Generative Uncle and Nephew Relationships

This study investigates generativity, or a concern for future generations, in the relationships between uncles and nephews. Using in‐depth interviews, 21 uncles and 31 nephews were interviewed in Wellington, New Zealand and Bangor, Maine. Uncles describe themselves as supplements to parents, as friends, or as surrogate parents. Uncles act as mentors by providing nephews with advice and sometimes criticism. They act as intergenerational buffers and family historians by engaging in family work with nephews, providing insights into the behavior of parents or siblings. In turn, nephews provide uncles with insights into the behavior of family members. This study contributes to the literatures on generativity, men and caregiving, and more broadly third‐party influences in family relationships.     

Program Evaluation of “Young at Heart”

Abstract

We conducted a program evaluation study of “Young at Heart,” a Texas (United States) program that places elderly volunteers in childcare settings. The main constructs evaluated in this research-based article are Erikson's generativity (a motivation to guide younger generations) and life satisfaction. We compared four groups of elderly persons on these constructs: Young at Heart volunteers, Meals on Wheels volunteers (who deliver food to other elderly persons and thus gain volunteer experience, but not with children), non-volunteers drawn from the general population of one Texas community, and individuals in the same community who volunteered in a variety of activities (“miscellaneous volunteers”). Our guiding assumption was that volunteering with children would appear to be a clear expression of generativity; we thus hypothesized that YAH volunteers would score highest in it. Contrary to prediction, the miscellaneous volunteers averaged the highest generativity, followed by YAH volunteers. Philosophical and conceptual issues are identified with regard to research on generativity and intergenerational programming.     

Using Photovoice to Understand Barriers and Enablers to Southern Labrador Inuit Intergenerational Interaction

In Indigenous communities, strong intergenerational relationships have been identified as valuable due to the ways they contribute to cultural continuity and community wellness. This project uses Photovoice, a qualitative, participatory research method in which participants take photographs to examine Southern Inuit older adult and youth representations of intergenerational relationships in Labrador, Canada. Photovoice proved to be useful in accessing elder and youth perspectives on intergenerational engagement in this community, while bringing diverse generations together in a shared, meaningful activity. Our findings suggest that family, community, and the transmission of cultural knowledge are hubs of intergenerational engagement.     

Intergenerational Solidarity in Korean Immigrant Families

Abstract

The purpose of this qualitative study is to advance the concepts of the intergenerational solidarity model by using samples of Korean immigrant families. This advancement will be useful for subsequent quantitative studies. This exploratory study uncovered multiple themes that support intergenerational solidarity between Korean immigrant grandparents and grandchildren. These themes characterized supportive relationships based on affection, consensus, a mutual exchange of resources, familial norm, and structural factors such as cohabitation or religion. At the same time, this study showed disagreement and tensions between generations which resulted from different attitudes toward roles and values, as well as being burdened by care. The results of this study provide basic perspectives to clinicians, service providers, and researchers and will improve their understanding of intergenerational relationships among Korean immigrants.     

Intergenerational Impact of the AIDS Pandemic in Nigeria

ABSTRACT

This paper articulates and assesses the intergenerational impact of the AIDS pandemic in Nigeria based on literature reviews and mailed surveys. The findings reveal that, with the advent of colonialism in the 19th century, the wave of modernization, and the new idea of nuclear family system, intergenerational bonds and relationships were weakened to an extent. But the arrival of the AIDS epidemic in the 1980s and its steady increase worsened the situation. Intergenerational relationships have been affected to the extent that bonds between generations are collapsing. The AIDS pandemic creates social isolation and stigmatization of the infected and affected population. Since the middle generation is mostly infected, the older and younger generations who depend on them suffer most of the consequences. Some efforts have been made by the government and non-governmental organizations to address the increasing rate of infection. But little has been done to mitigate the impact of the pandemic especially on intergenerational relationships. As a possible solution, this paper suggests some intergenerational programming and policy approaches to address the problem, and achieve better intergenerational relationships in Nigeria at this time of crisis.     

Polyamory and Gay Men

Abstract

Some gay men practice polyamory, which results in the formation of stable, complex polyamorous families of choice. These relationships do not fit within the western heterosexual model of the family. They can be understood using concepts from the intergenerational or transgenerational approach to family systems, along with concepts from Enneagram, a personality topology. A polyamorous gay male family is described and future areas for research are discussed.     

Process of Intergenerational Ambivalence: A Qualitative Inquiry

The phenomena of intergenerational ambivalence are often explained in terms of autonomy versus dependency, conflicting norms between generation regarding role expectation in intergenerational relations, and there has been a tendency to believe these factors lead to intergenerational ambivalence. This article intends to explain the family interaction processes that leads to the ambivalence type of relationships. A purposive sample of 185 respondents from 48 families was randomly selected from urban and rural area. The sample comprised father, son, mother-in-law, and daughter-in-law within the joint family. Data were collected through a narrative method and analyzed with a structure model analysis. The data reveal that in the process of interaction, generations have similarities in functional process (physical, economic, and emotional support) but have differences in normative (fulfillment of familial obligation, role, and responsibility) and consensual processes (differences in values and attitude). These differences can lead to negative subjective experiences in terms of stress and strain. Thus, to avoid such situations, participants often used emotion-focused coping approaches also maintaining ambivalence with respect to their intergenerational relationships.     

Cultural Perspectives from Aotearoa/New Zealand

Abstract

Intergenerational programmes recognise the relationships between the young and old as mutually important to both age groups and to society in general. While intergenerational programmes are a fairly new venture in New Zealand, the early childhood curricu-lum-Te Whariki, the woven mat, is a document which is based on the relationships between people and their environment. It is an ecological model where the context of a child's life is a critical factor in determining well-being, a sense of belonging, communication, a desire to explore, and contribution to society. These are the living strands of Te Whariki which are woven together to provide a sense of place from which children can grow strong and confident. These strands also apply to older people as they move through life's changes. This paper will explore the ways in which Te Whariki is an intergenerational curriculum that can be applied to any context and any age.     

Perceptions of Equity,Balance of Support Exchange,and Mother–Adult Child Relations

Equity theory suggests that relationships are more harmonious when both members of a dyad believe that their exchanges are fair. However, the level and frequency of exchange, rather than perceptions of equity, have been the focus of most research on support and the quality of intergenerational relations. Using data from 1,426 mother–child dyads nested within 413 families collected as part of the Within‐Family Differences Study, the authors explored whether mothers' perceptions of equity are better predictors of closeness and tension than are mothers' reports of balanced exchanges of support. Mixed‐model analyses revealed that mothers' perceptions of equity were more consistent predictors of relationship quality than were the balanced exchanges of support, though the results varied somewhat by gender of adult child. These findings contribute to a growing body of research demonstrating that the psychological processes that shape intergenerational relationships mirror those of other ties.     

The State of Our Art: A Review of Theories Used in Intergenerational Program Research (2003–2014) and Ways Forward

Despite several published articles examining various characteristics of intergenerational program research over the past decade, there has been no comprehensive examination of how theory is being used (or not) in the field of intergenerational practice for more than 10 years. This article examines the published research literature on intergenerational programs over the past decade (2003–2014) to discover which theoretical perspectives have been applied to intergenerational practice and analyze the questions and issues that emerge from those theories and their use. The authors consider what is needed to advance our theoretical understanding of intergenerational practice and suggest some theoretical directions forward for the field.     

Relationships between grandchildren and grandparents in skipped generation families in Thailand

Grandchildren are sometimes left in the care of their grandparents when parents migrate to find work. Using open-ended interviews with 48 grandparents, this study examines intergenerational relationships in “skipped generation households” in rural Thailand. The qualitative analyses identified several ways in which intergenerational relationships were characterized by solidarity (i.e., emotional closeness, instrumental helping, and financial assistance) as well as conflict (i.e., financial tension, grandchildren’s misbehavior, role confusion). These findings have important implications for practitioners and policymakers that could improve intergenerational relationships in skipped generation households.     

Reflections on Intergenerational Policy in Europe: The Past Twenty Years and Looking into the Future

This article will start from a United Nations Educational, Scientific and Cultural Organization (UNESCO)-sponsored meeting on intergenerational programs in Dortmund, Germany, in 1999, as this was an awareness-raising moment for intergenerational programs in Europe. The connection between lifelong learning and intergenerational learning as one reason for the increased interest for intergenerational programs in the creation of European policy are discussed and connected to demography, health, aging, and well-being in policy. Therefore recent actions and reports from a European perspective are analyzed in order to reflect over the social and cultural factors that can have an impact and influence the intergenerational field in Europe in the future.     

“Bridging Several Worlds”: The Process of Identity Development of Second-Generation Ethiopian and Eritrean Young Women in Canada

This paper explores the social and cultural experiences of second-generation Ethiopian and Eritrean young women in relationship to expectations surrounding identity continuity by way of maintenance of traditional culture. From the analysis of ten in-depth interviews, complexities in family relationships emerged as a major category with interrelated concepts that particularize the social and cultural experiences of second-generation Ethiopian and Eritrean women with their process of identity formation. These included gendered intergenerational relationships whereby Ethiopian and Eritrean parents maintained a strong sense of belonging to the larger culture they left behind and raised their daughters with such expected continuity; and the confrontation of cultural resistance through communication as a means of forging a balance between conflict and consensus in families. Findings from this study highlight the need to expand understandings in the scope of intergenerational activities and values in immigrant families in both research and clinical practice. This necessitates that practitioners take into account the structure and composition of family, the values imbedded within, and the role and functions of each member of the unit. This cannot be decontextualized from the family’s experiences of migration and ongoing settlement process.     

Standing at the Door: Reflections on the Daughters of the Second Wave

Although there are many similarities between the young women Susie Orbach describes and their counterparts in the northeastern United States, there are also complexities and multiplicities in their behavior and expression of aggression, their experience of themselves and of each other, that require us to reach beyond a comfortable intergenerational grasp. These daughters of women who came of age in the feminist movement are members of their own quite globalized youth culture with its own construction of “girls” in an era when aggression is everywhere more explicit and relationships with parents have been shaped by economic and social changes. We do not really know how concepts, like merged attachment, that were so critical to our liberation and coming of age, are relevant to the experience of these young women. It is a question to explore in a cultural context that is more familiar to them than it is to us, their parents.     

The construct of intergenerational solidarity in a lineage perspective: A discussion on underlying theoretical assumptions

Although the construct of intergenerational solidarity has been crucial in analyses of relationships between family generations and contradictory results are obtained, the theoretical assumptions underlying the construct have not been discussed. The present aim is to make this construct of intergenerational solidarity a subject of debate, primarily focusing on the assumed connections between the dimensions of the construct and the theoretical presumptions found in Durkheim's concept of mechanical solidarity. The discussion relies on various empirical studies of family generations. It is concluded that the theoretical assumptions underlying the construct do not seem to be adequate for describing family relations across generations, and an alternative theoretical approach is suggested as a basis for further discussion.     

Intergenerational solidarity: An attachment perspective

The concept of intergenerational solidarity between parents and children has been addressed within sociology using an increasing number of dimensions, some overlapping with phenomena studied in attachment theoretical research within psychology. Attachment theory is an important candidate for cross-disciplinary research into intergenerational solidarity, because it identifies causal processes within individuals as well as relationships. Due to its developmental nature the attachment theory is also highly relevant to life-cycle issues surrounding intergenerational solidarity. In this theoretical review, the basic dimensions which attachment theory uses to describe relationships are articulated with reference to pertinent issues under the rubric of intergenerational solidarity. Examples are provided to illustrate how at the cross-section of psychology and sociology these dimensions (direction, quality, and penetration) can be used for answering questions (patterns of exchange, tensions, ambivalence) about relationships between adult children and aging parents.     

Humor Your Way to Good Health

ABSTRACT

Although humor has been used in many ways, humor practices have not been fully conceptualized or utilized as a means to impact major concerns on a societal level. In this intergenerational model demonstration, humor practices were re-conceptualized and used as an effective vehicle for communicating messages to impact a societal issue, overweight and obesity among children. This objective was operationalized through an intergenerational project of the Legacy Leadership Institute on Humor Communication and Health (LLIHCH). Legacy Leaders were trained to use humor practices to convey messages about healthy eating and physical activity to children. They participated in interactive instruction on key topics (nutrition, humor practices, intergenerational relationships, children and schools, leadership, and instructional methods. Legacy Leaders used this training to conduct the Humor Your Way to Good Health program in two public elementary schools. Assessments indicate the children benefit significantly from the Humor Your Way to Good Health intergenerational program in terms of the knowledge acquired and its application to making choices that support healthy behaviors. The unique humor approach captures the attention and imagination of children. The intergenerational approach unites children and adults in a joint quest for healthier lifestyles. Together, they are addressing the epidemic of overweight and obesity among children.     

A Contextual Therapy Framework for MFT Educators: Facilitating Trustworthy Asymmetrical Training Relationships

This article provides a conceptual framework for asymmetrical relationships between family therapy educators and trainees. Our framework is based on contextual family therapy, and we apply the concepts of trust, entitlement, self‐validation, and loyalty to training relationships. We highlight the value of educators modeling responsible uses of power in addition to teaching trainees clinical concepts and skills. We propose that training can be a process where trainers earn constructive entitlement through their interactions with trainees, who then give to future clients, supervisees, and trainees to continue the cycle of intergenerational trustworthiness. We also provide examples that illustrate the application of contextual therapy skills such as multidirected partiality, I‐Thou relating, acknowledgment, validation, and accountability to family therapy training.     

Der Wert von Kindern für ihre Eltern

Demographic and micro-economic approaches have not sufficiently resolved the explanation of fertility behavior and intergenerational relationships. The “value-of-children-approach” promises a possibility to solve these problems especially with regard to cross-cultural differences. The approach is re-conceptualized in the framework of the theory of social production functions as a special theory of action. Children are seen as strategic intermediate goods to fulfil basic needs of their (potential) parents: Their (1) work and income utility and their (2) insurance utility increases physical well-being, their (3) status utility and their (4) emotional utility increases social recognition. The explanatory potential of this special theory of action is systematically unfolded for six essential dimensions of the action system of the family (size, durability, context opportunities and restrictions, resources, intergenerational relationships, and gender). Finally, the implications for the modernization and social change of intergenerational relationships in societies with different kinship systems are discussed.     

Building a Humane Society for Older People: Compassionate Policy Making for Integration,Participation, and Positive Ageing Within a Framework of Intergenerational Solidarity

This article explores the global challenge of population aging with a specific focus on the concepts of integration and participation of older people in society within the context of “realizing a society for all ages” as promoted by the United Nations. It is proposed that governments worldwide need to embrace new ways of thinking about population aging that include strategic initiatives for strengthening the social contract that fosters generational interdependence. The meaning of “positive aging” is explored at both the individual and social levels, with implications for quality-of-life issues involving intergenerational relationships. The point is made that while the promotion of positive aging is commendable on both philosophical and health grounds it can be problematic for those older people who for a range of legitimate reasons are unable to fulfill the notion of positive or active aging. The longevity revolution will require the emergence of a more humane society that undertakes to reconceptualize what older age means, together with exploring new ways of enhancing the citizenship status of older people through the development and promotion of innovative intergenerational relationships. A call is made for a wider engagement of the citizenry in the processes involved in the formulation and implementation of policy making.