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ageing can be represented in modern action cinema. The hypermasculine ageing body of the franchise’s lead actor, iconic action star Sylvester Stallone playing Barney Ross, is the main spectacle of the film series. This is in keeping with the historic critical focus that Stallone’s muscular body has received throughout his film career, as ‘Reviewers have on the whole refused the attempt
7 Ageing, disability and policy Eamon O’Shea Introduction One in ten Europeans has a disability and that percentage is likely to increase along with the ageing of the population in the coming decades. For e xample, there will be more than twice as many people aged 80 years or older in 2050 across OECD countries than there are currently, and their share of the population will rise from 4% in 2010 to 10% in 2050 (OECD, 2013). Between one quarter and one half of these people will need help in their daily lives, due to reduced functional and cognitive capabilities
IV AGEING, LOSS, RECIDIVISM . . . Domine, refugium . . . I look into my glass, And view my wasting skin, And say, ‘Would God it came to pass My heart had shrunk as thin!’ Thomas Hardy (1898) The crumbling foundations were solid in my childhood. Is this ageing, or something that happens outside time? Temporal? Reincarnated, I can expect another exposure in a different body. Ageing fuels visionary dreariness, but the spots in time are empty. The child is long in the tooth, the curtains are drawn. Marginalise, contain. The Home. The piano. Dancing with hip
I've always taken parts that attracted me. The age factor has never been a consideration … I just ask: would playing this character be stimulating for me? 1 Introduction: ageing stars Connery's remarks in this epigraph are somewhat disingenuous – there were many other considerations in his choice of role
8 Closing scenes: the ageing actress If she was lucky an actress may have avoided accidental injury at work or disaster while travelling, but she was not immune to the passing of time. The age at which a woman was regarded as old was as much subject to cultural belief as it was to her longevity or physical condition. For Queen Victoria, it was after she was widowed at the age of forty-two (Chase, 2009: 154, 159). For many of her subjects, there was a less clear-cut transition between middle and old age. Nevertheless, the overwhelming consensus was that once a
Seeking to better understand what it means to grow older in contemporary Britain from the perspective of older people themselves, this richly detailed ethnographic study engages in debates over selfhood and people’s relationships with time. Based on research conducted in an English former coal mining village, the book focuses on the everyday experiences of older people living there. It explores how the category of old age comes to be assigned and experienced in daily life through multiple registers of interaction. These include ‘memory work’ about people, places and webs of relations in a postindustrial setting that has undergone profound social transformation. Challenging both the notion of a homogenous relationship with time across generations and the idea of a universalised middle-aged self, the author argues that the complex interplay of social, cultural and physical attributes of ageing means that older people can come to occupy a different position in relation to time and to the self than younger people. This account provides fascinating insight into what is at stake for the ageing self in regards to how people come to know, experience and dwell in the world. It describes the ways in which these distinctive forms of temporality and narrativity also come to be used against older people, denigrated socially in some contexts as ‘less-than-fully adult’. This text will be of great interest to researchers and students in anthropology, sociology, human geography and social gerontology working on interests in selfhood, time, memory, the anthropology of Britain and the lived experience of social change.
The fact that gerontology has been gaining in importance since the 1970s is scarcely surprising. Most people, at least in the West, are living longer, giving us all a stake in understanding the specific problems of ageing. Moreover, we live in a highly age-conscious world where, from the moment we enter primary school, we are conditioned to be evaluated, and to
The ‘baby boom’ generation, born between the 1940s and the 1960s, is often credited with pioneering new and creative ways of relating, doing intimacy and making families. With this cohort of men and women in Britain now entering mid and later life, they are also said to be revolutionising the experience of ageing. Are the romantic practices of this ‘revolutionary cohort’ breaking with tradition and allowing new ways of understanding and doing ageing and relating to emerge? Based on an innovative combination of ethnographic fieldwork in salsa classes and life history interviews, this book documents the meanings of desire and romance, and ‘new’ – or renewed – intimacies, among women in mid and later life. Beginning with women at a transition point, when they were newly single or newly dating in midlife, the chapters look back over life histories at prior relationship experiences in different life stages, engage with the fine grain of navigating the terrain of dating and repartnering in midlife, and look forward to hopes for future intimacies. Fieldwork in salsa classes demonstrates the sensory, sensual and affective nature of heteronormativity whilst biographical interviews show how femininity is informed by memories of the past, of the generations that came before and class-based desires. Making important contributions to our understanding of ageing, intimacy and gender, this book illuminates the intersections of age, class and white normativity in romance and desire. We see how rather than being revolutionary, a pervasive concern with being respectable throughout the lifecourse endured.
Compact on Refugees’, submitted by the NGO Committee on Ageing to the UNHCR, included references noting that older refugees have rights and specific age-related needs that the law ought to accommodate (UNHCR, 2018 ). That document recognises heterogeneity and intersectionality among older persons, and the importance of upholding their autonomy and participation in decision making
, 2007 ; Lewis et al., 2014 ). Western frameworks of quality of life, successful ageing and well-being could not then nor can now provide a full view of what it means to be an AN person, often referred to as the human beings or the real humans. Alaska Native culture is understood through the lens of connections and linkages that transcend time, space and dimension (Lewis et al