By Sarah Lamb
The proliferation of previous age houses and lengthening numbers of aged dwelling on my own are startling new phenomena in India. those traits are on the topic of vast in another country migration and the transnational dispersal of households. during this relocating and insightful account, Sarah Lamb indicates that older individuals are cutting edge brokers within the techniques of social-cultural swap. Lamb's research probes debates and cultural assumptions in either India and the USA relating to how top to age; the right kind social-moral courting between participants, genders, households, the industry, and the kingdom; and methods of discovering which means within the human existence course.
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Additional info for Aging and the Indian Diaspora: Cosmopolitan Families in India and Abroad (Tracking Globalization)
I also critically examine with my informants the individualizing processes evident in the emerging forms of aging among middle-class Indians. 25 This is a keenly relevant question for some of my informants as well, for to many of them, “modern individualism” is not the most familiar form of personhood. 26 Yet, the elders I did fieldwork with are encountering and practicing many novel forms of organizing old age that can be considered quite individualizing. Some quick examples include: 1) living “alone” (with either a spouse or entirely singly, but in either case without children); 2) participating in peer-oriented seniors’ clubs that promote self-developing activities and hobbies; 3) market-based elder care (which does not entail the kinds of intimate exchanging of bodily and emotional substances that family-based care and co-residence do); and 4) ideals of individual egalitarianism (in contrast to, for instance, aged and gendered hierarchy), and so the inappropriateness of expecting that a daughter-in-law will serve her parents- ïœ±ïœ² The Remaking of Aging in-law.
63), arguing that “an understanding of generations is essential to an account of . . the creation of the modern” (p. 64). Interestingly, the implication in these studies is that social change happens primarily because youth move forward, while the old remain fixed in time and culture. To Karl Mannheim, for instance, “cultural creation and cultural accumulation are not accomplished by the same individuals” (1952:293). It is the young who are engaged in cultural creation, by coming into “fresh contact” with inherited traditions.
In his suicide note, he blamed his son and daughter-in-law, with whom he lived along with his wife, for causing his death due to their acts of mental and physical torture. The son and daughter-in-law were imprisoned for two months. When I interviewed the district Officer in Charge ïœ²ïœ² The Remaking of Aging about the case and asked what kind of filial “torture” had transpired, he replied in a matter-of-fact tone, “Oh, they didn’t feed him. ” The Officer in Charge interpreted this and other similar cases in terms of a framework of modernity: “These days” the younger generation has become “materialistic” and “self-centered” and no longer wishes to care for its elders.
Aging and the Indian Diaspora: Cosmopolitan Families in India and Abroad (Tracking Globalization) by Sarah Lamb