Understanding Seniors' Perceptions and Stereotypes of Aging

Research suggests there is a connection between stereotypes, beliefs, and behavior in older individuals. To explore this link of stereotypes affecting beliefs and beliefs affecting behavior, we interviewed young (age 60 to 75) seniors in an effort to further examine these relationships. Semistructured qualitative interviews were conducted with 20 seniors. Questions focused on the broad themes of aging stereotypes and attitudes towards active living. Responses from the participants indicated the variety of opinions and beliefs seniors hold about the aging process. Intriguing results emerged on the topic of role models. Participants often had someone in their lives who represented what it means to age successfully. Generally, this was an individual older than themselves, active, vigorous, and illustrative of the high quality of life that is possible into a very late age. In addition, these individuals provide a direct contrast to the most negative stereotypes of aging.

Everyday Enchantments and Secular Magic in Montréal

In this thesis I argue that dominant ways of imagining modernity constitute a modern imaginary that carries with it particular expectations concerning modern places, spaces, emotions, and affects as well as expectations concerning the place of religion and enchantment in the modern world. I argue that this modern imaginary and the expectations it entails works to conceal and trivialize supra-rational beliefs and behaviours in scholarship but also in the lives of individuals. I focus on one particular subset of the supra-rational beliefs and behaviours that modern imaginary conceals and trivializes, namely beliefs and behaviours associated with lucky and protective objects. I also focus on the ways the modern imaginary conceals the presence and prevalence of these objects and the beliefs and behaviours they entail in one particular context, namely Montréal, Québec. I argue that these supra-rational beliefs and behaviours constitute a subjunctive mode for understanding and experiencing daily life and describe how the modern imaginary works to discredit this subjunctive register. Finally, I argue that scholars must begin to recognize and examine this subjunctive mode and the playful engagement with half-belief it involves.