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The word disaster originally contained an astrological referent: the pejorative prefix dis, meaning “away from,” attached to the Latin astrum, meaning “star.” An ill-starred occurrence, much like its synonym “catastrophe” (that also contains the word star), the initial paradigm is that of disaster as a malevolent astral influence. Hence, the notion of disaster as an exceptional event that creates imbalance, a shift in the scales, or better yet, a destruction of the normal order of things.

Such an explanation asks for a definition of normality that, in turn, renders disaster studies all the more problematic. Therefore, a keen awareness of the definitional complexities of disaster calls for an analysis of the fine line that barely separates natural disasters from technological disasters and/or disasters instigated by an individual or a group, as well as for an exploration of the geography and politics of disaster. Thus, disaster will inevitably be tied to deception: Not only can disaster itself be deceptive, especially when causes are confused with effects, but it can also pave the way for deception, or political efforts at concealing, redefining, and rerouting the initial hazard. There is no possibility of separating disaster from deception or of disconnecting deception from the cultural politics of disaster.

Disaster and Vulnerability

According to anthropologists such as Anthony Oliver-Smith and Susanna M. Hoffman, disasters have pasts, presents, and futures. The past can be interpreted as the hazard itself, the present as the pattern of vulnerability, and the future as the expression of disaster, its treatment, and either deception or the possibility of deception. Oliver-Smith and Hoffman add that, “Whether rapid or slow in onset, disasters and the vulnerability leading to them unfold over time, often considerable amounts of time.” This argument implies that vulnerability sets the stage for disaster.

However, cause and effect do not entirely delimitate the relationship between disaster and vulnerability, for this relationship also happens to be of a circular nature: Preliminary vulnerability eventually determines the magnitude of the subsequent disaster, and the ensuing disaster leads to augmented vulnerability. As a result, a subject rendered vulnerable (a subject that can be an entire population) is more likely to seek out a savior who is capable of deception, but who promises a return to normalcy. (Obviously, this savior has multiple possible manifestations: a despot, government, ideology, or religion) There exists, therefore, a constant link between disaster and deception: vulnerability.

Hazards and Disasters

Disaster studies often begin by juxtaposing the words natural and disaster, and then proceed to distinguish natural disasters from non-natural or technological disasters. This approximation is of some value in an analysis of disaster as a concept and as an event because it suggests that in all disasters the initial tendency is to assign blame. The simplistic conclusion would be that natural disasters are the fault of nature, as opposed to non-natural disasters, which would be the fault of humans.

The next step is to classify as natural disasters events such as earthquakes, hurricanes, floods, desertification, pestilence, drought, volcanic eruption, famine, and tsunamis, to name but a few. The problem with this categorization, however, is that it fails to mark a distinction between hazards and disasters.

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