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“Iconographies for Retirement” – By Pauline Garvey

GeorgianaMurariu31 October 2019

Author: Pauline Garvey

As part of the ASSA project, we are developing mHealth (mobile health) initiatives in order to address the needs of our populations. In our two field sites in Dublin we are engaged in developing social prescribing sites that can be accessed online, on smartphones, and as hard copies for those who are not comfortable with digital media.


Figure 1: One Dublin-based social prescribing site that we are developing.

Social prescribing is based on the recognition that a person’s health is improved by the degree she or he is embedded in social networks and cultural activities (see my blog December 2018). In many cases it involves a GP or counsellor writing a ‘prescription’ for a patient to attend a social activity that will embed a person in their community and enhance their health in mental, emotional and physical ways. In one pilot study, the Irish Health Service Executive described social prescribing as a service that:

“…helps to link you with sources of support and social activities within your community. Social Prescribing is for you if you feel that you need some support to mind your health and wellbeing, you feel isolated, stressed, anxious or depressed, you simply feel you need the service.”

This approach to health has been subject to quite a bit of media attention in Ireland this year and has been subject to several pilot studies nationally and internationally.[i] As part of this rising tide, there is now an annual international conference dedicated to social prescribing which is being developed in diverse countries from UK to the United States, Canada, the Netherlands, Singapore, and Finland.

The question for our team is firstly how can we develop a social prescribing site that enhances the lives of our research respondents? Secondly, how can an anthropological approach make a positive contribution to social prescribing more generally? Our approach is very much coloured by our methodology of anthropological ethnography and participant observation. This means that our insights emerge as the result of immersive participation in our field sites, building on the 16-month ethnographic fieldwork already completed. In developing a social prescribing website, we plan on continuing to work with our research respondents to understand how they use and engage with initiatives such as these.

The first issue emerged early when our informants expressed doubt about the iconography used to denote retirement.

Figure 2: One of the icons that our respondents objected to

For the people we work with, this icon seemed to capture an ageist expectation of what retirement should be rather than their actual experience of it. For example, one of my respondents jogged the 30 km home on the day he retired. Although this man’s level of fitness is not what I would describe as ‘average’, his perspective on remaining active is more in keeping with our respondents than the icon above (see figure 2).

As a result, we set about working with students from computer science in Maynooth University to create something more appropriate. As we work on developing iconography that better encapsulates the experience of our respondents, we realise that this is an ongoing iterative process that we will constantly revise as we launch our websites and work with our respondents in the years to come (see figure 1). Two alternative icons we are currently considering with respondents can be seen below.

 

Figure 3: Alternative retirement icons that we are currently considering with our research respondents.

 

References:

[i] https://www.irishtimes.com/life-and-style/health-family/what-is-social-prescribing-and-how-it-can-benefit-your-health-1.3840354

 

Second Life

DanielMiller11 July 2017

We had intended to only start blogging in October when our project actually starts. But the inclusion of a special section in this week’s The Economist (8/7/2017) on the `young old’ is too great a temptation to resist. There are three main components to our forthcoming project. The ethnography of the smartphone and the development of mHealth are two foci. But our foundation is in re-thinking the experience of age for those who can no longer be designated at either young or elderly, i.e. those between the ages of 45 and 70. For me, an interest in how older populations appropriate technology had grown partly from previous projects. When Facebook started to become ubiquitous I was arguing that in the long-term I could see this as more of an older person’s than a younger person’s innovation. My logic was that this was in essence a platform for social communication, and in most societies studied by anthropologists the traditional ‘burden’ of active social communication had been that of older women rather than younger men, especially when it came to keeping up with what is happening in families. Our Why We Post project has shown how in many regions of the world, this kind of intra-family communication is the core to Facebook usage. When I first suggested this alignment, people thought I was insane since Facebook was assumed to exist only for teenagers. But in The Economist the same point is now being taken seriously.

The Economist is mainly concerned with the economic implications of longevity, but for our project there is a real intellectual challenge in researching how living longer than previous generations changes peoples’ understanding of themselves, but also ultimately of the meaning and purpose of their lives. We want to get involved in the practical implications, as in the rise of mHealth, but first we want to compare the experience and meaning of ageing for this demographic across our 12 fieldsites.

The Economist also has a leader asking for a new category or label for this age group. Their own proposal of ‘pre-tired’ is fun, but is probably not intended to ‘stick,’ to the degree that a category such as ‘teenagers’ has. In a preliminary discussion with the team I had proposed the term ‘Second Life’. I know this was the name of a popular computer game but that seems to have faded somewhat and I think it is possible to re-use the term. The reason for this choice is that it seems clear that many people in their fifties and sixties actually want to stay in work, but not necessarily in the work they have done so far. Many would like to return to education, but to study something different. Those who were working when they were parents and were therefore unable to spend as much time with their children as they had wanted to are more likely to want to be active grandparents. Whereas perhaps those who were full-time parents are less likely to be as involved in grand-parenting. In other words, people realise in their fifties that they may have done thirty years of work, but then may have another thirty active years to do something else. So the idea of Second Life, suggests that people now have the opportunity to, as it were, start again, based on the experience and the mistakes of life so far.