Does intergenerational contact reduce Ageism: When and How Contact Interventions Actually Work?

Although the past two decades have seen concrete attempts to reduce ethnic and racial prejudice, relatively little has been done to diminish age related prejudice. In this paper, we review intergenerational contact interventions have been applied in a real world setting, the results are mixed. While contact interventions are not a panacea, they do constitute a main plank in efforts to redress ageism. We, therefore, examine the types of interventions that are effective, the processes underlying their enhanced impact, and clarifying when and how intergenerational contact can predict more positive attitudes towards the elderly. Finally, we highlight ways in which findings might be applied to the development of more effective interventions aimed at combating a pervasive stereotype of aging, drawing out lessons for theory and implications for practice.

Does ageism still exist in nurse education?

Worldwide demographic changes mean that older people represent a significant group of patients for nurses everywhere. Ageism is increasingly recognised as an issue among healthcare professionals and evidence suggests that problems with quality of care remain. Nursing curricula have to address the needs of an ageing population in a variety of settings, reflect the importance of therapeutic care and explore nursing students’ attitudes, in order to provide them with the appropriate skills to meet the needs of older people. This article debates the main factors influencing gerontological content in nursing curricula and suggests that ageism is still evident in nurse education. A variety of strategies are identified to assist in developing appropriate curriculum content.

Reconfiguring Older Bodies in the Prison Time Machine

It is by mapping an area that the geographer comes to understand the contours and formations of a place. The “place” in this case is the prison world. This article serves to map moments in prison demonstrating how “old” female bodies are performed under the prison gaze. In this article I will illustrate how older women subvert, negotiate, or invoke discourse as a means of reinscribing the normalizing discourses that serve to confine and define older women's experiences in prison. Female elders in prison become defined and confined by regimes of femininity and ageism. They have to endure symbolic and actual intrusions of physical privacy, which serve to remind them of what they were, where they are, and what they have become. This article will critically explore the complexity and contradictions of time use in prison and how they impact on embodied identities. By incorporating the voices of elders, I hope to draw out the contradictions and dilemmas which they experience, thereby illustrating the relationship between time, their involvement in doing time, and the performance of time in a total institution (see Goffman, 1961), and the relationship between temporality and existence. The stories of the women show how their identities are caught within the movement and motion of time and space, both in terms of the time of “the real” on the outside and within prison time. This is the in-between space of carceral time within which women live and which they negotiate. It is by being caught in this network of carceral time that they are constantly being “remade” as their body/performance of identities alters within it. While only a small percentage of the female prison population in the United Kingdom are in later life, one has to question why criminological and gerontological literature fail to address the needs of a growing significant minority.

Older People's Conceptualisation of Elder and neglect

Purpose

To be effective, definitions of elder abuse should be informed by the perspectives of older people themselves.

Methods

This qualitative study used data from eight focus groups involving 58 people aged over 65 years in both urban and rural settings across Northern Ireland and the Republic of Ireland. Following training, four older people assisted in facilitation and analysis as ‘peer-researchers'.

Findings

Increasing lack of respect within society was experienced as abusive. The vulnerability of older people to abuse was perceived as relating to the need for help and support, where standing up for themselves might have repercussions for the person's health or safety. Emotional abusiveness was viewed as underpinning all forms of abuse, and as influencing its experienced severity. Respondents' views as to whether an action was abusive required an understanding of intent; some actions that professionals might view as abusive were regarded as acceptable if they were in the older person's best interests.

Implications

Preventing abuse requires a wide-ranging approach including re-building respect for older people within society. Procedures to prevent elder abuse need to take into account the emotional impact of family relationships and intent, not just a description of behaviours that have occurred.

Conceptualising elder abuse across local and global contexts: Implications for Policy and Professional Practice on the island of Ireland.

Social policy and professional practice across the island of Ireland is dominated by the WHO (2002) definition of elder abuse and national and professional interpretations of what constitutes elder abuse. Top down, generalist knowledge of the abuse of older people have facilitated paternalistic and protectionist policies and services designed to protect older vulnerable adults across the Republic of Ireland (ROI) and Northern Ireland (NI). However a qualitative study involving 58 older people in six focus groups held across Ireland highlights an alternative understanding of elder abuse grounded in the subjective experiences of older people across urban and rural communities on the island. Indigenous ways of knowing offer a broader and more inclusive understanding of the experience of elder abuse (Lafferty 2012; Dow and Joosten 2012) together with opportunities for the prevention of ageism and the empowering of older people across the jurisdictions.

Unmasking the ‘Elderly Mystique’: why it is time to make the personal political in ageing research

This article uses feminist scholarship to investigate ‘the elderly mystique’ – which contends that the potential of old age is masked by a set of false beliefs about ageing (i.e. ageism) which permeate social, economic and political life (Cohen, 1988).
The article presents a theoretical model which explores the extent to which institutionalised ageism shapes the trajectory of life after 60. The hypothesis under-pinning the model is simple: The challenge for ageing societies is not the average age of a given population but, rather, how age is used to structure economic, social and political life. An inter-disciplinary framework is used to examine how biological facts about ageing are used to segregate older from younger people, giving older people the status of “other”; economically through retirement, politically through assumptions about ‘the grey vote’ and socially through ageist stereotyping in the media and through denial and ridicule of the sexuality of older people. Each domain is informed by the achievements of feminist theory and research on sexism and how its successes and failures can inform critical investigations of ageism.
The paper recognises the role of ageism in de-politicising the lived experience of ageing. The paper concludes that feminist scholarship, particularly work by feminists in their seventies, eighties and nineties has much to offer in terms of re-framing gerontology as an emancipatory project for current and future cohorts of older people.