images Following Hrricane Katrina in Soth Mississippi: An Exploratory Stdy. Jornal of Psychology and Theology 36(4): God image appears to affect an individal s ability to cope, either positively or negatively, following stressfl life events. This qalitative investigation explored God images of Hrricane Katrina srvivors two months after the storm along the Mississippi Glf Coast. A mltifaceted, and sometimes paradoxical view of God emerged from participants narratives following Hrricane Katrina. The following conceptalizations of God were reported by participants: (a) Omnipresent God, (b) Omnipotent God, (c) Distant God, (d) Personal God, (e) God in Others, (f) God as Jdge, (g) God of Lessons, and (h) God as Loving Father Figre. God images reported by participants appeared to serve as a coping mechanism that allowed participants to make meaning and adjst to their Hrricane Katrina experiences. Aten, Jamie D., and Sharon Topping An Online Social Networking Disaster Preparedness Tool for Faith Commnities. Psychological Trama: Theory, Research, Practice, and Policy 2(2): The prpose of this article is to introdce a brief online social networking disaster preparedness tool that psychologists can help faith commnities implement to assist in developing preparedness and response plans. This tool may potentially be sed to strengthen social networks within and between faith commnities in disaster circmstances throgh improved information sharing and gathering, commnication, and spport. An in-depth description of how psychologists can work with faith commnities to develop and implement this tool is provided. The article incldes a case example highlighting how the tool was developed and sed in the preparedness activities of a sothern Mississippi faith commnity in response to the threat of Hrricane Gstav. Aten, Jamie D., Sharon Topping, Ryan M. Denney, and Tania G. Bayne Collaborating with African American Chrches to Overcome Minority Disaster Mental Health Disparities: What Mental Health Professionals can Learn from Hrricane Katrina. Professional Psychology: Research and Practice 41(2): The prpose of this qalitative stdy was to explore how mental health professionals and African American pastors and their chrches cold collaborate to overcome minority disaster mental health disparities. Forty-one African American pastors of chrches located in soth Mississippi, in conties directly affected by Hrricane Katrina, participated in semi-strctred interviews approximately one year after the storm. The majority of participants reported being interested in collaborating with mental health professionals to: (a) develop edcational and otreach opportnities, (b) lead assessment procedres, (c) offer consltation activities, (d) provide clinically focsed services, and (e) tilize spirital resorces and spport. Participants provided frther insight into how these collaborative activities cold be modified to meet post-disaster needs and offered novel applications. Following from these discssions, the article provides a nmber of recommendations that can be sed to aid in the development of disaster collaborative activities between African American pastors and chrches and mental health professionals to serve minority commnities while also decreasing disparities. Aten, Jamie D., Sharon Topping, Ryan M. Denney, and John M. Hosey Helping African American Clergy and Chrches Address Minority Disaster Mental Health Disparities: Training Needs, Model, and Example. Psychology of Religion and Spiritality 3(1): Using an action participatory research approach, qalitative interviews were condcted with 41 African-American clergy one year after Hrricane Katrina in severely affected areas of soth Mississippi. These interviews revealed how mental health professionals can work with African-American clergy and their chrches by providing training that targets minority disaster mental health disparities. A three tier-training model for eqipping African-American clergy and chrches to respond to disasters in hopes of redcing minority disaster mental health disparities is offered. Identified training needs and sggested training delivery formats are discssed. A sample otreach and edcational training project designed to eqip African-American clergy and chrches in their response to minority disaster mental health disparities is also highlighted. Aten, Jamie D., Sharon Topping, John M. Hosey, Roberta Avila, and Jlia Weaver Organizing Faith-Based Responses to Hrricane Katrina: An Interfaith Task Force Model. IAEM Blletin (26): The prpose of this article is to provide an interfaith task force model for organizing faith-based responses to disasters based on the work of the Mississippi Coast Interfaith Disaster Task Force (IDTF). IDTF s crrent mission is to: 1) Bild the capacity of faith based and nonprofit organizations to provide effective disaster relief service and preparedness for disaster events; 2) Address the disaster emotional and spirital care needs of commnities and; 3) Advocate for vlnerable poplations (e.g., minorities, poor, elderly) affected by disasters to ensre their needs are met throgh commnication, coordination and collaboration among organizations across sectors. IDTF s vision is to demonstrate how people of different faith traditions can come together in a cooperative and compassionate spirit to nrtre the creation of a commnity that will help those least able to help themselves. Overall, IDTF serves as a coordinator and facilitator between Mississippi Glf Coast faith commnities and dozens of commnity partners. Aten, Jamie D. Graham, Alice. et al. (n.d.). Bilding Capacity for Responding to Disaster Emotional and Spirital Needs: A Clergy, Academic, and Mental Health Partnership Model (CAMP). Retrieved March 30, 2012, from Capabilities/Research/Crrent This article otlines the creation of the Clergy, Academic and Mental Health Partnership Model (CAMP) and is intended as a resorce for replicating this model. 69

72 Backs, Candace. J., W. Backs, and D. I. Page Spiritality of EMTs: A Stdy of the Spirital Natre of EMS Workers and Its Effects on Perceived Happiness and Prayers for Patients. Prehospital and Disaster Medicine 10(3): Often among the first to the scene of a disaster, emergency medical technicians (EMTs) with more active spirital lives were happier, and the majority prayed (on their own) for patients. Investigators srveyed 125 EMTs and paramedics working in a major metropolitan area. Religios attitdes of EMTs were examined and compared with the general poplation. Over 90% of EMS workers said they believed in God; 84% said they believed that God still works miracles; and 80% said they believed in life after death (these figres are similar to response from the general U.S. poplation). Religios activities, particlarly prayer, were also common; 87% said they prayed, 62% prayed for their patients, and 54% prayed for their coworkers. Bahr, Howard. M. and Carol D. Harvey Correlates of loneliness among widows bereaved in a mining disaster. Psychological Reports 44(2): Among widows of minors killed in an accident interviewed 6 months after the event, 94% felt lonely if they did not belong to a chrch or attended chrch infreqently, compared with 67% of those who belonged to a chrch. The opposite was tre for srvivors wives. Ths, only in bereaved wives was chrch activity associated with decreased loneliness. Banerjee, Neela In New Orleans, Rebilding With Faith, New York Times, October 26, p. A-16. Barton, Allen H Social Organization Under Stress. Washington, DC: National Research Concil, National Academy of Sciences. Barton, Allen H Commnities in Disaster: A Sociological Analysis of Collective Stress Sitations. Garden City, N.Y: Dobleday. Barton, Allen H Disaster and Collective Stress. Pp in What is a Disaster: New Answers to Old Qestions, edited by R.W. Perry and E.L. Qarantelli. Philadelphia: Xlibris. This paper re-examines that model of what determines differences in response to collective stress, in the light of developments of the last half centry, the changes in social organization to cope with large-scale stresses, and developments in the theory of response to collective stress. Developments in social organization inclde greatly expanded national and international organization for disaster response, social movements aimed at advancing social rights of deprived people, extension and withdrawal of welfare state programs, and expansion or denial of varios hman rights. It does not however try to systematically review the vast body of research on physical disasters or other collective stresses since the original model was created. Bates, Frederick L., Walter Gillis Peacock, and Carlos Arambrs Living Conditions, Disasters and Development: An Approach to Cross-cltral Comparisons. Athens: University of Georgia Press. In this book, the athors introdce and describe a measre the Domestic Assets Scale that they have developed to deal with these research problems. They first present theoretical argments that relate living conditions to the concepts of disaster and development; they then show how the measre was constrcted with the se of data collected in sample commnities in Italy, Mexico, Per, Trkey, the United States, and Ygoslavia. Throghot their discssions, they emphasize the practical application of their theoretical argments and address the research problems and constraints faced by investigators sing this procedre. Finally, they assess the validity and reliability of the Domestic Assets Scale and show how it can be sed to measre long-term change, especially in the wake of catastrophic events. Berger, Rose. M Twin Towers vs. the Ninth Ward. Sojorners 36(4):21 This article briefly describes some failres of governmental response and the role faith-based actors may play. Blanchard, Janice. C., Yolanda Haywood, Bradley D. Stein, Terri L. Tanielian, Michael Stoto, and Nicole Lrie In Their Own Words: Lessons Learned from Those Exposed to Anthrax. American Jornal of Pblic Health, 95(3): This stdy evalated perceptions of workers at the U.S. Postal Service Brentwood Processing and Distribtion Center and U.S. Senate employees regarding pblic health responses to the anthrax mailings of October Based on the data collected, recommendations were generated for improving responses to bioterrorism on the basis of the perceptions we recorded. Brentwood focs grops consisted of 36 participants (97% African American and 19% hearing impaired). U.S. Senate focs grops consisted of 7 participants (71% White and 0% hearing impaired). The focs grops revealed that participants trst in pblic health agencies had eroded and that this erosion cold threaten the effectiveness of commnication dring ftre pblic health emergencies. Among Brentwood participants, lack of trst involved the perception that nfair treatment on the basis of race/ethnicity and socioeconomic stats had occrred; among Senate participants, it derived from perceptions of inconsistent and disorganized messages. This stdy conclded that effective commnication dring a pblic health emergency depends on the provision of clear messages and close involvement of the affected commnity. Diverse poplations may reqire individalized approaches to ensre that messages are delivered appropriately. Special attention shold be given to those who face barriers to traditional modes of commnication. Blmenthal, Ralph A Grass- Roots Grop Is Helping Hrricane Srvivors Help Themselves, New York Times, October 31 The article discsses how the Metropolitan Organization, a grop affiliated with the Indstrial Areas Fondation, is mobilizing srvivors of Katrina and Rita to champion their own interests in resettlement and rebilding decisions. 70

73 Bolin, Robert C. and Lois Stanford The Northridge Earthqake : Vlnerability and Disaster. London; New York: Rotledge. This book provides a global view of the social effects of disaster in developed and developing contries. It focses on the 1994 Northridge Earthqake in the US and other recent disasters to examine vlnerability and post-disaster recovery strategies. The athors also explore the ways state policy can redce vlnerability in the ftre. Bolin, Robert C. and Lois Stanford Constrcting Vlnerability in the First World: The Northridge Earthqake in Sothern California, Pp in The Angry Earth: Disasters in Anthropological Perspective, edited by Anthony Oliver- Smith and Ssannah M. Hoffman. New York: Rotledge. The 1994 Northridge, California earthqake has proven to be one of the most costly disasters in United States history. Federal and state assistance programs received some 681,000 applications from victims for varios forms of relief. In spite of the flow of $11 billion in federal assistance into Los Angeles and Ventra conties, many victims have failed to obtain adeqate relief. These nmet needs relate to the vlnerability of particlar class and ethnic grops. In response to nmet needs, a nmber of non-governmental organizations (NGOs) have become involved in the recovery process. This paper, based on evidence collected from hndreds of in-depth interviews with the people involved, examines the activities of several commnity-based organizations (CBOs) and other NGOs as they have attempted to assist vlnerable people with nmet post-disaster needs. The athors discss two small ethnically diverse commnities in Ventra Conty. The earthqake and resltant disaster declaration provided an opportnity for local government and NGOs to acqire federal resorces not normally available for economic development. At the same time the earthqake created political openings in which longer-term isses of commnity development cold be addressed by varios local stakeholders. A key isse in recovery has been the availability of affordable hosing for those on low incomes, particlarly Latinos, the elderly and farm workers. The article examines the sccesses and limitations of CBOs and NGOs as mechanisms for dealing with vlnerable poplations, nmet needs and recovery isses in the two commnities. Bolin, Robert C Race, Class, Ethnicity, and Disaster Vlnerability. Pp in Handbook of Disaster Research, edited by Havidan Rodrigez, Enrico L. Qarantelli, and Rssell R. Dynes. New York: Springer. Hrricane Katrina and the disaster that nfolded in its wake provided a stark example of the pervasiveness and perniciosness of race and class ineqalities in the United States. The media images constrcted an nambigos story: tens of thosands of mostly low-income African Americans were left to fend for themselves as the city of New Orleans flooded from breached levees on Lake Pontchartrain. Their only refge was a large sports arena neqipped to serve as an evacee center and devoid of any resorces to spport the thosands of people who gathered, many arriving only after wading throgh the toxic flood waters gathering in the city. In a city with a poverty rate of more than 30%, where one in three persons does not own a car, no significant effort was made by government at any level to assist the most vlnerable people to escape the disaster (Alterman, 2005). While Hrricane Katrina called attention to isses of race and class vlnerabilities, hazards and disaster research has clearly shown that social ineqalities are core conditions that shape both disasters and environmental ineqalities on a global scale. The in this chapter is to discss what five decades of hazards and disaster research have revealed abot race, class, and ethnic ineqalities. Bolton, P., E. Liebow, and J. Olson Commnity Conflict and Uncertainty Following a Damaging Earthqake: Low-Income Latinos in Los Angeles, California. Environmental Professional 15: Breed, Allen G Citing Faith and Fate, Some Plan to Ride Ot Ike, Los Angeles Times, September 14, pp. A-32. Brinkley, Doglas The Great Delge : Hrricane Katrina, New Orleans, and the Mississippi Glf Coast. New York: HarperCollins. In The Great Delge, bestselling athor Doglas Brinkley finds the tre heroes of this nparalleled catastrophe, and lets the srvivors tell their own stories, masterly allowing them to record the nightmare that was Katrina. Brmley, Jeff Faith grops say they re ready to respond to oil disaster, Florida Times-Union, May 28, pp. N/A Brnea, Michel, Stephanie E. Chang, Ronald T. Egchi, George C. Lee, Thomas D. O Rorke, Andrei M. Reinhorn, Masanob Shinozka, Kathleen Tierney, William A. Wallace, Detlof von Winterfeldt A Framework to Qantitatively Assess and Enhance the Seismic Resilience of Commnities. Earthqake Spectra 19(4):733. This paper presents a conceptal framework to define seismic resilience of commnities and qantitative measres of resilience that can be sefl for a coordinated research effort focsing on enhancing this resilience. This framework relies on the complementary measres of resilience: Redced failre probabilities, Redced conseqences from failres, and Redced time to recovery. The framework also incldes qantitative measres of the ends of robstness and rapidity, and the means of resorceflness and redndancy, and integrates those measres into the for dimensions of commnity resilience technical, organizational, social, and economic all of which can be sed to qantify measres of resilience for varios types of physical and organizational systems. Systems diagrams then establish the tasks reqired to achieve these objectives. This framework can be sefl in ftre research to determine the resiliency of different nits of analysis and systems, and to develop resiliency targets and detailed analytical procedres to generate these vales. 71

74 Bckle, Philip, Graham Marsh, and Syd Smale The Development of Commnity Capacity as Applying to Disaster Management Capability. Mt. Macedon, Astralia: Emergency Management Astralia. The aims of this work are to assess the principal drivers and components of local and mnicipality capacity, develop Meta Standards for capacity and commitment, develop methods, techniqes and tools to assess capacity, develop protocols and processes for assessing plans and Operational protocols, and to work in conjnction with agency and mnicipal staff, volnteers, commnity representatives and identified specialists to assess the tools and standards developed as part of this project. Bckle, Philip Assessing Social Resilience. Pp in Disaster Resilience: An Integrated Approach, edited by Doglas Paton and David Johnston. Springfield, IL: Charles C. Thomas. Bckle offers several lists setting ot the qalities of resilience and vlnerability as a step towards a matrix for identifying resilience. Brton, I. and R. Kates The Perception of Natral Hazards in Resorce Management. Natral Resorces Jornal 3(3): This article seeks to nderstand the variations in the perception of natral hazards and to sggest some way in which it affects the management of resorce se. This article works to extend the notion that resorces are best regarded for management prposes as cltrally defined variables, by consideration of the cltral appraisal of the natral hazard. Brton I., R. Kates, and G. White The Environment as Hazard. New York: Oxford University Press. The Environment as Hazard offers an nderstanding of how people arond the world deal with dramatic flctations in the local natral systems of air, water, and terrain. Reviewing recent theoretical and methodological changes in the investigation of natral hazards, the athors describe how research findings are being incorporated into pblic policy, particlarly research on slow cmlative events, technological hazards, the role played by social systems, and the relation of hazards theory to risk analysis. Throgh vivid examples from a broad sample of contries, this volme illminates the range of experiences associated with natral hazards. The athors show how modes of coping change with levels of economic development by contrasting hazards in developing contries with those in high income contries comparing the reslts of hrricanes in Bangladesh and the United States, and earthqakes in Nicaraga and California. Cabrera, Fernando, Bobby Richards, and Robert G. Stevenson Katrina s Aftermath: The Role of the Rapid Mobilization Action Plan. Illness, Crisis, & Loss 14(4): This article describes a plan, the Rapid Mobilization Action Plan, that was developed and sed by the clergy and parishioners of 40 chrches, with the assistance of clergy from as far away as New York and with financial spport from across the contry. The plan described here was developed and expanded as the sitation developed after Hrricane Katrina. Now two of the clergy, who were in the middle of this effort, share their experiences so that others may benefit from them. Cain, Daphne S. and Jan Barthelemy Tangible and Spirital Relief After the Storm. Jornal of Social Service Research 34(3): This stdy assessed the types of social services and spirital messages that were provided by Baton Roge area chrches following Hrricane Katrina. Chrch representatives (n=157) completed a 26-item srvey which consisted of open and closed ended qestions. The most common resorces provided by chrches inclded food, clothing, and financial assistance. Nearly 75% of chrches attempted to connect evacees with otside state and federal resorces. The greatest nmet needs reported by chrches inclded evacee shelter and hosing, and on-site compter and internet access. Chrches recommend preparedness, triage care, and leadership for other chrches that find themselves the first responders following a disaster. Becase of their responsiveness to the needs of commnities, clergy need to be trained in disaster management. Moreover, government monies cold be well-spent in spporting faithbased disaster initiatives. Chaddock, T. P. and M. R. McMinn Vales Affecting Collaboration Among Mental Health Professionals and Evangelical Clergy. Jornal of Psychology and Theology 27: Chandler, Riley S., Gail M. McMillion, and Tory D. Start. Faith Commnities, FCS, and Natral Disasters: Expanding the Helping Network. Jornal of Family and Consmer Science 102(3): Commnities of faith are often at the forefront in responding to victims of natral disasters. Dring and after Hrricane Katrina, commnities of faith made enormos personal contribtions to help displaced members of the Glf Coast region. Family and consmer sciences professionals are encoraged to collaborate with commnities of faith for the wellbeing of commnities affected by natral disasters. Chinnici, Rosemary Pastoral Care Following a Natral Disaster. Pastoral Psychology 33(4): Chinnici stdied the interrelationship of data on personal information, pastoral problems, and information regarding chrch strctre obtained in personal interviews with 18 ministers of varios denominations following a tornado in Kentcky. The aim was to gain insights into pastoral care responses following a natral disaster. Althogh previos stdies sggested the presence of a variety of problems (e.g., bereavement, increased sbstance abse, gilt), the present data indicate that the ministers dealt with more immediate and rotine dties and did not feel comfortable approaching people as conselors. Chen, A.C.-C., V.M. Keith, K.J. Leong, C. Airriess, W. Li, K.-Y. Chng, C.C. Lee Hrricane Katrina: Prior Trama, Poverty and Health Among Vietnamese-American Srvivors. International Nrsing Review 54(4): The aim of this stdy was to examine factors contribting to differential health otcomes among the New Orleans Vietnamese commnity in response to Katrina. A sample of 113 adlt Vietnamese Katrina srvivors from New 72

75 Orleans was recrited. Mltivariate and content analysis were sed to investigate effects of prior trama, financial strain, social spport and accltration level in predicting srvivors health otcomes. Findings sggested financial strain was the strongest risk factor for Vietnamese srvivors post-tramatic stress disorder (PTSD) symptoms, and physical and mental health post-disaster; while social spport was a strong protective factor for health. Lessaccltrated individals also reported higher levels of PTSD symptoms and poorer physical health. Chester, David K Theology and Disaster Stdies: The Need for Dialoge. Jornal of Volcanology and Geothermal Research 146(4): Using examples of volcanic erptions and Christian theology, the athors arge that many actal and potential victims of hazards contine to explain losses in theistic terms, even in societies where individals are aware of alternative scientific and social explanations. In Christianity attempts to reconcile God s love, jstice and omnipotence on the one hand and hman sffering on the other, is termed theodicy, and it is proposed that recent developments allow more fritfl dialoge to take place between hazard analysts and theologians than has been the case hitherto. Dring the International Decade for Natral Disaster Redction ( ) a consenss emerged that, if responses to disaster are to be sccessflly managed, then an awareness of local cltre is vitally important. This consenss has contined, as research agendas are crrently being formlated for the International Strategy for Disaster Redction. In many disaster prone regions, religion is an essential element of cltre and mst be careflly considered in the planning process, and not simply dismissed as a symptom of ignorance, sperstition and backwardness. Chong, Jia-Ri Ot of Fire, Ties That Bind; Amid the Ashes of Homes and Chrch, Residents of a Hamlet Who Prized Privacy and Self-Reliance Learn What Commnity Means, Los Angeles Times, Jne 11, pp. A-1. Clasen, L Das Konkrete nd das Abstrakte. Frankfrt: Shrkamp. Cooper, Christopher and Robert Block Disaster: Hrricane Katrina and the Failre of Homeland Secrity. New York: Holt. Cooper and Block reconstrct the crcial days before and after the storm hit, laying bare the government s inability to respond to the most elemental needs. They also demonstrate how the Bsh administration s obsessive focs on terrorist threats fatally ndermined the government s ability to respond to natral disasters. The incompetent response to Hrricane Katrina is a wakep call to all Americans, wherever they live, abot how distressingly vlnerable we remain. Covello, V. T Trst and Credibility in Risk Commnication. Health and Environmental Digest 6:1 3. A good commnication program shold not start with commnication at all, bt with a critical review of the organizational strctre and the potentials within this strctre to meet the demand for openness and pblic involvement. Next, a thorogh analysis of the isses is needed to identify pblic concerns and characterize the risk debate. As late as then comes the design of the commnication program with the formlation of the message, its proper packaging, channeling, sending, and testing in terms of commnicative feedback. Even if all these recommendations are followed, sccess is never garanteed. In an open society, messages compete with each other for pblic spport. The better the qality of the message and its appeal, the better is its chance to reach the desired adience. To give every grop in society a fair chance to express an opinion and to provide the platform for a rational discorse on the different views expressed is the ltimate goal of commnication in a democratic society. Risk commnication can certainly contribte to that goal. Ctter, Ssan Are We Asking the Right Qestion? Pp in What is a Disaster: New Answers to Old Qestions, edited by R.W. Perry and E.L. Qarantelli. Philadelphia: Xlibris. Ctter, Ssan Pragmatism and Relevance. Pp in What is a Disaster: New Answers to Old Qestions, edited by R.W. Perry and E.L. Qarantelli. Philadelphia: Xlibris. Dalal Ajit K. and Namita Pande Psychological Recovery of Accident Victims with Temporary and Permanent Disability. International Jornal of Psychology 23(1): Patients who attribted disabling accidents to God s will or Karma were those most likely to experience psychological recovery in this sample of largely Hind patients. This was a prospective cohort stdy involving a convenience sample of 41 patients experiencing major injries within the previos week and hospitalized in government hospitals or private nrsing homes in India. The ages of the sample ranged from 16 to 42 years, most were male, abot half involved ato accidents, and half of sbjects were permanently disabled. When patients were asked which of seven factors were most essential to recovery, more than half of both the permanently and temporarily disabled at both baseline and follow-p indicated believing it was God s will that was most essential. Davis, Mike Ecology of Fear: Los Angeles and the Imagination of Disaster. New York: Metropolitan Books. By jxtaposing L.A. s fragile natral ecology with its disastros environmental and social history, the athor shows a city deliberately pt in harm s way by land developers, bilders, and politicians, even as the incalclable toll of inevitable ftre catastrophe contines to accmlate. Ecology of Fear meticlosly the nation s violent malaise and desperate social nease at the millennial end of the American centry. 73

76 De Silva, Padmal The Tsnami and Its Aftermath in Sri Lanka: Explorations of a Bddhist Perspective. International Review of Psychiatry 18(3): This paper emphasizes that nderstanding the Bddhist perspective on coping with tragedy is important for crisis conselors and physicians who treat Asian patients following disasters. The athor describes how Bddhists view natral disasters sch as the tsnami that followed a 9.0 magnitde earthqake off the coast of Smatra on December 26, 2004, killing over 30,000 people. The main religion in Sri Lanka, Bddhism, has specific views on the hman condition, and ses specific psychological strategies for dealing with sffering and loss. This paper discsses Bddhist concepts and practices that were relied pon by victims of this disaster and provides clinical strategies that can improve the caring for Bddhist patients following trama. This is one of the few pblished articles discssing how Eastern religios belief systems are tilized when coping with disaster and how these can be incorporated clinically in ways that are cltrally appropriate with Bddhist srvivors. De Vita, Carol J., Fredrica D. Kramer, et al The Role of Faith-Based and Commnity Organizations in Post-Katrina Hman Service Relief Efforts. Washington, DC: The Urban Institte. This stdy is based on a two-year stdy for the Office of the Assistant Secretary for Planning and Evalation, U.S. Department of Health and Hman Services. The stdy inclded a telephone srvey of 202 FBCOs that provided hrricane-related hman services in the Glf Coast region and in-depth, field-based case stdies of eight organizations in Loisiana and Mississippi that provided sch services. De Vita and Kramer otline characteristics of FBCOs, the types of services they provided, the poplations that were served, catalysts for response, mechanisms for response as well perceptions and connections to traditional relief and response systems. De Vita, Carol J. and Fredrica D. Kramer The Role of Faith- Based and Commnity Organizations in Providing Relief and Recovery Services after Hrricanes Katrina and Rita. Washington, D.C.: U.S. Department of Health and Hman Services. The Urban Institte condcted a twoyear stdy for the Office of the Assistant Secretary for Planning and Evalation, U.S. Department of Health and Hman Services, to obtain detailed information on the relief efforts provided by FBCOs in the 2005 hrricanes, and sggest how these grops might help in ftre disasters. The stdy inclded a telephone srvey of 202 FBCOs that provided hrricane-related hman services in the Glf Coast region and in-depth, field-based case stdies of eight organizations in Loisiana and Mississippi that provided sch services. The stdy fond that commnitybased social service providers and local congregations played important roles in the aftermath of hrricanes Katrina and Rita and recommends that emergency responders work to better nderstand the capabilities of FBCOs. Dobner, Jennifer A Stockpiling Mormon Has Food in His Thoghts; Making Sre His Family Has Enogh on Hand in Case of an Emergency Is an Article of Faith for Kenneth Moravec, Los Angeles Times, December 28, pp. B-5. Dombrowsky, W.R Again and Again: Is a Disaster What We Call a Disaster? Pp in What is a Disaster: Perspectives on the Qestion, edited by E. L. Qarantelli. London: Rotledge. Drabek, Thomas E Hman System Responses to Disaster: An Inventory of Sociological Findings. New York: Springer-Verlag. Drescher, Kent D Spiritality in the Face of Terrorist Disasters. Pp in Psychological Effects of Catastrophic Disasters: Grop Approaches to Treatment, edited by Leon A. Schein and Steven R. Lawyer. New York: Haworth Press. This chapter explores the role that addressing spirital isses in grop therapy can play in facilitating adaptation of disaster srvivors. The athor describes a grop therapy model for addressing spirital needs of disaster victims that can affect their mental health. The goal of spiritally-oriented grop therapy is to help srvivors more flly tilize spirital resorces to assist in healing. Grop therapy may be an ideal way of addressing qestions sch as Why does God allow evil in the world?, Is God in control?, Does God have a divine plan?, What is the role of hman free will? and so on. Resolving sch qestions is often critical for disaster srvivors trying to reconstrct a world view that is safe, orderly, and predictable. The athor also discsses how to inclde spirital themes and exercises into traditional grop therapy formats and provides examples to illstrate how this can be done. Dynes, Rssell R Organized Behavior in Disaster. Lexington, MA: Lexington Books. The stdy focses on organized activities within commnities experiencing disaster. It is initiated by a description of the natre of disaster involvement on the part of varios commnity organizations. A discssion follows of the different meanings of the term disaster and of the social implications created by differential characteristics of disaster agents. It is sggested that the primary disrption of the social strctre is revealed in nplanned changes in inter-organizational relationships. For types of organized behavior are isolated, derived from a cross-classification of the natre of the disaster tasks and the post-impact strctre. Using these for types, problems of mobilization and recritment are discssed as well as the specific operational problems these grops experience fnctioning nder disaster conditions. A final chapter deals with the implications of disaster research in dealing with the organizational conseqences of a nclear catastrophe. Dynes, Rssell R Coming to Terms with Commnity Disaster. Pp in What is a Disaster: Perspectives on the Qestion, edited by E.L. Qarantelli. London: Rotledge. 74

77 Dynes, Rssell R., E.L. Qarantelli The Absence of Commnity Conflict in the Early Phases of Natral Disaster. Pp in Conflict Resoltion: Contribtions of Behavioral Sciences, edited by CG Smith. Soth Bend, IN: University of Notre Dame Press. Echterling Lennis G., C. Bradfield, and M.L. Wylie Responses of Urban and Rral Ministers to a Natral Disaster. Jornal of Rral Commnity Psychology 9(1): Clergy play many roles in meeting the needs of commnities affected by disaster. The specific roles that clergy play dring disasters may depend on whether their congregation is located in a rral or rban area. In 1985, major floods hit several sections of West Virginia and Virginia, killing 54 people, reqiring the evacation of 4,300 families and reslting in property damage of nearly $1 billion. Seven to 16 months after the disaster, investigators srveyed 24 ministers from affected areas (half from rral and half from rban areas). Ministers from rral and rban areas were involved in many aspects of both immediate and long-term relief work. Differences were noted, however, between the roles of rban and rral ministers. Urban ministers tended to specialize in a particlar area, sch as heading interfaith relief committees, working with families, and ensring that victims were not neglected by the formal emergency medical system. Rral ministers, on the other hand, were more involved in trning their chrches and homes into disaster shelters and meeting of other basic needs. Many of the rral ministers were still qite involved in relief work 7 to 16 months after the floods. Egan, Matthew J. and Gabor H. Tischler The National Volntary Organizations Active in Disaster Relief and Disaster Assistance Missions: An Approach to Better Collaboration with the Pblic Sector in Post-Disaster Operations. Risks, Hazards, and Crisis in Pblic Policy 1(2): The paper describes National VOAD member operations, the relief and disaster assistance missions, as a crrent of activities that rn throgh the preparedness, mitigation, response, and recovery stages of the disaster cycle. This paper arges that by developing a better nderstanding of the types of services National VOAD members provide and the motivations for providing them, FEMA and state and local governments will be better able to tilize the nonprofit sector in post-disaster operations. Eisenman, David P., Anna Long, Lisa S. Meredith, Hilary Rhodes, and Gery Ryan Trst Inflences Response to Pblic Health Messages. Jornal of Health Commnication 12(3): This stdy bilds on recent work describing African Americans low trst in pblic health regarding terrorism preparedness by identifying the specific components of trst (fidciary responsibility, honesty, competency, consistency, faith) that may inflence commnity response to a bioterrorist attack. The stdy sed qalitative analysis of data from 75 African American adlts living in Los Angeles Conty who participated in focs grop discssions. Grops were stratified by socioeconomic stats (SES; p to vs. above 200% of federal poverty gidelines) and age (18 39 years old vs years old). Discssions elicited reactions to information presented in escalating stages of a bioterrorism scenario. The scenario mimicked the events and pblic health decisions that might occr nder sch a scenario. Elliot, James R., Jeremy Pais Race, Class, and Hrricane Katrina: Social Differences in Hman Responses to Disaster. Social Science Research 35(2): This stdy ses srvey data collected from over 1,200 Hrricane Katrina srvivors to examine these inflences on a wide array of responses, ranging from evacation timing and emotional spport to hosing and employment sitations and plans to retrn to pre-storm commnities. Reslts reveal strong racial and class differences, indicating that neither of these dimensions can be redced to the other when seeking to nderstand responses by srvivors themselves. This intersection renders low-income black home owners from New Orleans those most in need of targeted assistance as residents work to pt themselves and the region back together. Emergency Response/Service Ministries Disaster Child Care Home Page. Available at: < org/genbd/ersm/dcc.htm>. Accessed on Jly 9, Enarson, Elaine Women and Girls Last? Averting the Second Post-Katrina Disaster. Understanding Katrina: Perspectives from the Social Sciences, Jne 11. Available at org/enarson. Enarson, Elaine and Mareen Fordham From Women s Needs to Women s Rights in Disasters. Environmental Hazards 3: The athor arges that a wide variety of factors are indicative of social processes which increase women s disaster vlnerability. The athor discsses how women are impacted by disaster in gender specific ways and arges that more attention mst be paid to how women are affected by crisis and disaster. Enarson, Elaine, Alice Fothergill, and Lori Peek. Gender and Disaster: Fondations and Directions. Pp in Handbook of Disaster Research, edited by Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer. Gendered disaster social science rests on the social fact of gender as a primary organizing principle of societies and the conviction that gender mst be addressed if we are to claim knowledge abot all people living in risky environments. Theoretically, researchers in the area are moving toward a more nanced, international, and comparative approach that examines gender relations in the context of other categories of social difference and power sch as race, ethnicity, nationality, and social class. At a practical level, researchers seek to bring to the art and science of disaster risk redction a richer appreciation of ineqalities and differences based on sex and gender. As the world learns from each fresh tragedy, gender relations are part of the hman experience of disasters and may nder some conditions lead to the denial of the fndamental hman rights of women and girls in crisis. 75

78 Epp, Aaron Website Helps Chrches Prepare for Pandemics. Canadian Mennonite 13(1):20. Erikson, Kai T Everything in Its Path: Destrction of Commnity in the Bffalo Creek Flood. New York: Simon and Schster. Reconts the devastating personal and commnal effects of the 1972 Bffalo Creek, West Virginia, disaster on a tightly knit Appalachian commnity sddenly prooted and dispersed. Evans, D., C. Kromm, and S. Strgis Faith in the Glf: Lessons from the Religios Response to Hrricane Katrina. Drham, NC: Institte for Sothern Stdies, Sothern Exposre. Available at sothernstdies.org/glfwatch/ FaithGlf.pdf The stdy, the largest to date on the religios response to Katrina, finds that faith-based efforts can not replace the central role of government in Glf rebilding, bt they can be a valable catalyst and model for federal, state and local policy. Everly, George S. and Jeffrey M. Lating A Clinical Gide to the Treatment of the Hman Stress Response, 2nd ed. New York: Klwer Academic/Plenm Pblisher. This pdated edition of the Clinical Gide addresses many topics key to the delivery of psychological and spirital care to disaster srvivors. Drawing on considerable experience, the athors discss the stresses cased by natral disasters and terrorism, crisis intervention techniqes, treatments for PTSD, religios and spirital resorces that disaster victims and family members can trn to for strength dring these times. Treatment protocols are discssed that can be applied in the field immediately after a catastrophe or long afterwards when stress disorders have flly developed. The physiology of the stress response is also described and pharmacological treatments discssed. The real strength of this book is the comprehensive treatment approach that pays attention to physiologic, psychological, social, and spirital responses to natral disasters and acts of terrorism, with a particlar emphasis on addressing spirital needs. Fasset, Richard Bilding on Faith in a Tornado-Hit Town; Volnteers Converge on China Grove, Tenn., to Help Fellow Mennonites Who Choose to Rely on the Goodwill of Believers Instead of Insrance, Los Angeles Times, pp. A-5. Fasset, Richard Seeing God in Storms Wake; As a Sothern Baptist School Cleans Up, Staff and Stdents Ponder What the Event Means, Theologically Speaking, Los Angeles Times, pp. A-12. Feldbsh, Martin W The Role of Clergy in Responding to Disaster Events. Sothern Medical Association, 100(9): This article provides an overview of disaster experience and how trained clergy contribte to efforts to care for the tramatized. The athor recommends training for clergy in disaster response and integration into the formal disaster response network before disasters occr. Ferris, Elizabeth Faith-based and Seclar Hmanitarian Organizations. International Review of the Red Cross. 87(858): This article examines the role of faith-based organizations, particlarly Christian organizations, in hmanitarian assistance within the broader context of the NGO world. Following an overview of the historical development of these organizations, the article examines the crrent context in which faith-based and seclar hmanitarian organizations operate. The different roles played by these organizations are explored, as are some of the difficlties they enconter. The article sggests that mch more work is needed in the area of capacity-bilding of local hmanitarian organizations and in the coordination of NGO programmatic work. Fetter, Donnie Faith Leads Man to Aid Disaster Victims, Agsta Chronicle, March 2. Flannelly, Kevin, Stephen B. Roberts, and Andrew J. Weaver Correlates or Compassion Fatige and Brnot in Chaplains and Other Clergy Who Responded to the September 11th Attack in New York City. The Jornal of Pastoral Care and Conseling 59(3): Participants at a Jne 2002 conference abot the September 11th attacks were tested for compassion fatige, compassion satisfaction, and brnot. The sample consisted of 343 clergy, inclding 97 chaplains. A total of 149 (43.4%) of the participants had responded as disaster-relief workers following the September 11th attacks. The nmber of hors clergy worked with trama victims each week was directly related to compassion fatige among responders and non-responders. Compassion fatige also was positively related to the nmber of days that responders worked at Grond Zero, while disasterrelief work with the American Red Cross redced compassion fatige and brnot. Clinical Pastoral Edcation tended to decrease compassion fatige and brnot and increase compassion satisfaction in both responders and non-responders. Brnot was inversely related to age in both grops. Foster, John B A Vlnerable Planet: A short Economic History of the Environment. New York: Mon. Rev. Press. A Vlnerable Planet explores the reasons why a global economic system geared toward private profit has spelled vlnerability for the earth s fragile natral environment. Rejecting both individalistic soltions and policies that tinker at the margins, Foster calls for a fndamental reorganization of prodction on a social basis so as to make possible a sstainable and ecological economy. Foster, John B Marx s Theory of the Metabolic Rift: Classical Fondations for Environmental Sociology. The American Jornal of Sociology 105(2): This article addresses a paradox: on the one hand, environmental sociology, as crrently, developed, is closely associated with the thesis that the classical sociological tradition is devoid of systematic insights into environmental problems; on the other hand, evidence 76

79 of the crcial classical contribtions in this area, particlarly in Marx, bt also in Weber, Drkheim, and others, it too abndant to be convincingly denied. Foster, John B The Treadmill of Accmlation: Schnaiberg s Environment and Marxian Political Economy. Organization Environment 18(1):7-18. Allan Schnaiberg s treadmill of prodction model has formed the single most inflential framework of analysis within environmental sociology in the United States. Schnaiberg s work is often characterized as neo-marxist, bt its actal relation to Marxian political economy has been left obscre. The following article examines Marx s treatment of the treadmill as the crdest historical expression of the capitalist mode of prodction; the roots of Schnaiberg s analysis in Baran and Sweezy s conception of monopoly capital and Gabriel Kolko s conception of political capitalism; the later divergence of the treadmill theory and Marxian political economy; the disappearance of the explicit critiqe of capitalism in the joint work of Schnaiberg and Kenneth Alan Gold; and the reconvergence of these traditions in the crrent phase of environmental sociology characterized by the debate with ecological modernization. The treadmill model demonstrates that the choice between barbarism and civilization is not simply a qestion of the organization of the hman relations within society bt also a qestion of the organization of the hman relation to the environment. Fothergill, Alice The Stigma of Charity: Gender, Class, and Disaster Assistance. The Sociological Qarterly 44(4): This article examines the stigma associated with needing and receiving assistance after a natral disaster. I condcted a qalitative, longitdinal stdy of women who srvived the 1997 Grand Forks, North Dakota, flood. Based on sixty in-depth interviews and observation, the data show the ways in which the stigma affected these women when they had to accept charity, many of them for the first time in their lives. Factors that played a role inclde the self-sfficient cltre of North Dakota, the caregiving role of giving and self-sacrifice, the experience of downward mobility and loss of middle-class stats, the tilization of impression management techniqes, and the ways in which the women shifted their former views of poor people and welfare recipients. The article concldes with a discssion of how the examination of the stigma of charity illminates the constrction of class, gender, and race in white, middle-class consciosness. Friedman, Dayle A Jewish Pastoral Care: A Practical Handbook from Traditional and Contemporary Sorces. Woodstock, VT.: Jewish Lights Pb. Fritz, C. E Disasters. Pp in Contemporary Social Problem: An Introdction to the Sociology of Deviant Behavior and Social Disorganization, edited by Robert K. Merton and Robert A. Nisbet. New York: Harcort, Brace & World. Gallp, George H. and D. Michael Lindsay Srveying the Religios Landscape: Trends in U.S. Beliefs. Harrisbrg, PA: Morehose Pblishing. These srveys will appeal to those who track religion professionally, bt they will also be of interest to clergy, chrch members, and others interested in the spirital landscape of today. A wide variety of beliefs and practices are srveyed inclding: belief in God, attendance at chrch or synagoge, religios beliefs of today s teenagers, views abot the interaction between politics and religion, life after death, qestions of ethics, and others. Srveys address the differences in beliefs among those of varios faith perspectives, races, age grops, genders, and those in varying geographic locations. Gately, Gary Hndreds Express Grief and Faith as 6 Miners are Bried, New York Times, Janary 6, pp. A-12. Gerrard, Nikki, Jdith Klig, Nadine Nowatzki What Doesn t Kill yo Makes yo Stronger: Determinants of Stress Resiliency in Rral People of Saskatchewan, Canada. The Jornal of Rral Health 20(1): This article discsses a stdy that addressed how rral people in Saskatchewan, Canada, respond to stressfl events, withot otside intervention. It examines the links between stress and resiliency while recognizing the impact of social contexts on perceptions and experiences. Gillard, Matt, Doglas Paton Disaster Stress Following a Hrricane: The Role of Religios Difference in the Fijian Islands. The Astralasian Jornal of Disaster and Trama Stdies 3(2). This paper explores the inflence of religion on disaster stress in Fijian Islanders. Interview data revealed that religios grops cold be segregated in regard to the assistance afforded them and the demands made pon them by religios organizations. A qestionnaire examining these dimensions, together with a stress and tramatic stress measre, was sed to compare the impact of Hrricane Nigel (1997) on Christian Fijians, Indians who follow Islam, and Indians who practice Hindism. The reslts revealed that religios denomination exercised a differential impact on vlnerability, althogh differences were partially dependent on the measre of vlnerability sed. Explanations for these differences, and their implications for intervention, are discssed. Gilbert, Clade Stdying Disaster: Changes in the Main Conceptal Tools. Pp in What is a Disaster: Perspectives on the Qestion, edited by Enrico L. Qarantelli. London: Rotledge. This paper looks at briefly at the conceptal scope of the field as a whole and it follows the chronological development of the principle explanatory approaches on which disaster analysis has been based. The discssion presents the case for reordering the theoretical fondations in the stdy of disaster, ths enhancing a real conceptal debate. Gillespie, David F Coordinating Commnity Resorces. Pp in Emergency Management: Principles and Practice for Local Government, edited by Thomas E. Drabek and Gerard J. Hoetmer. Washington, DC: International City Management Association. 77

80 Gillespie, David F., Richard A. Colignon, Mahasweta M. Banerjee Partnerships for Commnity Preparedness. Bolder, CO: Institte of Behavioral Science, University of Colorado. Goldsmith, Stephen and William D. Eggers Government by Network: The New Shape of the Pblic Sector. Washington, D.C.: The Brookings Instittion. The athors discss a new model, governing by network, and maintain that the new approach is a dramatically different type of endeavor than simply managing divisions of employees. Faced by a web of relationships and partnerships that increasingly make p modern governance, pblic managers mst grapple with skill-set isses (managing a contract to captre vale); technology isses (incompatible information systems); commnications isses (one partner in the network, for example, might possess more information than another); and cltral isses (how interplay among varied pblic, private, and nonprofit sector cltres can create nprodctive dissonance). Governing by Network examines for the first time how managers on both sides of the aisle, pblic and private, are coping with the changes. Drawing from dozens of case stdies, as well as established best practices, the athors tell s what works and what doesn t. Goold, Ssan. D Trst, Distrst and Trstworthiness: Lessons from the Field. Jornal of General Internal Medicine 17(1): The stdy of trst in healthcare is growing, paralleling its rise in other applied arenas and in more theoretical disciplines like sociology and philosophy. Stdying trst and trstworthiness in the healthcare context is imperative for several reasons and is illstrated by the for papers in this jornal. First, the ill are vlnerable emotionally, physically, spiritally, and, often, financially. The trsting patient is placed, sometimes nwillingly, in a position of vlnerability and grants, sometimes relctantly, discretionary power to doctors, other clinicians, and nmeros organizations in order to achieve something the patient desires, sally better health or even the preservation of his/her life. An imbalance of knowledge and power characterizes health care relationships to a niqe extent, while the importance of health to achieve one s life goals makes vlnerability greater and the choice to trst rhetorical. To prse the patient s good, the patient mst trst the physician (or clinician, or organization) with private information and with his/her body. Trst in the healer is essential to healing itself. Trst, at least to some minimal extent, is ndobtedly a prereqisite to seeking care at all. Gnn, Francis X Spirital Isses in the Aftermath of Disaster. Sothern Medical Jornal 100(9): Gnn explores the role of religios belief and prayer in disaster recovery. Hayasaki, Erika and Garrett Therolf Minnesota Morners in Prayer, Together; People of All Faiths Remember the Victims of the Fallen Bridge and the Eight Still Missing, Los Angeles Times, Agst 6, p. A-17. Heinselman, Karen Tornado 2008: Looking to Faith throgh a Disaster, Waterloo Corier, Jne 3. Hewitt, Kenneth Exclded Perspectives in the Social Constrction of Disaster. Pp in What is a Disaster? Perspectives on the Qestion, edited by Enrico L. Qarantelli. London: Rotledge. Hoetmer, Gerard J Introdction. Pp. xvii-xxxiv in Emergency Management: Principles and Practice for Local Government, edited by Thomas E. Drabek and Gerard J. Hoetmer. Washington, DC: International City Management Association. Horlick-Jones, Tom Modern Disasters as Otrage and Betrayal. International Jornal of Mass Emergencies and Disasters 13(3): This paper addresses the role played by the concept of disaster in modern, technologically advanced states. Horner Kim Evacee Srvey Gages Storm s Mental Toll, Dallas Morning News, March 10, pp. A1, A5. Hoston Chronicle Underwriting Charity; Federal Reimbrsement of Some Faith-based Disaster Relief is Jstified bt Needs to be Closely Managed September 29, pp. 10. Hffsttter, P.J., John-Thor Dahlbrg, and Steve Chawkins Katrina s Aftermath; Faithfl Try to Find Meaning in the Wake of Disaster; Throghot the Region Shattered by Katrina, Srvivors Give Thanks and Seek Answers, Los Angeles Times, September 5, p. A-14. Hll, Alastair M., David A. Alexander, and Ssan Klein Srvivors of the Piper Alpha Oil Platform Disaster: Long-term Follow-p Stdy. British Jornal of Psychiatry 181: The spport received from members of one s faith commnity following a disaster may be even more important than more traditional seclar treatments for tramatic stress. Investigators srveyed 36 of the original 59 srvivors 10 years after an oil platform fire in 1988 that killed 166 of 225 workers. A decade after the event, over 20% of srvivors still met the most stringent diagnostic criteria for PTSD. Srvivors were asked to list those sorces of help which they fond to be particlarly important sorces and which enabled them to cope with this tragedy. Help from friends, family, and their faith commnities was perceived as being more beneficial than help received from medication or grop therapy. Hnt, April Charities Network Ready for Disaster: Faith Grops and Agencies Work Behind the Scenes in a Nicely Oiled Machine to Handle Emergencies, Orlando Sentinel, September 3. Inayat Qlsoom The Meaning of Being a Mslim: An Aftermath of the Twin Towers Episode. Conseling Psychology Qarterly 15(4): This small qalitative stdy examines what September 11th meant for American Mslims and how this event challenged their Islamic beliefs and created confsion in their lives. Described are the experiences of five Mslims who soght conseling to deal with the stress cased by the terrorist attacks on the twin towers in New York City. 78

81 The common themes that emerged from this research were indirect feelings of responsibility for loss of life, general feelings of confsion, a need to distingish themselves from the terrorists who committed these acts, and a need to reconstrct their Islamic beliefs in light of these atrocities committed in the name of Islam. The athor interprets these reactions sing psychosocial transition and bereavement theory. Jayasinghe, Saroj Faithbased NGOs and Healthcare in Poor Contries: A Preliminary Exploration of Ethical Isses. Jornal of Medical Ethics 33(11): An increasing nmber of non-governmental organizations (NGOs) provide hmanitarian assistance, inclding healthcare. Some faith-based NGOs combine proselytizing work with hmanitarian aid. This can reslt in ethical dilemmas that are rarely discssed in the literatre. The article explores several ethical isses, sing for generic activities of faith-based NGOs: (1) It is discriminatory to deny aid to a needy commnity becase it provides less opportnity for proselytizing work. Allocating aid to a commnity with fewer health needs bt potential for proselytizing work is njst, since it neither maximizes welfare (tilitarianism) nor assists the most needy (egalitarianism). (2) Faith-based-NGOs may state that proselytizing work combined with hmanitarian assistance improves spirital wellbeing and overall benefit. However, proselytizing work creates religios dobts, which cold transiently decrease wellbeing. (3) Proselytizing work is nlikely to be a perceived need of the poplation and, if carried ot withot consent, breaches the principle of atonomy. Sch work also exploits the vlnerability of disaster victims. (4) Governments that decline the assistance of a faith-based NGO involved in proselytizing work may deprive the needy of aid. Three strategies are proposed: (a) Increase knowledge to empower commnities, individals and governments; information on NGOs cold be provided throgh an accessible register that discloses objectives, fnding sorces and intended spirital activities. (b) Clearly demarcate between hmanitarian aid from proselytizing work, by setting explicit gidelines for hmanitarian assistance. (c) Strengthen self-reglation by modifying the Code of Condct of the Red Cross to state criteria for selecting commnities for assistance and procedres for proselytizing work. Jervis, Rick Faith-based Grops Man the Front Lines, USA Today, October 7, pp. 13E. Joshi, Pamela Faith-Based and Commnity Organizations Participation in Emergency Preparedness and Response Activities. Institte for Homeland Secrity Soltions, Febrary. To provide a descriptive synthesis of the state of the research on the efforts of faith-based and commnity organizations (FBCOs) in emergency preparedness and response (EPR) efforts, RTI International was commissioned by the U.S. Department of Homeland Secrity (DHS) Center for Faith-Based and Commnity Initiatives, partnering with the DHS Science and Technology Directorate s Hman Factors/Behavioral Sciences Division, to condct a targeted literatre review. This review identified stdies that provide a preliminary assessment of FBCO capacity and collaborative networks related to emergency management. Inclded are examples of a broad range of approaches to increase FBCO engagement and coordination identified in the research and policy literatres that may help gide ftre program development. Jornal of Rral Commnity Psychology 9(1). This isse of the Jornal of Rral Commnity Psychology is focsed on a series of articles assessing and treating implications for rral commnities facing chronic stress or disaster. Kaplan, Zeev, Michael A. Matar, Ram Kamin, Tamar, Sadan, and Hagit Cohen Stress-Related Response after 3 Years of Exposre to Terror in Israel: Are Ideological-Religios Factors Associated with Resilience? Jornal of Clinical Psychiatry 66(9): Kaplan et al. discss how deeply held belief systems affecting life-views may impart significant resilience to developing stress-related problems, even nder extreme conditions. Koppenjan, Joop and Erik-Hans Klijn Managing Uncertainties in Networks: A Network Approach to Problem Solving and Decision Making. London: Rotledge. Managing Uncertainties in Networks is a new text that examines developments in the area of network strategy. Differentiating itself from other policy network approaches which have a mainly research focs, this text has a managerial orientation presenting strategies and management recommendations for pblic and private sector organizations as well as the analytical tools reqired by practitioners seeking to spport their own internal decision making and strategy formlation. Koenig, Harold G The Healing Power of Faith: How Belief and Prayer Can Help Yo Trimph Over Disease. New York, Simon & Schster. This book presents scientific evidence that provides answers to pzzling medical mysteries inclding the pioneering stdy that fond nonreligios patients with heart disease to be three times more likely to die following srgery than their religios conterparts. The athor arges that saying prayers reglarly can be as effective as taking medicine. Koenig, Harold G In the Wake of Disaster: Religios Responses to Terrorism and Catastrophe. Philadelphia: Templeton Fondation Press. This book addresses federal state and local government policy leaders rging them to more flly integrate religios organizations into the formal disaster response system and he then provides recommendations on how this can effectively be done. Koenig also advocates faith commnities and organizations to learn more abot the role they can play in responding to disasters and terrorism. This book provides information on the psychological social and spirital responses to trama. It addresses how the emergency response system works and the role that religios commnities can play in disaster response and recovery in terms of providing emotional and spirital care for victims. It advocates integrating mental health into emergency response systems directed at those affected by hrricanes floods earthqakes and terrorism. The aim 79

82 is to help victims of disaster to better cope with the stresses they face as well as help direct care workers, firefighters, police, health care providers, et al. to deal better emotionally with the trama to which they are exposed so they can remain effective and fnctional on the job explains Dr. Koenig whose research on the healing power of faith has been pblished worldwide. Koenig, Harold G Introdction: Spiritality and Catastrophe. Sothern Medical Jornal 100(9): This article provides a brief introdction to the role of spiritality and mass catastrophe for physicians. Koenig, Harold G Case Discssion: Religion and Coping with Natral Disaster. Sothern Medical Jornal 100(9):954. Krebs, Valids. Jne Holley Bilding Smart Commnities throgh Network Weaving. Available at This paper investigates bilding sstainable commnities throgh improving their connectivity internally and externally sing network ties to create economic opportnities. Improved connectivity is created throgh an iterative process of knowing the network and knitting the network. Kreps, Gary A Description, Taxonomy, and Explanation in Disaster Research. International Jornal of Mass Emergencies and Disasters 7(3): Kreps clarifies and explains his position on taxonomy and classification in disaster research in this article. Kreps, Gary A Social Strctre and Disaster. Newark: University of Delaware. In a format of presentation, critiqe, and commentary, disaster researchers and sociological theorists address basic theoretical isses nderlying stdies of social strctre and disaster. The editor s program of archival research on natral disasters, social movement organizations, and other types of social strctre provides a basis for discssion. Kreps, Gary A Answering Organizational Qestions: A Brief for Strctral Codes. Pp in Stdies in Organizational Sociology: Essays in Honor of Charles K. Warriner, edited by Gale Miller. Greenwich, CT: JAI Press. Kreps, Gary A Disaster as Systemic Event and Social Catalyst: A Clarification of Sbject Matter. Pp in What is a Disaster: Perspectives on the Qestion, edited by Enrico L. Qarantelli. London: Rotledge. Kreps, Gary A. and S.L. Bosworth Organizational Adaptation to Disaster. Pp in Handbook of Disaster Research, edited by Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer. The major focs of this chapter is twofold. First, the athors consider what has been learned abot organizational adaptation to disasters from original field stdies by the Disaster Research Center (DRC) dring the initial 20 years of its existence ( ).A series of secondary data analyses ( ) are then examined and completed sing data archives prodced primarily from these stdies and maintained by the DRC. The grondwork established by what amonts to several decades of original field stdies and follow-p archival analyses has contined to inform DRC field research on preparedness for and response to natral, technological, and willfl disasters by organizations in both the pblic (e.g., Tierney, 1985, 1993) and private sectors (e.g., Webb, Tierney, & Dahlhammer, 2000). Argably the most compelling example of continity from the earliest to the most recent work within the DRC tradition is the Centers major stdy of organizational adaptation following the September 11, 2001 terrorist attack on the World Trade Center (Kendra & Wachtendorf, 2003; Kendra et al., 2003; Wachtendorf, 2004). Kroll-Smith, J. Stephen and Stephen R. Coch A Chronic Technical Disaster and the Irrelevance of Religios Meaning: The Case of Centralia, Pennsylvania. Jornal for the Scientific Stdy of Religion 26(1): In Centralia, Pennsylvania, a twentyfor-year-old ndergrond coal mine fire has slowly destroyed the physical commnity, leaving in its wake mch commnity conflict and sffering. And yet, nlike in most cases of natral disasters, local religios instittions and commnity residents failed to assign religios meaning to the problems associated with the fire. The paper arges that the failre of local religion to respond effectively is related to the chronic technical natre of the disaster agent. Unlike a tornado or hrricane, the mine fire strck slowly, lasted a long time, was cased by hman beings, and reqired sophisticated technical apparats to detect and abate. In addition, the patterns of victimization associated with the chronic technical disaster are different from those reslting from immediate impact natral disasters. These differences reslted in the acceptance of a technical, not moral or religios, definition of the problem. Implications of this for religion s response to other chronic technical disaster sitations are discssed. Landsberg, Mitchell Faith s Response to Disaster, Sffering; Attempt to Find a Meaning in Calamity Leads to Diverse Interpretations, Los Angeles Times, pp. AA-6. Lawson, Erma J. and Cecelia Thomas Wading in the Waters: Spiritality and Older Black Katrina Srvivors. Jornal of Health Care for the Poor and Underserved 18(2): Hrricane Katrina has drawn increased interest in coping strategies, spiritality, and mental health among low-income Blacks. Given the pacity of information available regarding the role of spiritality in srviving Hrricane Katrina, this qalitative stdy explores active coping strategies of older Blacks. Older respondents who were evacated to a Texas retirement apartment complex participated in a series of three in-depth interviews (starting approximately three weeks after their arrival in the host state and contining weekly). Withot exception, the findings indicate that this poplation coped with Katrina and its aftermath throgh reliance on a Higher Power. The relationship to a Higher Power did not necessarily translate into chrch membership. The conclsions of the respondents spirital coping mechanisms revealed the following themes: 1) reglar commnication with a spernatral power; 2) miracles of faith throgh this sorce of gidance and protection; 3) daily reading of the 80

83 Bible and varios spirital and devotional materials; and 4) helping others as a conseqence of faith and devotion to a spreme being. This stdy indicates that spiritality promotes emotional resilience in the aftermath of tramatic events sch as Hrricane Katrina. These findings also point to the need for researchers to reconsider expressions of spiritality based solely on chrch membership/attendance and prayer, and to consider redefining spirital coping as a form of cltral capital. Leavitt, Jdith W Pblic Resistance or Cooperation? A Tale of Smallpox in Two Cities. Biosecrity and Bioterroism 1(3): Lockwood, Ssan C. Miller, Craig. Spiritality Care Isses in Fatality Management. In Massey K. (2006) Light Or Way: A Gide for Spirital Care in Times of Disaster, Washington, DC, National Volntary Organizations Active in Disaster. This article provides a concise overview of spirital care and disaster chaplaincy. Manley, William G., Pal M. Frbee, Jeffery H. Coben, Sharon K. Smyth, Daniel E. Smmers, Ronald C. Althose, Rodney L. Kimble, and Aaron T. Kocsis Realities of Disaster Preparedness in Rral Hospitals. Disaster Management and Response 4(3): This stdy examines the experiences of rral hospital emergency departments with threat preparedness. Data were gathered throgh a nationwide srvey to describe emergency department experience with specific incidents, as well as the freqency of occrrence of these events. Expanding srge capacity of hospitals and developing a commnity-wide response to natral or hman-made incidents is crcial in mitigating long-term effects on the health care system. Analysis of preparedness activities will help identify common themes to better prioritize preparedness activities and maximize a hospital s response capabilities. Marks, Loren, Olena Nesterk, Mandy Swanson, Betsy Garrison, and Tanya Davis Religion and Health among African Americans: A Qalitative Examination. Research on Aging 27(4): The athors fond a 13.7-year advantage in longevity for African-Americans who attend worship services more than once a week compared with those who never attend. This article sbseqently responds to the qestion, Why do highly religios African Americans live significantly longer? A prposive sample of highly religios, African American adlts were interviewed sing an indepth, qalitative approach to examine the religion-health-longevity interface. Six themes relating to the research qestion are reported: active faith involvement and the aged, avoiding negative coping, evading violence, the absence of hope, social spport, and the power of prayer. The six themes are discssed in detail and directions for ftre research are recommended. Massey, Kevin and Jeannette Stton Faith Commnity s Role in Responding to Disasters. Sothern Medical Jornal 100(9): Massey and Stton provide a qick overview of faith-based grops motivations and roles as well as an otline of some FBOs involved in disaster response. McEntire, David A. Local Emergency Management Organizations. Pp in Handbook of Disaster Research, edited by Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer. Two days after Hrricane Andrew strck the sotheastern coast of Florida, the emergency manager of Dade Conty asked in desperation, Where the hell is the cavalry on this one? Pleas for help are common in most widespread disasters as mnicipal and conty governments may not have sfficient material and hman resorces to deal with the devastation and disrption they leave behind. Mass emergencies and major calamities are therefore characterized by the need for otside assistance, and state and federal assets are sent to the affected area to assess damages, explain national relief programs, and provide financial assistance, among other things. For instance, when the World Trade Center towers collapsed after being strck by hijacked aircraft, hndreds of government agencies and departments converged in New York. Among these individals and organizations from the pblic sector were search and resce teams, law enforcement personnel, environmental enforcement officials, intelligence agents, congressional representatives, the National Gard, interstate mtal aid partners, and the Federal Emergency Management Agency (FEMA). Emergent grops, religios organizations, bsinesses, and nonprofit agencies also arrived at the scene from distant locations to provide varios kinds of disaster assistance. Nonetheless, the blk of responsibility in disasters typically falls on local jrisdictions. The brden of dealing with a disaster is never felt more intensely than at the commnity level. For this reason, it is imperative to nderstand local emergency management organizations. Mechanic, David Changing Medical Organization and the Erosion of Trst. Milbank Qarterly 74(2): Trst in medicine contribtes to effective commnication, cooperation in treatment, and the ability to cope with ncertainties. Social trst in medicine reflects pblic attitdes and is shaped by media and crrent events. Interpersonal trst depends on the degree to which patients see their doctors as competent, responsible, and caring. The commercialization of medical care, conflicts of interest, media attention to medical ncertainty and error, and the growth of managed care all challenge trst. Trst is encoraged by patient choice, continity of care, and enconter time that allows, opportnities for feedback, patient instrction, and patient participation in decisions. An informal inqiry of medical leaders indicates that most believe trst is eroding. Instittions are taking measres to help restore trst: eliciting patient feedback; providing more information for patients are the pblic; improving staff edcation and sensitivity training; paying attention to clinicians interpersonal skills; sponsoring spport grops; institting patient empowerment projects; and focsing on ethics isses. 81

84 Mileti, Dennis. S Disasters By Design: A Reassessment of Natral Hazards in the United States. Washington, D.C: Joseph Henry Press. Disasters By Design provides an alternative and sstainable way to view, stdy, and manage hazards in the United States that wold reslt in disaster-resilient commnities, higher environmental qality, inter- and intragenerational eqity, economic sstainability, and improved qality of life. This volme provides an overview of what is known abot natral hazards, disasters, recovery, and mitigation; how research findings have been translated into policies and programs; and a sstainable hazard mitigation research agenda. Also provided is an examination of disaster losses and hazards management over the past 20 years, inclding factors demographic, climate, social that inflence loss. Monroe, Irene Will Faith- Based Agencies Help Haiti s Gay Commnity? Windy City Times, 25(18):10. Morrow, Betty and Brenda Phillips Special Isse: Women and Disasters. International Jornal of Mass Emergencies and Disasters, 17(1). Moynihan, Donald. P. and Robert M. La Follette Leveraging Collaborative Networks in Infreqent Emergency Sitations. Washington, DC: IBM Center for the Bsiness of Government. This article describes best practices and lessons learned for employing collaborative networks in disaster response. National Disaster Interfaiths Network, Bilding Disaster Resilient Commnities, New York, National Ministries Disaster Response. Available at: < nationalministries.org/disaster_response/index.cfm>. Nelson, L. D. and Rssell R. Dynes The Impact of Devotionalism and Attendance on Ordinary and Emergency Helping Behavior. Jornal for the Scientific Stdy of Religion 15(1): This qantitative stdy, now over 30 years old and condcted before most religios organizations had formal disaster relief arms, docments the degree to which religios involvement predicts helping behaviors and volnteerism following a natral disaster. Researchers srveyed 663 persons in a sothwestern U.S. region eight months after it was decimated by a tornado. Religios characteristics of respondents were determined to assess their impact on helping behaviors dring the aftermath of the tornado. Reslts indicated that freqency of prayer, importance of prayer, freqency of religios attendance, and self-perceived religiosity were all positively and significantly correlated with providing emergency fnds to relief organizations, goods to tornado victims, and disaster-relief services. Religios service attendance, in particlar, was related to emergency helping, an effect that was independent of age, income, and congregational friendships. O Connor, James Natral Cases: Essays in Ecological Marxism. London: Gildford Press. Economic growth since the Indstrial Revoltion has been achieved at great cost both to the natral environment and to the atonomy of commnities. What can a Marxist perspective contribte to nderstanding this distrbing legacy, and mitigating its impact on ftre generations? Social theorist James O Connor shows how the policies and imperatives of bsiness and government inflence and are inflenced by environmental and social change. Probing the relationship between economy, natre, and society, O Connor arges that environmental and social crises pose a growing threat to capitalism itself. These illminating essays and case stdies demonstrate the power of ecological Marxist analysis for nderstanding or diverse environmental and social history, for gronding economic behavior in the real world, and for formlating and evalating new political strategies. O Toole, Tara, Michael Mair, and Thomas V. Inglesby Shining Light on Dark Winter. Clinical Infectios Diseases 34(7): On Jne 22 23, 2001, the Johns Hopkins Center for Civilian Biodefense Strategies, in collaboration with the Center for Strategic and International Stdies, the Analytic Services Institte for Homeland Secrity, and the Oklahoma National Memorial Institte for the Prevention of Terrorism, held a senior-level exercise entitled Dark Winter that simlated a covert smallpox attack on the United States. The first sch exercise of its kind, Dark Winter was constrcted to examine the challenges that senior-level policy makers wold face if confronted with a bioterrorist attack that initiated otbreaks of highly contagios disease. The exercise was intended to increase awareness of the scope and character of the threat posed by biological weapons among senior national secrity experts and to bring abot actions that wold improve prevention and response strategies. Office of Rral Health Policy Rral Commnities and Emergency Preparedness. Washington D.C.: U.S. Department of Health and Hman Services. This paper addresses rral emergency preparedness by describing, rral pblic health infrastrctre and an overview of rral emergency preparedness and perspectives and experiences of state Offices of Rral Health in responding to emergencies and in enhancing responsiveness in their state s rral commnities. Oliver, John and James Cook University of North Qeensland. Centre for Disaster Stdies Response to Disaster. Townsville, Qeensland: Centre for Disaster Stdies, James Cook University of North Qeensland. Oliver-Smith, A Per s Five Hndred Year Earthqake: Vlnerability in Historical Context. Pp in Disasters, Development and Environment, edited by A. Varley. London: Wiley. 82

85 Oliver-Smith, A Global Challenges and the Definition of Disaster. Pp in What is a Disaster: Perspectives on the Qestion, edited by Enrico L. Qarantelli. New York: Rotledge. Painter, Kim Be Prepared for Disasters, USA Today, Jly 25, Retrieved from com/news/health/painter/ yor-health_N.htm This article discsses the difficlties of getting poplations to prepare for disaster Pant, Anjali T., Thomas D. Kirsch, Italo R. Sbbarao, Y-Hsiang Hsieh, and Alexander V Faith- Based Organizations and Sstainable Sheltering Operations in Mississippi after Hrricane Katrina: Implications for Informal Network Utilization. Prehospital and Disaster Medicine 23(1):48 54 The objective of this stdy was to examine the sheltering operations of FBOs, nderstand the decision-making process of FBO shelters, and identify the advantages and disadvantages of FBO shelters. The stdy fond that the majority of shelters operating in Mississippi p to three weeks post-katrina were FBO-managed. All of the operating FBO shelters in Mississippi that met the inclsion criteria were contacted with a response rate of 94%. Decisions were made by individals or small grops in most shelters regarding opening, operating procedres, and closing. Most FBOs provided at least one enabling service to evacees, and all tilized informal networks for sheltering operations. Only 25% of FBOs had disaster plans in place prior to Hrricane Katrina. Pargament, Kenneth I., Karen Ishler, Eric F. Dbow, Patti Stanik, Rebecca Roiller, Patty Crowe, Ellen P. Cllman, Michael Albert, and Betty J. Royster Methods of Religios Coping with the Glf War: Cross-Sectional and Longitdinal Analyses. Jornal for the Scientific Stdy of Religion 33(4): Introdctory psychology stdents at Bowling Green State University were srveyed two days before the 1991 Kwait assalt (Time 1) and one week after the First Glf War ended (Time 2). Stdents completed a spiritallybased coping scale and measres of mental health (positive affect, negative affect, and mental distress) at both time points. A pleading to God sbscale was associated with greater negative affect and worse mental health at Time 1 before the Kwait assalt began, bt predicted greater positive affect at Time 2 after the war ended. Stdents who coped with stress by depending on religios spport experienced greater positive affect at Time 1 and less global distress at Time 2. Althogh these stdents were not directly exposed to the war, effects from indirect exposre were evident. Ways of sing religion to cope affected mental health in different ways, depending on when these were measred in relationship to the war crisis. Pargament, Kenneth. I., Brce W. Smith, Harold G. Koenig, and Lisa Perez Patterns of Positive and Negative Religios Coping with Major Life Stressors. Jornal for the Scientific Stdy of Religion 37(4): This stdy attempted to identify positive and negative patterns of religios coping methods, develop a brief measre of these religios coping patterns, and examine their implications for health and adjstment. Throgh exploratory and confirmatory factor analyses, positive and negative religios coping patterns were identified in samples of people coping with the Oklahoma City bombing, college stdents coping with major life stressors, and elderly hospitalized patients coping with serios medical illnesses. A 14- item measre of positive and negative patterns of religios coping methods (Brief RCOPE) was constrcted. The positive pattern consisted of religios forgiveness, seeking spirital spport, collaborative religios coping, spirital connection, religios prification, and benevolent religios reappraisal. The negative pattern was defined by spirital discontent, pnishing God reappraisals, interpersonal religios discontent, demonic reappraisal, and reappraisal of God s powers. As predicted, people made more se of the positive than the negative religios coping methods. Frthermore, the two patterns had different implications for health and adjstment. The Brief RCOPE offers an efficient, theoretically meaningfl way to integrate religios dimensions into models and stdies of stress, coping, and health. Paton, Doglas Disaster Resilience: Bilding Capacity to Co- Exist with Natral Hazards and Their Conseqences. Pp in Disaster Resilience: An Integrated Approach, edited by Doglas Paton and David Johnston. Springfield, Ill.: Charles C Thomas. This chapter is focsed on identifying the vales, beliefs, competencies, resorces and procedres that societies and their members can call pon to facilitate their capacity to adapt to natral hazards and sstain societal fnctions in the face of crisis. Paton, Doglas and David Johnston Identifying the Characteristics of a Disaster Resilient Society. Pp in Disaster Resilience: An Integrated Approach, edited by Doglas Paton and David Johnston. Springfield, Ill.: Charles C Thomas. This chapter introdces the resorces and processes that people, commnities, and social systems can tilize to facilitate their capacity to adapt to the challenges posed by disaster, recover qickly, and se the disaster experience as a catalyst for ftre growth and development. Pal, Lisa A., Matt J. Gray, Jon D. Elhai, Phillip M. Massad, and Beth Hdnall Stamm Promotion of Evidence-Based Practices for Child Tramatic Stress in Rral Poplations: Identification of Barriers and Promising Soltions. Trama, Violence & Abse, 7(4): This article briefly reviews the prevalence of childhood trama and depicts the nmeros barriers to effective treatment faced by rral poplations. The athors then briefly review promising evidence-based interventions for child tramatic stress and conclde by enmerating mechanisms for increasing rral poplations access to these services. Peek, Lori Ann The Identity Crisis: Mslim Americans after September 11. Thesis, Department of Sociology, University of Colorado. This stdy examines in-depth the experiences of a sample of yong, mostly second-generation, Mslim Americans both prior to and following the events of September 11, The research draws on data gathered throgh participant observation, focs grops, and 83

86 individal interviews with 127 Mslim niversity stdents in New York and Colorado. This research explores the social psychological effects on a minority poplation of blame and hostility following a hman-initiated disaster. It also contribtes to or nderstanding of the social vlnerability and reactions of minority commnities to catastrophic events Pelling, Mark, Institte of British Geographers, and Royal Geographical Society Natral Disasters and Development in a Globalizing World. London: Rotledge. Natral Disaster and Development in a Globalizing World acknowledges the fll implications of globalization for disaster and development. The contribtors to this book examine: i global processes and how they might affect disaster risk at the global scale. i links between international isses sch as diplomatic relations, the growth of non-governmental organizations and the health of the international insrance indstry and disaster risk i the interaction of these large scale forces with local conditions throgh case stdy analysis of individal disaster events. In this work, athor Pelling makes clear the links between global scale processes and local experiences of disaster, and nderlies the difficlty of attribting blame for individal disasters on specific global pressres. He arges that action to redce disaster mst be coordinated at the local, national and global scales and that there is a need for greater integration across the physical and social sciences. In this context, the hman rights agenda is seen as a way of moving disaster redction efforts forward. Perry, Ronald W What is a disaster? Pp in Handbook of Disaster Research, edited by Havidan Rodrigez, Enrico L. Qarantelli and Rssell R. Dynes. New York: Springer. Fieldwork is stimlating, challenging, and provides immediate rewards for the researcher. Althogh contemplating theoretical and paradigmatic isses in one s office may be less exciting by comparison, it is important to deal with sch tasks. Devising a definition of disasters or assessing consenss on a definition is not only a part of sond theory and methodology (Bnge, 1998) bt also contribtes to a clearer vision of the field of stdy, and on a very practical level, helps to sort ot apparent anomalies in research findings and sets the stage for a progression from simple description toward the social scientific tasks of explanation, prediction, and control (Homans, 1967). Peterson, Christopher and Martin E. P. Seligman Character Strengths before and after September 11. Psychological science 14(4): This stdy fond that between two months and 12 months after September 11th, Americans experienced an increase in theological character traits (gratitde, hope, kindness, leadership, over, spiritality and teamwork), while seclar character traits (appreciation of beaty, bravery, creativity, criosity, eqity, indstry, etc.) did not change. Investigators condcted an online srvey of 4,812 Americans two months after September 11th and then again 10 months later. The Vales in Action Classification of Strengths qestionnaire was sed to assess 24 positive character traits. Seven of these character traits significantly increased dring the eight-month period: gratitde, hope, kindness, leadership, love, spiritality, and teamwork (considered theological traits). Other more seclar character traits did not change. Philbin, John. P. and Nichole M. Urban. Leveraging the Power of the Faith-based Commnity and its Crcial Commnication Role Dring Pblic Health Emergencies. Available at Considering the decline in pblic confidence in government and indstrial instittions, pblic affairs officers shold integrate risk commnication principles and faith-based leaders into their strategic commnication plans. The New York State Department of Health (NYSDOH), condcted several risk commnication workshops to establish and enhance relationships among faith commnities. These workshops had the following prposes: (1) Train faith commnity and health department representatives in risk commnication practices and principles; (2) Offer an opportnity for the two grops to discss ways to collaborate on pblic health emergency preparedness and response; and (3) Provide an opportnity to network. Porfiriev, B Isses in the Definition and Delineation of Disasters and Disaster Areas. Pp in What is a Disaster: Perspectives on the Qestion, edited by Enrico L. Qarantelli. London: Rotledge. Polin, Thomas E National Threat-Local Response: Bilding Local Disaster Capacity with Mtal Aid Agreements. PA Times 28(3):3. Powell, L., M. Hickson, W.R. Self, and J. Bodon The Role of Religion and Responses to the Y2K Macrocrisis. North American Jornal of Psychology 3: This stdy fond that religios activity was associated with more interpersonal discssion and with a greater degree of preparation for the crisis. Investigators condcted a telephone srvey of 497 residents in the state of Alabama jst before the year They assessed knowledge abot the term Y2K, attitdes toward the seriosness of the problem, amont of information noticed in the media, and interpersonal discssions abot and preparations made for Y2K. Researchers fond that religios activity was positively related to amont of perceived coverage in the media, freqency of discssions with others, and level of preparations for Y2K. In particlar, those attending religios services more freqently made greater preparations for the problem, discssed it more with others, and noticed more media coverage on the isse. Powers, Ashley DURING CRISIS Victims of Flood Look to Heavens for Strength after a Week of Battling Raging Red River, Many Trek to Chrches, The Hoston Chronicle, March 30, pp. 4. Priya, KR Sffering and Healing Among the Srvivors of Bhj Earthqake. Psychological Stdies 47(1-3): Belief in karma may help disaster srvivors cope with losses and sffering following massive catastrophic events. Hind and Bddhist belief systems may 84

87 help srvivors cope better by providing them with a way to achieve meaning throgh helping activities, motivated by the belief that this will improve their karma and reincarnation. Qarantelli, E. L Disaster Stdies: An Analysis of the Social Historical Factors Affecting the Development of Research in the Area. International Jornal of Mass Emergencies and Disasters 5(3): Almost nothing has been written abot the social historical emergence and development of social and behavioral research on disasters. This paper provides a description and sociology of scientific knowledge analysis of the factors affecting the initiation of stdies in the area in the United States. First, the athors note how disaster research on grop and behavioral aspects of disasters had their roots, almost exclsively, in rather narrowly focsed applied qestions or practical concerns. Second, they point ot how this led to certain kinds of selective emphases in terms of what and how the research was ndertaken in the pioneering days, bt with sbstantive conseqences which we still see operative today. Qarantelli, E. L Emergencies, Disasters and Catastrophes Are Different Phenomena. Newark, DE: Disaster Research Center, University of Delaware This paper discsses the differences between emergencies, disasters and catastrophes as these tend to be conceptally differentiated by disaster researchers. This stdy arges that these differences shold make a difference in the planning and management activities of any crisis relevant grops Qarantelli, E. L The Disaster Research Center Field Stdies of Organized Behavior in the Crisis Time Period of Disasters. Pp in Methods of Disaster Research, edited by R.A. Stallings. Philadelphia: Xlibris. Qarantelli, E. L A Social Science Research Agenda for the Disasters of the 21st Centry. Pp in What is a Disaster? New Answers to Old Qestions, edited by R.W. Perry and E.L. Qarantelli. Philadelphia: Xlibris. Qarantelli, E. L. and R. R. Dynes Response to Social Crisis and Disaster. Annal Review of Sociology 3(1): The focs of this paper is almost exclsively on the research and theory extant abot mass and grop response to disasters. Ritchie, Liesel and Kathleen Tierney Disaster Preparedness among Commnity-Based Organizations in the City and Conty of San Francisco. Colorado: University of Colorado. To address this critical knowledge gap, the Fritz Institte and the University of Colorado (CU) Natral Hazards Center agreed in April 2006 to partner on a two year stdy. The stdy was designed to obtain information on the preparedness activities of non-governmental organizations in the San Francisco Bay Area a region vlnerable to earthqakes, fires, floods, landslides, and other hazards. In addition to research on organizational preparedness, project activities center on enhancing organizational readiness by developing and facilitating a commnity of preparedness made p of CBOs, government agencies, and corporate entities, with additional participation by the philanthropic and academic sectors. Roberts, S The Lifecycle of a Disaster: Rital and Practice (introdctory speech). Presented at the American Red Cross Conference Proceedings, New York, NY. Roberts, S Jewish Spirital Care in the Wake of Disaster. Pp in Jewish Pastoral Care: A Practical Handbook from Traditional and Contemporary Sorces, edited by D.A. Friedman. Woodstock: Jewish Lights Pblishing. This chapter examines the Jewish perspective on pastoral care dring disasters. The athor discsses spirital and psychological needs of disaster srvivors at different times following the tramatic event. He describes how Jewish trama victims are likely to respond and provides spirital advice on how to consel sch persons. He also emphasizes the need for self-care by Jewish pastoral conselors, given the stress levels involved in sch work. This chapter is one of the few sorces of information that is distinct from a Jewish pastoral care perspective and written by a disaster care expert. Rose, Adam Economic Resilience to Disasters: Toward a Consistent and Comprehensive Formlation. Pp in Disaster Resilience: An Integrated Approach, edited by Doglas Paton and David Johnston. Springfield, IL: Charles C. Thomas. The prpose of this chapter is to provide conceptal and empirical advances toward a consistent and comprehensive formlation of economic reliance. This is accomplished by first examining varios definitions of resilience in general and identifying niqe aspects to the economic realm. Second, the athor attempts to reconcile several competing definitions of economic resilience. Third, the athor pts forth an operational definition. Forth, the athor discsses some estimates of the strength of this important featre of disaster response. Finally, the athor identifies tangible actions that lead to economic resilience and how they are affected by internal and external conditions. Rozario, K What Comes Down Mst Go Up: Why Disasters Have Been Good for American Capitalism. Pp in American Disasters, edited by S. Biel. New York: NYU Press. Sanchez, Stephanie Faith Leaders Get a Disaster Refresher Corse, Yma Sn, September 11. Sandkhl, Helen Faith and Earthqakes. Jornal of Emergency Nrsing 36(6): A nrse describes her firsthand experience responding to the aftermath of the Haitian earthqake. Schnaiberg, Allan The Environment, from Srpls to Scarcity. New York: Oxford University Press. 85

88 Schnaiberg, Allan and Kenneth Alan Gold Environment and Society: The Endring Conflict. Caldwell, NJ: Blackbrn Press. First pblished in 1994 and now reprinted with a new foreword pdating the sitation from the original edition Environment and Society: The Endring Conflict explores environmental problems coherently and theoretically from both a political and economic point of view. By illstrating the root cases of environmental disrption global warming, soil depletion, desertification, water and air polltion the athors show how to recognize and nderstand the complex contemporary problems involved in caring for the environment. The book offers both a coherent perspective for solving ecological problems of all kinds and a systematic approach that shows how organizations, instittions and individals can psh for environmental protection reforms. In three sections Schnaiberg and Gold ask the qestions: Why shold we be concerned? How does environmental disorganization get created? What has been done? And, finally, what can be done? Schneider, R. O Hazard Mitigation: A Priority for Sstainable Commnities. Pp in Disaster Resilience: An Integrated Approach, edited by Doglas Paton and David Johnston. Springfield, IL: Charles C Thomas. This chapter explores the development of a linkage between sstainable hazard mitigation and U.S. emergency management policy and practice over the past two decades. In doing so, it provides a more complete definition of the contemporary emergency management fnction and attempts to sggest a broader, more proactive, and increasingly vital role for it in the commnities it serves. Schster, Mark A., Bradley D. Stein, Lisa H. Jaycox, Rebecca L. Collins, Grant N. Marshall, Marc N. Elliott, Annie J. Zho, David E. Kanose, Janina L. Morrison, and Sandra H. Berry A National Srvey of Stress Reactions after the September 11, 2001, Terrorist Attacks. New England Jornal of Medicine 345(20): This srvey of the U.S. poplation in the week following the September 11th terrorist attacks fond that 90% of Americans coped by trning to religion (second only to talking with others ). Random-digit dialing was sed to srvey a national random sample of persons in the United States three to five days after September 11 to determine symptoms and coping responses. Of 768 persons contacted, 560 (73%) completed the interview that lasted an average of 28 mintes. Reslts indicated that 44% reported one or more sbstantial symptoms of feeling stressed (feeling very pset when something reminds yo of what happened; repeated, distrbing memories, thoghts or dreams abot the event; difficlty concentrating, troble sleeping, feeling irritable or having angry otbrsts), and almost everyone had stress symptoms of some degree. The most common ways of coping were talking with someone abot yor thoghts and feelings (98%), trning to prayer, religion, or spirital feelings (90%), and participating in pblic or grop activities in recognition of what happened (60%). Sederer, L. I. (2010, September 23). The Psychology of Resilience. Ask Dr. Lloyd. Retrieved from Sederer arges that pblic healthy principles can apply to mental health poplations and impact poplations resilience in the face of crisis. Severson, Kim For Some, Helping with Disaster Relief is not Jst Aid, It s a Calling, New York Times, May 9, pp. A14. Silver, Roxane Cohen and Thomas Wicke A Commnity Responds to Collective Trama: An Ecological Analysis of the James Byrd Mrder in Jasper, Texas. American Jornal of Commnity Psychology 44(3-4): Using natral disaster literatre/theory and employing an ecological approach, Jasper, Texas was investigated via an interrpted time series analysis to identify how the commnity changed as compared to a control commnity (Center, Texas) on crime, economic, health, edcational, and social capital measres collected at mltiple preand post-crime time points between 1995 and Differences-in-differences (DD) analysis revealed significant post-event changes in Jasper, as well as a srprising degree of resilience and lack of negative conseqences. Interviews with residents condcted between March 2005 and 2007 identified how the commnity responded to the crisis and agmented qantitative findings with qalitative, field-informed interpretation. Interviews sggest the intervention of external organizations exacerbated the severity of the events. However, sing strengths of specific local social instittions inclding faith based, law enforcement, media, bsiness sector and civic government organizations the commnity effectively responded to the initial threat and to the potential negative ramifications of external entities. Simmons, Ann. M Neighbors Make Good-Faith Effort; Cltres that Don t Usally Mix Come Together as Catholic Chrches Are Restored, One by One, by New Orleans Volnteers. Los Angeles Times, November 6, pp. A22. Smith, B. W., K. I. Pargament, C. Brant, and J. M. Oliver Noah Revisited: Religios Coping by Chrch Members and the Impact of the 1993 Midwest Flood. Jornal of Commnity Psychology 28(2): This stdy docments the important role that chrches play in responding to disasters, particlarly in small rral commnities. Small chrches in rral areas played key roles in relief efforts involving srvivors of floods affecting the Midwest in Smith, Martin H American Religios Organizations in Disaster: A Stdy of Congregational Response to Disaster. Mass Emergencies 3(2 and 3): This stdy develops and tests sociological hypotheses explaining the participation in disaster response activities by 86 congregations in Xenia, Ohio following a tornado. The analytical framework conceptalizes all organizations as having a demand-capability balance. That is, there are demands for services which are met by organizational resorces. Dring normal times, the demand-capability balance is the reslt of both its historical context and the immediate conditions. The interaction of these elements reslts in the characteristics of the focal organization and its reslting activities. A disaster alters this balance by providing 86

89 a new set of immediate conditions and changing previos contextal elements. This changed balance inflences both organizational characteristics and organizational activities. This framework is sed to predict congregation disaster response sing elements of the pre-disaster demand-capability balance and disaster conditions. Sontag, Deborah Amid the Rbble, Seeking a Refgee in Faith. New York Times, Janary 18, p. A-1. Stallings, Robert A Disaster and the theory of social order. Pp in What is a Disaster: Perspectives on the Qestion, edited by E.L. Qarantelli. London; New York: Rotledge. Stallings, Robert A Methods of Disaster Research: Uniqe or Not? Pp in Methods of Disaster Research, edited by Robert A. Stallings. Philadelphia: Xlibris. Stallings, Robert A Weberian Political Sociology and Sociological Disaster Stdies. Sociological Form 17(2): The specialized field of disaster stdies seems to be moving farther away from mainstream sociology, to the detriment of both. For sociologists working in this field, application of Max Weber s political sociology is proposed as one way to reconnect their research with longstanding concerns of the discipline. Weber s political sociology contains a conflict model focsing on strctred ineqalities of class, stats, and power. Its relevance to both contemporary sociology and sociological disaster stdies is illstrated throgh a reexamination of one of the early classic stdies of disaster. The paper concldes with an overview of Weber s thoghts abot the role of vales in research and a brief comparison of Weber s political sociology with alternative theories. Stallings, Robert A Methodological Isses. Pp in Handbook of Disaster Research, edited by Havidan Rodrigez, Enrico L. Qarantelli. New York: Springer. It s the same, only it s different. This sonds like one of former American baseball player Yogi Berra s malapropisms. Nevertheless, it is appropriate when discssing methods of disaster research. Fifty years ago, Lewis Killian (2002 [1956]) stated it this way: Basically, the methodological problems of field stdies in disasters are those common to any effort to condct scientifically valid field stdies in the behavioral sciences. The disaster sitation itself, however, creates special or aggravated problems (p. 49). The basic tools of disaster researchers a theory, a working hypothesis, an appropriate research design, a plan for selecting cases for stdy, a strategy for gathering data or recording observations, and a way to extract meaning from the materials collected are easily recognizable as those sed in all of the social sciences. Yet, isses specific to disaster research need to be addressed. Starbck, W. H Organizations as Action Generators. American Sociological Review 48(1): Most of the time, organizations generate actions nreflectively and non-adaptively. To jstify their actions, organizations create problems, sccesses, threats and opportnities. These are ideological molecles that mix vales, goals, expectations, perceptions, theories, plans, and symbols. The molecles form while people are reslt watching, gided by the beliefs that they shold jdge reslts good or bad, look for the cases of reslts, and propose needs for action. Becase organizations modify their behavior programs mainly in small increments that make sense to top managers, they change too little and inappropriately, and nearly all organizations disappear within a few years. Ssman, P., P. O Keefe, and B. Wisner Global Disasters, a Radical Interpretation. Pp in Interpretations of Calamity from the Viewpoint of Hman Ecology, edited by K. Hewitt. Boston: Allen & Unwin. Stton, J A Complex Organizational Adaptation to the World Trade Center: An Analysis of Faithbased Organizations. Pp in Beyond September 11th :An Accont of Post-disaster Research. University of Colorado: Institte of Behavioral Science, Natral Hazards Research and Application Center. The prpose of this qalitative stdy was (1) to discover what impact, if any, latent fnctions affected the way faith-based organizations adapted to meet needs in the week after the World Trade Center attacks, and (2) to determine if the established typology depicting organizational adaptation applies to faith-based organizations in this sitation, and if not, to sggest changes to that typology. The adaptive strategies of faith-based organizations described within this paper were analyzed along the DRC typology with the additional factor of latent organizational tasks leading to activation of sspended strctres or the expansion of strctres to meet disaster response needs. By making note of those available resorces that come into practice dring a disaster, it has been seen that these organizations are able to draw pon strctres and tasks not normally manifest in day-to-day operations. The athor sggests several changes to the DRC typology. Szabo, Liz Faith Rebilds Hose and Sol, USA Today, Jly 19, pp. 01D. Taylor, A. J. W Observations from a Cyclone Stress/Trama Assignment in the Cook Islands. Tramatology 4(1): This qalitative stdy examined the responses of religios organizations to the destrction cased by cyclone Martin when it hit Cook Island in 1997, a commnity of 23,000. The clergy of this deeply religios commnity, made p primarily of Christian Chrch, Mormon, Catholic, and Seventh-Day Adventists, explained that the cyclone had hit the island becase people had departed from the paths of righteosness. They attribted the disaster to the commnity s failre to attend chrch reglarly, to working on Sndays, and to paying too mch attention to the island s pearl indstry. Even local politicians spported clergy in this explanation. Trama therapists arged that this approach was impairing the self-esteem of srvivors and was not helpfl to those trying to cope with their losses. The reslt was conflict between therapists, local clergy, and civic leaders over the best way to help. 87

90 Taylor, A. J. W Spiritality and Personal Vales: Neglected Components of Trama Treatment. Tramatology 7(3): Occasional experience with disaster casalties raised qestions abot the neglect of spirital factors in the appraisal of their condition. The experience is briefly otlined, reflections presented, and proposals generated for elaborating the WHO definition of health and well-being to take patterns of belief/vale systems into accont. The otcome, it is arged, shold more closely approximate the reality of hman reactions seen after catastrophe, indicate more of the spport systems available sometimes to assist in the recovery of casalties, and encorage academic psychologists to reconsider the place of vales in hman behavior. The Isaiah Fnd Faith Grops Pool Fnds to Aid Glf Coast, The Christian Centry, Jly 1. Tierney, Kathleen Metaphors Matter: Disaster Myths, Media Frames, and Their Conseqences in Hrricane Katrina. The Annals of the American Academy of Political and Social Science 604(1): It has long been nderstood by disaster researchers that both the general pblic and organizational actors tend to believe in varios disaster myths. Notions that disasters are accompanied by looting, social disorganization, and deviant behavior are examples of sch myths. Research shows that the mass media play a significant role in promlgating erroneos beliefs abot disaster behavior. Following Hrricane Katrina, the response of disaster victims was framed by the media in ways that greatly exaggerated the incidence and severity of looting and lawlessness. Media reports initially employed a civil nrest frame and later characterized victim behavior as eqivalent to rban warfare. The media emphasis on lawlessness and the need for strict social control both reflects and reinforces political discorse calling for a greater role for the military in disaster management. Sch policy positions are indicators of the strength of militarism as an ideology in the United States. Tierney, Kathleen From the Margins to the Mainstream? Disaster Research at the Crossroads. Annal Review of Sociology 33(1): The sociology of disasters has developed in ways that have weakened its ties with mainstream sociology. It has remained remarkably resistant to changes in the broader sociological landscape, and its strong applied focs has been a barrier to theoretical innovation. This sitation is changing, as indicated by critiqes of traditional ways of conceptalizing and explaining disasters, greater acceptance of constrctivist formlations, willingness to acknowledge that disasters are accompanied by both social solidarity and social conflict, and recognition of the significance of the interaction of disasters and risk with gender, class, and other axes of ineqality. However, the field is nlikely to overcome its marginal stats withot significant efforts to link the sociology of disasters with the related fields of risk and environmental sociology and, more broadly, to focs on core sociological concerns, sch as social ineqality, diversity, and social change. Townsend, Tim A Ministry Team Responds to Disasters. The Christian Centry, Febrary 22, 124(4). This article describes a faith-based response to a hman-cased disaster. Trader-Leigh, Karyn Understanding the Role of African American Chrches and Clergy in Commnity Crisis Response. Washington, DC: Joint Center for Political and Economic Stdies, Health Policy Institte. This paper otlines a comprehensive set of remedies, to ensre African American ministers and chrches are key participants in any and all disaster preparedness planning, recovery and reconstrction efforts in the ftre. Having stood at the forefront of the fight for racial and social jstice for many generations, Black chrches and clergy are pivotal to ensring that if and when disaster strikes again, neither the poor nor people of color will be left behind. U.S. Senate Sbcommittee on Bioterrorism and Pblic Health Preparedness (SBPHP). Hearing on Hrricane Katrina: Pblic Health and Emergency Preparedness. 109th Congress Febrary 9. United Nations. (n.d.). United Nations International Strategy for Disaster Redction. United Nations. Retrieved Janary 9, 2005, from lib-terminology-eng%20home.htm The International Strategy for Disaster Redction (ISDR) is a strategic framework adopted by United Nations Member States in The ISDR gides and coordinates the efforts of a wide range of partners to achieve a sbstantive redction in disaster losses. It aims to bild resilient nations and commnities as an essential condition for sstainable development. UNISDR administrates the UN Trst Fnd for Disaster Redction and is partner to the World Bank in the Global Facility for Disaster Redction and Recovery. UNISDR headqarters is based in Geneva, Switzerland, with a liaison office in New York. It works throgh regional and sb-regional offices in Africa, Asia and the Pacific, the Americas and Erope and spports the thematic platforms on recovery (in Kobe) and early warning (in Bonn). United States Department of Homeland Secrity and Homeland Secrity Institte Heralding Unheard Voices: The Role of Faith-Based Organizations and Nongovernmental Organizations Dring Disasters: Final Report, December 18, Arlington, VA: Homeland Secrity Institte. This Homeland Secrity Institte (HSI) project analyzed the role of FBOs and NGOs dring disasters. The stdy is not a comparison between government efforts and those of other organizations. Nor does the stdy compare small organizations to large organizations. The goal, approached throgh historical and qantitative analysis, was to learn from the experience or NGOs and FBOs, to recognize the roles played by these organizations, and to provide the Department of Homeland Secrity (DHS) with an nderstanding that will enable government to work more effectively with these organizations in ftre disasters. 88

91 Wantanabe, Teresa Disaster Relief a Symbol of Faith in God; Retirement in 1990 gave Sothern Baptist Chck Erikson, now 75, the chance to flfill a religios commitment to provide for others, Los Angeles Times, May 24, pp. B-32. Weinrich, S., S.B. Hardin, and M. Johnson Nrses Respond to Hrricane Hgo Victims Disaster Stress. Archives of Psychiatric Nrsing 4(3): This was a qalitative stdy involving 61 nrsing stdents involved in disasterrelief efforts in Soth Carolina three weeks after hrricane Hgo. Nrses were asked abot their perception of the hrricane srvivors stress reactions and coping strategies. The most freqently observed coping strategies were talking abot their experiences (95%), hmor (82%), religion (74%), and involvement in altristic activities (47%). Weiss, Mitchell G., Benedetto Saraceno, Shekhar Saxena, and Mark van Ommeren Mental Health in the Aftermath of Disasters: Consenss and Controversy. The Jornal of Nervos and Mental Disease 191(9): This qalitative stdy shows the importance of establishing a mental health policy before disasters that incldes addressing religios/cltral factors in mental healthcare. Crisis conselors need to work with local commnity grops (sch as faith commnities) to more flly address mental health isses among srvivors, which may inclde addressing spirital needs. Interviews were condcted with 46 acknowledged international experts on mental health and disaster management. Discssions focsed on factors important to take into accont when doing crisis conseling with disaster victims. Experts emphasized the following: (a) assessing the local socio-cltral setting, (b) relating this context to the local formlation of problems, and (c) identifying featres of the cltre and commnity that sggest local ways of coping. Worde, Amy Faith in Action, Philadelphia Inqirer, Agst 23. Wthnow, Robert Saving America? Faith-based Services and the Ftre of Civil Society. Princeton; Oxford: Princeton University Press. In Saving America? Robert Wthnow provides a wealth of p-to-date information whose absence, ntil now, has hindered the prsit of answers. Assembling and analyzing new evidence from research he and others have condcted, he reveals what social spport faith-based agencies are capable of providing. Among the many qestions he addresses: Are congregations effective vehicles for providing broad-based social programs, or are they best at spporting their own members? How many local congregations have formal programs to assist needy families? How mch money do sch programs represent? How many specialized faithbased service agencies are there, and which are most effective? Are religios organizations promoting trst, love, and compassion? Yong, John L., Ezra E. H. Griffith, and David R. Williams The Integral Role of Pastoral Conseling by African-American Clergy in Commnity Mental Health. Psychiatric Services 54(5): Little is crrently known abot the pastoral conseling work of pastors of African-American chrches. The athors interviewed the pastors of nearly all African-American chrches in a metropolitan area abot their pastoral conseling work and related aspects of their ministry. Of 121 African-American pastors identified, 99 completed a semi-strctred interview describing their backgronds, attitdes, concerns, and work. The interview inclded detailed qeries abot how they nderstood and carried ot any pastoral conseling work. The respondents averaged more than six hors of conseling work weekly and often addressed serios problems similar to those seen by seclar mental health professionals, with whom they reported readily exchanging referrals. Many of the respondents reported having and maintaining specialized edcation for their conseling work, which they described as inclding both spirital and psychological dimensions. Most of the pastors reported that they observe and address severe mental illness and sbstance abse in their congregations and that they also consel individals otside their own denominations. African-American rban ministers fnctioning as pastoral conselors constitte an engaging and sefl grop with experiences and skills that can be tapped by interested seclar professionals. Their work represents a significant mental health resorce for persons who lack sfficient access to needed care. Zimmerman, G. and W. Weber Care for the Caregivers: A Program for Canadian Military Chaplains after Serving in NATO and United Nations Peacekeeping Missions in the 1990s. Military Medicine 165(9): The article describes a program to help chaplains cope better in their highly stressfl work of caring for soldiers dring wartime and may be applicable to clergy caring for srvivors following disasters. This stdy describes a program attended by thirty-one chaplains involved in NATO and United Nations military missions carried ot in the 1990s. Athors describe the program content and benefits reported by participants. Chaplains participated in a series of workshops that covered topics sch as PTSD, vicarios trama, coping techniqes, spiritality, selfcare, and family isses. As a reslt of the sccess of this program, it has now become a normal part of U.S. troop deployments arond the world. Sch programs can serve to prepare clergy on how to deal with the psychological reactions of victims they are likely to enconter dring sch events. Zotti, Marianne E., Janita Graham, Anna Lyn Whitt, Ssan Anand, and William H. Replogle Evalation of a Mltistate Faith-based Program for Children Affected by Natral Disaster. Pblic Health Nrsing 23(5): This stdy aims to systematically evalate Camp Noah, a faith-based intervention for children affected by natral disaster: to assess the extent to which the camps were carried ot according to the program design, to describe how the Camp Noah program was implemented, and to explore Camp Noah program effects on children. 89

92 Appendix VII Contacts Athors, Potential Asset Mapping Partners, Practitioners, Researchers Athors Rev. Dr. Willard Ashley, Ph.D Faith: Baptist Location: New Jersey Phone: (h), Roberts, S., & Ashley, W. W. C. (2008). Disaster spirital care: Practical clergy responses to commnity, regional, and national tragedy. Woodstock, VT: SkyLight Paths Pb. Dr. Grant Brenner, M.D. Faith: Jewish Location: New York Phone: Brenner, G. H., Bsh, D. H., & Moses, J. (2010). Creating spirital and psychological resilience: Integrating care in disaster relief work. New York: Rotledge. Dr. Cortney Cowart, Th.D. Faith: Episcopalian Location: Georgia Cowart, C. (Janary 01, 2009). The Loisiana Awakening: Chrch as Portal for the Emergence of a Sstainable Social Reality. Anglican Theological Review, 91, 4, Dr. Hamada Hamid, M.D. Faith: Mslim Location: Connectict Phone: , hamadahamid@gmail.com New York University. (2006). The Jornal of Mslim mental health. Philadelphia, PA: Taylor and Francis. Rev. Kevin Massey Board Certified Chaplain Faith: Ltheran (ELCA) Location: Illinois Phone: kevin.massey@elca.org Massey, Kevin (2006). Light Or Way: A Gide for Spirital Care in Times of Disaster. National Volntary Organizations Active in Disaster Dr. Lcinda Mosher, Th.D. Faith: Episcopalian Location: Florida Phone: lcindamosher@earthlink.net Mosher, L.A. (2007). Loss. New York, N.Y: Seabry Books. Mosher, L. A. (2006). Praying. New York, N.Y: Seabry Books. Mosher, L.A. (2005). Belonging. New York, N.Y: Seabry Books. Rabbi Stephen Roberts Board Certified Chaplain Faith: Jewish Location: New York Roberts, S., & Ashley, W. W. C. (2008). Disaster spirital care: Practical clergy responses to commnity, regional, and national tragedy. Woodstock, VT: SkyLight Paths Pb. Potential Asset Mapping Partners Mr. Brian Regan Chair, Board of Directors NorCal VOAD Phone: reganbri@sa.redcross.org Ms. Ana-Marie Jones Exective Director Alameda CARD (Collaborating Agencies Responding to Disasters) Conty: Alameda Conty (pop. 1,543,000) Phone: info@cardcanhelp.org Sheriff John Crawford Sheriff Alpine Conty Office of Emergency Services Conty: Alpine Conty (pop. 1,222) Phone: Ms. Lynne Olson OES Coordinator Amador Conty Office of Emergency Services Conty: Amador Conty (pop. 37,943) Phone: oes@co.amador.ca.s Officer John Golserian Emergency Services Officer Btte Conty Citizen Corps Concil Conty: Btte Conty (pop. 220,407) Phone: jgolserian@btteconty.net Calavaras Conty Office of Emergency Services Conty: Calaveras Conty (pop. 46,127) Phone: Colsa Conty Office of Emergency Services Conty: Colsa Conty (pop. 21,910) Phone:

93 Rev. Brian Stein-Webber Exective Director The Interfaith Concil of Contra Costa Conty Conty: Contra Costa Conty (pop. 1,051,674) Phone: Ms. Maxine McKinney Del Norte VOAD Representative to NorCal VOAD Del Norte Conty Commnity Assistance Network Conty: Del Norte Conty (pop. 29,419) Phone: Mr. Keith Benton Chair El Dorado VOAD Conty: El Dorado Conty (pop. 179,722) Phone: Captain Dwaine Breazeale Chair Fresno-Madera Conty VOAD Conty: Fresno Conty (pop. 931,098) Phone: Sheriff Larry Jones Coordinator Glenn Conty Office of Emergency Services Conty: Glenn Conty (pop. 29,195) Phone: Ms. Barbara Caldwell Chair Hmbolt Conty VOAD Conty: Hmboldt Conty (pop. 132,821) Phone: Ms. Rosa Hernandez Depty Coordinator Imperial Conty Disaster & Citizen Corps Concil Conty: Imperial Conty (pop. 176,158) Phone: net Lietenant Keith Hardcastle Coordinator Inyo Conty Office of Emergency Services Conty: Inyo Conty (pop. 18,152) Phone: Ms. Claire Barron Depty Administrative Officer Kern Conty Operational Area Emergency Concil Conty: Kern Conty (pop. 817,517) Phone: Mr. Ken Liams Project Coordinator Kings Conty Citizen Corps Concil Conty: Kings Conty (pop. 154,434) Phone: SergeAnt Christopher Rivera OES Coordinator/Sergeant Lake Conty Citizen Corps Concil Conty: Lake Conty (pop. 64,059) Phone: Chief Chip Jackson Emergency Serivces Chief Lassen Operational Area Citizen Corps Concil Conty: Lassen Conty (pop. 35,757) Phone: Ms. Brandy Welch Chair, Board of Directors Emergency Network Los Angeles Conty: Los Angeles Conty (pop. 10,363,850) Phone: Mr. Eric Otfleet Bsiness Office Manager Madera Sheriffs Administration Madera Citizen Corps Concil Conty: Madera Conty (pop. 150,887) Phone: Mr. Steven Hancock Chair, Board of Directors Marin Interagency Disaster Coalition Conty: Marin Conty (pop. 257,406) Phone: org Sheriff Doglas Binnewies Sheriff Mariposa Conty Emergency Advisory Concil Conty: Mariposa Conty (pop. 18,406) Phone: Mr. Greg Smith Emergency Manager Mendocino Citizen Corps Concil Conty: Mendocino Conty (pop. 90,163) Phone: Mr. Tom Wells Depty Director Administration/OES Merced Citizen Corps Concil Conty: Merced Conty (pop. 255,250) Phone: Sheriff Mike Poindexter Sheriff Modoc Conty Office of Emergency Services Conty: Modoc Conty (pop. 9,702) Phone: Sergent Jeff Beard Sergent Mono Conty Office of Emergency Services Conty: Mono Conty (pop. 13,759) Phone: Ms. Wendy Walsh President Citizen Corps Concil of Monterey Conty Conty: Monterey Conty (pop. 428,549) Phone: Ms. Marj Dixon Director Napa Operational Area Citizen Corps Concil Conty: Napa Conty (pop. 136,704) Phone: Mr. Robert Stanbry Emergency Services Coordinator Nevada Conty Citizens Corps Concil Conty: Nevada Conty (pop. 99,186) Phone: Mr. Bill Stot Chair Orange Conty Commnity Organizations Active in Disaster Conty: Orange Conty (pop. 3,121,251) Phone:

94 Ms. Ri Cnha OES Program Manager Placer Conty Office of Emergency Services Conty: Placer Conty (pop. 333,401) Phone: Mr. Jerry Sipe Director Plmas Conty Office of Emergency Services Conty: Plmas Conty (pop. 20,917) Phone: Ms. Jlie Pardini Chair Riverside Conty VOAD Conty: Riverside Conty (pop. 2,088,322) Phone: Mr. Dexter McNamara Exective Director Sacramento Interfaith Service Brea Conty: Sacramento Conty (pop. 1,424,415) Phone: Ms. Tammy Becker Commnications Manager San Benito Citizen Corps Conty: San Benito Conty (pop. 57,784) Mr. Gary Madden Chair San Bernardino Conty VOAD Conty: San Bernardino Conty (pop. 2,055,766) Phone: , Ext Ms. Stacy Magoffin Chair, Board of Directors San Diego Interfaith Disaster Concil Conty: San Diego Conty (pop. 3,146,274) Phone: Father Michael Pappas Exective Director San Francisco Interfaith Concil Conty: San Francisco Conty (pop. 845,559) Phone: San Joaqin Operational Area Disaster Relief Coalition Conty: San Joaqin Conty (pop. 685,660) Ms. Beth Qaintance Chair San Lis Obispo Conty Volntary Organizations Active in Disaster Conty: San Lis Obispo Conty (pop. 269,337) Phone: Ms. Dena Gnning Emergency Services Specialist Thrive Alliance of San Mateo Conty Conty: San Mateo Conty (pop. 739,469) Phone: Ms. Kathy Hayes Chair Santa Barbara Conty VOAD Conty: Santa Barbara Conty (pop. 428,655) Phone: , Ext CADRE Program Coordinator Santa Clara Conty Collaborating Agencies Disaster Relief Effort Conty: Santa Clara Conty (pop. 1,837,075) Phone: Ext Mr. Robert Solick EOC Manager Santa Crz Conty Emergency Management Concil Conty: Santa Crz Conty (pop. 266,519) Phone: Ms. Brenda Galey Senior Service Officer, OES Shasta Area Citizen Corps Concil Conty: Shasta Conty (pop. 182,236) Phone: Ms. Donna Sanchez Citizen Corps Coordinator Sierra Conty Local Emergency Planning Committee Conty: Sierra Conty (pop. 3,380) Phone: Ms. Dianne Mabrey Program Coordinator Citizen Corps Concil of Siskiyo Conty Conty: Siskiyo Conty (pop. 45,971) Phone: Ms. Linda Mahoney Exective Director The Interfaith Concil of Solano Conty Conty: Solano Conty (pop. 426,757) Phone: Mr. Alexander King President Santa Rosa Conty VOAD Conty: Sonoma Conty (pop. 484,470) Phone: Stanislas Conty Office of Emergency Services Disaster Concil Conty: Stanislas Conty (pop. 525,903) Phone: Michael Colvin Chair Stter Conty Citizen Corps Concil Conty: Stter Conty (pop. 95,878) Phone: Tehama Conty Office of Emergency Services Conty: Tehama Conty (pop. 62,419) Phone: Trinity Conty Office of Emergency Services Conty: Trinity Conty (pop. 13,966) Phone: Ms. Brandi Clark Coordinator Tlare Citizen Corps Concil Conty: Tlare Conty (pop. 435,254) Phone: Ms. Kathlees Rstrm OES Coordinator Tolmne Conty Office of Emergency Services Conty: Tolmne Conty (pop. 56,799) Phone: Ms. Elaine Martinez-Crry President Ventra Conty VOAD Conty: Ventra Conty (pop. 831,587) Phone:

95 Assistant Chief Brce Lecair Assistant Chief Yolo Conty Citizen Corps Concil Conty: Yolo Conty (pop. 199,066) Phone: Ms. Jolene Spence Administrator Yba Conty Citizen Corps Concil Conty: Yba Conty (pop. 71,929) Phone: Practitioners Mr. Yosef Abdllah Regional Manager Northeast Region of Islamic Relief USA Faith: Mslim Location: New Jersey Phone: , Ext 4 Mr. William Adams Director, CRWRC (Christian Reform World Relief Committee) U.S. Disaster Response Services Faith: Christian Reform Location: Michigan Phone: , Ext 151 Ms. Jane Aslam Director Disaster Relief Programs of ICNA Relief USA (Islamic Circle of North American Relief USA) Faith: Mslim Location: Loisiana Phone: Dr. John Berglnd Director, Emergency Disaster Services Greater New York Division The Salvation Army Location: New York Phone: Rev. Amy Beville Disaster Assistance Employee FEMA Region X Faith: Disciples of Christ Location: Tennessee Phone: amy@amybeville.com Ms. Nell Bolton Exective Director Episcopal Commnity Services of the Diocese of Loisiana Faith: Roman Catholic Location: Loisiana Phone: , Ext 205; nellbolton@yahoo.com Deaconal Minister Sandra Braasch Director of Disaster Preparedness and Response Ltheran Episcopal Services in Mississippi Faith: Ltheran (ELCA) Location: Mississppi Phone: Ms. Kim Brgo Vice President National Disaster Operations Office for Catholic Charities USA (CCUSA) Faith: Roman Catholic Location: Maryland Phone: Ms. Rama Camp Exective Director G.R.A.C.E Commnity Services Faith: Baptist Location: Texas Phone: Dr. John Kim Cook Vice-President National Disaster Interfaiths Network Faith: Evangelical Christian Location: Virginia Phone: john@cookstrategies.com Rev. Bryan Crosore Emergency Response Specialist Chrch World Service Faith: Presbyterian Location: Iowa Phone: bryancrosore@gmail.com Mr. Kenneth Crtin Volntary Agency Liaison FEMA Region II Faith: Roman Catholic Location: New York Phone: ken.crtin@dhs.gov Rev. Robert Dewey Senior Chaplain Coastal Crisis Chaplaincy Faith: Episcopalian Location: Soth Carolina Phone: Mr. Peter Gdaitis President National Disaster Interfaiths Network Faith: Interfaith Location: New York Phone: Dr. Hamada Hamid, M.D. Editor Jornal of Mslim Mental Health Faith: Mslim Location: Connectict Phone: ; hamadahamid@gmail.com Ms. Joanne Hill Exective Director Florida Interfaith Networking in Disaster Faith: Ltheran (ELCA) Location: Florida Phone: Mr. Crtis Hsing Emergency Disaster Services Coordinator Taiwan Bddhist Tz Chi Fondation USA Faith: Bddhist Location: California Phone: , Ext 504 Rev. John Hghes Member San Diego Interfaith Disaster Concil Faith: Interfaith Location: California Phone: Ms. Margaret Jarry Program Manager Leading & Managing Unaffiliated Commnity Volnteers Training Program, Disaster Preparedness and Training Mitigation Program World Cares Center Faith: Roman Catholic Location: New York Phone: Rt. Rev. Charles Jenkins Bishop Emerits Diocese of Loisiana Faith: Episcopalian Location: Loisiana cjenkinds1468@gmail.com Ms. Stacy Magoffin Chair, Board of Directors San Diego Interfaith Disaster Concil Faith: Mormon Location: California Phone: Mrs. Mary Marr President Christian Emergency Network Faith: Evangelical Christian Location: Arizona Phone: mary.marr@christianemergen cynetwork.org 93

96 Dr. Michael Marer, D.Min. Adjnct Professor Metropolitan College of New York Emergency Management MPA Faith: Episcopalian Location: New York Phone: Ms. Katie Mears Program Manager US Disaster Preparedness & Response Program for Episcopal Relief and Development Faith: Episcopalian Location: New York Phone: Mr. Hayyim Obadyah Former Director, 211 Initiative United Way of New York City Faith: Jewish Location: Washington, D.C. Phone: Ms. Jennifer Posten Manager Office of Disaster Preparedness & Response Interfaith Ministries Hoston Faith: Interfaith Location: Texas Phone: Ms. Lesli Remaly-Netter Sr. Officer, Commnity and Deployment Spport The Coordinated Assistance Network Faith: Christian Location: Florida Phone: ; Rev. J. Lewis Saylor President Northern Virginia Regional Volntary Organizations Active In Disaster Faith: Methodist Location: Virginia Phone: Mr. Hansdeep Singh Senior Staff Attorney United Sikhs Faith: Sikh Location: New York Phone: Mr. Hardayal Singh Chair, Board of Directors United Sikhs Faith: Sikh Location: New Jersey Phone: Ms. Miriam Soliman Domestic Programs Coordinator Islamic Relief USA Faith: Mslim Location: New Jersey Phone: Rev. Dr. Clade Stonier, Ph.D Save-Eqip-Send Pastor Rock Chrch San Diego Faith: Evangelical Christian Location: California Phone: org Mr. Gabe Tischler Depty Officer of Emergency Management Searcy Conty, Arkansas Faith: Roman Catholic Location: Arkansas Researchers Jamie Aten Dr. Arthr P. Rech and Mrs. Jean May Rech Associate Professor of Psychology Co-director Hmanitarian Disaster Institte Applied Research Lab Wheaton College Location: Illinois Phone: M. Jde Egan Assistant Professor Loisiana State University Orso College of Bsiness Location: California Phone: Research: The National Volntary Organizations Active in Disaster Relief and Disaster Missions: An Approach to Better Collaboration with the Pblic Sector in Post-Disaster Operations Ali Gheith Adjnct Professor Director, MPA in Emergency and Disaster Management Metropolitan College of New York Location: New York Phone: ; Research: The Imam s Role in Mental Health Promotion: A Stdy at 22 Mosqes in New York City s Mslim Commnity-Jornal of Mslim Mental Health Alison Herring Ph.D. Candidate University of North Texas Location: Texas Phone: alison.herring@nt.ed Research: Disasters and Faith: A Case Stdy of New Orleans and Hrricane Katrina (dissertation) 94

97 Harold Koenig Research: In the Wake of Disaster: Religios Responses to Terrorism and Catastrophe Lori Peek Assistant Professor, Department of Sociology Co-Director, Center for Disaster and Risk Analysis Colorado State University Location: Colorado Phone: Brenda Philiips Professor, Fire and Emergency Management Program, Department of Political Science Senior Researcher, Center for the Stdy of Disasters and Extreme Events Oklahoma State University Location: Oklahoma Phone: Research: The Roles of Faith-based Organizations after Hrricane Katrina Rev. Dr. Jeanette Stton Senior Research Scientist, Trama Health and Hazards Center University of Colorado at Colorado Springs Location: Colorado Phone: Research: Constrcting Vlnerability: Legitimating Therapetic Religion in the World Trade Center Disaster (dissertation) 95

98 Appendix VIII Best Practices: Organizations Best Practice Agency Contact Emergency Family Plan Bayo Interfaith Shared Commnity Organizing Thibodeax, LA Sharon Gathe Exective Director Faith Commnity Emergency Preparedness Toolkit Bloomington Pblic Health Division Bloomington, MN Lisa Brodsky Emergency Preparedness Coordinator Online Training Corses Chrch World Service New York, NY Bonnie Vollmering Associate Director Domestic Emergency Response Disaster Preparedness Plan Template for Congregations Episcopal Relief and Development New York, NY Mears Katie Program Manager U.S. Domestic Disaster Program Disaster Interfaith-Statewide Florida Interfaith Networking in Disaster Orlando, FL Jody Hill Exective Director Long-Term Recovery Organization CBO & FBO Regional Greater New Orleans Disaster Recovery Interfaith Partnership New Orleans, LA Pal Timmons Exective Director Online Disaster Mental Health (& Spirital Care Recovery) Resorce Directory Mississippi Coast Interfaith Disaster Task Force Biloxi, MS Roberta Avila Exective Director National Clearing Hose for Faith-based Disaster Information, Resorces & Training National Disaster Interfaiths Network New York, NY Peter Gdaitis President

99 Natioanl Faith-based Asset Mapping Database System HOWCALM (Hose of Worship Commnity-wide Asset & Logistics Management New York, NY planning_howcalm.php Peter Gdaitis President Disaster Interfaith-Urban New York Disaster Interfaith Services New York, NY Rth Wenger Exective Vice-President Disaster Preparedness & Response Gidebook for Congregations San Diego Interfaith Disaster Concil San Diego, CA Jahzi McCree Program Manager Low Literate Congregation Disaster Plan & Resorce Sharing Template San Francisco Commnity Agencies Responding to Disaster San Francisco, CA sfcard.org/wp Alessa Adamo Exective Director x 230 alessa@sfcard.org Disaster Spirital Care of Congregations & Families United Methodist Committee On Relief New York, NY new.gbgm-mc.org/mcor/getconnected/ resorces/spiritalcare Mary Gadrea Consltant Emergency Services Office mcor@gbgm-mc.org Long-Term Recovery Committee (Urban) Hoston Interfaith Disaster Response Alliance Hoston, TX Jennifer Posten Manager jposten@imgh.org Chaplaincy Training & Deployement (Non-Profit) Coastal Crisis Chaplaincy Charleston, SC Kimberly Strang Office Manager administrator@coastalcrisischaplain.org Chaplaincy Training & Deployement (American Red Cross Affiliate) Disaster Chaplaincy Service New York, NY Jlie Taylor Exective Direction jtaylor@dcs-ny.org Disaster Recovery Mental Health Resorces for Chrches ChrchDisasterHelp.org Hattiesbrg, MS Jamie Aten Project Director Jamie.Aten@sm.ed 97

100 Urban African American Disaster Ministry Grace Commnity Services Hoston, TX Rama Camp Exective Director Long-Term Recovery Committee Mitigation Edcation/Preparedness Training Terrebonne Readiness and Assistance Coalition Homa, LA whoweare.php Peg Case Exective Director Government Convened Disaster Interfaith Faith Commnities in Action-Fairfax Conty Interfaith Clergy and Leadership Concil Fairfax, VA clergyleadership.htm Sandy Chisholm Chair, Steering Committee Government Convened Chaplaincy Training & Deployment Faith Commnities in Action-Fairfax Conty Commnity Chaplain Program Fairfax, VA emergency.htm Sandy Chisholm Chair, Steering Committee Denominational Partnership for Disaster Ministry Ltheran Episcopal Services In Mississippi Jackson, MS Sandra Braasch Director of Disaster Preparedness & Response State Government/Citizen Corps Initiaitve to Prepared Faith Commnities Illinois Faith-Based Emergency Preparedness Inititave Chicago, IL docments/conf_faithbasedinitiative.pdf Michelle Hanneken Citizen Corps Program Manager Manages Disaster Spplies Warehose for 12 Partner NGOs & Faith Commnities Chrch of the Brethren Brethren Service Center Elgin, IL PageServer?pagename=serve_ material_resorces Mark Hartwig Director of Information Services National Recovery Ministry with Broad Spport & Congregation Volnteer Engagement Mennonite Disaster Service Lititz, PA mds.mennonite.net/programs Kevin King Exective Coordiantor National Recovery Ministry which Traings & Manages Volnteer Workcamps General Assembly Mission Concil (Presbyterian Chrch) Loisville, KY gamc.pcsa.org/ministries/pda/ faq-teams/#12 Linda Valentine Exective Director x

101 Best Practices: Resorces Arizona Interfaith Service Phoenix, AZ web: Jan Olav Flaaten, Exective Director Phone: Emergency Preparedness Checklist Lifecycle: Preparedness Bayo Interfaith Shared Commnity Organizing Thibodeax, LA web: Sharon Gathe, Exective Director Phone: Family Disaster Plan Lifecycle: Preparedness Bloomington Pblic Health Office, MN Bloomington, MN web: Lisa Brodsky, Emergency Preparedness Coordinator Phone: Faith Commnity Emergency Preparedness Toolkit Lifecycle: Mitigation, Preparedness, Relief, Recovery Christian Contractors Association Brooksville, FL web: Scott Jager, President Phone: ChrchDisasterHelp.Org Hattiesbrg, MS web: Jamie Aten, Project Director Phone: Essentials of Chrch Disaster Preparedness and Response (PowerPoint) Lifecycle: Preparedness Pastors, mental health professionals, professors, healthcare professionals shared materials Training Materials concerning Mental Health Gides and Manals concerning Mental Health Fact Sheets concerning Mental Health Disaster Relief Organizations (FBO or not), Research Centers list of websites etc. Congregation Disaster Plan : A Gide to help congregations prepare for disaster Lifecycle: Preparedness How faith commnities can respond in Crisis and Disasters Lifecycle: Relief, Recovery Chrch of Scientology Volnteer Ministers Washington, DC web: Ssan Taylor, National Director Phone: setaylor1@jno.com Interactive Training Corses CCA can visit yor home before hrricane to perform inspection Lifecycle: Mitigation web: 99

102 Chrch of the Brethren Elgin, IL Mark Hartwig, Director of Information Services Phone: Presentation of the Critical Response Childcare Team Children s Disaster Service Volnteers Lifecycle: Relief, Recovery Devotional Handbook for Disaster Relief Volnteers Lifecycle: Preparedness Children s Disaster Services Workshop, Volnteer and Response Forms Chrch World Service New York, NY Bonnie Vollmering, Associate Director Domestic Emergency Response Phone: bvollmering@chrchworldservice.org Online Corses for Basic Disaster Ministry and Disaster Case Management Lifecycle: Mitigation, Preparedness, Relief, Recovery Online Corse for Basic Disaster Ministry (90 min.) Lifecycle: Mitigation, Preparedness, Relief, Recovery Online Corse for Disaster Case Management (1 hor) Lifecycle: Mitigation, Preparedness, Relief, Recovery Classroom Materials: Basic Disaster Ministry Corse (8 Hors) Lifecycle: Mitigation, Preparedness, Response Classroom Materials: Long-Term Recovery Effort Corse (10.5 Hors) Lifecycle: Recovery Classroom Materials: Managing Volnteers in Disaster Corse Lifecycle: Recovery Classroom Materials: Emotional and Spirital Care in Disasters Corse Lifecycle: Relief, Recovery Classroom Materials: Children, Yoth, and Disaster Children and Yoth Emotional Care Corse lifecycle: Preparedness, Relief, Recovery Classroom Materials: Vlnerability to Disaster Corse lifecycle: Preparedness Emergency Action and Recovery Plan for Religios Organizations lifecycle: Recovery Companion Manal of the Commnity Arise Disaster Ministry Crriclm lifecycle: Mitigation, Preparedness, Response Gide to Disaster Ministry in yor Congregation lifecycle: Preparedness, Mitigation, Relief, Recovery Coastal Crisis Chaplaincy Charleston, SC Kimberly Strang, Office Manager Phone: administrator@coastalcrisischaplain.org Combination of faith-based resorces and traditional crisis intervention techniqes. Pastoral Crisis Intervention Training Corse lifecycle: Relief, Recovery Emergency Network of Los Angeles Los Angeles, CA Brandie Welch, Chair, Board of Directors Phone: info@enla.org Disaster Preparedness Manal for Worship Centers lifecycle: Preparedness Classroom Materials: Disaster Case Management Corse Lifecycle: Response Classroom Materials: Technology-Cased Disasters Corse Lifecycle: Preparedness, Response web: 100

103 Episcopal Relief and Development New York, NY Mears Katie, Program Manager, U.S. Domestic Disaster Program Phone: Disaster Preparedness Plan lifecycle: Preparedness Parish Disaster Preparation and Response Gidelines lifecycle: Preparedness, Response Parish Emergency Planning lifecycle: Preparedness Disaster Relief Manal lifecycle: Preparedness Florida Interfaith Networking in Disaster Orlando, FL Jody Hill, Exective Director Phone: Mitigation Best Practices vmitigation How to create a Faith-Based Organization (154 pages) Capacity Bilding Manal lifecycle: Preparedness Florida Long Term Recovery Organizations Directory lifecycle: Recovery Florida Long Term Recovery Organizations Map lifecycle: Recovery EDEN: Extension Disaster Edcation Network Prde, IN Borron Abigail, AgComm Academic Advisor Phone: aborron@prde.ed Online Training Corse: Pandemic Inflenza Preparedness for Faith-Based Organizations lifecycle: Preparedness Greater New Orleans Disaster Recovery Interfaith Partnership New Orleans, LA Pal Timmons, Exective Director Phone: pal@gnodrp.org Disaster Recovery FAQs lifecycle: Relief, Recovery Faith Commnities in Action-Commnity Interfaith Emergency Preparedness, Response and Recovery Fairfax, VA Sandy Chishom, Chair, Faith Commnities in Action Phone: schish@fairfaxconty.org Spirital Care for Commnity Chaplains Corse lifecycle: Relief, Recovery International Orthodox Christian Charities Baltimore, MD Michael Homsey, Chairman, Board of Directors Phone: relief@iocc.org Program to connect IOCC Program to all Congregations Program to get parishes doing projects t spport field operations School kit for children who need it where IOCC work Health kit that can make a hge difference in an ongoing development program or when disaster strikes. lifecycle: Preparedness Baby Kit makes the early days of a new life healthier and more comfortable 101

104 Kit enabling people to begin the job of cleaning p after a flood, hrricane, tornados, or other disaster in the United States Emergency Clean-p Bcket lifecycle: Preparedness, Mitigation Ltheran Disaster Response Chicago, IL Kevin Massey, Director, ELCA Domestic Disaster Response, Ltheran Disaster Reponse Phone: LtheranDisasterResponse@elca.org Disaster Listserv to receive reglar disaster pdates from Ltheran Disaster Response Preparing for Disaster : A gide for Ltheran Congregations lifecycle: Preparedness Pastors prepared to care following a Hman Disaster lifecycle: Preparedness Ltheran Disaster Response of Ohio Lo Ann Limbird, District Coordiantor Phone: llimbird14@yahoo.com Disaster Preparedness Checklist lifecycle: Preparedness Ltheran Episcopal Services In Mississippi Jackson, MS Sandra Braasch, Director of Disaster Preparedness & Response Phone: sbraasch@lesm.org Mennonite Disaster Service Lititz, PA Kevin King, Exective Coordiantor Phone: kking@mds.mennonite.net Preparing for Disaster : A Gide for Mennonite Congregations (Available in English and Spanish) lifecycle: Mitigation, Preparedness, Relief, Recovery 11 files concerning Volnteer Information sch as Application form and Hitchiker Gide(English, French, Spanish) 12 files concerning ERT, sch as a Manal (English and Spanish), application forms, logs, and other pieces of information Early Response Team and Clean Up Information Mississippi Coast Interfaith Disaster Task Force Biloxi, MS Roberta Avila, Exective Director Phone: ravila@msidtf.org Mental Health Directory lifecycle: Relief, Recovery Hrricane Pre-Evacation Report lifecycle: Preparedness Hrricane Pre-Evacation Checklist 48h prior Evacation Readiness Hrricane Preparedness Checklist lifecycle: Preparedness Disaster Box Checklist lifecycle: Preparedness Comprehensive Emergency Management Plan lifecycle: Mitigation, Preparedness, Relief, Recovery Manal explaining how to be prepared and how to respond to a disaster (108 pages) lifecycle: Preparedness, Mitigation 102

105 National Disaster Interfaiths Network New York, NY Peter Gdaitis, President Phone: Hor Certification Corse with FEMA IS 100 Prereqisite Chaplaincy Training Crriclm lifecycle: Relief, Recovery Disaster Spirital Care Training Corses Lifecycle: Relief, Recovery Emergency Rest Center Training Corse lifecycle: Relief, Recovery Strategies for Trama Awareness and Resilience Program(s) lifecycle: Relief, Recovery National Volntary Organizations Active in Disaster Arlington, VA Bob Leipold, Exective Director Phone: Emotional and Spirital Care Committee lifecycle: Relief, Recovery A gide for Spirital care in times of Disaster (Available in English and Spanish) lifecycle: Relief, Recovery Disaster Spirital Care Points of Consess (Available in English and Spanish) lifecycle: Relief, Recovery Different Committes related to Disaster Management, Recovery etc. NVOAD Committees Emotional and Spirital Care : An introdction on basic concepts Long-Term Recovery Manal lifecycle: Relief, Recovery New York Disaster Interfaith Services New York, NY Rth Wenger, Exective Vice-President Phone: info@nydis.org Disaster Basics Tipsheet Role of Faith Commnities with disaster- Tipsheet lifecycle: Preparedness Disaster Readiness Tipsheet lifecycle: Preparedness Evacation Plan Disaster Readiness Tipsheet lifecycle: Preparedness, Response Faith Commnities and Disaster Sheltering Disaster Readiness Tipsheet lifecycle: Relief, Response How to se yor hose of worship in a disaster Disaster Readiness Tipsheet lifecycle: Mitigation, Preparedness, Relief, Recovery Faith Commnities and Disaster Volnteerism Disaster Readiness Tipsheet lifecycle: Relief, Recovery Faith Commnities and donation management Disaster Readiness Tipsheet lifecycle: Recovery Continity of Operation Planning: Ministry and Services Post-Disaster Disaster Readiness Tipsheet lifecycle: Relief, Recovery Disaster Spirital Care Disaster Readiness Tipsheet lifecycle: Relief Self-Care for Religios Leaders Disaster Readiness Tipsheet lifecycle: Preparedness Faith Commnities and Disaster Mental Health Disaster Readiness Tipsheet lifecycle: Preparedness, Relief 103

106 Trama Resilience and Harm Redction in the Commnity Disaster Readiness Tipsheet lifecycle: Mitigation, Preparedness, Relief, Recovery Disaster Backlash : Bias Crimes and Mitigation Disaster Readiness Tipsheet lifecycle: Mitigation, Preparedness National Faith-Based Disaster Service Organizations (Directory) Disaster Readiness Tipsheet lifecycle: Preparedness Spirital Care and Mental Health for Disaster Response and Recovery (157 pages) lifecycle: Relief, Recovery HOWCALM (Hose of Worship Commnitywide Asset and LogisticsManagement) Overview Web-based Inventory lifecycle: Preparedness HOWCALM for Emergency Managers Web-based Inventory lifecycle: Preparedness HOWCALM for Faith Commnity Leaders Web-based Inventory lifecycle: Preparedness HOWCALM for Hose of Worship Leaders Web-based Inventory lifecycle: Preparedness Unmet Needs Rondtable Program Overview lifecycle: Recovery Unmet Needs Rondtable Program Profile lifecycle: Recovery Planning Overview lifecycle: Mitigation, Preparedness Planning Program Profile lifecycle: Mitigation, Preparedness Commnity Otreach and Training Overview lifecycle: Mitigation, Preparedness, Relief, Recovery Commnity Otreach and Training Program Profile lifecycle: Mitigation, Preparedness, Relief, Recovery Recovery Overview lifecycle: Recovery Disaster Recovery Program Profile lifecycle: Recovery Advocacy Overview lifecycle: Mitigation, Preparedness, Relief, Recovery Disaster Advocacy Program Profile lifecycle: Mitigation, Preparedness, Relief, Recovery e-commnications with an ALERT fnction for crisis risk commnication North American Mission Board Sothern Baptist Disaster Relief Alpharetta, GA Kevin Ezell, President, CEO Phone: kezell@namb.net Family Preparedness for Disaster Relief Manal lifecycle: Preparedness, Mitigation Chrch Preparedness for Disaster Relief Manal lifecycle: Preparedness, Mitigation Associational Preparedness for Disaster Relief Manal lifecycle: Preparedness, Mitigation Pandemic Fl Preparedness Webpage lifecycle: Preparedness, Mitigation Disaster Relief Updates and News provided by the Sothern Baptist Convention Disaster Relief lifecycle: Relief Disaster Relief Chaplain Training Manal lifecycle: Relief, Recovery North Carolina Interfaith Disaster Response Ayden, NC Phone: Interfaith Disaster Training & Preparedness Manal (53 pages) lifecycle: Mitigation, Preparedness 104

107 Presbyterian Chrch (USA) National Health Ministries Loisville, KY Congregational Emergency Health Contact Form lifecycle: Preparedness, Relief, Presbyterian Chrch (USA) Presbyterian Disaster Assistance Loisville, KY John Robinson, Associate for National Response Phone: Swinefl Gidance for Congregations lifecycle: Preparedness, Relief, Recovery Presbyterian Disaster Assistance Application Form Presbyterian Disaster Assistance Principles of Partnerships for Work Teams Resorce Library inclding Sitation Reports on Disaster Matters San Diego Interfaith Disaster Concil San Diego, CA Jahzi McCree, Program Manager Phone: Disaster Preparedness and Emergency Response Gidebook lifecycle: Preparedness, Response Statement of Partnership for Faith-Based Organizations Geo-coded Directory of Faith-Based Organizations San Francisco Commnity Agencies Responding to Disaster San Francisco, CA Alessa Adamo, Exective Director Phone: x 230 alessa@sfcard.org Chrch of Scientology Volnteer Ministers Washington, DC Ssan Taylor, National Director Phone: setaylor1@jno.com Interactive Training Corses Secre Commnity Network New York, NY Phone: scandesk@scns.org H1N1 Fl : A Gide for Commnity and Faith Based Organizations lifecycle: Mitigation, Preparedness, Relief, Recovery Pandemic Fl -Take the lead working together to prepare now Commnity leaders Toolkit lifecycle: Preparedness Faith-Based and Commnity Organizations Pandemic Inflenza Preparedness Checklist lifecycle: Preparedness Secre Commnity Network s Best Practice Archive Shasta Conty Pblic Health Redding, CA Phone: hhsa@co.shasta.ca.s Disaster Planning Faith-Based Organizations lifecycle: Preparedness Sothwestern Texas Synod Segin, TX Ray Tiemann, Bishop Phone: rtiemann@swtsynod.org Congregation Disaster Plan form lifecycle: Preparedness Congregation Emergency Plan Gide lifecycle: Preparedness 105

108 Terrebonne Readiness and Assistance Coalition Homa, LA Peg Case, Director Phone: Children s Hrricane Preparedness Manal lifecycle: Preparedness The Ltheran Chrch Missori Synod St Lois, MO Staff Phone: Congregation Preparedness and Volnteer Training Manal lifecycle: Preparedness, Relief, Recovery The Rabbinical Assembly New York, NY Jlie Schonfeld, Exective Vice-President Phone: jschonfeld@rabbinicalassembly.org Disaster Pastoral Care Resorces lifecycle: Mitigation, Preparedness, Relief, Recovery The Salvation Army West Nyack, NY Michael Orfitelli, Disaster Services Coordinator, Eastern Territorial HQ Phone: michael_orfitelli@se.salvationarmy.org National Emergency Disaster Training Program lifecycle: Preparedness, Relief, Recovery The Sothern Center for Commnication, Health & Poverty Athens, GA Terry Kaley, Project Manager Phone: tkaley@ga.ed The United Chrch of Christ Cleveland, OH Daniva Wilkes, Secretary / Administrative Team Phone: wilkesd@cc.org Local Chrch and Preparedness and Response Planning Gidelines lifecycle: Preparedness, Recovery Trst for America s Health Washington, DC Phone: info@tfah.org It s Not Fl As Usal: What FBO/CBO Need to Know Abot Pandemic Fl lifecycle: Preparedness, Migation United Methodist Committee On Relief New York, NY Mary Gadrea, Emergency Services Office, Consltant Phone: mcor@gbgm-mc.org Basic Trama Information for Congregations Spirital Care in Disaster Response lifecycle: Recovery Where are yo along the road to Recovery? Basic Information concerning Recovery and its different phases Spirital Care in Disaster Response lifecycle: Recovery How can I expect my child to react in Disaster? Spirital Care in Disaster Response lifecycle: Preparedness, Mitigation Shold I seek professional conseling for my child or teenager? Spirital Care in Disaster Response lifecycle: Preparedness, Mitigation Videos: PanFl Risk Commnication with African American FBOs lifecycle: Preparedness Additional African-American Pandemic Resorces lifecycle: Preparedness, Relief, Recovery 106

109 U.S. Department of Health & Hman Services Centers for Disease Control (CDC) Washington, DC H1N1 Fl: A Gide for Commnity & Faith-Based Organizations Lifecycle: Preparedness, Mitigation, Response FBO & CBO Pandemic Inflenza Preparedness Checklist lifecycle: Preparedness, Mitigation, Response United Sikhs New York, NY Hansdeep Singh, Legal Director Phone: nitedsikhs-sa@nitedsikhs.org Additional Resorces: Brenner, Grant H. (Editor), Daniel H. Bsh (Editor), Josha Moses (Editor), Creating Spirital and Psychological Resilience: Integrating Care in Disaster Relief Work, New York: Rotledge, 2010) Roberts, Stephen. Disaster Spirital Care: Practical Clergy Responses to Commnity, Regional, and National Tragedy. Woodstock, VT: SkyLight Paths Pb., Print. Koenig, Harold G. In the Wake of Disaster: Religios Responses to Terrorism & Catastrophe. Philadelphia: Templeton Fondation, Print Lifecycle: Relief, Recovery Hrricane Preparation Checklist lifecycle: Preparedness 107

110 Abot the Athors Hebah Farrag serves as the assistant director of research of the Center for Religion and Civic Cltre at the University of Sothern California. She is a gradate from the American University in Cairo (AUC) receiving a masters degree in Middle East stdies. She also holds a bachelor of arts in political science and International Relations from the University of Sothern California and a Gradate Diploma in Forced Migration and Refgee Stdies from the AUC. Hebah is interested in isses concerning religion, the politics of identity, nationalism, and migration and has worked for and with organizations sch as the Levantine Cltral Center, the Yoth Policy Institte, Hman Rights Watch, the Concil on American-Islamic Relations (CAIR), Global Exchange, and Casa Del Peblo, traveling on delegations to condct research in places sch as Cba, Egypt, Lebanon, Jordan and Chiapas, Mexico. Brie Loskota is the managing director of the Center for Religion and Civic Cltre at the University of Sothern California. In this capacity, she oversees the strategic planning and daily operations of an interdisciplinary research center that condcts 25 research and commnity-based projects each year. Ms. Loskota is a freqent speaker and writer on topics sch as interfaith dialoge, faith-based hman services, and religios identity among Millennials. She is a reglar contribtor to Trans/ missions, the USC Knight Chair blog on media and religion. She has also written for the Hffington Post, The Brookings Institte and the Chicago Concil on Global Affairs. She is co-fonder and special advisor to CRCC s American Mslim Civic Leadership Institte. Ms. Loskota serves on a dozen boards and advisory committees focsing on nderstanding and enhancing the role of religion and religios commnities in the pblic sqare. She is a member of the Association for the Sociology of Religion, the Society for the Scientific Stdy of Religion, and the Pacific Concil on International Policy. She is also an affiliate of the USC U.S.-China Institte. She received her M.A. degree from Hebrew Union College Jewish Institte of Religion in Los Angeles, stdied Hebrew at Hebrew University in Jersalem, and completed her B.A. in history and religion from the University of Sothern California. Richard Flory (Ph.D.,University of Chicago) is associate research professor of sociology and director of research in the Center for Religion and Civic Cltre and at the University of Sothern California. He is the athor and/or editor of Spirit and Power: The Growth and Global Impact of Pentecostalism (Oxford University Press, forthcoming), Growing p in America: The Power of Race in the Lives of Teens (Stanford University Press, 2010), Finding Faith: The Spirital Qest of the Post-Boomer Generation (RtgersUniversity Press, 2008) and GenX Religion (Rotledge, 2000). His crrent research is focsed on several projects that investigate the role of religion and religios instittions in Los Angeles, inclding an investigation of the civic role of faith-based organizations in Los Angeles since the 1992 civil nrest; an ethnographic stdy of the Los Angeles Dream Center, a large-scale Pentecostal social otreach ministry; and a project investigating the crrent landscape of Pentecostalism in Los Angeles. Flory s research has been spported by grants from the Loisville Institte, the Pew Charitable Trsts, the Lilly Endowment, the Haynes Fondation, and the John Templeton Fondation. 108

111 Acknowledgments The athors are gratefl to the staff of the California Emergency Management Agency for having the vision to spport this work, especially Frank Qiambao and Brendan Mrphy. We also thank Secretary Karen Baker and Sharron Leaon of California Volnteers for creating opportnities to engage faith commnities on disaster isses statewide. We appreciate the excellent inpt of Peter Gdaitis of the National Disaster Interfaiths Network throghot or research process. We also recognize the many scholars at the intersection of faithbased social services and disaster response who have contribted to or efforts, especially Jamie Aten at the Hmanitarian Disaster Institte Applied Research Lab at Wheaton College. Finally, we are gratefl to the late Rev. Egene Williams III for helping s to nderstand the potential impact of congregations on disaster response efforts in rban areas. Abot the Center for Religion and Civic Cltre The Center for Religion and Civic Cltre at USC was fonded in 1996 to create, translate, and disseminate scholarship on the civic role of religion in a globalizing world. CRCC engages scholars and bilds commnities in Los Angeles and arond the globe. Its innovative partnerships link academics and the faith commnity to empower emerging leaders throgh programs like the the American Mslim Civic Leadership Institte. The Center also lanched the USC Cecil Mrray Center for Commnity Engagement, which strengthens the capacity of faith-based organizations and develops commnity leadership skills. Since its inception, the Center has managed over $25 million in grant-fnded research from corporations, fondations, and government agencies. In 2002, CRCC was recognized as a Pew Center of Excellence, one of ten niversity-based research centers. Crrently, the Center s work is organized arond eight areas of expertise, inclding international scholarship; non-governmental organizations and civil society; religion and generations; religion in Sothern California; religion, diversity, and plralism; scholarly resorce development; and visal docmentation of religion. CRCC hoses more than 20 research initiatives on topics sch as Pentecostal and charismatic Christianity, the transmission of religios vales across generations, faith-based non-governmental organizations, and the connection between spiritality and social transformation. The Center for Religion and Civic Cltre is a research nit of the USC Dornsife College of Letters, Arts & Sciences.

112 Center for Religion and Civic Cltre USC Dornsife College of Letters, Arts and Sciences 825 Bloom Walk, ACB 439 Los Angeles, California t (213) f (213) crcc@sc.ed