language

What is The Radical Age Movement?

Multi-ethnic multi-generation group of people from young children to 95 years old.

People are living longer, and yet we as a society don’t know how to make the best use of these extra years.  And, because of our fears and negative stereotypes about ageing, we’re not just ignoring the potential value–we’re often making things worse.

We need new social visions that will inspire and support people to grow and participate actively throughout their entire lives.  No age-segregation or pitting generation against generation–we want a society that works for us all.  We can’t leave it to ‘experts’ to tell us how to age ‘well’ or ‘successfully’ or to an ageing industrial complex that sees older adults as a dependent group or growing market of consumers.

It’s up to us.  It’s time for a Radical Age Movement, a grassroots nationwide effort that challenges traditional notions of ageing and introduces new ideas for building co-creative and interdependent communities.

Working together, we can:

  • Challenge ageism – in ourselves, social practices, policies, and institutions;
  • Create new language and models that embrace the full life journey;
  • Create new paradigms in society so that adults can participate fully consistent with their capabilities and ambitions at all stages of life;
  • Celebrate the contributions of older adults toward innovating, changing and repairing the world;
  • Create a more compassionate and interdependent society that supports the well-being of people of all ages;
  • Inspire and help develop cross-generational communities where people of all ages enjoy the gifts and capacities they have to offer;
  • Bring dying and death out of the closet.

Through conversation, consciousness raising, mainstream and social media, presentations, and social action, The Radical Age Movement seeks to build a movement dedicated to confronting ageism in all its forms whether it be discrimination in the work place or marginalization of older or younger people in decision making and purposeful participation in all aspects of civic and community life.

Ageism and The Dance of Marginality

by Alice Fisher, M.A., M.S.W.

“I know I’m going to get older. I can handle that.  I even know that I am going to die.  What bothers me the most, though, is the thought of becoming irrelevant.”  This statement was made by a 69 year old man who is a member of my consciousness raising group.

Old people are becoming less and less a minority in our country.  Quite to the contrary; today, approximately 18 per cent of people living in the United States are 60 years old and older. By 2050, people over 60 will make up over 25 per cent of the population…hardly a small minority.  When we marginalize a group of people, we are pushing them to the edge of humanity and according them lesser importance.  Their needs and desires are then ignored.  When ageism is in action, this is exactly what happens.  Ageist language and media portrayals of old people encourage this marginalization.

Ageism can be very subtle, or as one of my colleagues describes it, “slow-drip” oppression.  It creeps up on us, sometimes without our ever knowing we are being oppressed until we find ourselves in the outer margins of society.

Nobody wants to be pushed to the edge of society.  Yet, older adults teeter on this edge…always dancing on the line between inclusion and exclusion.  In today’s society pride in age is hard to find.  It’s no wonder that older people often hide their true age.  Stop for a moment, and ask yourself, “why?”  Many of us tend to think of this practice as vanity, but consider that the true answer may be fear…fear of becoming irrelevant.  So, what do we do?  We drink the “Kool-Aid” dispersed by the media and the anti-aging industry; the message is, If you don’t look young enough, you too will be marginalized.  Not only is the advertising deceptive, it is detrimental to our overall health.

Not wanting to be relegated to the outer margins, we support the anti-ageing industrial complex, spending hard-earned money on anti-aging products, medical and non-medical procedures, and cosmetic or plastic surgery.  When we do this, are we just satisfying our own vanity or are we hoping to buy a few more years of relevancy?  The dance of marginality seems to start younger and younger these days, with people in their forties and some even in their thirties seeking out a magic bullet that will make them seem to appear younger than their true age.  For those of us who are older, however, one day you are a vital contributing member of society and only a few wrinkles later, you are dancing on the margins again, trying to figure out how to get back to the other side before you are turned into a trivial appendage, maybe even a burden, to the current social order.

Ageism in itself can cause a more rapid decline of our physical and mental health as we edge  closer to the end of our lives.  Researchers have proven that older people who are constantly subjected to negative stereotypes of their age cohort often internalize these messages.  As a result of this internalized ageism, their own self esteem is affected; and this leads to both physical and mental health issues.  In addition, recent research has shown that those who accept their age and feel the wonderful combination of beauty and wisdom in their own selves are mentally and physically healthier than those who feel the pressure of having to conceal their true age.  Many of us just keep on dancing.

Who is doing all this dancing?  First and foremost are the “invisibles.”  The “invisibles” are healthy people between the ages of 60 and 80 who are not ready to “retire” in the way that traditional retirement has been socially constructed.  This cohort is the most skillful at the dance of marginality; they get in a lot of rehearsal time.  They know that if they don’t enter the dance contest, they will automatically lose. And, they can lose a lot.  Mostly, they can lose their financial security and, with that, their dignity.

You may have noticed that the age of the traditional concept of old has been pushed back quite a bit, with people living 10, 15, and some even 20 years longer than previous generations. In many ways the invisibles are in the prime of their lives.  Yet, they are constantly maneuvering to remain inclusive members of society. Most catastrophic is the cold shoulder they bear from American workforce.  If they are not still in their career jobs, they find themselves traveling a road that leads them closer and closer to the margins of society.

A lovely 85 year old woman came to visit me in my office one day.  She was carrying a rather large umbrella.  “Is it raining?,” I asked.  “No,” she replied; I just refuse to be seen using a cane.”  Even at 85, she is still dancing.  To appear completely autonomous is her goal.  Afraid to admit that she may need some help, she struggles to keep up the appearance for fear that she will not be perceived as the smart woman she is.  The way our society is constructed, it takes more courage to ask for help than it does to manage on our own regardless of the consequences. It is the American way, to “pull yourself up by your bootstraps” and rely only on yourself to get where you’re going.   Another octogenarian told me “if I show the slightest sign of  not being able to live independently, my children will whisk me into the nearest assisted living facility.”  She knows this, and so she dare not let her age show.  She, too, keeps on dancing.

Fear seems to be the main reason why so many of us are caught up in this dance of marginality. There are other times and other places where older adults have been embraced by society.  For so many, this is no longer true.  Old people are often segregated, put aside, or discarded completely. They are often treated as if they are diseased. We need to start changing the way we view and interact with the older adults around us. Old age is not contagious.

The ageing process, including the end of life, is part of the course of the lifespan.  Ageing is not a disease to be treated; it is a gift to be accepted.  It is an accomplishment to be proud of.  Older adults should not feel as though they have to “sing for their dinner,” nor should any of us have to “dance for our dignity.”

A Message from Alice Fisher

You may know me as the Director of Community Outreach for NYS Senator Liz Krueger, or you may have worked with me in the Senator’s office on issues that affect our senior constituents on quality of life or housing issues, or you may have attended one of our popular Roundtables for Boomers & Seniors. What you may not know is that for the past year and a half I have been working on my own initiative, The Radical Age Movement, outside of Liz’s office and with her full support.

WHAT IS THE RADICAL AGE MOVEMENT:

The Radical Age Movement is a grassroots nationwide effort that challenges traditional notions of aging.  Our long term goal is to create new social visions that will inspire and support people to grow and participate actively throughout their entire lives. No age-segregation or pitting generation against generation—we want a society that works for us all. Our short term goal is to bring awareness to the incessant ageism that permeates our youth-oriented society.

The Radical Age Movement was born out of my deep interest in longevity and its impact on society. One thing that became clear to me is that our longer life span has not added years onto the end of our lives but has opened a new stage of life for people between the ages of 60 and 80.  Once part of our nation’s cohort of seniors, these people are not ready to leave the workforce, play golf or bingo, nor be segregated from the intergenerational world around them. We are eager to keep on growing and learning, as well as mentoring and sharing our wealth of life experience. A big concern for this cohort is how we will be able to financially take care of our needs in this longer lifetime when the workforce has turned its back on us. We are a new cohort in the life span, so new that nobody knows what to call us. We don’t even know what to call ourselves. Sometimes we are the “old boomers” or the “young seniors” or the “leading edge”. Whatever we call ourselves, we are here to stay; and we need to raise our voices to make ourselves and our needs known.

The other driving factor for many of us is the recent caregiving experiences we have had or are having with helping our own parents navigate the end of some very long lives. Not liking the ageist attitudes that we have to battle to be sure that they receive the respect and care that they need, not to mention the financial resources that have gone beyond their own means, to help guide them to the end of life with the dignity and respect they deserve.

WHAT THE RADICAL AGE MOVEMENT HAS BEEN DOING:

This past fall, The Radical Age Movement (RA) went public with the launch of our website, www.theradicalagemovement.com. RA has had a busy 2015. We held two public events, one on January 13th, “Liberating the Power of Age, attended by over 100 people at the Ethical Culture Society of NY; and on February 21st  60 people attended a four hour “Age Café” workshop on ageism.

At both of our recent events, people shared their own stories of the difficulties they have confronted, or the humiliation and anger they have felt, in the face of ageism in the workplace, in healthcare, in the media, and often within their own families.

CONSCIOUSNESS RAISING AND BUILDING THE MOVEMENT:

Consciousness Raising (CR) is the method that is central to building our movement. This model of organizing–built around consciousness-raising groups where the ‘personal is political’– follows on the powerful work of the civil rights’, women’s, and LGBT movements, where small groups formed to discuss, understand, and acknowledge the mix of external and internal dynamics that contribute to a group’s marginalization and oppression. As those group members met and learned from each other over a number of months, they then came together to create a common campaign that united them all in joint action. This mix of personal development and political reform made lasting change as the movements grew from small numbers to a strong force capable of creating lasting change.

We have had many requests from people around NYC to join a CR group, and RA has decided to serve as a clearing house of sorts to help individuals either start their own or find and join a CR group that is forming.

For anyone who is interested, just email us at confrontingageism@gmail.com . Please be sure to put “ consciousness raising ” or “ CR” in t he subject of your email and include your home address . We are trying our best to connect people to groups that are in their geographic location. We, the steering committee of RA, have been participating in our own CR group for the past year. We have two additional groups forming now, one on the upper west side and one on the east side of Manhattan. We have people expressing interest from Lower Manhattan, Brooklyn, Queens, and as far away as Poughkeepsie. If your group is newly forming, one of RA’s steering committee members will be happy to attend your first meeting to help you get started. Our guide, “How to Start an Ageing Consciousness Raising Group” should be up on our website, www.theradicalagemovement.com, within the next two weeks.  Groups that want to get started before that  will be provided with advance copies of the guide.

MOVING FORWARD:

While these CR meetings are going on throughout March, April, and into May, the RA steering committee will be reviewing what larger campaign issue we wish to take on as our first initiative. A small sample of some of the suggestions that we are considering are: a campaign against an ageist ad campaign or other ageist me- dia representation of older adult; a politician who uses ageist language; a campaign to get news outlets to al- ter their language when identifying an older person, and many others. We will then bring all our CR groups together to choose such a campaign and map out next steps.

In short, we are doing just what the civil, women and gay rights’ movements did many years ago, using their lessons to guide and inspire us as we build our own movement here in the 21st century. This is an exciting prospect, built on lessons of the past and small steps by each of us in our own way. We know that some of you will become one of those emerging leaders who takes this step by hosting an evening CR session. And, we look forward to having the rest of you join us in this effort. Through such commitment, history is made.

March 9, 2015

Do older people lose interest in sex? Ten myths of ageing – debunked

1. Older people lose interest in sex

Many surveys prove this to be false. In one study, 74% of women and 72% of men aged between 75 and 85 said that satisfactory sex is essential to maintaining a relationship. When there is a partner available it’s safe to assume that people are having sex. When we desexualise older couples by calling them cute, this might be disrespectful and can result in harm, such as neglecting to educate older people about sexually transmitted diseases and failing to make privacy possible in nursing homes.

2. If older widows date, it’s to find a new husband

Some widows would like to settle down with a new spouse, but many just want to get dressed up for an evening out, feel attractive to men, and even share intimacy. But wanting to take care of a new spouse in sickness and in health? Many have been there, done that, and do not want to sign up for it again. They prefer to enjoy their new-found freedom and be in charge of their own funds. They have no wish to become a “nurse and purse” to a new spouse.

3. Older people are stingy

This negative stereotype misses the distinction between stingy and frugal. One of the difficulties older adults face after retirement is deciding how to expend their resources wisely, given the uncertainty about the amount of time those resources must last. Many people fear becoming financially dependent on the younger generation. Financial help often flows from the older to the younger generation (such as help with adult children’s and grandchildren’s expenses) until very late old age – hardly a sign of stinginess.

4. Older people are extra cautious when they have to make decisions

In decision areas as diverse as automobile purchase and cancer treatment, research has shown that older adults are more likely than younger adults to select an option without reviewing information on all the alternatives. They just spend more time thinking about each option they do consider.

5. Older people get into more car accidents than younger people

Here is an area of cautious behaviour unrelated to decision-making. Older adults are cautious about where and when they drive; they wear seatbelts; they don’t text while driving; and they don’t drink and drive. They are safer than the youngest drivers.

6. Older people worry too much about falling

In reality, they may not worry enough. Each year, one out of three adults aged 65 and older experiences a fall. Up to 30% of older adults who do fall suffer moderate to severe life-changing injuries (hip fractures or head trauma, for example). Yet, a significant number think falling is someone else’s problem and do not recognise the precautions they should take in the home, which is where many falls occur.

7. It is best to speak to an older person as you would to a small child

Some degree of hearing loss is widespread among older adults, but this does not mean you should shout or speak at an unnaturally slow rate when trying to communicate. The common type of age-related hearing loss calls for speaking in sentences that are less grammatically complex, facing the listener, and stating important messages in more than one way. Elderspeak, with its high pitch, exaggerated slowness, unnaturally short sentences, and use of endearments by relative strangers reminds us all of baby talk – another way to show disrespect.

8. As people grow older, they get forgetful and it’s a sign of dementia

There can be increased forgetting as people grow older – for example, forgetting names or being absentminded. However, this type of forgetting is not always a harbinger of dementia. Despite the rise in incidence of dementia with increasing age, the majority of older adults living in the community do not suffer from dementia.

9. Growing old is depressing; older people are more depressed than younger people

The rate of depression in community-living older adults is no higher and may even be lower than it is in younger adults. So growing older is not usually depressing. It is true that older adults who reside in assisted living facilities and nursing homes have a higher rate of depression. But the physical and cognitive difficulties they face may give them reason to be depressed.

10. Older people have the greatest fear of death of any age group

Research has shown that it is middle-aged people who express the greatest fear of death. In general, older people are more concerned with the circumstances of dying than with the inevitability of it. Most wish to control the place and the process of dying, and to die with dignity.

http://www.theguardian.com/society/2015/feb/18/older-people-ageing-myths-busted

Joan T Erber and Lenore T Szuchman are authors of Great Myths of Aging

On Grandparenting in a Changing Society

by Alice Fisher, M.S.W.

I have been a grandmother for over 17 years. It is a role that I covet, yet circumstances in our constantly changing society present challenges that I could have never anticipated.

I revered my grandparents. Before we moved to Long Island when I was 7 years old, we lived in Brooklyn as did my grandparents, not to mention all of my aunts, uncles, and cousins. At that time, my grandparents often came to visit us by bus. I would wait for them across the avenue from the bus stop, hardly able to contain my excitement when the bus pulled in and Grandma and Grandpa stepped off. Whenever I was sick or mom needed to go somewhere, it was always my grandparents who took over. I have to stop here to say that these were my maternal grands. My dad’s parents also came to visit, but not as often. His was an extremely dysfunctional family, and even as young as three or four this didn’t escape my sense of who they were. Throughout the rest of my childhood and adolescence I spent an abundance of time with my grandparents. Sometimes I went to stay with them, and I considered it a great vacation. Other times they came to stay with us, and these were extremely special times that live in my memory. When I was 15 years old, my grandfather passed away and my grandmother came to live with us. To this day, my sister and I consider it one of the greatest gifts we ever received.

As the mother of three sons, this is probably as good as any place to begin…being the grandmother-in-law. Not long after our first granddaughter was born, I was having lunch with an old friend who had also recently become a grandmother. “What”, she exclaimed, “is this mother-in-law shit?” “Nobody ever prepared me for this role. What do you do with it?” I don’t remember my response, but her feelings were certainly not unfamiliar to me.

Those of us who step into the role of grandparent-in-law learn quickly how to become invisible when the situation calls for it. It is difficult enough at this stage of life to confront becoming invisible in society as aging women. So, we attempt to make a cake from whatever crumbs of the grandmother-grandchild relationship we can find. We learn very fast not to offer any of the wisdom we’ve accumulated from our own experience of being parents. We often expend a good amount of energy stifling our voices although we would love to share. We are haunted by that voice within that is constantly saying, “Don’t open your mouth. Don’t say a word. Find something else to do.” Maybe now is the time to finish the last chapter of that book you’ve been reading. Many new moms find that becoming a new mom is a pathway to developing a stronger connection to their own mothers. This is not so for in-law grandmothers who are often perceived as the “other”. And, as the other, we search to find our role in the family unit.

In all fairness, however, these are not universal truths.

In my own family, I have one son and daughter-in-law who work very hard to make us part of their children’s lives although we live in different states. My husband and I feel very much an important and connected part of their family. Although it’s not the natural relationship we would have if we lived close by, we have worked reciprocally to make this happen. When distance separates families, it takes intentional effort to knit together a strong relationship. Another son and daughter-in-law do not see us as an integral part of their family. We are the grandparents who fly in once or twice a year with presents in our suitcase and then leave. We are the tooth-fairy grandparents… a lovely fantasy not based on reality. Their photos decorate the side of our refrigerator. I often refer to them as my refrigerator family. One of the greatest pleasures of being a grandparent is the opportunity to be a mentor of sorts to our grandchildren without the responsibility of parenting. It is, believe me, impossible to mentor a refrigerator family.

In many situations, our own concept of grandparenting cannot become reality. Many find there is no role for us at all. The concept of generativity seems to be lost on our children. They often don’t see the value of allowing us to pass down to them and their children’s generation the wisdom that living a life has imprinted on us.

Another issue that challenges our ideal of grandparenting is geographical distance. It is not unusual for today’s multigenerational families to find themselves living in different cities, states, or countries. My four beautiful granddaughters live in other states. Some of my friends have commented, “At least they live in the same country”. Without intentional effort, being a frequent flying grandparent does not allow grandparents and grandchildren to grow a strong relationship. Visits are sometimes too long, sometimes too short, and always too far apart. Many of us just don’t have the opportunity to be part of our grandchildren’s lives in the same significant way that our own grandparents played a role in shaping who we are. We are often at the mercy of our own grown children who treat us as “the other”. They do not permit us the opportunity to grandparent our own grandchildren.

I belong to a consciousness raising group where we discuss issues of ageing and attempt to define some roles for young seniors…a new stage of life in this era of longevity. A role that comes up often is the role of grandparent. It seems that when it comes to grandparenting, it can at times be feast or famine. The role varies. Some of the grandparents in our group, those who live geographically near their children and play an active role in the lives of their grandchildren, complain about the lack of boundaries. Their adult children assume they are always available to them without regard for the private lives of grandma and grandpa. Yet, there are other grandparents in the room who feel estranged from the process of grandparenting. When adult children do not permit their parents to grandparent, a hole develops within that is indeed difficult to fill.

Not long ago, I was asked to give a presentation on empowerment for a group of women who reside in an assisted living residence. It was heartbreaking to hear so many of them say that they don’t know their grandchildren, and their grandchildren don’t know them. What, I wonder, has caused this change in society? Where did the reverence for the wisdom of an older generation go?

I would be remiss not to mention the great number of grandparents who would consider it a privilege to be available to help care for grandchildren, particularly those whose parents are struggling in this economy. Yet, they are unable to provide the time as they themselves are remaining in the workforce as long as possible in the attempt to prepare for their own future financial needs.

Today’s grandparents often find ourselves navigating the uncharted waters of grandparenting at the same time as we are exploring this new uncharted stage of life. Some of us, if we are fortunate, are still in the workforce by choice or achieving new goals that we never had time for when we were raising our own families. In this new age of longevity, it is only when we leave our career jobs or our family roles change that we come to experience the void of a society that has no role for us. We need to meet the challenge of this void and create a society that sees and values us.

And then there is my friend Carol who lives only a bus or taxi ride, or even a healthy walk, from her granddaughter, Abby. She has her special day every week when she picks Abby up from school and they spend the afternoon and evening together.

Several pieces of information that crossed my path recently refer to the cognitive health benefits for older adults who are involved with their grandchildren. A study, published in Menopause, the journal of the North American Menopause Society, finds “post-menopausal women who spend time taking care of grandkids lower their risk of developing Alzheimer’s disease and other cognitive disorders” http://www.menopause.org/docs/default-source/2014/grandparenting-final-website.pdf . “However, too much time with grandchildren—five or more days a week—appeared to make grandma more likely to lose her marbles”. http://www.cbsnews.com/grandmas-brain-benefits-grandchildren-cognition/ Adding to this, my associate Sheila Roher, MPH, has been conducting research focus groups around the topic of aging and has noted that the older men in her groups who are involved with their grandchildren seem to have greater life satisfaction.

So, Carol is not only giving Abby her time, she may also be actively protecting her own brain health. How wonderful for both of them. For Abby to have this special gift of time with her grandmother is a gift that will stay with her forever. While Abby, who may be too young to be aware, is also giving a very meaningful gift to her grandmother.

Who is Old?

by Alice Fisher, M.S.W.

Who is old?  What does old mean?  Who decides that you are old?  Who do you identify as old?

Is it age?  Do you automatically become old the day you start collecting your social security? Some people collect at 62, some at 66, and some at 70.  Or, maybe it’s the year you become eligible. Can it be the day you retire from your career job?  Or maybe it’s the day you become a grandparent.

My mother-in-law didn’t become old until she turned 90, while my mother decided she was old at 80. They self-selected when to be old. Meanwhile, my best friend who has a form of rheumatoid arthritis self-identified as old when she was only 55. So, it’s possible that old is when you need assistance with certain activities and realize that you are slowing in your performance. A 72 year old friend mentioned to me, “I can’t believe how much longer it’s taking me to walk to the office each morning. I used to be such a fast walker.“  Is she now old?

I am certain that my grandchildren identify me as old, while my peers tell me how young I look. Maybe that’s the answer. Old, like beauty, is in the eye of the beholder. My husband tells me I look as young as the day we met, which can hardly be true since that was over fifty years ago. Maybe we are old when our hair turns gray. Yet, I have a friend who went prematurely gray in her thirties.

Another answer might be that we are old when we start receiving senior discounts. I do have a senior Metro-Card that entitles me to use New York City’s subways and busses at half price. I have an AARP card, and I now go to movies and visit museums for senior admission rates.

Do all cultures and societies see “old” similarly?  Eastern cultures tend to value age and equate age with wisdom. Unfortunately, Western cultures put a higher value on youth. This causes many of the aging people I know to go to great lengths to appear younger than their actual age. I have an 85 year old constituent who came to see me one day carrying a large umbrella. “Is it raining?” I asked. “Oh, no”, she replied, but I refuse to walk with a cane.”

We, here in the United States and other Western industrialized counties, are experiencing a longevity boom. People here may not be perceived as old until they are in their 70s or maybe even 80s. Yet, in third world countries that are ravaged by war and hunger, people are perceived as old at a much younger age.

So, old may be determined by the place you live or the era in which you were born. My grandmother at 70 was an old woman. I am 68 and would not be described as an “old woman” by most people I know. Old can also be determined by one’s environment or the circumstances under which one lives. Those who live in poverty and those who are marginalized may not have access to good health care or healthy food. People who live in these minority communities are old sooner than those from middle and upper class majority neighborhoods.

So, it seems then that old is a socially constructed category. What old is to me may be different than what old means to you.

There is much truth in the adage, “Once you’ve seen one old person, you’ve seen one old person.” We are aging from the moment we are born; and the more we age,–the more we experience our own individual lives–the more diverse we become. Our individual lived experiences then may be the only key to determining when each of us is old.

Are you old?  If so, when did you become old?  If you are not old, what makes you see someone else as old?  Why do you think a society’s definition of old is important?

Ageism & the Anti-Aging Industrial Complex: What Does Wisdom and Beauty Look Like?

by Alice Fisher, M.S.W.

How do you feel when you sit down to unwind in front of the television at the end of the day and you are bombarded with ads that tell you to “Stop the Hands of Time with Mrs. Smith’s Anti-Aging Formula 801”?  Or, you may want to try a little cosmetic surgery to lift that chin, or maybe some Botox to iron out those wrinkles.  This reminds me of laying my head across the ironing board while taking my mother’s two-ton steam iron to my long curly hair to straighten out the curly tresses that I obviously inherited from some mutant gene, but that was in the early sixties before curls were in.

Now, I am in my sixties, and they are telling me to leave the curls while erasing the lines of wisdom and experience from my aging face. I just don’t look good enough—code for “I don’t look young enough”.  What don’t I look young enough for, I ask myself.  I am fortunate to still be part of the workforce, but maybe if I looked younger I would get that raise I’ve been wanting.  Alas, the people that pay my salary know how old I am and assume that I’m not going to make any waves when so many of my peers are shipwrecked on the shore praying that a job, or maybe a little Botox, will arrive to save them.

anti aging creams 1 300x225 Ageism and the Anti Aging Industrial Complex: What Does Wisdom & Beauty Look Like?Back to the TV ads. Every time, I see Debbie Boone touting the wonders of Lifestyle Lift, a company that provides facial and neck cosmetic procedures, I wind up in front of the bathroom mirror pulling my obliging skin back to see what I would look like if I just took a little from here and a bit from there.  Ugh, I am so mad at myself for even considering for a moment to alter the face I was totally comfortable with only 10 minutes ago.

It’s all about ageism.  It’s all about the youth culture in which we’ve been immersed.  It’s all about the message from the girl whose hair was spread across the ironing board: “Do not trust anyone over 30!”  So many retouched faces that we admire are telling us that we can look younger too. But, can we really trust anyone who looks older than sixty or seventy?  It’s all so familiar. Remember all those air brushed waifs that were presented to us telling us that we also could become “walking x-rays”?  All of a sudden anorexia and bulimia became part of the American lexicon.

I didn’t know if there was a term for people who are addicted to plastic or cosmetic surgery, so I looked it up.  This is what I found:

There is not a term for the addiction, but there is a recognized psychological disorder that affects some surgery addicts. It is called “body dysmorphic disorder” (BDD), and sufferers have a distorted image of their own appearance. This is sometimes manifested as disapproval after surgery is performed, leading to another surgery to correct the apparent flaws. Because of the high costs of plastic surgery, this disorder is usually apparent only in the very wealthy.  Read More

Whew, that’s a relief.  I am definitely not rich enough to have BDD.

A number of years ago I attended a “Wise Women’s” conference and participated in a workshop led by a Native American Elder.  To this day the image of her stunning lined face stays with me.  I thought of how I hoped to look like her when I became an elder myself.

The signs of age that mark our bodies are badges of wisdom, something that we need to be proud of, not something to be to be ashamed of—and certainly not something to erase.  I don’t want to go back to the age when my skin was perfectly smooth and taut and my mind was empty.

It’s time to let advertisers know that we want to see people we can identify with—people (especially women) who look like us. Wrinkles can be beautiful and we need to create a culture that sends the message that lines of wisdom are in.

Youthful Compliments: Ageist Wolves in Sheep’s Clothing?

by Sheila Roher, M.P.H.

Remember the furor when Joe Biden called then-candidate Barack Obama an “articulate African-American?” What Biden intended as a compliment angered many African-Americans who saw it as playing off a stereotype of ‘Black men are less articulate than white men’. Biden’s comment was viewed as a way of calling Obama “more white than Black” and therefore an ‘acceptable’ African-American candidate.

A similar dynamic is at work when someone praises a woman by saying “she thinks like a man”. In my college days, that was a backhanded compliment grudgingly handed out to women who managed to excel in math and science despite considerable sexist attitudes. “Thinking like a man” plays off the stereotype that most women are more subjective and less rational in their thinking compared to men; men were seen as setting the standard for rational and ‘objective’ analysis, the only ‘valid’ types of thinking. (This stereotype is still a prevalent in many parts of the world, and used to prevent the education of women on the grounds that they cannot think as rationally as men.)

The ways in which language codifies prejudices about race, gender, and age came home to me when someone describes an older person as “very youthful”. What are we really saying when we compliment an older person on having a “youthful” attitude? Or describe ourselves as ‘feeling young again’? In recent discussions with friends and strangers, definitions for ‘youthful’ included “ willing to take risks”, “optimistic”, “open to new experiences”, and “happy and free”. Not surprisingly, these same people (most of whom were over forty) defined the opposite of youthful (“an old attitude”) as “not open to new possibilities”, “more constricted in thinking”, “negative”, “old people always say they can’t do something”. Is this true or are we buying into language that reflects and promotes ageism? I think it’s the latter and it points to a major problem in our culture.

To be called ‘old in spirit’ has no positive connotations in our culture, nothing comparable to the romanticized view of youth as ‘free’ and ‘optimistic”. (I say ‘romanticized’ because my discussions with young people don’t necessarily reveal a lot of optimism and sense of freedom in today’s world.) Why is there no assumption that as we grow in experience, we may also grow in understanding and appreciation of the richness and complexity of life?

Perhaps our use of language reflects, in part, the sense that adulthood brings greater responsibility and burdens; every choice we make closes the door on some other choice(s) either temporarily or permanently. Youth, undefined in so many ways, carries the excitement of promise and potential. With fewer years of life experience and (depending on one’s childhood) less baggage; the canvas of life appears to have larger sections yet to be painted. And, some adults may envy what they see as the relative ‘freedom’ of youth.

Yet to praise an older person as ‘youthful’ is in some way to deny the value of life experience. Let’s challenge the assumption that old means ‘less open to new experiences, less optimistic’. For some people, no doubt this is true. But, how much of that is socially constructed, the result of living in a society that tells older people they are ‘past it’ and makes it harder to chart new paths in later life?

One fact about later life is true: we have fewer days ahead of us than behind us. At age sixty, the idea of becoming a surgeon, a profession that needs years of training and development, is not feasible. Age does limit some options, but that’s not simply an experience of aging. Every choice we make eliminates other possibilities. Marry one person and you’re foreswearing all others. Commit to one career and others become ‘might-have-beens’. But experience can also provide a clarity and appreciation that is less accessible to youth.

Our language about age is– like language about gender and race– impoverished, often informed by stereotypes, and inadequate to describe the realities of our experience. False compliments that inadvertently reinforce ageist, sexist, or racist assumptions need to be challenged. And even more importantly, we need to speak in language that says what we really mean, rather than taking refuge in false clichés. Nelson Mandela spent twenty-seven years in prison; he himself has said that the time helped him to grow so that he could provide a much wiser perspective on the steps needed to bring about peaceful change. Was he “youthful in spirit” or enriched in vision? Was Mother Teresa “youthful in spirit” or tenacious, joyous, and committed to her purpose? Is Keith Richards “youthful” or an inspired artist? Is the Dalai Lama “youthful” or open to new ideas? Does someone look ‘youthful’ or radiant, vital, and attractive? Just as Marie Curie had a brilliant (not ‘masculine’) mind, many older people are growing in new ways and taking new risks. They are growing in age, not becoming more youthful.

So Old and So Gay

by Sheila Roher

“What does it mean to say that someone is ‘so gay’”, asks my friend Jeffrey when he facilitates workshops on suicide prevention at high schools. “Nothing, it’s just something we say” is the usual response from students, “it doesn’t mean anything.” Picking up the ever-present chalk and walking to the blackboard, Jeffrey probes further, “Suppose someone says a movie is ‘so gay’? Or that outfit is ‘gay’–what words would you use to substitute for ‘so gay’?” For the next few minutes, they call out answers which he records without comment on the blackboard:

• stupid
• moronic
• ugly
• gross
• no good
• pathetic

“Now,” he asks,” how do you think it feels when you call someone ‘so gay’”? The silence is filled with recognition.

Yesterday I asked people on the street, “What does it mean to be ‘so old’? As in, “he’s so old” These were the responses:

• finished
• out of it
• stuck
• can’t keep up
• decrepit
• no longer in one’s prime
• needy
• from another world
• not wanted

The responses make it clear that we risk contempt, irrelevance, and marginalization if we are viewed as old. And there’s a robust body of research showing how being viewed as old–and internalizing these attitudes–breeds powerlessness, rage, and despair. So, it is understandable that we want to distance ourselves from being ‘old’ and keep it, as someone said, ‘always fifteen years older than us.’

Yet, we should also consider what we lose by not claiming our age. I’m drawing a distinction here between ‘feeling’ and ‘claiming’. I’ve never ‘felt’ an age; or rather, as Proust captured so brilliantly, I feel all ages most of the time. (In fact, I think it would be an act of social wisdom to retire the phrase “act your age”, which basically means ‘conform to social expectations’. Let’s instead urge children and adults to ‘act your best selves’. Isn’t that what we really want?)

Young people who claim their gayness or gender differences in the face of a homophobic culture show extraordinary courage in the true sense of the word, from the Latin ‘cor’, meaning ‘from the heart’. They have the courage to be authentic–to claim their own authority.

Part of my authority comes from having lived six decades. I know things from having experienced and integrated them, and I can see connections invisible to the young. I am, as always, growing, changing, and continually ‘dying’ to my old self. So, although I don’t ‘feel’ old, I claim ‘being’ old. I recognize that part of my authenticity is my lived experience, and I’m not going to deny any of it; on the contrary, it provides a rich lodestone from which to draw resources to meet the new day. And yes, I can recognize more easily what is true for everyone but denied by most–that each precious day brings me closer to death. And, that knowledge informs my life in ways profound and practical.

As a playwright, let me draw a lesson from the theater. The greatness of a play depends on its last act. See a play with an electrifying first act and a weak third act, and you leave disappointed. See a play with a troubled second act that rises to greatness in the third act and you leave nourished and inspired.

I’m in my third act, and I’m claiming the right and responsibility to author it as best I can, creating an experience that is revelatory and rich. As a lesbian who turned sixty last year, I’m glad to say I’m SO GAY and SO OLD—deal with it!