For the best experience on our site, be sure to turn on Javascript in your browser. There was a problem loading your book clubs. The erosion of filial piety is often used as indirect evidence to support the similarity premise., "This interesting, easy-to-read book provides a comprehensive framework for considering communication and aging in the context of biology, sociology, and psychology. Binder Ready versions have pages that are loose leaf, Approximately two decades later, the tenor of aging and communication research has shifted radically, and now suggests that elder denigration may even be more pronounced in Eastern than Western cultures. (1996) study detailed earlier found that there were no differences in young adults’ stereotypes about young, middle-aged, and elderly people in Canada, South Korea, Philippines, the United States, and New Zealand. Respect is a multifarious, multidimensional construct that still has ample room to explore. Japan is not an exception to this trend (Tsutsui, Muramatsu, & Higashino, 2013). In contrast, the mainstream (traditional) aging literature in North American settings, as well as early empirical research into Western cultural attitudes toward elders, has traditionally portrayed elders as viewed negatively (e.g., Kite & Johnson, 1988). Cognella Student Store (, We partner with both RedShelf and VitalSource to provide day-one access to students through campus bookstores. Research guided by the CPA has led some researchers to suggest that the CPA model fares better in Western than Eastern countries. While taking a theoretical approach, the study of communication and aging is inherently an "applied" area and that is reflected in this text with the use of concrete examples, and the coverage of applied issues such as health communication as well as age-related prejudice and discrimination. There was a greater openness among the young Western respondents indicating more filial commitment to socially supporting, communicating with, and listening to their elders. Communication accommodation theory states that individuals adjust their communication behaviors (whether verbal or nonverbal) in a manner that reflects their desire to belong to, or differentiate themselves from, various groups (Giles, Coupland, & Coupland, 1991) and enable interaction with the addressees (Coupland, Coupland, Giles, & Henwood, 1988). In-depth discussion of the effect of Aging on hearing, speech/voice, swallowing, cognition and language are provided. 2455 Teller Road More specifically, Williams et al. Indirect evidence further supports the argument that elders may be valued in Eastern (and also in some South Asian, Middle Eastern, and Latin) settings. Includes a number of features designed to involve the reader and make the content interesting; some combination of the following are scattered throughout to break up the text: Informative "boxes" concerning myths of aging and keys to successful aging, Profiles of significant achievement and creativity in older adulthood (Thomas Mann, Miles Davis, Henri Matisse, Ronald Reagan, etc. wholesalers and retailers. F. Nussbaum is professor of communication at Pennsylvania State University. For example, young Hong Kong adults report that elders are still treasured for household contributions (e.g., assisting with household duties, taking care of grandchildren), and for the roles that they play in ceremonial decisions such as choosing wedding dates (Chow, 1999). From an intergroup communication perspective, age identification provides a sense of self-esteem to younger adults and stereotypically cues communication toward older adults during age outgroup interaction (McCann, Kellermann, Giles, Gallois, & Viladot, 2004). Inappropriate accommodation (e.g., underaccommodation, overaccommodation, reluctant accommodation) may result in negative consequences for the communicators such as lowered self-esteem and sense of coherence (Barker, Giles, & Harwood, 2004; for review, see Gasiorek, 2016). In summary, a body of indirect evidence suggests that modernization and cultural convergence may lead to some degree of convergence in attitudes towards older people. Whereas the communication with these elderly family members was more positively construed than for nonfamily “targets” (but less so, again, by Eastern than Western respondents), they were still seen as more nonaccommodating compared to interactions with their same age peers. In the social psychology and communication fields, scholarly inquiry into ageism remains comparatively scarce when compared to research into race and gender, two other primary dimensions of interpersonal and intergroup categorization. Their overall, and unexpected, finding was that the intergenerational communication climate in Eastern settings was more problematic than in Western cultures. Other research questions this argument (e.g., Filipino data provided the best fit for the CPA in work by Ota et al., 2007), a sentiment that is echoed by Keaton et al. This option is available for professors interested in adopting this textbook for use in a course. 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. Over the past two decades, the tenor of communication and aging research has shifted dramatically. However, these same elders are no longer regarded as the head of the household and are not entrusted to make financial decisions as they had once done. I am delighted that a user-friendly, undergraduate text has finally been produced in the field of communication and aging. Research in this area is guided in part by the communication predicament model of aging (CPA; Ryan, Giles, Bartolucci, & Henwood, 1986; see also Barker et al., 2004; Giles, Khajavy, & Choi, 2012), which provides a convincing model for understanding the links between communication, subjective well-being, and physical health. Several studies support this subjective (and fluid) view on age identification and categorization (e.g., Giles, Hajek, Stoitsova, & Choi, 2010), and in particular, the idea that older people do not necessarily think of themselves as old (e.g., Montepare & Lachman, 1989). (2012) then go on to argue that interregional research (in this case, within Asia) can ultimately better “deconstruct Asia” not only by showing the unique faces of Asia but also by highlighting between-country similarities. Media commentaries that “60 is the new 40” or “70 is new 50” are reflective of the changing and fluid nature and notions of the aging process. For the past few decades, the discipline of intergenerational communication as seen from an intergroup perspective (e.g., Harwood & Giles, 2005; Harwood, Giles, & Ryan, 1995) has rapidly evolved to encompass many different contexts. Several absorbing findings came from these studies with elderly respondents. Younger adults also tended to avoid intergenerational interaction—a tendency that was accentuated by Eastern respondents. Indeed, the use of three distinct reference points (i.e., aging spike to the present from 5 years, 10 years, and 20 years prior to data collection, respectively) predicted relative negativity in attitudes toward older adults, thus supporting the aging strain argument (North & Fiske, 2015). (2012) place special emphasis on politeness and deference norms claiming that “the politeness norm refers to the social norms of being polite and holding respectful attitudes to others, while the deference norm represents social expectations for being modest and non-assertive in one’s communication.” (p. 174). Enhancing Communication with Older Adults, Part III. Specifically, they viewed elders as more nonaccommodating (e.g., did not listen to what I had to say; talked as if they knew more than me) than young people. An essential text for students and professional in the understanding of aging. This suggests that basic patterns of aging perceptions are shared across many cultures” (Löckenhoff et al., 2009, p. 12). Contact our sales team directly at Research has demonstrated that the kinds of messages older people receive from their younger counterparts (as well as from their peers) can have positive and negative implications for mental health (Keaton, McCann, & Giles, 2017; Ota, Giles, & Somera, 2007). Detailed summaries of empirical studies (separate from text—to provide understanding of methodological specifics, while not interrupting the flow of the review). Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Printed from Oxford Research Encyclopedias, Communication. The late Dr. Robert Butler, a Pulitzer Prize winner and the first director of the National Institute on Aging, coined the term “ageism” in his seminal 1969 article titled “Age-ism: Another form of bigotry” (Butler, 1969). In these three cases, respondents were also asked to evaluate their conversations with their same-aged peers. For these elderly adults, the communication gap is reciprocally felt to the extent that both age groups perceived their own age (elderly) peers as more accommodating to them than the younger age group.