Journal of Aging Studies最新文献

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.

The first year of the COVID-19 pandemic had a profound impact on everyday life in Australia despite relatively low infection rates. Lockdown restrictions were among the harshest in the world, while older adults were portrayed as especially vulnerable by politicians and the media. This study examines the perceptions and experiences of the pandemic and lockdowns among 31 older Australians. We investigated how participants perceived their own vulnerability, their attitudes towards lockdowns and protective behaviors, and how the pandemic affected everyday life. We found that participants were cautious about COVID-19 and vigilant observers of physical distancing. Despite approving of public health guidelines and lockdowns, participants raised concerns about weakening social ties and prolonged social isolation. Those living alone or lacking strong family ties were most likely to report increased loneliness. Most participants nonetheless regarded themselves as “fortunate”: they perceived older age as affording them financial, emotional, and relational stability, which insulated them from the worst impacts of the coronavirus pandemic. In their views, financial independence and post-retirement lifestyles helped them adapt to isolation and the disruption of lockdowns.

Under COVID-19 restrictions, older people were advised to avoid social contact and to self-isolate at home. The situation forced them to reconsider their everyday social spaces such as home and leisure time places. This study approached the meaning of social spaces for older people by examining how older people positioned themselves in relation to social spaces during the pandemic. The data were drawn from the Ageing and social well-being (SoWell) research project at Tampere University, Finland, and they consisted of phone interviews collected during the summer of 2020 with 31 older persons aged 64–96 years. The data were analysed using the frameworks of positioning analysis and environmental positioning. Results showed the positions of older people being manifold, flexible and even contradictory. Within home, the participants portrayed themselves as restricted due to limited social contact, but also as able to adapt to and content being alone. Virtual spaces were depicted as spaces for younger and healthy persons, and the participants themselves as sceptical technology users not satisfied with technology-mediated interaction. Within an assisted living facility, the participants described themselves as sensible and responsible persons who wanted to follow the facility's pandemic-related rules but also as independent persons having nothing to do with these rules. In the spaces outside the home, the participants portrayed themselves as persons who followed pandemic instructions but also as persons who were not required to follow the instructions because they could use their own judgement. These self-positions shed light on the social needs of older people in the spaces of their everyday lives. Our results provide useful insights for policy makers and professionals working with older people and will help to promote spaces of living, care and everyday life that can enhance and maintain social interaction and well-being both in times of change and in more stable times.

This paper addresses the absence of the term ‘senescence’ in recent social science literature on ageing. The significance of this omission is considered in light of the emerging standpoint of gero-science, which argues that the central processes defining ageing are concerned with the rising probability of functional decline, development of degenerative disease and death. From this perspective, the separation of ageing and senescence sustains the myth that there exist forms of ageing that are exempt from senescence. The persistence of this myth underlies ageing studies, the sociology of later life and most social gerontology. While there have been undoubted benefits arising from this bracketing out of senescence, the argument of this paper is that the continuing advances associated with this standpoint are outweighed by the need to seriously engage with the consequences of contemporary societal ageing and the centrality of the processes of senescence in establishing an adequate understanding of ageing, its correlates and contingencies and its personal and social consequences.

As the Boko Haram insurgency-induced conflict in Northeast Nigeria lingers and more people are made homeless, Displaced older persons who have lost their social networks, support systems, status, and roles as a result may experience new challenges at the internally displaced persons (IDPs) camps. Our study explored older adults' experiences of exclusion in the Lugbe IDP camp in Abuja. Data was collected through semi-structured interviews with 14 displaced older adults aged 60 and above who have lived in the camp for five years. The collected data were subsequently transcribed and analysed thematically using NVivo 12. Findings showed that displaced older adults suffered social, economic, and political exclusions. They were also excluded from participating in training programmes that could equip them with the skills to survive in their new environment. Similarly, it was found that the displaced older adults in the study had difficulty connecting with friends and families outside the camp due to their lack of experience in utilising digital technology, resulting in feelings of increased loneliness. Poverty and lack of education were identified as the main predisposing factors for exclusion. Exclusion affected displaced older people's health and life satisfaction. We recommend that organisers/managers of IDP camps ensure that policies and programmes are sufficiently inclusive of and sensitive to the physical and mental well-being of older Internally Displaced Persons. This would be in accordance with the African culture of support and consistent with the United Nations Sustainable Development Goals.

In gerontological research, lesbian, gay, bisexual, transgender, and queer or questioning (LGBTQ+) older adults of color are a hard-to-reach and underrepresented population. In this paper, we reflected upon the process of designing and implementing a Participatory Action Research (PAR) study by and for LGBTQ+ older adults of color committed to intersectionality. Data generted from fieldnotes and focus groups with five older Black lesbians were analyzed to uncover epistemic tensions associated with building intersectional knowledge for social justice. Study findings addressed the fraught nature of scientific knowledge production influenced by inequitable power structures and historically extractive research practices. Specifically, how cultural, political, and intergenerational tensions as well as the COVID-19 pandemic influenced the research process and were instrumental in learning about culturally responsive research. Putting PAR in dialogue with intersectionality opened an expansive paradigm that addressed the limitations of gerontological research. We end with implications for culturally responsive research with marginalized populations in aging studies, such as older LGBTQ+ adults of color.

This study draws on the theory of Social Semiotics and the methodology of Multimodal Critical Discourse Analysis (MCDA) to examine the textual and visual design of skincare advertisements targeted towards men. The current proliferation of the market for male-oriented facial products represents an important shift towards the increased attention to the beautification of male bodies in Western societies. Such beautification encourages men to work on and improve the self (and face) through intensifying practices of “aesthetic labour.” Aesthetic labour places emphasis on an entrepreneurial self-care and self-control regime that promotes an active late lifestyle fostered through ideas about “successful ageing.” As expected, the analysis of the corpus consisting of advertisements from L'Oréal Men, Nivea Men and Clarins Men shows that the male face is generally constructed as a “problem” that can be cured through the consumption of skincare products. The consumption of these products increases men's visual literacies of the face and hence normalises male beauty practices that seemingly encourage men to care for and work on their skin, which can be construed of as a feminising practice. Nonetheless, the advertisements employ masculine traits and strategies that link cosmetic products to traditional values of masculinity. The beautification of the male body, thus, turns the consumption of skincare products into a performance through which men can maintain their already privileged status in society, rearticulating the double standard of ageing (Sontag, 1972).