Journal of Aging Studies最新文献

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).

In recent years, there has been exponential growth in the South Asian Muslim population in the United States. This demographic trend, along with a rapidly aging North American population, implies that very soon, a significant proportion of U.S. adults 65 years and older will identify as South Asian Muslim. Moreover, more than one-half of Muslims (57%) live in a multi-person/multi-generation household where all members identify as Muslim. Despite this evidence, limited research exists on the dynamics of multigenerational living in aging South Asian Muslim households, particularly around intergenerational support exchanges and the nature and strength of affectual bonds between generations. Additionally, research suggests that espoused within internalized cultural norms around filial obligation and duty, kinwork in South Asian families remains highly gendered. Less is known, however, about the gendered nature of kinwork in immigrant South Asian Muslim families. Based on 30 in-depth narrative interviews with three generations of South Asian Muslim women living in the U.S., this paper addresses these gaps, specifically focusing on intersections of faith, culture, gender, age, immigrant status, and age at migration. The findings from this study point to a renegotiation of the intergenerational contract, wherein care and support for a parent or grandparent were understood and enacted within the framework of an overarching Muslim identity, while simultaneously, for their older relatives, it was reinterpreted within shifting local and global realities such as the increasing participation of the middle generation, the daughters and daughters-in-law, in the paid workforce. In addition to providing insights into ethnic and religious-oriented experiences of aging and care, these findings may help inform policymakers and stakeholders (e.g., community service providers and faith leaders such as imams of mosques, researchers, and family members) in culturally congruent ways to support the health and well-being of aging South Asian Muslim families.

Purpose

The effects of arts engagement on older adults have been well-documented. However, the ways older adults overcome common situational and dispositional barriers to enhance personal growth and well-being are less known.

Methods

Fifty-six community dwelling older adults (71.3 ± 4.6 years) took part in dance, music, or a control workshop two times/week for ten weeks. Participants' personal growth was examined through focus groups and surveys in this mixed-methods study.

Results

Focus group and survey results revealed participants experienced personal growth through engaging in the dance and music arms of the experiment. Participants, especially those in arts workshops, described personal growth experiences aligning with four themes: increased social connections, developed new skills, utilized a growth mindset, and used creativity to overcome situational and dispositional barriers to participation. The barriers included musculoskeletal challenges, hearing impairments, and difficulty retaining new information.

Conclusions

The study yielded high adherence and retention rates, and participants reported increased engagement within their communities. Our observations provide avenues for future practitioners and facilitators to create programming that empowers older adults and utilizes participants' ongoing feedback to support access, inclusion, and sense of community.

A deeper understanding of care demands the methodological finesse of qualitative research: we must observe, listen, and witness to expose what matters to care recipients. In this paper, we – a team of three: one early-career researcher and two supervisors – reflect on our experiences of designing and then seeking ethics approval for ethnographic research on care for older adults, many of whom demonstrate a lack of capacity to consent to research. Viewing experiences of well-being and dignity as embedded within interpersonal negotiations, this study privileges care home residents' daily life, looking to stories and observations of daily life to reveal the complexities of well-being in the care home setting. This paper emphasizes the importance of using qualitative research methods to gain a deeper understanding of care practices, particularly in the context of care for older adults with varying cognitive capacities. By privileging the daily life experiences of care home residents and employing the logic of process consent, we aim to include the voices of all participants, not just those who can provide written informed consent. However, obtaining ethics approval for this type of research presents several challenges, requiring careful negotiation and the inclusion of consultee advice. This paper highlights the tensions between procedural ethics and the need for better inclusion of vulnerable populations in ethnographic research on care. By addressing these challenges, we can move towards a more context-sensitive and humanised approach to research ethics that values the lived experiences of care recipients.

Grandmothers are the major nonparental unpaid source of childcare in Western societies. Intensive caring for grandchildren may pose challenges to some grandmothers, but also offers an opportunity to refill the ‘empty nest’ often experienced in mid-life. When grandmothers' intensive involvement in their grandchildren's care decreases significantly or ceases altogether, they may experience a recurrence of the empty nest syndrome. This may be particularly powerful in the familial and pro-natalist Israeli society, where caring for children is a central tenet of femininity. Despite the growing numbers of grandmothers whose intensive involvement in caring for their grandchildren has ended, this transition has been overlooked socially and rarely examined empirically. To fill this void, the present study examined the lived experience of these grandmothers and the relevance of the concept of the ‘second empty nest’ in this context. Within a phenomenological study, in-depth interviews were conducted with 11 Israeli women whose intensive ‘grandmotherhood’ (childcare occurring at least three times per week, for at least two hours each day, for a minimum of two years) has ended. These interviews were analyzed according to Moustakas' phenomenological analysis. The analysis revealed four themes: the circumstances of the cessation of intensive childcare involvement; difficulties and challenges experienced; positive aspects associated with it; and behavioral and cognitive strategies utilized to cope with the void in grandmothers' lives. The grandmothers' experiences reveal a significant similarity to that reported by mothers undergoing the empty nest syndrome. Hence, we offer the term ‘the second empty nest’ to represent the phenomenon of grandmothers' cessation of intensive childcare. Alongside the similarities between the two empty nests, the challenges of the second transition seem more intense than those posed by the first. This is due to the different locations of mothers and grandmothers across the lifespan and the intersection between sexism and ageism that underlies Western societies. Possible practices to assist grandmothers undergoing the second empty nest are suggested.