Despite the devastation caused by the magnitude 9.0 earthquake and 60-foot tsunami that struck Japan in 2011, some 96% of those living and working in the most disaster-stricken region of Tōhoku made it through. Smaller earthquakes and tsunamis have killed far more people in nearby China and India. What accounts for the exceptionally high survival rate? And why is it that some towns and cities in the Tōhoku region have built back more quickly than others?
           
Black Wave illuminates two critical factors that had a direct influence on why survival rates varied so much across the Tōhoku region following the 3/11 disasters and why the rebuilding process has also not moved in lockstep across the region. Individuals and communities with stronger networks and better governance, Daniel P. Aldrich shows, had higher survival rates and accelerated recoveries. Less-connected communities with fewer such ties faced harder recovery processes and lower survival rates. Beyond the individual and neighborhood levels of survival and recovery, the rebuilding process has varied greatly, as some towns and cities have sought to work independently on rebuilding plans, ignoring recommendations from the national government and moving quickly to institute their own visions, while others have followed the guidelines offered by Tokyo-based bureaucrats for economic development and rebuilding.
 

Each year, natural disasters threaten the strength and stability of communities worldwide. Yet responses to the challenges of recovery vary greatly and in ways that aren’t explained by the magnitude of the catastrophe or the amount of aid provided by national governments or the international community. The difference between resilience and disrepair, as Daniel P. Aldrich shows, lies in the depth of communities’ social capital.

 

Building Resilience highlights the critical role of social capital in the ability of a community to withstand disaster and rebuild both the infrastructure and the ties that are at the foundation of any community. Aldrich examines the post-disaster responses of four distinct communities—Tokyo following the 1923 earthquake, Kobe after the 1995 earthquake, Tamil Nadu after the 2004 Indian Ocean Tsunami, and New Orleans post-Katrina—and finds that those with robust social networks were better able to coordinate recovery. In addition to quickly disseminating information and financial and physical assistance, communities with an abundance of social capital were able to minimize the migration of people and valuable resources out of the area.

 

With governments increasingly overstretched and natural disasters likely to increase in frequency and intensity, a thorough understanding of what contributes to efficient reconstruction is more important than ever. Building Resilience underscores a critical component of an effective response.

When Cuba’s centralized system for providing basic social services began to erode in the early 1990s, Christian and Afro-Cuban religious groups took on new social and political responsibilities. They began to work openly with state institutions on projects such as the promotion of Afro-Cuban heritage to encourage tourism, and community welfare initiatives to confront drug use, prostitution, and housing decay. In this rich ethnography, the anthropologist Adrian H. Hearn provides a detailed, on-the-ground analysis of how the Cuban state and local religious groups collaborate on community development projects and work with the many foreign development agencies operating in Cuba. Hearn argues that the growing number of collaborations between state and non-state actors has begun to consolidate the foundations of a civil society in Cuba.

While conducting research, Hearn lived for one year each in two Santería temple-houses: one located in Old Havana and the other in Santiago de Cuba. During those stays he conducted numerous interviews: with the historian of Havana and the conservationist of Santiago de Cuba (officials roughly equivalent to mayors in the United States), acclaimed writers, influential leaders of Afro-Cuban religions, and many citizens involved in community development initiatives. Hearn draws on those interviews, his participant observation in the temple-houses, case studies, and archival research to convey the daily life experiences and motivations of religious practitioners, development workers, and politicians. Using the concept of social capital, he explains the state’s desire to incorporate tightly knit religious groups into its community development projects, and he illuminates a fundamental challenge facing Cuba’s religious communities: how to maintain their spiritual integrity and internal solidarity while participating in state-directed projects.

Neighborhood support groups have always played a key role in helping the poor survive, but combating poverty requires more than simply meeting the needs of day-to-day subsistence. Social Capital and Poor Communities shows the significant achievements that can be made through collective strategies, which empower the poor to become active partners in revitalizing their neighborhoods. Trust and cooperation among residents and local organizations such as churches, small businesses, and unions form the basis of social capital, which provides access to resources that would otherwise be out of reach to poor families. Social Capital and Poor Communities examines civic initiatives that have built affordable housing, fostered small businesses, promoted neighborhood safety, and increased political participation. At the core of each initiative lie local institutions—church congregations, parent-teacher groups, tenant associations, and community improvement alliances. The contributors explore how such groups build networks of leaders and followers and how the social power they cultivate can be successfully transferred from smaller goals to broader political advocacy. For example, community-based groups often become platforms for leaders hoping to run for local office. Church-based groups and interfaith organizations can lobby for affordable housing, job training programs, and school improvement. Social Capital and Poor Communities convincingly demonstrates why building social capital is so important in enabling the poor to seek greater access to financial resources and public services. As the contributors make clear, this task is neither automatic nor easy. The book's frank discussions of both successes and failures illustrate the pitfalls—conflicts of interest, resistance from power elites, and racial exclusion—that can threaten even the most promising initiatives. The impressive evidence in this volume offers valuable insights into how goal formation, leadership, and cooperation can be effectively cultivated, resulting in a remarkable force for change and a rich public life even for those communities mired in seemingly hopeless poverty. A Volume in the Ford Foundation Series on Asset Building

For decades now, scholars and politicians alike have argued that the concentration of poverty in city housing projects would produce distrust, alienation, apathy, and social isolation—the disappearance of what sociologists call social capital. But relatively few have examined precisely how such poverty affects social capital or have considered for what reasons living in a poor neighborhood results in such undesirable effects.

This book examines a neglected Puerto Rican enclave in Boston to consider the pros and cons of social scientific thinking about the true nature of ghettos in America. Mario Luis Small dismantles the theory that poor urban neighborhoods are inevitably deprived of social capital. He shows that the conditions specified in this theory are vaguely defined and variable among poor communities. According to Small, structural conditions such as unemployment or a failed system of familial relations must be acknowledged as affecting the urban poor, but individual motivations and the importance of timing must be considered as well.

Brimming with fresh theoretical insights, Villa Victoria is an elegant work of sociology that will be essential to students of urban poverty.