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The Indian Ocean tsunami of December 26, 2004, left an impact on Aceh, Indonesia, prompting the establishment of tsunami memorials to preserve collective memories. This study examines how individuals and communities interact with tsunami memorials in Banda Aceh and Aceh Besar. It seeks to understand the dynamic intersection between individual, community, and tsunami memorials using collective memory theory. Findings reveal that memorials serve as spaces of recollection, fostering connections with lost loved ones and reinforcing disaster resilience. However, memory erosion occurs over time due to generational shifts and social dynamic changes. Collective memory theory elucidates memorials' broader societal roles, promoting disaster education and empathy. Beyond commemorations, memorials become cultural symbols shaping memories, meanings, identities, and narratives. This research highlights the importance of nuanced memorialization strategies to sustain engagement, foster disaster risk reduction strategies, and honor collective memory.

Religious leaders in Aceh play a crucial role as trusted figures and sources of guidance within the community. After the devastating 2004 Indian Ocean tsunami, where many religious leaders themselves were victims, their influence has only grown. This study examines the role of religious leaders as disaster risk communicators in the Peukan Bada sub-district of Aceh Besar, 18 years after the tsunami. Through indepth interviews conducted with religious leaders and community members, a qualitative approach was employed to delve into their perspectives and practices. The findings reveal that religious leaders in Aceh predominantly employ a spiritual approach when communicating disaster-related messages. They interpret disasters as divine warnings resulting from human actions, rooted in the concept of cause and effect. Accordingly, they emphasize the significance of adhering to God's commandments and avoiding prohibited actions to prevent calamities. However, religious leaders are also receptive to conveying mitigation messages to bolster community resilience in the face of potential future disasters. Meanwhile, the community views the messages delivered by religious leaders as credible and trustworthy.

Smong is an indigenous knowledge related to the tsunami. The word of smong comes from the Devayan language of Simeulue and refers to the complex of earthquake/sea receding/giant wave that is typical of tsunami events in Indonesia. Now their pride in the word smong has spread to Aceh and is being adopted in their efforts to adapt to earthquake and tsunami disasters. Simeuluean people, grateful to their nation for the reconstruction after 2004 and want to grow their pride in smong to a national level. They wanted to make a gift of smong to be owned by the Indonesian people. To do this, they feel this study initiates that the word smong should be part of the narrative in Indonesian as the basis for a new understanding of the tsunami disaster by Indonesian people. Initiating the word smong in Indonesian vocabulary does not mean removing the word tsunami that now an international word. But the acceptance of smong should be a source of pride in the protection of our greatest wealth of people.

Strengthening disaster education for the community is an effort to build awareness, knowledge, and actions that need to be taken before, during, and after a disaster. Disaster risk communication plays an important role in disaster education as an effort to provide views about disasters to the community. This study aims to look at the progress of the implementation of disaster education school-based after the 2004 Indian Ocean tsunami. Progress is assessed through two aspects, namely: (1) the national curriculum in education unit level, namely Elementary Schools; Junior High School; and Senior High Schools, and (2) the implementation of disaster education school-based in the learning process. The national curriculum will synthesize by using a comprehensive literature review in national curriculum documents. This study applied a content analysis method in analyzing the qualitative data. The questionnaire survey was conducted at (Sekolah Siaga Bencana, SSB) in two districts affected by the 2004 tsunami. A literature study on the national curriculum documents in schools shows that disaster education has been integrated into the curriculum; for example, learning in elementary schools uses a thematic learning approach following factual conditions in the field, such as learning related to disasters. In junior high schools, the curriculum is integrated in an integrated manner in social science learning to provide awareness and knowledge about disasters. Meanwhile, the high school curriculum is integrated into geography subjects to increase knowledge and skills about disasters and make decisions before, during, and after a disaster occurs. This progress has occurred since the change in the curriculum from the KTSP curriculum (2006-2012) to the National Curriculum (2013). However, there are still several obstacles in implementing disaster education in Aceh, such as a lack of facilities for disaster learning. Therefore, a synergy between the government and schools is needed to improve disaster education school-based implementation within the national curriculum.

The Disaster Risk Management policy and strategy of Gambia’s National Disaster Management Agency (NDMA) have technical challenges and require knowledge creation to enhance capacities to lessen the adverse effect of risks and probabilities of disasters in The Gambia. Also, limited or no resources and leadership support to knowledge creation. The research aimed to assess the current condition of knowledge creation process in NDMA on socialisation-sharing experiences from tacit knowledge, externalisation-voicing tacit to explicit, combination-structuring explicit, and internalisation-expressing explicit to tacit (SECI) and role of leadership in the knowledge creation process. Detailed interviews, questionnaires, and WhatsApp call employed with four questions targeted five staff informants from NDMA and eight partner institutions with one informant from each. The research adopted a qualitative case study and content analysis to analyse the data using Voyant tools looking at the subject and concept. The research found that SECI has unearthed NDMA strengths, weaknesses, opportunities, threats, and leadership bureaucracy coupled with fear factors to build capacities leading to coup d’état for positions. Therefore, SECI has been unnoticed and uncoordinatedly implemented from “Happy Corner” with experiential knowledge and the National Platform for disaster risk reduction (DRR).

Despite the potentially catastrophic nature of disasters, survivors can be highly resilient. Resilience, the capacity to successfully adapt to adversity, is both individual and collective. Policymakers and academics have recently emphasised the importance of community resilience, but with little consideration of local survivors' perspectives, particularly young survivors within low- and middle-income countries. Therefore, this exploratory study aims to give voice to disaster-affected caregivers, teachers and female adolescent students by examining their conceptualisations of community coping and priorities for resilient recovery following the 2018 Central Sulawesi earthquake and tsunami. A total of 127 survivors of the devastating disaster, including 47 adolescents, answered open-ended survey questions related to post-disaster resilience. A content analysis identified key constituents of community resilience. The results indicate that survivors highly value community cohesion and participation, drawing on the community's intra-personal strengths to overcome post-disaster stressors. Student conceptualisations of and recommendations for a resilient recovery often differ from the views of important adults in their lives, for example, regarding the role played by the built environment, "trauma healing" and religiosity in the recovery process. These findings have implications for the design of disaster resilience interventions. [ABSTRACT FROM AUTHOR]

AbstractResilience, the process of successful adaptation to adverse circumstances, is traditionally studied as an individual characteristic. However, more recent multisystem perspectives underline the interrelatedness of systems, within and outside of the individual, in shaping coping and adaptation processes. This challenges the assumption that pathways to resilience are the same across the world, given the diversity in people’s contexts globally. In light of the preponderance of resilience research being conducted in higher-income countries, this study taps pathways to resilience in survivors of the 2018 earthquake-tsunami-liquefaction disaster in Central Sulawesi, Indonesia. Guided by a social representations approach and using a novel free association technique, forty caregiver-adolescent dyads (N = 80) who survived the disaster were interviewed regarding their subjective experiences of coping and adaptation. Thematic analysis of their narratives demonstrated that survivors focused on mutual support, religious beliefs and intrapersonal psychological resources of seeking strength and calmness as routes for fostering psychological recovery. The results foreground group-specific aspects of such resilience: differences between caregivers and adolescents highlight how social roles and life stage shape resilience-related beliefs and practices. Moreover, the form their resilience takes is underpinned by sociocultural values of reciprocity and social cohesion. Thus, this paper points to similarities in resilience processes across contexts, but also to differences shaped by societal roles, developmental stage and cultural values. [ABSTRACT FROM AUTHOR]