Contrairement aux préjugés, les personnes aînées ne sont pas asexuelles ou post-sexuelles. Elles sont titulaires de droits sexuels, reconnus dans de nombreux textes législatifs. Cependant, la mise en œuvre de ces droits pose des défis, particulièrement pour les personnes aînées vivant en établissement et souffrant de problèmes neurocognitifs. Le Code criminel interdit tout contact sexuel entre personnes qui ne sont pas en mesure de consentir ou lorsqu’un des partenaires ne peut consentir. Cette règle a été critiquée parce qu’elle nie le droit à l’expression sexuelle de personnes aînées incapables de consentir en raison de maladies neurocognitives. Mon étude analyse un enjeu majeur en matière de lutte contre la maltraitance envers les personnes aînées : comment reconnaître et respecter à la fois le droit à l’expression sexuelle des personnes aînées vivant en établissement et leur droit à la sécurité, lorsque les maladies neurocognitives altèrent l’aptitude à consentir.

The aim was to assess epidemiological characteristics of the most recent consumption patterns of meat, vegetable, and fruit among representative urban and rural residents aged 60+ years in regional China. In this cross-sectional survey conducted in mid-2018, participants aged 60+ years were randomly chosen from urban and rural communities in Nanjing municipality of China. Meat, vegetable, and fruit intake were assessed with a validated food frequency questionnaire. Multivariate logistic regression models were applied to compute odds ratio (OR) and 95 % confidence interval (CI) to investigate the association of socio-demographic characteristics with a likelihood of meeting intake recommendation. Among the 20 867 participants, 49⋅5 % were men and 45⋅0 % urban elders, and 6⋅5 % aged 80+ years. The mean values of consumption frequency of red meat, white meat, vegetable, and fruit were 2⋅99 ± 2⋅28, 1⋅37 ± 1⋅13, 5⋅24 ± 6⋅43, and 2⋅64 ± 2⋅91 times/week, respectively, among overall participants. Moreover, there were 14⋅9, 23⋅7, and 12⋅1 % of participants meeting intake recommendations of meat, vegetable, and fruit, separately, in this study. After adjustment for potential confounders, age, gender, residence area, and educational attainment each was associated with the likelihood of meeting intake recommendation of meat, vegetable, or fruit. The consumption frequency and proportion of participants meeting intake recommendations of meat, vegetable, or fruit were not high among elders in regional China. Socio-demographic characteristics were associated with intake recommendations of meat, vegetables, and fruit. It has public health implications that participants’ socio-demographic attributes shall be considered for precision intervention on meat, vegetable, and fruit consumption in healthy eating campaigns among elders in China.

National vaccination programmes recommend the influenza vaccine for older adults, but this population group has the greatest morbidity and mortality from other preventable vaccine diseases. The aim of this article is to estimate the vaccine coverage in adults aged 65 years and older and to analyse the factors that could increase or decrease vaccination uptake probability for the three listed vaccines in the national vaccination programme (influenza, tetanus and diphtheria, and pneumococcus) and the full scheme in Mexico. We conducted an analytical cross-sectional study with 2012, 2018, and 2021 rounds from the National Health and Nutrition Survey, in which we calculated the vaccine coverage estimations and performed multivariable logistic regression models to analyse the factors related to vaccine uptake. Tetanus and diphtheria vaccines had the greatest coverage estimation in all years (59–71%), whereas the pneumococcus vaccine had the lowest (32–53%). Full scheme vaccine coverage decreased from 37.80% to 24.77% in 2012 and 2021, respectively. The National Health Card property, morbidity, being a beneficiary of any health system institution, and use of preventive services increased the probability of vaccine uptake. In conclusion, vaccine coverage in older Mexican adults decreased over time, and the Mexican health system plays a strategic role in immunisation.

Aboriginal Elders in Australia are recognised as having an important role as community leaders and cultural knowledge holders. However, the effects of colonisation and institutional racism mean Elders also experience significant social and economic disadvantage and poor health outcomes. There has been a systemic lack of attention to the worldviews and priorities of Aboriginal people as they age. In this article, we detail the findings of a qualitative study using a localised Aboriginal Elder-informed methodology that involved interviews and focus groups with 22 Aboriginal Elders in the remote town of Walgett on what ageing well means to them. This study was undertaken as part of a long-term partnership between a unique community-controlled Elders organisation and a university. The findings illuminate the barriers and enablers to ageing well for Aboriginal people in Walgett and elsewhere, and demonstrate the value to research, policy and service delivery of listening to and learning from Elders, centring Indigenous knowledges and worldviews, and bringing a more holistic conceptualisation of wellbeing to the understanding of what it means to age well.

The consistory was a crucial institution in early modern Reformed churches. This article examines the nominations and elections of elders and deacons in the Dutch Reformed consistories of Kampen and Wemeldinge, shedding light on who was being nominated and elected and how such processes functioned in these churches. In particular, research into the Kampen consistory records demonstrates the importance given to the office of elder despite little theological backing for such a hieararchy; this was true to a lesser extent in Wemeldinge. In addition, the Kampen civil authorities played a significant role in the life of the consistory, most notably through the service of burgomasters as elders. The presence of burgomasters on the consistory is not present in Wemeldinge, indicating a more separate relationship between the church and state. In both Kampen and Wemeldinge, the elections of elders and deacons were unique and responded to the challenges and priorities of the individual contexts and communities.

Self-concept is recognised as useful in facilitating understanding of the development of resilience, academic achievement and social and emotional maturity in children. This framework is valuable for studying minorities such as Indigenous children, for who a positive self-concept is a means of bolstering resilience and mitigating the inherited structural disadvantages of colonisation. This paper aims to understand the academic self-concept of Indigenous children in Australia through analysis of univariate, bivariate and multivariate data of Indigenous children aged 9.5–11 years from the Longitudinal Study of Indigenous Children Wave's 7 K Cohort. Results show overall positive levels of Indigenous children's self-perception at school. Further, factors such as level of relative isolation, teacher perception, peer relationships, feedback from mother and contact with community leaders and Elders is positively associated with Indigenous children's schooling mathematic and reading self-concepts. Ensuring that Indigenous students are supported by community, peers and parents, immersed in their culture and are recognised and supported by their teachers can alleviate the undesirable effects that structural inequalities may have on their academic self-concept.

Canada’s Truth and Reconciliation Commission Final Report (2015) highlighted the necessity of Indigenous self-determination in addressing the legacy of residential schools, yet Indigenous aging research remains dominated by Settlers. This Indigenist study by a Cree/Settler research team asked Indigenous Elders what is needed to support the wellness of the older adults in their communities. Elders shared that the healing of older survivors comes from reconnecting to the cultural knowledges that residential schools sought to eradicate. In resuming their traditional roles as transmitters of knowledge, older adults not only support their own healing, but also that of their whole communities. This understanding of the profoundly interrelational nature of Indigenous communities means that older adults’ wellness depends on first reclaiming their cultural identity and then on their roles as intergenerational transmitters of knowledge.

Interdisciplinary research using qualitative methods was employed to investigate the barriers to and facilitators of cultural participation for First Nations Elders who use wheeled mobility and live on reserve in Ontario, Canada. Themes were extracted into three broad categories: (1) impact of Elder participation in cultural activities, (2) usefulness of wheeled mobility devices, and (3) barriers to participating in cultural events. Barriers included lack of transportation, inability to access the outdoors safely and independently, challenging reserve terrain, stigma of being “disabled”, and feeling like a burden. Findings suggest that wheeled mobility can increase the active participation of Elders in cultural events, but demonstrate a need to facilitate the use of wheeled mobility on reserves in Ontario, Canada.

In 2011, in the Interlake region of Manitoba, a human-made flood displaced 17 First Nation communities whose peoples have deep ancestral ties to their land. The human-made flood and forced displacement created devastating effects such as premature death, worsening chronic illnesses, depression, and loneliness. In 2015, a First Nations Elders gathering was held in Winnipeg to discuss ways to heal from the human-made flood with more than 200 attendees. A qualitative approach within a participatory framework was used to document Elders’ perspectives. Twenty-three Elders participated in video-recorded, semi-structured interviews in Ojibway and English. Small group discussions were documented and transcripts were transcribed verbatim. Elders’ recommendations towards reconciliation with minoayawin (well-being) were shared via a healing booklet and website. Elders shared their insights about their peoples’ and communities’ need to heal and offered these strategies to move forward: forgive, stand united, promote self-determination, reclaim cultural identity, and connect with the land.

Despite considerable academic attention to the role of family caregivers within the general population, little research has been conducted with Indigenous families. This qualitative study aims to fill that gap by focusing on the experiences of Metis caregivers providing care for older Metis adults. Focus groups and interviews were conducted with Metis family caregivers (n = 79), Metis Elders (n = 11) and formal caregivers (n = 8). Although there are considerable parallels in the caregiving experiences identified in this Metis study with those already documented in the literature, there are nonetheless important differences for providing culturally responsive care to Metis seniors.

Due to the growing elderly population, adult children care-givers (ACCs) are increasingly providing complex care for one or both elderly parents. Social support from similar peers can mitigate care-giving-related health declines. To date, ‘peer similarity’ amongst care-givers has been predominantly investigated in the context of peer-matching interventions. However, because peer similarity is especially influential in ‘naturally occurring’ support networks, care-givers' everyday peer support engagement warrants further attention. Our goal was to explore care-givers' everyday peer support engagement and the influence of peer similarity on support perceptions. We employed a mixed-method design using Web-based surveys and in-depth qualitative interviews. The quantitative data were analysed using a hierarchical multiple while qualitative data were thematically analysed. Seventy-one ACCs completed the online questionnaire and 15 participated in a telephone interview. Peer similarity was positively and significantly associated with perceived support (β = 0.469, p < 0.0005) and explained 18.5 per cent of the additional variance. ACCs' narratives suggested the most important aspect of similarity was ‘shared care-giving experience’ as it optimised the support received from peers, and also enhanced the quality of the relationship. In conclusion, both data-sets underscored that peer similarity importantly influences support perceptions. The importance of ‘shared care-giving experience’ suggests that a more comprehensive understanding of this concept is needed to optimise peer-matching endeavours. Peer similarity's influence on relationship quality should also be explored.

This project has been developed on Darug country, Sydney to examine how pre-service and beginning teachers can work with Aboriginal people in their local urban community. These teachers often want to know how to approach an Aboriginal ‘community’, how they can ask Aboriginal people for information in order to include it in their teaching, and how to adopt respectful ways of talking when they contact a community member. While these questions are commonly addressed in the Working with Community documents published by the various state Departments of Education, we found that the actual practice of working with a community is daunting for many. This article therefore attempts to document two examples of this practice, and in so doing it applies the protocols identified by Martin (2008) to the reflective work of both a pre-service teacher and a university educator. It also draws on the extensive literature of reflective practice developed for classrooms, and applies this to pedagogical practice outside schools.