Journal of Aging Studies最新文献

In this study, we drew on Barbara Adam's (1998) timescape perspective and applied a timescape lens to our analysis of how nine older adults who live alone, receive home care and are considered by home care professionals to be frail, experience living (in) time. Over a period of eight months, we conducted three interviews with each of the nine participants. We analysed the data using reflexive thematic analysis and drew on timescapes to further interpret our preliminary analysis. Our results show that situated everyday time, place across time, and large-scale time interact in the framing and shaping of older adults' everyday lives. Older adults' embodied experiences of being of advanced age, living alone and receiving home care influenced their timescapes. We propose that paying attention to older adults' timescapes can enable home care professionals and other supporters to consider older adults' health, well-being, vulnerabilities and strengths from a broader perspective than the ‘here and now’ and thereby enhance the provision of person-centred care.

Most people become more reliant on care and support as they age. The constitution of ageing people in the context of nursing support thus represents a material aspect in the daily life of these people and must be taken into account in the science of gerontology. However, theories of (geriatric) care have previously been predominantly human-centric. In light of the material turn, the goal of this paper is to highlight the potential to be found in using agential realism to critically examine geriatric care. It will begin by detailing previous perspectives on geriatric care and any use of material aspects to be found in it. It will then present a conceptual-methodical approach that allows for an examination of the act of caring, taking material aspects into account. The application of this approach to empirical material drawn from an example of acute care in Germany will, in conclusion, illustrate significant elements that, in light of agential realism, must also be taken into account when investigating what it means to provide good geriatric care.

Neurological degeneration is a potent signifier molding older lives, divesting them of ‘personhood’ and making them a ‘target of care’. This article delineates the depictions of Alzheimer's and its associated losses in select Indian literary narratives- Jalsobi: In the Shadow of Light (2018) and Girl in White Cotton (2019) and seeks to understand how ‘ageing into disability’ for older women has severe implications that marginalize their embodied existence, foisting a symbolic death. Through the fictional accounts, the article explores two primary threads of consideration - how the ‘selfhood’ gets eroded/reclaimed while experiencing cognitive impairment and how the shift from the patient-centric to the person-centric approach alters the relational care dynamics in the Indian context. It also attempts to situate the conception and representation of age-induced cognitive loss within the framework of critical disability studies, which understates the reductionist biomedical perspective and fosters an alternative, inclusive, and empathetic understanding of dysfunctionality.

Trans and non-binary older adults living with dementia experience forms of marginalization, pathologization, and discrimination embedded in epistemic violence that leads them to be mistreated and dismissed as knowledgeable subjects. Based on empirical findings from a Canadian study examining the experiences of trans and non-binary people living with dementia and their carers, we combat this epistemic violence by focusing on the first-hand narratives of this population and their carers. Narrative interviews were conducted with six participants (N = 6): four carers of trans and non-binary adults living with dementia and two trans (binary) people living with dementia. Through a thematic analysis, we examine the unique aspects of living with dementia as a trans or non-binary person. First, the findings show how cogniticism impacts the experience of gender identity and cisgenderism, for example through blocked surgeries, excessive gatekeeping, and not being taken seriously by practitioners. Second, the findings discuss how dementia impacts gender identity and cisgenderism, for example, by increasing the need for formal care that can in turn increase vulnerability to structural violence. Third, the findings illustrate how cisgenderism and gender identity impact the experience of dementia and cogniticism, for example by limiting care options and the ability to advocate for oneself. Fourth, the findings highlight the silo mentality among practitioners, since most of them do not work with an intersectional lens. The article concludes by offering recommendations.

This paper takes the co-construction of age and gender over the course of a life as a starting point and expands this perspective by looking at the intersectional interplay of institutional, spatial, and bodily materiality in the setting of a nursing home. Nursing homes are often perceived as a female space, both socially and physically. Moreover, they are institutional spaces that are primarily oriented towards the deficits of aging and bodies in need of care so that age and aging are reproduced in a narrative of decline, and gender hardly has space to be constructed. This interweaving of institutional spaces, bodies in need of care, and gender poses the question: How are age and gender produced through the space(s) of the nursing home and its materiality, and vice versa? On this basis, the influence on the construction of masculinities in the context of materialism is discussed.

This paper draws on two case studies, Walter Probst (age 93) and Günther Schiffke (age 78), based on biographical interviews, to focus on the perspective of very old men in need of care and work out the interplay between the material nature of the institutional space and the body in need of care. It will be shown how closely the performance of age, gender, and masculinities is determined by spatial materiality in the nursing home and the increasing dependence of bodies in need of care, as well as how these bodies produce the spaces in turn. On the basis of the case studies, three aspects of materiality of care home spaces are highlighted. The first aspect of this materiality shows how the body can be increasingly perceived and treated as a material object. The second aspect is defined by the body situated in space, and its relationship to objects and aids. As a third aspect, the possibilities of interacting in communal and private spaces of the nursing home are explored. The article thus contributes to linking the (re-) construction of biographic narratives more strongly to spatial materiality and to embedding the construction and performance of age and gender in spatial and institutional structures, thus demonstrating that spaces and environments shape age, gender, and masculinities in a reciprocal way.

Memes on social media can carry ageist messages and can elicit reactions that are both emotional and self-evaluative. The present study investigates age-related differences in nine discrete emotions and in the evaluation of when individuals have been or will be their best selves. Participants (n = 360) representing young (m = 26 years), middle-aged (m = 39 years) and older adults (m = 63 years) were randomly assigned to view either non-ageist (animals) or ageist (e.g., incompetent older people) memes. After viewing memes, we assessed nine emotional reactions (i.e., fear, anger, sadness, happiness, anxiety, discomfort, disgust, surprise, enjoyment) and Best Self evaluations. Younger and middle-aged people reported more intense emotional reactions to memes than older people, with the exception that older people reported more discomfort and disgust in response to ageist versus non-ageist memes. Younger adults were less surprised by ageist memes (vs. non-ageist) and for all age groups ageist memes (vs. non-ageist) elicited less happiness and enjoyment and were less likely to be shared. With respect to evaluations of one's Best Self, older individuals were more likely to report being their best selves in the past, while after viewing ageist memes, younger individuals were more likely to report being their best selves in the future. Emotions of disgust and discomfort were related to identifying one's Best Self as further in the past. The current study adds to the literature on the impact of ageism by examining age-related differences in the emotions and self-evaluations experienced when confronted with memes on social media.

Dominant narratives about late life promote active aging, while anti-aging ones mobilize tropes of decline and irrelevance. In contrast, counter-narratives raise questions that spark new conversations about the promising practices that could foster more age-friendly cities. In this article, we describe our feminist and ethnographic approach to interviews and digital storytelling that aim to amplify the voices of marginalized older adults living with disability, violence, and colonialism, and share findings from this endeavor. We discuss the interviews with, and stories shared, by two disabled older adults - an Indigenous woman and a white paraplegic man - and the aging futures their counter-stories suggest. These stories reveal these participants' ongoing struggles to create meaning in their lives, and how their relationships to the physical, cultural, and social environment of the city, including its supports and services, can both support and hinder this becoming.

Euro-American notions of successful and healthy aging are taking root globally, shaped and inflected by local cultural and political contexts. India is one place where globally inflected discourses of healthy, active, and successful aging are on the rise. However, notions about just what constitutes healthy aging and how to achieve such a goal do not play out the same way across the globe. This article explores how older Indians of diverse social classes are thinking about their own lives in relation to broader discourses of healthy aging circulating within India and abroad. Analyses of in-depth interviews with 25 individuals (11 women and 14 men, ages 57 to 81, across a range of social classes) reveal that while many among the urban elite are enjoying participating in a globally informed healthy-aging culture, such trends are not at all widespread among the non-elite. Moreover, Indians across social classes tend to interpret their own “healthy aging” goals in ways at odds with their perceptions of Western paradigms of healthy and successful aging, sometimes incorporating critiques of the West into their own reflections about health and well-being in later life. By examining how healthy-successful aging ideologies play out across divergent national-cultural and social-class contexts, our aim is to challenge universalizing models and heighten understanding of social inequalities while opening up a wider set of possibilities for imagining what it is to live meaningfully in later life.