proved useful in overcoming some language barriers, though others persisted ( Munro, 2013 ). The Haiti earthquake illustrates the multilingual nature of humanitarian crises and the importance of translation, as well as the close connection between language and humanitarian ICT innovations. These features are not unique to the Haiti earthquake, and many crises occur in contexts where linguistic diversity is greater. A recent example of the need for translation and interpreting
is a cliché, I think. It always pops up after an incident or scandal, and it’s not awareness – it’s internal control. Tick the box: yes, I’ve had them sit in front of a screen for 45 minutes. In front of a screen, on your own … it’s crap. 41 To return to Ahmed (2012) , then, HEAT trainings mirror institutional diversity trainings, where being seen to do something (implement trainings, produce guidance, enact policies
diversity of building typologies reflects the traditions and relative wealth of families. It also creates a vernacular architecture that attracts thousands of tourists to Nepal each year. The policy of only providing training for, and technically supporting, the rebuilding of stone, brick and reinforced concrete structures, excludes many other traditional and vernacular building typologies. Timber-frame and light-weight structures are inherently safer in an earthquake than masonry – excluding these traditional and vernacular building typologies is a missed opportunity to
build on our understanding of the participation of people affected by crises in humanitarian innovation and to explore the development of tools and guidance in response. In considering participation in innovation, we recognise the utmost importance of diversity and inclusion: Innovators must do their utmost to ensure that all vulnerable groups’ needs are recognised, that they have access to the assistance that is being provided and are included/participate in the innovation process as much as possible. ( Elrha, 2018a ) Participation is implicit in discussions
: Queens, Crime and Empire ( London; New York : Routledge ). Harroff-Tavel , M. ( 2007 ), ‘ Cultural Diversity and the Challenges It Poses for Humanitarian Practitioners ’, in Abraham , G. , Strydom , H. and Cowling
, then, a third possibility – humanitarianisms . A kind of normative pluralism. Of course, historically there have been many different ways to deal with those who suffer. This might well be the world we are entering again. But how much diversity can be tolerated? Could a humanitarian practice that argued it would help only ‘people like us’ and leave to suffer and die ‘people like them’ be judged genuinely humanitarian? If your answer is no, surely you are arguing for limits to the malleability of humanitarian social practice that aren
‘real world’ is defined by its empirical diversity and complexity. And hence, echoing Hayekian neoliberalism, largely beyond human comprehension. Development problems are specific to a given time and place. Indigenous livelihood and coping systems have evolved over centuries through discrete, complex interactions between people and their ‘hostile environmental conditions’ ( Edwards, 1987 : 120). Rather than trying to transfer knowledge through explanation, demonstration and reason, like Negroponte’s child, authentic learning is the organic
alternatives. Readers should engage with the lessons and recommendations with this limitation in mind; lessons learned from complex operational environments will, at best, act as a means to make better-informed decisions. They will not transform a complex situation into a complicated technical one. As a result of this process, and due to the diversity, and sometimes project-specific nature, of evaluations and their content, not all of the lessons were included. For the sake of readability, not all of the reports that mentioned a particular lesson, challenge, insight or
All in the mix: class, race and school choice considers how parents choose secondary schools for their children and makes an important intervention into debates on school choice and education. The book examines how parents talk about race, religion and class – in the process of choosing. It also explores how parents’ own racialised and classed positions, as well as their experience of education, can shape the way they approach choosing schools. Based on in-depth interviews with parents from different classed and racialised backgrounds in three areas in and around Manchester, the book shows how discussions about school choice are shaped by the places in which the choices are made. It argues that careful consideration of choosing schools opens up a moment to explore the ways in which people imagine themselves, their children and others in social, relational space.
and through dress and appearance. The classed other is seen as posing a potential threat to both the respondents’ children’s happiness and educational achievement. As we also saw in Chapter 3, the assumed source of the problem with unruly children is bad parenting. In this chapter, the focus is placed more specifically on the parents’ discussion of ethnic diversity, arguing that parents were more likely to consider diversity in general as something related to race or ethnicity rather than class, and this kind of diversity is often welcomed. However, what ethnic