The aim of this study is to examine the means by which men on the verge of retirement create continuity or bridges between their past and present in their autobiographical narratives. Based on Whitbourne's ‘lifespan construct model of adaptation’, 56 Israeli men on the verge of retirement were asked to relate their ‘life stories’ and ‘life scenarios’ (their vision of the future). Their bridging strategies were examined using qualitative structural analyses, focusing on the ‘crossovers’ to the future in the ‘life stories’, and those to the past in their ‘life scenarios’. The findings show three main bridging patterns in the life stories and three in the life scenarios. Each was associated with differences in the ways that the men were coping emotionally with the transition to retirement, and pointed to the different ways by which they used continuity to cope with the anxieties aroused by their impending retirement. After trying to account for the greater frequency of bridging attempts in the ‘scenarios’ than the ‘life stories’, the discussion elaborates on the different bridging strategies and their associated features. The findings suggest that the identification of crossover patterns in life stories and life scenarios may be a useful tool for assessing a person's coping abilities and adjustment to difficult transitions.

Using social capital and social exchange theories, this investigation examined ethnic variation in patterns of social exchange in two heterogeneous racial groups, Blacks and Whites in the United States, and the effects of education and income on these patterns. The sample was 1,043 people aged 65–86 years from four ethnic groups (US-born European-Americans, immigrant Russians/Ukrainians, US-born African-Americans, and immigrant English-speaking Caribbeans) who had provided details of their instrumental and advice exchanges with kin and non-kin. Hierarchical multinomial logistic regressions were used to predict patterns of social exchange, variations by ethnicity, income and education, and the interactions. Ethnic differences in patterns of social exchange were found, but almost all were qualified by interactions. Those with income showed within-group heterogeneity: African-Americans and Russians/Ukrainians with higher income were more likely to engage in reciprocal instrumental kin exchange, whereas among English-speaking Caribbeans and European-Americans such exchanges were not associated with income. Unlike among European-Americans and English-speaking Caribbeans, Russians/Ukrainians with higher income and education were more likely to engage in reciprocal non-kin exchange. The findings suggest that ethnic variation in social exchange reflects both aspects of ethnic group membership and the relational context, as well as the enactment of reciprocity values in varying resource contexts.

This paper examines how older women experience and respond to ageism in relation to their changing physical appearances and within the context of their personal relationships and places of employment. We elucidate the two definitions of ageism that emerged in in-depth interviews with 44 women aged 50 to 70 years: the social obsession with youthfulness and discrimination against older adults. We examine the women's arguments that their ageing appearances were pivotal to their experience of ageism and underscored their engagement in beauty work such as hair dye, make-up, cosmetic surgery, and non-surgical cosmetic procedures. The women suggested that they engaged in beauty work for the following underlying motivations: the fight against invisibility, a life-long investment in appearance, the desire to attract or retain a romantic partner, and employment related-ageism. We contend that the women's experiences highlight a tension between being physically and socially visible by virtue of looking youthful, and the realities of growing older. In other words, social invisibility arises from the acquisition of visible signs of ageing and compels women to make their chronological ages imperceptible through the use of beauty work. The study extends the research and theorising on gendered ageism and provides an example of how women's experiences of ageing and ageism are deeply rooted in their appearances and in the ageist, sexist perceptions of older women's bodies.

Throughout the industrialised world, promoting the retention of older workers is high on the agenda of governments, employers, unions and the media, but not at any price. If persuading older workers to stay at work longer is to benefit companies and wider society, then the employees should be committed and satisfied with their decision. This study explores the factors that keep older workers satisfied and committed at work by contrasting samples of older (aged 50 or more years) and younger workers (up to 25 years) in favourable (Sweden) and unfavourable labour markets (Belgium). The core research question is whether the influential factors are different for the two age groups, after controlling for country, gender, educational level, employment sector, supervisory position, and the employee's financial contribution to the household. The predictors included workers' self-reports of skill discretion (i.e. the range of skills used on the job), organisational fairness, and perceived job insecurity. Hierarchical linear regressions revealed that, across age groups, skill discretion and organisational fairness predicted both job satisfaction and organisational commitment. For older workers there was a negative impact of perceived job insecurity on job satisfaction and organisational commitment. The national context only affected younger workers. In the unfavourable Belgian labour market, they were more satisfied and committed to their organisation.

A central theme of ‘innovation theory’, which the author and a colleague have proposed and which is concerned with the triggers, types and benefits of innovation in later life, is that adding brand-new leisure activities after retiring from work enhances post-retirement wellbeing. The study reported in this article aimed to examine this proposition using quantitative data from a nationwide sample in Israel of 378 recently retired individuals. The study explored the frequency of post-retirement innovation in people's leisure repertoires, the association between innovation and retirees' life satisfaction, and factors in the differing life satisfaction of innovators and non-innovators. The results indicate that the inclination toward innovation significantly associated with the respondents' work and retirement histories, as well as with their self-rated health and world region of origin. Innovators had significantly higher life satisfaction than non-innovators, but this difference could not be explained by the number of new activities. In addition, socio-demographic differences failed to explain innovators' wellbeing. While some support for innovation theory was provided, further research is required to explore the dynamics by which innovation at older ages contributes to retirees' wellbeing.

The high cultural valuation of youthfulness and fitness in the mass media and more generally in western consumer society is the contextual frame for this study. It examines older people's attitudes towards their own ageing and towards people who are older or frailer than themselves. Participant observation was conducted of the attitudes, actions and interactions of the users of a senior centre in Norway. The users held two sets of attitudes that led to quite different activities and actions at the centre. On the one hand, they saw the centre as helping them ‘thrive’, which was associated with involvement in the community and participation in the structured daily activities to promote the senses of belonging and being useful. On the other hand, some perceived the centre and particularly the other users as ‘threats’ – as reminding them that they were getting old and increasingly vulnerable to sickness and disability. To some, the centre was for old people with disabilities, and they used subtle strategies to distance themselves from this group. Some users' attitudes and behaviour were in tension: they wished to participate in the valued activities but also to distance themselves from frailer users, while not denying their own ageing. The distancing strategies and behaviour amounted to age discrimination in interpersonal relations and interactions at the centre. This behaviour accepts rather than challenges the cultural valuation of youthfulness and the negative representation of old age.

This study extends previous research on the profiles of social relations in three ways: (1) by including both functional and qualitative characteristics of social relations; (2) by examining the association of these profiles with mental and physical health and mortality; and (3) by exploring these profiles and associations in two cultures. Using samples of approximately 500 adults aged 60 or more years from the Social Relations and Mental Health over the Life Course studies in both the United States and Japan, separate cluster analyses were conducted for each country. The common or shared network types were labelled ‘diverse’, ‘restricted’, ‘friend-focused’ and ‘family-focused’, but in the US we found two types of ‘friend-focused’ networks (supported and unsupported) and two types of ‘restricted’ networks (structurally- and functionally-restricted). In addition, we found a unique network type in Japan: ‘married and distal’. Multivariate analyses of variance and Cox regressions revealed that whereas individuals in the functionally restricted network type had the worse physical and mental health in the US, Americans in the structurally-restricted network type had the lowest survival rates at a 12-year follow-up. Interestingly, there were no wellbeing differences by network type in Japan. The findings have been interpreted in the light of social relations theories, with special emphasis on the importance of taking a multidimensional perspective and exploring cultural variation.

This paper reports a study of the risk factors for social and emotional loneliness among older people in Ireland. Using the ‘Social and Emotional Scale for Adults’, the social and emotional dimensions of loneliness were measured. Emotional loneliness was conceptualised as having elements of both family loneliness and romantic loneliness. The data were collected through a national telephone survey of loneliness in older people conducted in 2004 that completed interviews with 683 people aged 65 or more years. It was found that levels of social and family loneliness were low, but that romantic loneliness was relatively high. Predictors for social loneliness were identified as greater age, poorer health, living in a rural area, and lack of contact with friends. Living in a rural setting, gender (male), having a lower income, being widowed, no access to transport, infrequent contact with children and relatives and caring for a spouse or relative at home were significant predictors of family loneliness. Romantic loneliness was predicted by marital status, in particular being widowed. Never having married or being divorced or separated were also significant predictors for romantic loneliness. The findings indicate that loneliness for older people is variable, multi-dimensional and experienced differently according to life events, with, for example, the death of a partner being followed by the experience of emotional loneliness, or the loss of friends or declining health leading to social loneliness.

Although philosophical and contemplative traditions suggest that religiousness and spirituality are associated with wisdom, few empirical studies have examined the relationship. This paper investigates the associations between spirituality and mystical experiences and two types of wisdom: practical wisdom, primarily the ability to understand and resolve difficult life dilemmas (or an ‘expert’ knowledge system and the highest level of synthesised mental functioning), and transcendent wisdom, which goes beyond personal self-interests, biases and perceptions, and involves the ability to see things or others as they are directly. Two studies are reported. The first is of mostly older European-American and Vietnamese-American adults. It was found that mystical experiences promoted transcendent wisdom, but that the effect was moderated by self-enhancement values of power, status and achievement. The Vietnamese-American adults who reported mystical experiences and endorsed high self-enhancement values scored the lowest on transcendent wisdom. Being part of a religious or spiritual community positively associated with transcendent wisdom. On the other hand, religiousness, spirituality and mystical experiences did not relate to practical wisdom. The second study was of European-American and Vietnamese-American young adult students. It found that institutional and personal religious/spiritual practice was associated with two self-report measures of wisdom. Regardless of the mechanisms and processes associated with spirituality and mystical experiences, its fruits appear to be associated with transcendent wisdom.

This paper reports the evaluation of the effectiveness of incentives (viz. points and prizes) and of peer-group organisers (‘older people's champions') in the outcomes of a health-improvement programme for people aged 50+ years in a multi-ethnic district of the West Midlands, England. Health promotion activities were provided, and adherence, outcome variables and barriers to adherence were assessed over six months, using a ‘passport’ format. Those aged in the fifties and of Asian origin were under represented, but people of Afro-Caribbean origin were well represented and proportionately most likely to stay in the project. Those of greater age and with more illness were most likely to drop out. There were significant improvements in exercise, diet and the uptake of influenza vaccines and eyesight tests, but slighter improvements in wellbeing. Positive outcomes related to the incentives and to liking the format. The number of reported barriers was associated with lower involvement and lack of change, as was finding activities too difficult, the level of understanding, and transport and mobility problems, but when these were controlled, age did not predict involvement. Enjoying the scheme was related to positive changes, and this was associated with support from the older people's champions.

This paper presents a study of the perceptions of filial obligations among immigrant and Dutch older people in The Netherlands. It is first questioned how and to what extent these perceptions are determined by ethnic background or attributable to socio-demographic factors. Secondly, we study how filial obligations among immigrant older people differ by level of acculturation. Data from the main and migrant sample of the Netherlands Kinship Panel Study (2002–2003) for respondents aged 50–80 years in five ethnic groups are used. The analysis sample included 470 Dutch, 70 Turks, 73 Moroccans, 125 Surinamese and 59 Antilleans. Immigrant background was found to be an important determinant of the perception of a child's obligations towards parents. Immigrant elders generally expected more weekly visits and care from their children, and more facilitation of co-residence to parents than was the case for the Dutch. Among elderly people in all ethnic groups, including the Dutch, the attained level of education was related to perceptions of filial obligation, but marital status and current health status were not. Finally, it was found that different aspects of acculturation were related to the perception of filial obligations among older people with Mediterranean and Caribbean backgrounds.

How older women cope with challenges and losses in later life influences not only their physical health but also their psychological wellbeing and quality of life. The purpose of the analysis reported in this paper was to understand how participation in a women's leisure-based social group – the Red Hat Society® – serves as a coping resource for older women. The Society is an international organisation of women aged 50 or more years and has the mission to ‘celebrate the silliness of life’. The Society currently has an estimated one million members in 30 countries. To understand the ways that social group participation may contribute to older women's health and wellbeing, this paper examines the dynamics of leisure-based coping with positive emotions as the focus. Based on an analysis of responses to an open-ended question about meaningful experiences associated with being involved in the Red Hat Society, the sample of 272 members identified the main reasons for their involvement as chronic and acute stressors, challenging life transitions and daily hassles. In addition, they described four ways that participation helped them to manage these stressors: as a context for social support, emotional regulation, sustaining coping efforts, and meaning-focused coping. The results are discussed in relation to theory and previous evidence on the role of positive emotions and leisure in coping.

The transition from defined-benefit to defined-contribution occupational-pension plans has placed a premium on the participants' or contributors' decision-making competence. Their attitudes to risk and their responses to available investment options can have far-reaching implications for their retirement income. Behavioural research on risk and uncertainty has raised understanding of the limits of individual decision-making, but the social status and demographic characteristics of plan participants may also affect risk perception and pension choices. By studying a random sample of the British adult population, this paper explores the significance of socio-demographic characteristics for pension-related risk attitudes. It is demonstrated that pension-plan participants do not appear to understand the risks associated with different types of retirement savings and pension plans. The paper also shows that the gender, age and income of plan participants can give rise to distinctive risk propensities, and that marital status and, in particular, whether a spouse also has a pension can also have significant consequences for household risk preferences. These results have implications for those segments of the population that are disadvantaged in the labour market. Employer-provided pensions' education and information programmes may have to be more basic and more closely tailored to the social status of pension plan participants than hitherto assumed or hoped.

This paper presents a critique of both the concept of age equality and of the limited scope it offers as a means for challenging old-age prejudice. The equality constructs that feature in anti-ageism initiatives and in current discourses on intergenerational equity have proved susceptible to political and ideological manipulation, which has led to the illegitimate dissociation of ageism from older age and promoted damaging notions of age equivalence. The consequence has been that old-age prejudice has been de-prioritised, and older people have been de-legitimised socially and as a welfare constituency. The corrective is best sought outside the confines of age equality frameworks, although legal remedies may play a useful role if human dignity is incorporated as an equality criterion. This paper also assesses other approaches to tackling old-age prejudice that avoid the constraints of equality constructs and engage more firmly with its roots. The notion of the ‘third age’ with new social roles merits reconsideration as an affordable alternative to current policies of work obligation and pension retrenchment. Radical interventions in the labour market in favour of older people may also be needed. Age activism and advocacy will increasingly influence policy on prejudice and well-being in older age, but changed emphases are needed, as from defensive strategies and the ideologies of generational interdependence and solidarity, towards the promotion of organisational, financial and social autonomy in older age.

This paper analyses the impact of spousal care-giving on survivors' depressive symptoms six months into widowhood, and examines the applicability of a ‘relief model’ of spousal adjustment during bereavement. We examine several aspects of the care-giving situation, including care-giver stress, care-giving demands, and type and duration of care and how these affect survivors' depressive symptomatology. The sample is drawn from two waves of the Changing Lives of Older Couples (CLOC) survey, which was conducted in the United States in the Detroit Metropolitan Area, Michigan. The first wave of data was collected from couples and the second from the surviving spouse six months after the death of the partner. We use multiple regression analysis to examine the effects of key variables on depressive symptoms six months into widowhood, controlling for various demographic characteristics and personal circumstances. The results demonstrate that the duration of care-giving is the most influential predictor of survivors' depressive symptoms six months after the death. Indeed, long-term care-givers experience greater relief than both non-caregivers and short-term care-givers, as the predicted probabilities indicate. The results lead us to emphasise that care-giving and spousal bereavement should be studied as related processes rather than distinct phenomena. Indeed, relief from a chronically stressful care situation may actually ameliorate the negative effect of spousal loss for survivors.

There is considerable debate about the effects of today's family structures on support arrangements for older people. Using representative data from The Netherlands, the study reported in this paper investigates which socio-demographic characteristics of adult children and their elderly parents, and which motivations of the adult children, correlate with children giving practical and social support to their parents. The findings indicate that the strongest socio-demographic correlates of a higher likelihood of giving support were: having few siblings, having a widowed parent without a new partner and, for practical support, a short geographical distance between the parent's and child's homes. Single mothers were more likely to receive support than mothers with partners, irrespective of whether their situation followed divorce or widowhood. Widowed fathers also received more support, but only with housework. A good parent-child relationship was the most important motivator for giving support, whereas subscribing to filial obligation norms was a much weaker motivator, especially for social support. Insofar as demographic and cultural changes in family structures predict a lower likelihood of support from children to elderly parents, this applies to practical support, and derives mainly from increased geographical separation distances and from the growing trend for parents to take new partners. Social support is unlikely to be affected by these changes if parents and children maintain good relationships.

Negative stereotypes not only affect how older people feel about themselves, but also how younger people feel about old age and their prospect of growing old. The research reported in this paper has examined the negative and potentially harmful stereotypes of older people portrayed in magazine advertisements in the United States, as perceived by groups of older and young people. Q-methodology sorts of 40 advertisements with negative images of older people, along with personal interviews, were used to probe older people's and college student's feelings and attitudes about the images. The subjects were placed in four categories: ‘moralists’, ‘objectors’, ‘ageing moralists’ and ‘resentfuls’. Regardless of whether stereotypes were used, the older people liked the advertisements that showed them as being clever, vibrant and having a sense of humour. Neither the older people nor the students liked advertisements that ridiculed or poked fun at older people, or presented them as being out of touch with reality and unattractive. Both groups rated the stereotypes dealing with the real problems associated with ageing as inoffensive. The comparison of the two age groups showed a strong consensus about which images were acceptable and which offensive.

Nursing homes in the United States have for over 40-years been riddled with evidence of poor performance. To combat problems in this industry, state and federal governments developed an elaborate monitoring and regulatory structure. At the same time, an important citizens' movement involving nursing-home consumer advocacy groups (CAGs) came to life. This paper presents the results of a postal survey of 47 active nursing-home consumer advocacy groups. They indicate that the majority of these organisations were started by an individual dissatisfied with the care provided to a family member. The political arena in which these organisations were most active was State legislatures. Though they varied considerably, the average CAG operated on a thin financial margin, largely supported by member contributions and donations. These organisations defined their success in terms of their ability to generate policy changes at the State level. Unfortunately, as they pursued these changes, they often failed to develop the organisational infrastructure necessary to assure the CAGs' continued operation. When CAGs ceased operations, it was in most cases the loss of the organisation's original leader or the cumulative effects of the constant struggle to maintain adequate financial resources.

This article aims to answer the following question: how have refugee families in the United States (US) modified attitudes and behaviours surrounding intergenerational exchanges within the context of filial piety? This research reports on one 31-member extended family in a community of Cambodian refugee families living along the Gulf of Mexico coast. The family members in this study have changed types, found new meanings in, and are often ambivalent about, intergenerational exchanges. Moreover, they have held onto those aspects of Cambodian culture that were considered essential, such as filial piety and elder reverence, while adapting and redefining types and meanings of intergenerational exchanges the better to reflect their current lives in the United States. These findings illuminate ways in which changed life circumstances and cultural transitions shaped attitudes, preferences and behavioural patterns associated with intergenerational exchanges. The findings also show how and why refugee families have negotiated and modified their beliefs and behaviours surrounding intergenerational exchanges in the context of massive social and cultural disruption.

Three hypotheses concerning negative social interaction in later life were evaluated in this study. First, it was predicted that greater personal economic difficulty is associated with more frequent negative social interaction with social network members in general. Secondly, it was proposed that more frequent negative social interaction exacerbates the undesirable effect of personal financial strain on change in self-rated health during late life. Thirdly, an effort was made to see if some types of negative social interaction, but not others, accentuate the undesirable effects of personal economic problems on self-rated health. Data from two nationwide longitudinal surveys that were conducted in the United States revealed that greater personal financial difficulty is associated with more interpersonal conflict. The findings further indicate that the undesirable effects of personal economic difficulty on change in self-rated health are more pronounced at progressively higher levels of negative social interaction. Finally, the data suggest that one form of negative social interaction (not getting help when it is expected) is more likely to intensify the unwanted effects of personal financial strain on self-rated health than other types of negative social interaction.