Transcending the Corporeal in Later Old Age?

This symposium addresses the older body and later life. It focusses on the cultural and social implications of the corporeality of the ageing body. Specifically it seeks to explore the degree to which it is possible to transcend the constraints brought about by the body in later old age. Drawing the distinction between the third and fourth ages for understanding contemporary ageing the papers address three important dimensions of later old age. The first presentation by Gilleard directly addresses the corporeality of late old age noting its seeming undesirability and limitation. Gilleard posits that not only does the ageing body impact on the lived experiences of those in later old age but also acts as a cultural reference point for the representation of this period of the life course. Eliopoulos presents preliminary results from her qualitative study on social exclusion of individuals aged over 80 living in remote island environments of the Pacific Northwest. The research considers how such environments might, even in the absence of high levels of health and social care resources, mitigate some of the constraints associated with the ageing body. The chair, Paul Higgs will discuss the issue of ageism and how it is abstractly inscribed on the ageing body; often with little reference to the lived experiences of older people themselves. He will call for a more reflexive approach to ageism. Overall, the symposium seeks to draw gerontological attention to the complexities and possibilities surrounding the ageing body at later ages.

Thoughts on the Ageing Body

Recent studies have taken into account the fact that the lives of older people have changed drastically in the past fifty years. Older people today engage more with society and are also expected to maintain an active role in their communities. In order to maintain a positive social status, todays older adults need both to challenge negative stereotypes and also to achieve the “unachievable” positive representations in the media. Society plays a complex game of bodily images: the artificial image of the human body in the media, the image that individuals try to project, and the image that society reflects back to the individual. When the three don’t coincide, the collision creates a distancing effect. To truly understand the lived experiences of older adults in contemporary society we must explore the changing perceptions of the body. This review will illustrate the arguments both classical and contemporary through an exploration of the ageing female body, which remains the focus of most of the literature.

Because You’re Worth It! The Medicalization and Moralization of Aesthetics in Aging Women

In this article—based on the fieldwork I conducted in Lisbon (Portugal) between 2018 and 2021, employing in-depth ethnography and self-ethnography—I describe the experience of the medicalization and moralization of beauty in Portuguese women aged 45–65 years. I examine the ways in which practitioners inscribe their expert knowledge on their patients’ bodies, stigmatizing the marks of time and proposing medical treatments and surgeries to “repair” and “correct” them. Beauty and youth are symbolically constructed in medical discourse as visual markers of health, an adequate lifestyle, a strong character and good personal choices (such as not smoking, and a healthy diet and exercise habits). What beauty means within the discourse of anti-aging and therapeutic rejuvenation is increasingly connected to an ideal gender performance of normative, white, middle-class, heterosexual femininity that dismisses structural determinants. The fantasy of eternal youth, linked to a neoliberal ideology of limitless enhancement and individual responsibility, is firmly entrenched in moralizing definitions of aesthetics and gender norms. Finally, my article highlights the ways in which the women I interviewed do not always passively accept the discourse of the devaluation of the ageing body, defining femininity and ageing in their own terms by creating personal variants of the hegemonic normative discourses on beauty and successful ageing.

Travelling Sideways in Time (Without a Suitcase): The Aggregate Identity of Audrey Parker on Haven

A distinct strand has differentiated itself in television programming in the twenty-first century: television series that feature female protagonists travelling between parallel worlds. The worlds in most of these series are on the edge of destruction through terrorism, war or another traumatic event. The female protagonists, who share the special ability to travel between the worlds, have a unique role to play – they serve as mediators between the universes. Their inbetweenness enables their autonomy and resistance to violence, death, and appropriation. This role is played by Audrey Parker (Emily Rose) in the fantasy/supernatural drama Haven. Audrey’s task is to travel through an interdimensional portal to the town of Haven every twenty-seven years to help as a police officer to protect the inhabitants who are plagued by “the Troubles,” that is, supernatural abilities, which finally threaten them with imminent destruction. The uniqueness of Audrey resides not only in her special status as a traveller between the worlds but also in her identity, which consists of many segments in which different consciousnesses inhabit the same non-ageing body over five hundred years. The essay will analyse the unique temporality of the character, governed by female patterns of travel and her nomadic subjectivity, proposing that her figure links human lifetimes to geological aeons, symbolised by aether, the primary substance of the Void, located between the worlds. That link makes Haven a show of the Anthropocene, the geologic time period defined by humanity’s influence upon the earth. The Anthropocene challenges us to think beyond the usual temporality of a human lifespan, and so does Haven. The imminent destruction as a result of individual egotism leading to the misuse of aether in the show is a trope for the destruction of our planet. Haven uses the figure of Audrey Parker to represent a network of connections and repercussions dispersed over centuries to illustrate how our cumulative actions impact our planet. The show’s anti-linear strategies thus address the environmental concerns of an increasingly unstable environment to propose new ways through which to figure and address imminent threats concerning ecological disaster.

Drawing age

By accepting that an ageing body and its memories are simply a conglomerate of materials moving from one state to another and that drawing materials can be thought of as operating in parallel to this acceptance, drawings are made that can be read as visualizations of the ageing process. The experience of the ‘self-feeling’ of ageing is entangled with Deleuze’s idea of ‘the fold’ in order to develop a personal understanding of how one’s own thought can be taken ‘into’ the thought of another and how a conversation can enter the mind of others as a material entanglement.

Performing healthy ageing through images: From broadcasting to silence

This article addresses the centrality of images in the definition of a new paradigm for ageing, when health (measured by autonomy) becomes a condition for freedom (associated with youth). Based on a 16-month ethnography conducted with older people (aged 50–80) in a middle-class district in São Paulo, Brazil, I found that smartphones empower older people to craft a health identity by engaging and producing content that highlights the positive aspects of ageing. In this community, health is a concept deeply associated with productivity, and social media becomes a space for participants to present themselves as busy, giving visibility to all of the activities they engage with. On WhatsApp groups, participants can also work as curators, sharing content that is in the public interest, which improves their collective experience of ageing and restores their sense of utility and dignity. I found that smartphones also allow participants to manipulate the mechanism of social comparison used to classify who is healthy and who is old. Often, when they have a condition or frailty, they confine themselves to online interactions, hiding from view the ageing body that could compromise their performance. By doing that, their declines are kept on the backstage of their social interactions, allowing participants to extend their presence within the third age, which is associated with freedom and autonomy, while the decline related to the fourth age is kept in the shadows.

Languages of othering and cultural hybridity. Transnational cultures of ageing in the context of return to the Azores

This article foregrounds the role of migration and transnational cultural exchange in the (trans)formation of cultures of ageing. It argues that sustained emigration and return to the Azores archipelago have contributed to the transnational production of hybrid cultures of ageing. The paper suggests that understanding transnational cultures of ageing in the context of return requires a broader field of enquiry that considers return migrants’ discursive framings in tension with transnational and local contexts. Returnees’ accounts of ageing, produced in relation to transnational exchange and local interactions, emphasise three intersecting themes – health and the ageing body, ageing and care, and mindset and work ethic in later life – which reveal a cultural shift towards forms of active ageing. The discussion shows that new, hybrid lexicons of ageing are articulated through practices and languages of othering and negotiating that are conducive to unsettling social relations and economic contexts in the homeland.

Ageing/body/sex/work – Migrant women’s narratives of intimacy and ageing in commercial sex and elder care work

This article analyses how sex and elder-care workers negotiate intimacy and ageing in their work. We find surprising similarities between sex and care work that derive from the ways in which Eastern European migrant women are sexualised in the sites of our studies: Italy and Finland. The bodywork and intimate labour conducted by the women is defined in part by the social status of their work in society, in part by the ageing bodies upon whom the work is done, and in part by the ways in which the bodies of the workers are gendered, sexualised and racialised. The article draws on interview and participant observation data collected during two ethnographic research projects with female migrants from post-socialist countries working as eldercare workers in Italy and in sex workers in Finland.