Abstract
This article reflects on possibilities for religious contributions to and engagement with gerontology. First, the article outlines some of the factors leading to gerontology’s emergence as a distinct discipline. Second, it traces the increasing pursuit of ‘successful’ or ‘positive’ ageing in gerontology, focusing on the work of John W. Rowe and Robert Kahn. Third, the article suggests how this pursuit has influenced religious scholars and practitioners aiming to contribute to scholarship on ageing. In particular this section focuses on recent research in the area of ageing and spirituality, and on how scholars working in this area have sought to promote spirituality as supporting and enhancing possibilities for success in ageing. Finally, drawing on Charles Taylor, the article concludes by suggesting some limits of the successful ageing paradigm and ageing and spirituality research, thereby opening a space for more robustly religious engagements with gerontology.
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Notes
The USC Leonard Davis School established the first graduate programmes in gerontology in 1975. The term ‘gerontology’ had been earlier coined by the Russian zoologist Élie Metchnikoff in 1903. For a very brief overview of gerontology in the mid-twentieth century see Blaikie, 1999, pp. 60–62.
This shift away from pathology and abnormal ageing radically expands the domain of gerontology to managing and making prescriptions in all areas of life.
They write: ‘The very word “patient”, which is what we call ourselves when we seek medical care, implies passivity rather than responsibility for our own health.’ (1998, p. 40).
HammondCare, a major provider for aged-care services in Australia, has a Centre for Positive Ageing, which provides subscribers with a range of programs and activities to meet the challenges of ageing head-on and ‘provide realistic and practical tips to help you age as positively as possible.’ www.hammond.com.au/services/positive-ageing
There have of course also been more thoroughgoing critiques of the pursuit of successful ageing in and beyond geronology. See, for example, Sarah Lamb’s argument that successful ageing is a ‘particular cultural and biopolitical model’ and ‘in some ways a counterproductive one’ (2014).
There is a degree of slippage in how the terms ‘religion’ and ‘spirituality are often used in this context. I am using ‘religion’ as a broad concept and category, one which includes theology and religious institutions and traditions. When I use ‘spirituality’ I am largely following the definitions provided by Crowther et al. (2002) and Elizabeth MacKinlay, as quoted below.
While MacKinlay has undertaken research primarily in the Australian context, she has been central to international networks and collaboratoins.
MacKinlay was involved in establishing the International conferences and has also made important contributions to the Journal of Religion, Spirituality and Aging, both through her own research and her editorial work.
That is, understandings of spirituality in terms of meaning, relationality and depth.
That is, rather that speaking of religion using more generic and humanist language of meaning, value, wisdom, and so forth.
As Luther states in these 24, ‘he who has been emptied [Phil. 2: 7] through suffering… knows that God works and does all things in him’ (1957, p. 55).
See Siddiqui’s longer reflections on struggle in Human Struggle: Christian and Muslim Perspectives (2021).
See Lamb’s Aging and the Indian Diaspora (2009).
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Mawson, M. Should we Pursue Success and Spirituality in Ageing? Framing Religious Contributions to Ageing Research. Population Ageing 14, 373–386 (2021). https://doi.org/10.1007/s12062-021-09336-4
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DOI: https://doi.org/10.1007/s12062-021-09336-4