By Susan Orpett Long
In an period of fixing demographics and values, this quantity presents a cross-national and interdisciplinary viewpoint at the query of who cares for and in regards to the aged. The participants contemplate study experiences, experimental programmes and private adventure in Japan and the USA to explicitly examine how rules, practices and interpretations of elder care are evolving on the flip of the century.
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Extra resources for Caring for the Elderly in Japan and the US: Practices and Policies
And Campbell, R. (1997). Exchange and reciprocity among two generations of Japanese and American women. ), The cultural context of aging. Westport, CT: Bergin & Garvey. M. (1997). Who cares? Culture, structure, and agency in caring for the elderly in Japan. Stockholm: Stockholm East Asian Monographs, No. 9. , and Oka, M. (Eds). (1996). Public policy and the old age revolution in Japan. New York: Haworth Press, Inc. , and Blum, A. (1990). Introduction. In Aging and caregiving: Theory, research, and policy (pp.
They’d rather be in a place like this [public housing for the elderly] than go to a nursing home or live with their children…they want to be independent—as long as they can take care of themselves. Because they’ve been that way all their lives—they don’t want to be dependent on anybody. (Ernest McCarthy, aged 79, p. 122) It’s not a question of dislike or disliking their family style of living or anything else. It’s just a matter of independence for ourselves. We would never want to feel that we’re dependent on our children.
If dire frailty must eventually happen to everyone, then an individual is absolved from the blame of being frail: no one can be responsible 24 Assuring care: government policies and programs for preventing it. But when dire frailty is one of a number of possibilities occurring in later life, it is very much up to the individual to stay physically fit: each individual is responsible, after all, for preventing the worst possibility from occurring as best as she or he can. Different trajectories of vulnerability, then, lead to different notions about when people are responsible and obliged to give help.