Resilience at risk: epistemological and social construction barriers to risk communication

Two-MPA Model for Siting a Marine Protected Area: Bahamian Case

“…A major finding is that the great majority of the people support the notion of having an MPA even though some people have argued against their local MPA (Stoffle & Minnis, 2007). Despite overwhelming support for siting a local MPA to help the marine ecosystem to recover and to protect local areas from development, most people interviewed qualify this support with the desire (a) to be full participants in the process, (b) to advise regarding the design and siting of the MPA, (c) to continue traditional uses of the MPA-or portions of it, and (d) to serve with the government to monitor and regulate the MPA (Stoffle & Minnis, 2008).…”

Timing exclusion and communicating time: A spatial analysis of participation failure in an Indonesian MPA

“…Invited participation exercises favored by marine decision-makers may not fulfill their transformative potential because such processes seldom engage with the complexity of lived experience of affected parties, thereby compromising the quality of information, the sharing of knowledge, and the empowerment of citizen voice. The quantity and quality of citizen participation varies hugely depending on the socio-political context, as well as the assumptions, goals and visions of the given developmental state, donor agencies, scientists, and environmental bodies [33][34][35][36].…”

The idea of ‘Country’: Reframing post‐disaster recovery in Indigenous Taiwan settings

“…Shifts in the cultural foundation of people's understanding of social norms is particularly sensitive in the postdisaster context, where religious groups are often active in the delivery of services and assistance, and communities are vulnerable to profound uncertainties arising from their engagement with events that were previously quite literally an 'unthinkable risk' (e.g. Stoffle and Minnis, 2008; see also Stoffle and Arnold, 2008;Stoffle and Stoffle, 2013). For religious organisations, the shift from relief to recruitment to a world view can be difficult to conceptualise, as their own religious orientation to a particular understanding of the people-to-cosmos relationship is constituted as 'truth' rather than 'belief' and Indigenous identity is easily conflated with vulnerability (Haalboom and Natcher, 2012).…”