Local Wellness
Psycho-Social Resources
& Resilience
Following Disasters
(RAD)
Version 37 - 3 March 2014
Written 2009.
Last update, April, 2014.
Framing Values
Typical of Western Aid
Models in the psychosocial area is the assumption that people in disaster and
conflict areas require outside
delivery of psychosocial services by professional people.
RAD (Rapidly Assessing
Disasters) assumes that within disaster and
conflict areas are locals:
·
who have
relevant disaster recovery:
o
Capacities
o
Psycho-social
resources, and
o
Diverse
resilience ways.
·
who are natural
nurturers experienced in using local culture
psychosocial wellness ways
RAD (Rapidly Assessing
Disasters) also assumes that National and
International Aid Organisation may be informed and supported by RAD processes
to modify their practices and processes such that they can better work with local
capacity rather than continue to engage in ways that deplete local capacity.
A gathering of wellness healers from eleven
countries in the East Asia Region in 2004 confirmed that the foregoing
phenomenon (the presence of experienced natural nurturers) is present in every
one of their countries as well as expressing concern about how to improve
interfacing between Large Aid organisations and local capacity. Refer Interfacing Complementary Ways.
RAD sets up processes whereby this local capacity of self-help and mutual-help of local people by local people is supported and not collapsed and compromised by International Aid in the process of service delivery.
Context
Consistent with Laceweb Way
this page and associated pages are framed with the understanding that:
Nothing happens unless the local
affected people in disaster and conflict areas want it to happen and are
involved in it happening.
Along with this is the
general absence within RAD Documents of impositional
directive language of the active voice. Example: Rather than, ‘Tell me your
story’, language is purposefully tentative and in the passive voice; example:
We’re open to hearing your stories.
THE RAD TEMPLATE
This Laceweb Resource (short
name RAD) may provide a guiding framework and a template for preparing Briefing
Reports by one or more people or a Rapidly Deployed Team to:
o
Quickly gain a sense of what is actually
happening on the ground during or immediately after a disaster or conflict
o
Be able to send a stream of information
to others about the local context to possibly guide non-compromising outside support.
RAD may also be well used in
post-disaster periods.
Note: Underlined terms are
generally hyperlinks.
There are enough questions
in the RAD Template and enough enormities in the situation to have a 100
people reporting for months.
The Template themes are only
guides to action.
The RAD Documents may be used
and adapted with Laceweb acknowledgement for non-commercial purposes
Feedback on use encouraged
A Feedback form is included
in this document
Also included is a guide to
preparing Briefing Reports based on information collected using the RAD
Template
Laceweb resources are
available to prepare people to use this document
RAD emerged
from realising in the late 1980s that
existing natural nurturer healer networks in the South East Asia Pacific Region
(the Region) had healer people very suited to carrying out Rapid assessment of
wellness, psychosocial Resources and resilience following disasters and
conflicts.
The passion
based artistry in action was towards effectively providing support to
grassroots self-help and mutual-help addressing psycho-emotional and other
community wellness issues in times of emergencies.
An essential
element in this effort is the forging of new alliances and the revitalization
of existing links among various resonant local community-based energies, organizations,
networks and people working in psychosocial healing in the Region (healing in
the early use of the term relating to making
whole).
It is being
recognised that people of the Region, often with no formal academic or professional training in the psychosocial
area are providing valuable and palpable support to others in times of
emergency. For these people, caring and nurturing is a natural aspect of their everyday life. These people have been
termed ‘natural nurturers’.
A common experience
is that disaster affected people speak of the most useful and valued support they receive is from fellow disaster-affected people who have been through similar
experiences.
A gathering
of healers from eleven counties in the Region spoke of the natural occurrence
of natural nurturers in every one of
the eleven countries. They discussed the processes and qualities of these
nurturers using cultural healing artistry. Healers created symbols that
represented the natural nurturer, for example, the Filipino people chose the
coconut tree as a symbol as it provides food, shelter and amenity in so many
ways.
Local
grassroots people in the Region (Indigenous people, small marginalised
minorities, internally displaced people and the like) have psychosocial
resources, competences and resilience ways that they draw upon in times of
emergencies. One example of local natural nurturers (who had no prior
experience of extreme stress) healing themselves during a week in an
interrogation centre is the Laceweb Page Regaining
Balance Through Mutual Help.
There is a
shared wisdom, often born of adversity that supports their integrity in hard times.
Many have considerable resilience, and so there continues to be moves to better
know this experience and explore ways to tap into it and use and extend it in
socially ecological ways in respectfully supporting others following
emergencies, disasters, and conflicts in differing contexts.
Local Way in
the Region focuses on community approaches.
Indigenous healers are well versed in the social
aspects of the psychosocial. Many
Western cultures focusing on the individual
tend to be less well versed in social approaches for healing. They may speak of psychosocial though have little
experience of very large group and whole-of-community healing ways prevalent in
the Region.
An
underlying assumption is that a strong and proactive network of local people and
community bodies in the Region may well be able to support in various ways the
carrying out a rapid ‘snapshot ‘of the local context on the ground in times of
emergencies towards evolving supported
sustainable psychosocial wellbeing outcomes. Processes are evolving for action to support and
not harm or compromise.
Another
assumption of the RAD Documentation is that natural nurturers drawn from the
local disaster affected villages and countryside may:
o
be supported to be fully involved
in performing this snapshot of psychosocial need, capacity, resilience and
healing ways during/following an emergency
o
be able to immediately provide
support to these capacities, and if the locals want this, to quickly inform
others so they may be better able to assist in ways that respect and support
local capacities and resources, and in no way harm or collapse local way.
RAD is a template document
that may assist in creating the ‘snapshot’.
RAD has been emerging from
sustained action research involving thousands of people since the 1950’s
throughout the Oceania Australasia SE Asia Region. Refer Community
Ways for Healing the World.
RAD and associated processes
have been peer-reviewed and refined by competent people to Professor Level from
eleven countries in the Region. It has been many times a theme at international
conferences. For example, in 2013 it was the theme at an international
conference on community psychiatry exploring mutual-help processes for
supporting folk with mental strife following disasters and conflicts in low and
middle income communities and countries (LAMI). Also refer The Laceweb
Network where Laceweb was sited by Professor De Castro from
the Philippines at an International Conference in Kathmandu in Nepal.
This RAD Template has been
tested under post-war conditions where a Rapidly
Deployed Team were able to send out a detailed brief within one hour of
arriving in the post war zone and two comprehensive briefings a day over a five
day stay in the post war zone, with a major comprehensive report being released
within one day of return to home country.
RAD is an ever evolving
transitional document. Actions that work are continually being used to update
the wording. The RAD version you are reading is its present form as at the
document date.
RAD recognises the differing
cultural ways, psychologies, and perspectives of grassroots folk in the Oceania
SE Asia Australasia Region.
RAD guides the user in culturally sensitive interfacing action
towards looking for capacity, relevant competence, resilience in its many local
forms, and may guide looking for whole-of-body-mind resources (refer Interfacing
Document).
RAD draws upon embodied
knowing of those with competence born from experience of what works in disaster
and conflict contexts and what works in transforming people and communities to
wellness.
RAD practice and process
while drawn from healing ways of the Region, are also consistent with the
latest understandings from the human sciences including neuro-psycho-biology.
RAD may support and energise
the emergence of post-disaster life-ways formed by local disaster-affected folk
engaged in mutual-help re-constituting societies of their own making. (Refer
Extegrity Documentation)
RAD also assumes that any
support from outside the disaster affected region comes from folk familiar with
mutual-help ways and experienced in culturally sensitive intercultural
interfacing and enabling
support for self-help & mutual-help. Refer Un-Inma
Pikit Fieldtrip Report
RAD assumes that nothing will happen unless the local people
want it to happen, and are making it
happen, perhaps with culturally sensitive outside support.
RAD based briefings and
reports may be used to guide international aid organisations in ways of
engaging that do not collapse local capacity for mutual-help (refer Interfacing
document).
Also refer Un-Inma
Pikit Fieldtrip Report
Case History
The following
was written in a Laceweb document in 1993:
NGOs and community-based service delivery
organisations may see grassroots mutual-help initiatives as a threat to their
organisational funding. If grassroots mutual-help for wellbeing action really
starts to be effective on a larger scale, this may raise a fear of presupposed
downsizing within traditional wellbeing service delivery organisations. Because
of these perceived threats, the foregoing entities may mistakenly seek to
undermine grassroot wellbeing initiatives. They may fail to see scope for
multiple lateral integration between lateral/bottom-up and top down processes,
or appreciate the scope for shifting from vertical integration to lateral
integration.
Report for Team
Leader of an Assessment Team
Given the limitations and the short
period allotted, the team achieved the objectives of the pre-test, especially
in drawing out local contexts,
identifying local healing ways, and natural nurturers. More importantly,
there is the need to help identify local psychosocial support systems, especially
in the areas struck by calamities, and to identify people in the local cultural
context – the natural nurturers who could
support the psychosocial needs of the community after the team has left.
Relevance of
1993 Laceweb Document
The local Community-Based service delivery Organisation supporting
the Assess-ment Team did have major
concerns that strengthening self-help and mutual-hep in their area could well
lessen the need for their wellbeing service delivery, raising in them a fear of
presupposed downsizing of their wellbeing service delivery organisation.
Because of these perceived threats, the foregoing entities did mistakenly seek to undermine the work of the Assessment Team in
ways not immediately apparent.
In hindsight, this perception may be
anticipated, and through relational mediating and negotiating of meaning, local
community based service delivery entities may see scope for a shift in their
job role from doing things for people to providing multiple lateral integration
between lateral-bottom-up and top down processes, or appreciate the scope for
shifting from vertical integration to lateral integration. Their role may shift
to being a very different, though very valuable, linking role between the
various local natural nurturers engaged in mutual-help. They may also play a
local role as intermediaries between first world aid bodies and local healer
networks.
Some have printed the following Template
on A5 paper in landscape mode and plasticised the folded pages as a little
waterproof pocket- sized booklet for handy reference
RAD
GUIDING TEMPLATE
GUIDES TO OBTAINING A SENSE OF LIFE ON
THE GROUND
A Briefing Paper may be
developed by one or more folk or a Rapidly
Deployed Team. It is extremely brief first briefing document – to convey a
feel for context.
The first two Sections of
the Template support preparing the first Brief Glimpse of what is it like on
the ground.
The Later sections support
evolving a more comprehensive RAD Brief
First Glance
1)
As cultural appropriate in the context,
provide words, audio, videos and photos creating a picture and story about the
affected populations and conditions on the ground
2)
What is the general resiliency and
functioning of the community?
3)
How long since people have had food?
Water? What food and water have they had? What is the availability of fresh
water and good food?
4)
What shelter do they have?
5)
Estimates of distribution by
a) age
b) elderly
c) gender
d) orphans
e) raped
f) perpetrators
g) pregnant through rape
h) street-children
i) unaccompanied minors
j) widows
k) other categories
6)
Identify and rank the causes of
mortality and morbidity among the affected local populations
7)
Identify traumatic events experienced by
the affected local populations
8)
Provide a picture of special-needs
groups in need of support; examples:
a) Escaped/demobilized child
soldiers
b) Orphans and unaccompanied
children
c) People who are incapable of
self-care
d) Women who have been raped
e) others
9)
Give a feel for the culture(s), religion(s),
spiritualities, cosmologies, lore/way of life, social organization and
political organization of the affected area and communities; also, important
differences and conflicts if any between and within affected people, host
communities, and dominant power structure(s) in the affected area.
10) What are the physical
conditions:
i. Extreme weather
ii. Mud slides
iii. Mud
iv. Terrain
v. Floods
vi. Volcanic Ash
vii. Debris
viii.Contamination
ix. Unexploded ordinance
x. Access to river crossing
xi. Blocked roads
xii. Others
11) Provide any other significant
contextual detail for new arrival Aid teams, including dangers, threats, traps,
pitfalls, etc.
Actions addressing Wellness Needs
12) How does the local peoples’
resilience, resourcefulness and competency manifest itself among the people by
gender:
a. Children
b. Adolescents
c. Young adults
d. Adults
e. Elderly
f. Old People
13) Convey a feel for how
communities, families, friendship networks, and people among the various
communities affected respond to the con-sequences of violence and trauma
14) Briefly paint a picture of
the differing local ways people use to support themselves and each other
15) Who have you identified who
are:
a) Natural nurturers and carers
b) People in self-help
wellbeing networks
c) Nodal people in these networks
16) How can these folk (in 15
above) be contacted? What security concerns are there about
releasing these people’s names and contact details?
17) What local disaster response
initiatives exist? Have they been implemented?
With what effect?
18) Are there any support or
self-help groups and mutual-help groups within refugee communities and or host
support groups? (For example, between children, adolescents, adults, elderly,
or between women and men, among the disabled, and among women?)
19) Identify any resources, coping
skills and behaviour strengthening at personal and community levels of
re-constituting wellbeing and well functioning
20) Specify the healing ways
that are used. Possible examples to look out for:
a) Storytelling
b) Body approaches
c) Group approaches
d) Community approaches
e) Whole village healing
ceremonies
f) Other ceremonies &
rituals
g) Cultural healing artistry -
examples:
i) Art
ii) Dance
iii) Singing
iv) Puppetry
v) Music
vi) Drumming
vii) Others
21) Specify local ways that work
in supporting people following disasters?
22) What are the differing local
cultural ways for mediating and reconciling between conflicting parties? What
are the traditional reconciliation ceremonies and ways? What needs to happen
for these ceremonies to take place? What is blocking these reconciliation
ceremonies taking place and what steps may be taken to remove these blocks
23) What Local Ways are there
that have been used successfully in the past that they are not using for this disaster. If some are specified, may any of
these be fitting this time, or fitting if adapted?
24) Describe everyday-life
community, village and/or clan/tribal processes and everyday simple actions
that support the re-constituting of their way of life in wellness together;
perhaps evolving ways of their own making that may prevent conflicts in the
future through re-constituting ways better fitting all involved. For example,
watch for spontaneous children’s play and games using commonly found objects.
There are dozens of games children play with footwear, especially with thongs.
Children’s play may lift the spirits of older ones. A core principle is that
play to order is not Play (refer Johan Huizinga, 1971. Homo Ludens (Man the Player). Beacon Press). Even the birds
chirping in the trees again may help; anything that restores aspects of their
prior everyday normal life
25) Which ones of these have
been re-constituted?
26) What others could be
re-constituted?
27) Who are other psychosocial
resource people within these communities? For example, teachers, social
workers, traditional healers, women's associations, community leaders, and
external agencies?
28) How are the resource people
in (27) being used? How may they be better used?
29) Who are other local
psychosocial resource people outside these communities who would be acceptable
to them, for example, skilled people from the local area, nearby provinces,
national NGOs and community based entities, and people from universities and
religious groups
30) What other community
institutions, associations, networks and social processes existed before the emergency?
31) Which of these are still
functioning or could be reconstituted in a similar or adapted form?
32) What support functions were
available via various levels of local governance prior to the current context?
33) What understandings and
cultural sensitivities do these governance-based resources/service providers
have about local mutual-help for wellbeing?
34) Which resources/services are
acceptable to the people affected?
35) Which of these are
appropriate resources/services for these people in this context? For example,
sometimes available service providers are deemed to be inherently part of the
enemy and no contact is acceptable.
36) What steps may locals take
to increase trust between affected folk?
37) What, if any psychologists,
community psychiatrist, counsellors, and other mental health personnel and
actual/potential paraprofessional people are available locally or in nearby
areas who are acceptable to the local people?
32) Do the community/communities
show cohesion and solidarity?
33) Is there communication and cooperation
between tribes, ethnic/political groups, internally displaced people, refugees,
and host community/ communities? How may communication and cooperation be
improved? Especially among previously conflicting groups
34) Do formal or informal
educational activities, including extracurricular ones exist? Can they be
started?
Evolving a More Comprehensive Picture
SECTION 1. GENERAL INFORMATION ABOUT THE SITUATION AND
THE DISASTER OR CONFLICT
Description of the conflict,
of the affected areas, of the populations and expected movements affecting
wellness
1. Geographic and environmental
(natural) characteristics of the affected area
2. Previous conditions in the
affected area; what was life like before the disaster / conflict; changes that
occurred due to the disaster/conflict
3. Administrative and political
divisions in the affected area
4. Nature of the
disaster/conflict itself
5. Expected developments of the
disaster/conflict
6. Areas that are still no-go
areas; ways for resolving this
7. Expected population
movements
8. Population movements that
have already taken place
9. Adequacy of security,
10. Types and degree of
violence:
a) Attacks
b) Invasions into refugee camps
c) Killings in affected areas
d) Pay-back
e) Abductions
f) Torture
g) Looting
h) Cultural Destruction
i) Other
Wellness Factors Relating to
Basic Survival Situation and Needs:
1. Food supplies, recent food
distribution, and future food needs
2. Supply and quality of water
3. Adequacy of sanitation
4. Situation of shelter and
clothing
5. Toxic and polluted
environments
6. Unexploded ordinance
7. Other basic survival
priority needs of the affected population
8. Guns and ammunition present
9. Factors contributing to or
detracting from safety
10. Morbidity, death rates, and
causes (age, gender specific if possible)
Wellness Factors Relating to
Economic Aspects:
1. Employment or income
generating activities and infrastructure
2. Presence of fraud, graft,
corruption, misappropriating of monies
3. Unequal distribution of
resources and positions by:
a. Ethnic
b. Political
c. Other kind of grouping
Wellness Factors Relating to
Community Aspects:
1. Solidarity
2. Ongoing political ethnic and
other tensions
3. Problems with youngsters,
other groups
4. Cultural Reconciliation
ceremonies still to be completed; factors delaying these ceremonies; factors
that would facilitate these ceremonies taking place
Wellness Factors Relating to
Education
1. Current education programs
for:
a. the refugee
b. displaced communities
c. war-affected communities
2. Important problems for education
generated by the conflict
3. Current roles and activities
of teachers (if not employed in formal education)
4. Status of transport, fuel,
communication, and other logistic necessities
SECTION II. DESCRIPTION OF
THE AFFECTED POPULATIONS
Statistics are not always
available during a crisis. Therefore data collected on these aspects can be
simple estimates.
Remember the different
categories of affected populations and the variability within each of them:
Refugees, internally
displaced, existence of old refugee groups/displaced populations, if the
problem is not new, returnees, non-displaced war-affected populations, others.
1)
Estimates of population by age, gender,
and vulnerability
2)
Orphans, unaccompanied minors, street
children
3)
Children / adolescent heads of household
4)
Demobilized child soldiers, ex-soldiers,
active soldiers, ex-"freedom fighters"
5)
Single mothers
6)
Survivors of torture
7)
Survivors of sexual violence
8)
Widows
9)
Elderly
10) Chronically mentally ill: in
institutions, in families, or elsewhere
11) Physically disabled and
developmentally delayed
12) Average household size
13) Ethnic composition and place
of origin of affected population (Where are they from?)
14) Location of the affected
population:
a) camps, transit centres,
besieged villages, towns;
b) environment: rural, urban,
desert, jungle, tropical;
c) accessibility: easy,
difficult, dangerous, etc.
15) Mapping of the locations and
estimated numbers of various types of the affected populations
16) Location and number of those
living with relatives, and local people in rural and urban areas
SECTION III. WELLNESS NEEDS
1)
Exposure of the population affected by
the disaster/conflict to violence and to traumatic events and current
village/camp life
2)
How sudden was the move?
3)
When and how refugees arrive in present
locations?
4)
What have they gone through?
a) Killings,
b) Executions
c) Missing
d) Groups exposed to atrocity
5)
Ongoing/daily violence harassment:
against whole populations or against women, or other groups
6)
Torture
7)
Sexual violence against adults or
children
8)
Domestic violence, including child abuse
9)
Armed attacks, artillery shelling,
bombing, etc.
10) Separation of family
11) Forced to perpetrate
violence against their own family, community, nation
12) Type of disruption of most
important cultural and social rituals, family and community structure
13) Abduction
14) Imprisonment, detention in
re-education/ concentration camps and other kinds of settings
15) Deprivation of food/water
16) Epidemics with deaths
17) Breakdown of traditional family
roles and support networks
18) Ethnic, political, religious
disputes
19) Breakdown of prior cultural
framings e.g. Village Courts; role of Chiefs and Paramount Chiefs; implications
20) Lack of privacy
21) Disruption of status (e.g.,
economic decline, loss of power in the community)
22) Extortion
SECTION IV. CULTURAL,
RELIGIOUS, POLITICAL AND SOCIO-ECONOMIC ISSUES FOR THE REFUGEES AND INTERNALLY
DISPLACED PEOPLE (IDPs)
1)
Community characteristics before and
after the conflict – strengths, resistance, resilience
2)
Social structure; clans, tribe, ethnic
3)
Are there any psychological support
structure and type of administration: civil, military (example: family, church,
community)?
4)
Family structure: extended family,
handling of financial resources, of family problems/hazards
5)
Economic structure: kind of production
and management of resources at family, district/or camp and national levels
6)
Brief history of the host community or
country, including conflict and disaster history
7)
Brief history of the relationship between
host, refugee and internal/external displaced groups
a) Sanctions/taboos about
specific topics, traditions, rituals or social inter-actions:
i. Deaths
ii. Burial,
iii. Mourning
iv. Rape
v. Acts of revenge
vi. Justice, etc.
8)
Religious and spiritual aspects of host
nation:
a) Are they similar to those of
refugee community, are the relationships friendly in spirit of solidarity or
very different creating or maintaining tensions and problems
9)
Emerging social structure and
self-organization in the concerned community, existing activities
10) Are there any emerging
community leaders and what kind - political, ethnic, religious, ex-military,
ex-freedom fighters?
11) What kind of emerging social
groups or associations, parties, etc. are there?
SECTION V. BRIEF DESCRIPTION OF IMPORTANT
CULTURAL ASPECTS
Describe how people deal
with consequences of violence and trauma: individual/ family/ community levels
and how these processes/mechanisms are affected by the current situation
1. Is the society matrilineal
or patrilineal, or other?
2. Kind of religion/s and role
of priests, traditional healers, kings, other community ]authorities’
3. How did/does the community
treat and consider people with physical illness/disability, mental illness and
other handicaps?
4. Ways conflict and
disagreement are dealt with by people in the current situation
5. How are emotions/thoughts
expressed? (For example, sadness, fear, anger, happiness, suspicion, attitudes,
disagreement, intolerance, prejudice, etc.)
6. How did the
culture/traditions of the refugee community consider and react to psychosocial
illness and problems? Has this changed as a result of the disaster/conflict?
Self-help
and Mutual Help Wellness Action
1)
Do people ask for help or for psychological
support when they need it? If yes, how are they seen by their community?
2)
How do people understand and respond to
violence and suffering?
3)
How do people respond to death, burial,
bereavement and loss?
4)
In the current context, are there any
situations in which traditions and rituals cannot be practised? (For example:
for the missing, for the children born as a result of rape, for those who are
buried on the way to exile, or when hiding in remote areas, in exile, or in the
camps, etc.)
SECTION VI. MENTAL HEALTH
POLICY AND RESOURCES
This section has been
incorporated to collect information for International and other Bodies
operating on ‘Mental Health’ diagnose and prescribe Frameworks
General information on
mental health policy and action plan
1. Is there a national mental
health policy on prevention, emergency response relief, and longer-term
programs?
2. Does it apply to asylum
seekers, refugees, displaced, and other non-displaced populations affected by
the conflict?
3. If this policy existed
before the conflict, has it been adapted to the current needs?
4. Does a mental health
operation plan exist? Is it being implemented? If so, by whom, where, since
when?
5. How can a copy of the plan
be obtained? How does one contact the people in charge?
6. Is there anyone responsible
for mental health activities?
Mental health resources
available in the affected and host communities
1)
Are there a data collection,
dissemination, and updating systems including follow up on the security, human
rights violations, and other problems with an impact on mental health? Which
organization is responsible for it?
2)
Was any other mental health needs
assessments carried out? By whom? For what purpose? Were locals or refugees
involved?
3)
Were the organisers/authors contacted?
Can they be?
4)
How can the reports be obtained?
5)
Are there national mental health
strategies addressing the emergency?
6)
Are there any national mental health
personnel in the area of concern? If yes, what type and how many?
7)
Are there any mental health
professionals within the refugee community, within the camps? What type and how
many?
8)
How can these people be reached?
9)
What mental health training activities
are available? By whom?
SECTION VII. CONCLUSIONS AND
RECOMMENDATIONS
Recommendations for an
immediate and long term community-oriented wellness response based on the
findings of the RAD. The report should include most important facts among which
the following
1. Recommendations for
immediate and long-term support of the most vulnerable
2. Recommendations for
immediate and longer term support of the most serious illness of the overall
population. What inter-generational activities, exchanges, support exists and
what is needed?
3. Recommendations for immediate
and longer term capacity building
4. Recommendations of immediate
and longer term implementation of wellness action
5. Indication of available
resources & indication of required resources
6. Provide from list of
agencies involved (to be annexed) indication of possible collaborating
7. Describe major obstacles -
constraints, risks, assets for implementation of wellness action
8. Recommendations in priority
of the most cost-effective local support, external support and collaborations
needed
9. Existing activities and
location (contacts) of self-organization of the community to be maintained or
expanded as a significant power resource of the community
10. Existing activities
organized by the host community and local and inter-national agencies to be
maintained or expanded
11. Ways to prevent breakdown of
local support processes
RAD FEEDBACK FORM
After
using the RAD please provide the following feedback to assist in revising the
resource to make it as useful as possible for the user in the field. Please
print or write clearly so that your comments can be used. Please use the back
of this sheet or attach additional pages if necessary.
Thanks
for sending it to:
RAD Secretariat
RAD Emergency
Wellness Intelligence and Capacity Building
1. In which situation and
country/countries did you use this resource?
2. Questions to be added:
3. Material to be deleted:
4. How can the format of RAD be
changed to be more effective?
5. What worked best about this
resource?
6. What was most cumbersome
about the resource?
7. What other suggestions do
you have?
RAD RELATED RESOURCES
The following resources have been prepared and are being continually
evolved:
a)
Preliminary
Readings for finding and preparing local natural nurturers for evolving or
extending Healing Networks.
b)
A
set of experiential learning modules and notes for participants
c)
Facilitators
guide and resources
THE RAD REPORT
The Basic Structure to the Report:
1. The Context
2. The Data
3. The Analysis
4. The Recommendations
5. The Annexes:
a. A list of the active local
people and networks enabling local self-help and mutual help and details of how
to find them
b. Other situational, health,
or wellness reports, if any;
c. A list of active provincial,
national and international relief agencies and key contact people
d. The List of (with names of
contact people) local and international agencies involved in psychosocial
projects; copies of such projects should be collected.
RAD Reports are clearly
worded.
Decision-makers and staff of
local, national and international organisations whose actions depend on the
results of RAD Reports may have little training or experience in interpreting wellness data. Clear
concise everyday language is used. The report is practically brief.
Depending on contexts, the complexity of
the situation might require a few days of reflection before writing the Major
Briefing Report to prevent hasty conclusions and decisions.
To reiterate, it may be preferable
to deliver preliminary conclusions and recommendations for immediate actions
while preparing the detailed report for release.
The report gives clear
indications of:
1. Immediate priority needs
2. The active and latent
capacity for self-help and mutual help among the various populations and
communities
3. Who the local enablers and
nodal people in mutual-help networks, are and how to contact them. Some nodal
people may request to remain invisible for their personal safety.
4. A brief description of the
local and other processes being used in self-help and mutual- help
5. A brief description of how
they may be supported if they want
support
6. The needs of the chronic
mentally ill are distinguished from those resulting from the emergency.
7. Clear recommendations are
given regarding the best approaches, strategies, and processes in supporting
the local people support themselves
8. If possible, worst and
best-case scenarios are specified along with a contingency plan for the next
3-6 months.
9. What is our estimate of
local wellness priorities if the conflict continues, or if a peace is reached?
BACKGROUND LINKS:
On RAD
o Recognising
and Evolving Local-lateral Links Between Various Support Processes
o
Regaining
Balance through Mutual-Help - A Story from Life
o Action
Researching RAD in the Field
o
Outline Of A
RAD Project Proposal
o
RAD
Experiential Learning Gatherings
o Self
Care of the RAD Rapid Deployment Team
o
Possible
Terms of Reference for RAD Assessment of Local Psychosocial
Resources and Wellness
o
Responsibility
for Distributing RAD Reports
o
Un-Inma
Pikit Fieldtrip Report
On LACEWEB