Journal of Aging Studies最新文献

Researchers have identified immigration and marginalization as two processes that impact older immigrants' experience of aging in the U.S. Our paper draws on 42 interviews with a diverse group of older American immigrants to center issues of language, accent, and Othering. We argue that the importance of language extends beyond communication for older immigrants, as English proficiency and accent are important boundaries determining inclusion and recognition as an American. Accents are a racialized characteristic that can prompt microaggressions and exclusion. We identified a racial pattern in reported reactions to accents among the participants in our study. White immigrants generally described positive appraisals of their accent, and typically had a choice whether to emphasize their national origins. While white immigrants were viewed as “Acceptable Outsiders,” many immigrants of color described microaggressions, ridicule, and discrimination related to their accented speech. We contend that these experiences of Othering can have a profound impact on sense of belonging, as many of the older immigrants of color in our study expressed a persistent sense of exclusion and even alienation. We advance the concept of “aging off center” to describe how repeated experiences of Othering and exclusion shape aging experiences for immigrants of color who are long-term residents of the United States.

There is increasing interest across European contexts in promoting active social lives in older age, and counteracting pathways and outcomes related to social isolation and loneliness for men and women in later life. This is evidenced within national and European level policy, including the 2021 Green Paper on Ageing and its concern with understanding how risks can accrue for European ageing populations in the relational sphere. Research indicates that life-course transitions can function as a source of these risks, leading to a range of potentially exclusionary impacts for the social relations of older men and women. Findings presented in this paper are drawn from the qualitative component of a larger European mixed-methods study on exclusion from social relations (GENPATH: A life course perspective on the GENdered PATHways of social exclusion in later life, and its consequences for health and well-being). We use data from 119 in-depth interviews from four jurisdictions: Austria, Czechia, Ireland and Spain. This research employed an approach that focused on capturing lived experienced insights related to relational change across the life course, the implications of these changes for multifaceted forms of exclusion from social relations and the role of gender in patterning these changes and implications. We focused on transitions that commonly emerged across those jurisdictions for older people: onset of ill-health, bereavement, retirement and relocation. We found that these transitions translate into multidimensional experiences of exclusion from social relations in the lives of older men and women by constraining their social networks, support networks, social opportunities and intimate relationships.

Through close readings of three Indian short stories, this essay seeks to show how cherished possessions, such as a bed, a blanket and books, are not stable repositories of past memories but a means of materializing intergenerational relations within the family in the lived present and, perhaps even more interestingly, catalysts for new and hitherto unforeseen possibilities of self-discovery and connections with the world beyond. Part of the apparatus of self-care that older people can summon in the moment to supplement their selfhood, objects as presented in these stories appear to exceed their limited understanding as passive recipients of externally imposed meaning, with their complex and unstable signification finally shown to emerge through their mutually transformative entanglement with people.

The practice of self-injury is considered deviant and pathological, and the stereotype of a self-injuring individual is a young, white, middle-class woman. By using an autoethnographic approach, I elucidate how four women and I, aged 35–51, with experiences of self-injury in adulthood, use, internalize, and speak through dominant discourses of self-injury. The practice of self-injury is an embodied one, and self-injury is stereotypically associated with immature, irresponsible, and emotionally unstable young women. As adult women who self-injure, we use and speak through this representation, which, to some extent, affects our self-image and identity as we are often “misrecognized” as full partners in everyday social interaction or when we represent our professions. Still, we resist the idea of self-injury as stemming from immaturity, and we work to reclaim our bodies and agency from the medicalized, ageist assumptions of the practice of self-injury. By doing this, we can also rewrite and transform the meaning of this practice. Our self-inflicted wounds or scars do not define who we are nor our level of maturity, intelligence, and attractiveness. Thus, we acknowledge that we have the right to our own bodies and what we do to that body.

The aim of this qualitative, phenomenological study was to understand how older adults cope with experiences of ageism and racism through an intersectional lens. Twenty adults 60+ residing in the U.S. Mountain West who identified as Black, Hispanic/Latino(a), Asian-American/Pacific Islander, Indigenous, or White participated individually in a one-hour, semi-structured interview. A team of five coders engaged in an inductive coding process through independent coding followed by critical discussion. Peer debriefing enhanced credibility. Nine themes were organized by three umbrella categories: Coping with ageism: 1) distancing via self-determination/defying stereotypes, 2) distancing by helping others; Coping with racism: 3) resistance, 4) exhaustion; Coping with both ageism and racism: 5) increased awareness through aging, 6) healthy lifestyle, 7) education, 8) acceptance/ ‘let it go’, and 9) avoidance. Novel findings include how older adults may cope with ageism and racism via increased awareness through aging and with ageism specifically by helping peer older adults, although instances of internalized ageism were noted and discussed. The themes exemplify problem-focused (e.g., helping others) and emotion-focused (acceptance), as well as individual (e.g., self-determination) and collective (e.g., resistance) coping strategies. This study can serve as a resource for practitioners in applying a more nuanced understanding of the ways older adults cope with ageism and racism in later life.

In this paper, I develop features of a material gerontology which are summarised in the concept of “distributed age(ing);” that is, age(ing) that is distributed across and co-constituted through meanings, roles, and identities, as well as human and non-human forms of materiality, their productive dimensions and their relations to each other. The starting point is the critique of the human-centredness of gerontological approaches and, thus, the lack of a systematic conceptual consideration of non-human forms of materiality and agency in the context of age(ing). To overcome this problem, I propose the following shifts in perspective that are inspired by actor-network theory: from human-centredness to the recognition and consideration of the material diversity of age(ing); from the critique of subject/object dualism to the symmetrisation of materialities; from the seemingly given ontology of the ageing body to the re-ontologisation of age(ing); from the critique of intentional and causal determinants to embodiment and relationality; from linearity and chronology to the plural temporalities of age(ing). I will explain these features in more detail by using breathing as an example. I will show that the concept of distributed age(ing) allows for both the generation of new insights on age(ing) by asking how, where and when age(ing) takes place and reflection on presumptions, determinants and reductions of approaches belonging to social and cultural gerontology.

This article generates new understandings of dementia through feminist posthumanist and performative engagements with co-creative artmaking practices during a six-month study in a residential care home in Norway. Dementia emerges within multisensorial entanglements of more-than-human materials in three different artmaking sessions, which first materialized in the form of collective photographs and vignettes and culminated in a final exhibition, Gleaming Moments, in the care home. Drawing on these photographs, vignettes, and the author's engagement as a research artist in the sessions, this analysis examined how dementia was enacted as a spark of inspiration, felted warm seat pads, and a friendly more-than-human touch, that is, a touch of human and nonhuman art materials. These findings suggest new ontologies of dementia within multisensorial artmaking practices, in which dementia functions as a material for co-creative artmaking rather than a disease. These findings disrupt dominant biomedical ontologies of Alzheimer's disease and other dementias, as well as humanist person-centered practices in dementia care, which have concretized an individual, rather than relational, focus on dementia. In contrast, this study explores dementia as a phenomenon within the entanglements of human and nonhuman intra-active agencies. By highlighting the significance of these agencies (i.e., sponge holder-painting, wool-felting, choir-singing, chick-making) for different worlds-making with dementia, this study provides an entry point for imagining feminist posthumanist caring. Thus, dementia becomes a matter in life that is not to be managed and defeated to achieve successful aging, but to be interrogated and embraced.

This commentary explores how the material-nonmaterial transactions around reproduction among women raise paradoxical questions of reproductive autonomy and commercialization of reproduction. Drawing from medical anthropological studies on human reproduction, the technology around social egg freezing has been conceived to proffer ambivalent possibilities of hope, despair, and repair as mature women recalibrate their reproductive identities, especially in pronatalist contexts. Building on the material-discursive critique of the ‘material turn’, I ask if social egg freezing offers an empowering biological reprieve for women who have ‘chosen’ a non-normative (i.e., a departure from heterosexual conjugality) life-course. Subsequently, how does one “do age” when material entanglements (here, reproductive technologies) disrupt the symbolic performance of the life-course? Or, does this reproductive autonomy actualized through social egg freezing align well with the neoliberal prerogatives of “successful aging,” thereby intensifying the specter of the “Third Age”? Overall, through an analysis of (reproductive) technologies, as well as the question of choice and social bodies, I argue how new materialities and anxieties of growing old can undergird the material-cultural link in gerontology.

Material gerontology poses the question of how aging processes are co-constituted in relation to different forms of (human and non-human) materiality. This paper makes a novel contribution by asking when aging processes are co-constituted and how these temporalities of aging are entangled with different forms of materiality. In this paper, we explore the entanglements of temporality and materiality in shaping later life by framing them as spacetimematters (Barad, 2013). By drawing on empirical examples from data from a qualitative case study in a long-term care (LTC) facility, we ask how the entanglement of materiality and temporality of a fall-detection sensor co-constitutes aging. We focus on two types of material temporality that came to matter in age-boundary-making practices at this site: the material temporality of a technology-in-training and the material temporality of (false) alarms. Both are interwoven, produced and reproduced through spacetimematterings that established age-boundaries. Against the backdrop of these findings, we propose to understand age(ing) as a situated, distributed, more-than-human process of practices: It emerges in an assemblage of technological innovation discourses, problematizations of demographic change, digitized and analog practices of care and caring, bodily functioning, daily routines, institutionalized spaces and much more. Finally, we discuss the role power plays in those spacetimematterings of aging and conclude with a research outlook for material gerontology.

Recent years have seen an influx of technologies aimed at enabling older people to remain at home. Remote monitoring is one such technology. By tracking the body as it moves through time and space, remote monitoring enables a care connection which transcends the physical boundaries of the home. Based on 43 interviews conducted with 21 older people trialling remote monitoring, this study critically explores how older people integrate (or not) remote monitoring into the material and symbolic fabric of their homes. Drawing on the concept of domestication alongside materialities of care, we explore the active ways in which participants make sense of, and incorporate, remote monitoring into the intimacy of their homes. We find that domesticating remote monitoring, an apparently mundane and ordinary object, is a complex and conflicting process which has consequences for the ageing body. Through its domestication, remote monitoring occupies an ambiguous symbolic and material position at the intersection of public and private. While the rationale behind remote monitoring is to minimise physical risk, we find that its proximity to intimacy and its capacity to ‘monitor’ everyday practice poses symbolic and social risks to people's sense of home and their identities.

Our findings highlight how ageing bodies are mediated and reconfigured through these technologies and how ageing bodies are potentially viewed as in decline and/or risky. Remote monitoring was viewed as a ‘safety net’; however, acknowledging that safety was a concern, simultaneously positioned participants as ‘at risk’, a category associated with decline and dependency. Once incorporated into the home, the technology represented an ‘active ageing’ gaze which, through its imagined capacity to judge, risked disrupting the flow of everyday routines; it elicited a heightened awareness of otherwise taken-for-granted practices. Despite this, for some participants, remote monitoring was appropriated to enact care for others, a way to alleviate the emotional labour of family members, and thus refute normative assumptions underpinning remote monitoring about older people as passive recipients of care. Remote monitoring is not passively incorporated into the domestic setting. On the contrary, older people actively assign symbolic meaning to it.