This article reports on a study of participants in a Weekend Warriors Program for ‘lapsed’ rock musicians in Melbourne, Australia. It observes musicians over a six-week period that included a jam session, coaching sessions and a gig (concert). It examines the learning pathways of participants and their goals and experiences alongside those of the programme organisers within the comparative context of music learning practices among young and older musicians and in the light of academic research into the midlife ageing process. A question that arises from the data is the extent to which the experience and actions of middle-aged women musicians coincides with the literature on gender in youth rock music scenes and the literature on music, ageing and gender. The article concludes that the Weekend Warriors Program draws on the learning practices that the musicians involved had adopted in their youth and which act as a catalyst for their further musical and social participation and self-directed group learning. Age appeared to create no barrier to their enjoyment or their achievements; indeed in many ways it seemed to make them less inhibited and self-conscious in realising individual objectives that were further encouraged by working within a supportive if loosely bonded group.

Understandings and discourses about age have tended to be instrumental to popular music in terms of production, promotion and consumption, and many studies of popular music have taken younger people, and especially ‘youth’ cultures, as their subject matter. Where older people have been considered, the focus has mostly been retrospective, that is on their experiences when young and their attitudes to contemporary ‘youth’ cultures, rather than relationships between the temporal dimension of the life course and music. As the case of danzón illustrates, stereotypes that older people are resistant to novelty, change and possibility are ill founded. Moreover, where age is used to justify rescuing ‘cultural traditions’, caution may be called for and analysis required to assess what lies behind such claims and why. In Veracruz, the older age of the majority of danzón performers is evoked to ‘authenticate’ this local ‘tradition’, and justify its ‘rescue’ and promotion by Veracruz's culture industries. Yet, older people are not considered repositories of ‘tradition’ or sought out as ‘authentic’ practitioners. Instead, many older performers are new to danzón.

The cultural turn in sociology and related fields of study has brought with it new understandings of the various ways social identities are formed. In a post-structural landscape, social identities must increasingly be regarded as reflexively derived ‘performative assemblages’ that incorporate elements of the local vernacular and global popular cultures. Building on the above reinterpretation of social identity, this paper takes as its central premise the notion that, in addition to its well-mapped cultural importance for youth, popular music retains a critical currency for the ageing audience as a key cultural resource of post-youth identification, lifestyle and associated cultural practices. In its examination of the relationship between popular music, ageing and identity, this paper uses illustrative examples drawn from ethnographic data collected by the authors between 2002 and 2009 in Australia and the UK.

This article is inspired by the voices and perceptions of elder music fans and performing musicians, especially those older than 70 years of age. Based upon field interviews and ethnographic observations, it challenges the deleterious influences of social labelling and ageist perspectives (including casual yet damaging attributions of nostalgic yearning) that tend to delegitimise the musical interests or tastes of older citizens. By also emphasising musical performance, the article explores the active forms of music making as a strategy that mitigates notions of elders as non-productive consumers. The analysis further engages the contexts of musical performances within regulated institutional settings of assisted living residences, interrogating the logic and discourses of commercial management or State bureaucracies as they are expressed through organised musical recreation activities.

This paper explores ethnographic findings gathered during my work as a DJ and academic, particularly in relation to a community arts project called Talking About Old Records. This project brings together teenagers and older people from a range of backgrounds at collaborative workshops using DJ technology and old records. These facilitate conversations about what music means to the participants. This paper puts the emphasis on the older people, exploring the emergence of generational musical identities from the 1940s onwards. Relationships between the spread of personal listening technologies, ‘youth music’ and the birth of the teenager in the 1950s are explored in the context of older people's fears about a loss of musical sociality, fears which are articulated against a background of cyclical manifestations of intergenerational musical conflict and scandal.

The late 20th century in Sweden saw the growth of music solely aimed at an elderly audience. This article discusses music within pensioner organisations, first assessing a cassette compilation marketed through the members' magazine of Sweden's largest pensioner organisation and, second, embarking on ethnographies of meetings within a study circle in music-listening arranged through a pensioner organisation, conducted in 1999–2000. The music selection in the cassette compilation diminishes certain genres of the included period and foregrounds others, adding up to a specific homogeneous national memoryscape. A central theme in the study circle was the production and negotiation of generational and individual memoryscapes. The two mediascapes produced different memoryscapes, one being nationally and temporally bounded, the other being at the same time local, transnational and transtemporal. To conclude, the article claims that if we wish to understand the nexus of ageing and music in contemporary society, we need to listen not only to musicians, entrepreneurs and care institutions, but also to their intended audiences.