The present historical moment may seem a particularly inopportune time to review Bowling Alone, Robert Putnam's latest exploration of civic decline in America. After all, the outpouring of volunteerism, solidarity, patriotism, and self-sacrifice displayed by Americans in the wake of the September 11 terrorist attacks appears to fly in the face of Putnam's central argument: that \"social capital\" -defined as \"social networks and the norms of reciprocity and trustworthiness that arise from them\" (p. 19)'has declined to dangerously low levels in America over the last three decades. However, Putnam is not fazed in the least by the recent effusion of solidarity. Quite the contrary, he sees in it the potential to \"reverse what has been a 30to 40-year steady decline in most measures of connectedness or community.\"' As an example of how the current \"war on terrorism\" could generate a durable civic renewal, Putnam points to the burst in civic practices that occurred during and after World War II, which he says \"permanently marked\" the generation that lived through it and had a \"terrific effect on American public life over the last half-century.\" 3 If Americans can follow this example and channel their current civic

Bowling alone: The collapse and revival of American community

The Symbolic Construction of Community

The notions of resilience that have emerged in developmental psychology and psychiatry in recent years require systematic rethinking to address the distinctive cultures, geographic and social settings, and histories of adversity of indigenous peoples. In Canada, the overriding social realities of indigenous peoples include their historical rootedness to a specific place (with traditional lands, communities, and transactions with the environment) and the profound displacements caused by colonization and subsequent loss of autonomy, political oppression, and bureaucratic control. We report observations from an ongoing collaborative project on resilience in Inuit, Metis, Mi'kmaq, and Mohawk communities that suggests the value of incorporating indigenous constructs in resilience research. These constructs are expressed through specific stories and metaphors grounded in local culture and language; however, they can be framed more generally in terms of processes that include: regulating emotion and supporting adaptation through relational, ecocentric, and cosmocentric concepts of self and personhood; revisioning collective history in ways that valorize collective identity; revitalizing language and culture as resources for narrative self-fashioning, social positioning, and healing; and renewing individual and collective agency through political activism, empowerment, and reconciliation. Each of these sources of resilience can be understood in dynamic terms as emerging from interactions between individuals, their communities, and the larger regional, national, and global systems that locate and sustain indigenous agency and identity. This social-ecological view of resilience has important implications for mental health promotion, policy, and clinical practice.

https://journals.sagepub.com/doi/pdf/10.1177/070674371105600203

Rethinking Resilience from Indigenous Perspectives

Loss, Trauma, and Resilience: Therapeutic Work With Ambiguous Loss

Reciprocity - doing for others if they have done for you - is a key way people mobilize resources to deal with daily life and seize opportunities. In principle, reciprocity (the Golden Rule) is a universal norm. In practice, it is variable. Personal networks rarely operate as solidarities and as such, people cannot count on all the members of their networks to provide help all the time. Rather, social support comes uncertainly from a variety of ties in networks. This paper uses survey research to understand the variable and contingent nature of reciprocity and inquires about the kinds of resources exchanged between people. We investigate the extent to which interpersonal ties, network characteristics, and people's personal characteristics (e.g., gender) affect the nature of reciprocal relationships. The evidence is extraordinarily clear on one subject - giving support is strongly associated with getting it. Analyses show that getting support from network members is the key to East Yorkers reciprocating - usually in kind but sometimes with other forms of support.

It`s Not Who You Know But How You Know Them: Who Exchanges What With Whom?

In this paper, we discuss the importance of community resilience for Aboriginal health and well-being. The concept of resilience has been used in developmental psychology and psychiatry to describe individuals’ capacities to achieve well-being and thrive despite significant adversity. Resilience is also a useful concept in ecology where it draws attention to the ability of ecosystems to adapt to environmental stress through transformation. The study of community resilience builds on these concepts, to understand positive responses to adversity at the level of families, communities and larger social systems. Despite historical and ongoing conditions of adversity and hardship many Aboriginal cultures and communities have survived and done well. In this review, we critically assess the various definitions of resilience as applied to individuals. We then examine resilience as applied to families, communities and larger social systems. We examine links between the concept of resilience and social capital. We then consider interventions that can promote resilience and well-being in Aboriginal communities. These include strengthening social capital, networks and support; revitalization of language, enhancing cultural identity and spirituality; supporting families and parents to insure healthy child development; enhancing local control and collective efficacy; building infrastructure (material, human and informational); increasing economic opportunity and diversification; and respecting human diversity. We also discuss methods of measuring community resilience, examining advantages and disadvantages to each method. Community resilience is a concept that resonates with Aboriginal  perspectives because it focuses on collective strengths from an ecological or systemic perspective.

https://jps.library.utoronto.ca/index.php/ijih/article/download/28978/23910

Community Resilience: Models, Metaphors and Measures

Postgenomics, uncertain futures, and the familiarization of susceptibility genes.

Community Resilience: Models, Metaphors and

The notion of generations runs through feminist theory, rendering it singular and disciplining its proper subjects—but might there be modes of generational thought that explode the bounds of linearity and propriety, offering ways to think of kinship and generativity amid and despite conditions of violence? Drawing on ethnography situated in South Asia, and the gendered insights that emerge from it, we reflect on feminist knowledge as a site of kinship that complicates any simple picture of inheritance and lineage. Affiliations of thought, practice, and relating might be characterized instead by a range of gendered practices which are constituted by, and draw attention to, modes and processes such as gathering and dispersal; impasse and reconnection; and recognition and uncertainty. 

Megha Sehdev

Papers

Community Resilience: Models, Metaphors and Measures

Postgenomics, uncertain futures, and the familiarization of susceptibility genes.

Community Resilience: Models, Metaphors and

Generations