Age identity may act as a “pre-interactional” tendency whereby a strong sense of age identification with a particular group (e.g., young adults) influences communication with age outgroup members (e.g., older people). The National Institute on Aging has information on doctor-patient communication for older adults. For example, one 65-year-old woman may identify herself as middle-aged while another 65-year-old woman may self-identify as old or elderly. When comparing views of their own communication behaviors with that of other same-age young adults, clear patterns of inter-Asian variability in responses emerged. This trend has been dubbed the “silver tsunami” by the media, and it has garnered substantial personal, media, and political interest in the conditions, processes, and policies surrounding aging and ageism. Rising levels of elder abandonment, elder abuse, and even elder suicides in places such as Asia also lend indirect support to the idea that cultures worldwide are starting to look more similar in how they treat the older members of their society. Intergenerational living arrangements (i.e., coresidence) are higher in Japan than in the United States (Levy, Ashman, & Slade, 2009), and in China (as of 2009 data), the majority of older adults in China still live with their children; currently, an 80-year-old resident of mainland China will spend two thirds of his or her remaining lifespan in coresidence with adult children and their offspring (Gu, Vlosky, & Zeng, 2009). In explaining their findings, the authors point to the Thai cultural precept of kreng jai (deference and respect) that is often utilized not only to those of superior status (e.g., due to age, rank) but also to those of equal or inferior status. A similar argument could be made for regionally based research in all parts of the world. Learn vocabulary, terms, and more with flashcards, games, and other study tools. Unable to add item to List. While traditional views on aging in Asia led to early hypotheses that the intergenerational communication climate in Asia would be one of young to old accommodation, research now strongly suggests that filial behaviors are different, and quite possibly more problematic, in many Asian countries (the Philippines acting as a notable exception). Aging, Identity, Attitudes, and Intergenerational Communication, 5. It is also shared as a moral norm in a number of cultures, primarily across the East Asian Pacific Rim (e.g., China, Korea, Japan, Singapore, Thailand, Taiwan, and Hong Kong). Thousand Oaks, CA 91320 it addressed the exact topic of the seminar, it was an interesting read. Course Description Course content includes the study of: biological, psychological, and sociological aspects of communication in normal aging and in a variety of disorders of speech, language, cognition, and hearing that affect elderly adults; diagnostic and treatment issues related to communication in aging; political, cultural, economic, and national health care issues affecting the … —SCIENCE & TECHNOLOGY. Although a cornerstone of Confucian heritage societies, filial piety as a concept is known by different labels, and has been linked to various religions and philosophies aside from Confucianism (e.g., Buddhism, Taoism). Whatever the case, additional research is required in the area of health communication, aging, and culture from an intergroup perspective. This option is available for professors interested in adopting this textbook for use in a course. Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. Neurology for the Speech-Language Pathologist, Cognitive Rehabilitation Manual: Translating Evidence-Based Recommendations into Practice (Volume 1), Dysphagia: Clinical Management in Adults and Children, Dysphagia Assessment and Treatment Planning: A Team Approach, Fourth Edition, Gerontology for the Health Care Professional, Counseling in Communication Disorders: A Wellness Perspective, Third Edition, Fundamentals of Audiology for the Speech-Language Pathologist. Chapters are written in a reader-friendly format, highlighting clinically relevant information. available for individual purchase. The idea that Western cultures are more positive in their views on aging is a relatively new concept, and research supporting this premise is fairly robust. Communication and Aging Research: Historical Perspective and Overview. Oxford Research Encyclopedia of Communication, School of Management, University of California, Los Angeles, Gender (Gay, Lesbian, Bisexual and Transgender Studies), Introduction to Communication, Aging, and Culture Research, Communication and Aging Research: Historical Perspective and Overview, Ageism and Communication as an Intergroup Phenomena: Theoretical Perspectives, Global Responses to Communication and Aging, The Positive View of Aging in Eastern Cultures Literature, The Cultural Similarity of Aging Literature, Similarity in Communication and Aging in Organizational Settings, The Counterintuitive “Western Cultures Are More Positive in Their Views on Aging than Eastern Cultures” Literature, Intra- and Intergenerational Communication Perceptions’ and Culture Research, Elderly Perceptions of Intra- and Intergenerational Communication, Interregional Variability in Communication and Aging Perceptions, The Subjective Health Implications of Aging and Communication Across Cultures, Conclusion and Future Directions for Research, https://doi.org/10.1093/acrefore/9780190228613.013.753, https://www.bloomberg.com/graphics/best-and-worst/#most-rapidly-aging-countries, https://www.bloomberg.com/news/articles/2013-03-17/chinese-kids-who-ignore-confucious-face-state-backlash. There’s… a link, a communication that takes place.’ (patient) We can also use communication skills to solve problems by asking the patient about their needs, concerns and their condition. F. Nussbaum is professor of communication at Pennsylvania State University. One core premise of SIT is that an ingroup positivity bias acts as the source of people’s psychological and communicative approaches to those in other groups, as well as the various strategies they may engage in to alter the relationship involving the groups in contact. As we consider the positive view of aging in Eastern cultures’ literature as a whole, one can conclude that (a) findings lend, at best, a “modest” and indirect degree of support to the idea that elders are respected in Asia; (b) most, though certainly not all, of the research that paints this positive picture is relatively dated; and (c) more research is needed by investigators from within Asia who may be best suited to untangle some of the subtle nuances of positive aging in Eastern cultures (and on a culture-specific level). I am delighted that a user-friendly, undergraduate text has finally been produced in the field of communication and aging. Similar East–West patterns have been reported in the filial-piety research literature. Hello, would you like to continue browsing the SAGE website? The text is organized around a framework of primary, secondary, and tertiary Aging. Canada, Singapore, and more than 29 states in the United States have legislation to ensure children provide financial support for their elderly parents in need (Bloomberg News, 2013).