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This study aims to build on the well-documented case of the Olympus scandal to dissect how social networks and corporate culture enabled corporate elites to commit fraud across multiple generations of leaders.

A flexible pattern matching approach was used to identify matches and mismatches between behavioural theory in corporate governance and the patterns observed in data from diverse sources.

The study applies the behavioural theory of corporate governance from different perspectives. Social networks and relationships were essential for the execution of the fraud and keeping it secret. The group of corporate elites actively created opportunities for committing misappropriation. This research presents individuals committing embezzlement because the opportunity already exists, and they can enrich themselves. The group of insiders who committed the fraud elaborated the rationalizations to others and asked outside associates to help rationalise the activities, while usually individuals provide rationalizations to themselves only.

The social processes among actors described in this case can inform the design of mechanisms to detect these behaviours in similar contexts.

This study provides both perspectives on the fraud scandal: the one of the whistle-blowers, and the opposing side of the transgressors and their associates. The extant case studies on Olympus presented the timeframe of the scandal right after the exposure. The current study dissects the events during the fraud execution and presents the case in a neutral or a negative light.

The ways communities have regarded disasters and natural hazards in the cultural sphere can provide a lens to inform the understanding of their ability to withstand shocks and the factors that led to such conditions. Only by tracing the complexities of creating, transmitting and preserving a culture of preparedness among disaster-vulnerable communities can researchers and practitioners claim to be working toward policy that is informed by the communities’ own experience and design policy or programming on their behalf.

In efforts to prevent, respond to and recover from disasters, what alternatives are available to top-down strategies for imposing expert knowledge on lay publics? How is the context of communities’ socioecological context understood in the development of programs and policy on their behalf? What can be learned from community narratives and cultural practices to inform disaster risk reduction?

I collected examples of how different communities perceive, prevent and respond to disaster through art, music and literature and analyzed how these were embedded into local narratives and how historical context influenced such approaches. My findings show that communities use cultural practices to contextualize experiences of hazards into their collective narrative; that is, storytelling and commemoration make disasters comprehensible. By incorporating such findings into existing policies and programs, institutions may be able to more effectively apply them to affected communities or build new ones around their actual needs and experiences.

By framing disasters as an anthropological inquiry, practitioners can better recognize the influence of a place’s nuance in the disaster management canon–guided by these details, not despite them.