Cultural practices in India towards healthy ageing

—Ageing is a universal phenomenon and each human being in the earth undergoes the process of ageing which has its own vibrant, beyond human control. In the human society, ageing is considered as a social occurrence rather than physiological, as ageing is always understood in the background of social environment. Socially, this stage was considered as the sum total of one's lived experiences. Like other social institutions, ageing is also a socially constructed concept and well thought-out as social truth In India, however, all persons who are sixty years or above are included among the aged. The number of aged has increasingly multiplied since 1948, due to the decreased fertility and increased life expectancy rates worldwide (World Bank, 2011). Moreover, the world's old age population (60 years and older) had already marked the figure of 251 million in 1950 and 488 million in 1990. Based upon the data as mentioned previous, a more shocking number i.e. 1,250 million is estimated to be added to this immensity of ageing population by the year 2025 which shows a startling increase of 146 per cent (Global Statistics, 2012) In India old age population (60 years and above) are 10,32,31,265 (8.53%) according to census of India,2011. In a developing country like India, old age has become a serious social issue at the present time.. It is proved that with age, the brain mass decreases and number of brain cells suffers severe turn down. This age related changes have very important worth on functional abilities, in terms of physical, psychomotor, sensory, cognitive, socio-emotional and behavioural functioning are likely to spectator a deteriorating trend as the age advances. The problems become more compound when their children start neglecting them and the elderly people face psycho-social problems and economic & health problems also. A number of factors are contributing to the problems of the aged such as Individualism, urbanization; industrialization and modernization have led to change in the economic constitution, the wearing downhill of societal values, deteriorating of social values, and social institutions such as the joint family. The main objectives of this paper is to address the certain problems of the old age people and highlight some strategies in social work perspectives for coping with old age problems.

Indian Journal Of Psychological Science, 2019

According to the report, Aging in the 21st Century: A Celebration and a Challenge submitted by the United Nations Population Fund (UNFPA) and HelpAge International (October 2012), 80% of the world's older people will live in developing countries. It is important to note that in 2010 there were 23 aged economies; by 2040 there will be 89. The report further points out that over 1/3 of world's older persons will live in China and India, and India will be the home to 1 out of every 6 of the world's older persons by 2050. The elderly form 8% of India's population. This translates to over a 100 million people above the age of 60 years. The 2001 Census highlighted the feminisation of the elderly population in India. For women, being female has meant a lifetime of discrimination at home and elsewhere which continues even in old age. Approximately 66% of elderly women are fully dependent on others; 32% do not own any assets of their own. The WHO report further points out that Aging is taking place alongside other broad social trends that will affect the lives of older people. Economies are globalizing, people are more likely to live in cities, and technology is evolving rapidly. Demographic and family changes mean there will be fewer older people with families to care for them. People today have fewer children, are less likely to be married, and are less likely to live with older generations. With declining support from families, society will need better information and tools to ensure the well-being of the world's growing number of older citizens. Therefore, it is of utmost importance to devise ways of taking care of the elderly citizens and situate the caregiving process in Indian context.

Proceedings of 3rd International Conference on Language, Society and Culture in Asian Contexts, 2014

Conventionally, it is believed that a healthy nation is a productive nation. Health of the people of land is critical for the nation’s economic future. Swami Vivekananda once stated - “All healthy social changes are the manifestations of the spiritual forces working within, and these are strong and well adjusted, society will arrange itself accordingly.” Hence, any change in the society ought to be healthy and it is influenced by the inner religious power. Philosophy offers one to access the means to attain the state of ultimate bliss and possible ways to get rid of grief. In Indian culture, ‘virtue’, ‘wealth’, ‘desire’ and ‘liberation’ are the four highest pursuits of human excellence. Interestingly, Indian medical system, the Ayurveda, begins its seminal text, with a discussion on the four highest pursuits. Essentially, this medico-philosophical dimension forms an integral part of Indian culture. Thus, the loop between medicine, philosophy and culture becomes apparent. It is said that ‘a healthy mind in a healthy body’. Ayurveda adds to this - ‘a healthy body with a healthy mind’. This is achieved through specified sacraments, food customs, which is part of indigenous culture. The medico-philosophical, psycho-social, philosophico-cultural dimensions are the factors that sustain the cherished Indian cultural values. When the subjects are healthy, the nation is progressive. In this paper, an effort is made to discuss the medico-philosophical dimension of sixteen sacraments, food culture and cāturmāsya (penace during rainy season), from a medical perspective.

An Integrated View of Health and Well-being, 2013

Diversity and plurality are two keywords that represent Indian identity. This relates to varied ecosystems, landscapes, cultural systems, philosophical traditions and practices which make the subcontinent a highly eclectic society. Such a composite culture has given rise to a range of forms and levels of sophistication among knowledge traditions. Various codified knowledge systems have long coexisted with oral knowledge traditions for over last four to five millennia in diverse fields of sciences, technologies, arts, crafts and so on. This has been the case of health-related knowledge traditions as well. Whereas codified systems such as Āyurveda, Siddha, Unani and Gso-wa Rig pa (Tibetan) have been institutionalized in the last 100 years, there still exists a vibrant folk knowledge tradition which has also formed the basis of health and wellbeing of communities in the subcontinent. This chapter focuses on these informal knowledge traditions and their perceptions and practices of health and wellbeing while also reflecting on their linkages with the codified forms. Whereas there is a pan Indian understanding of health and wellbeing in the codified traditional medical knowledge and whereas certain broad principles of nature-human relationships are shared by various communities across the country, any generalization of health and wellbeing perceptions in the local health traditions across the country will be an overstatement. The chapter only seeks to draw attention to some shared elements of health and wellbeing across communities based on field experiences mainly in Southern India. In this context, it is also argued here that effective policy interventions are needed to sustain and strengthen these informal knowledge traditions and to achieve self-reliance in health and wellbeing.

2016

The process of economic liberalization led to the emergence of capitalism, division of labour and availability of lucrative opportunities. The market relationships are emphasized with greater importance than emotional ones. Presently, everyone aspires to a rewarding career so they can have a better lifestyle, leaving the earlier caste based familial professions as evidenced by the rapid growth of the professionals in the Indian job market. Simultaneously, the mobility of the people has increased to meet the growing areas of production and services sectors. Therefore, the traditional joint family system is fragmenting, resulting in the formation of nuclear families. On the other hand, double-income-no-kid (DINK) couples are increasingly observed in Indian societies.* 1 Hence, they may experience a higher degree of physical and mental strain in the future. Consequent to the above developments, the older people are experiencing remarkable changes in their physical and socioeconomic circumstances. In smaller families, they are gradually marginalized in the decision-making process. Hence, the family that traditionally took care of the elderly or sick, widows and orphans is beginning to rely on society as a whole.2 1 Prakash Bhattacharya, Implications of an Aging Population in India: Challenges and Opportunities, Institute of Chartered Financial Analysts of India Presented at the Living to 100 and Beyond Symposium Sponsored by the Society of

Ageing which is a natural process brings a lot of challenges for elderly people, where over time an individual not only experiences a decline in performance but also in productivity and health. Population ageing is an inevitable and irreversible process and along with it brings many economic, health and psychological problems and issues. With increasing age, the process of aging is often associated with declining health, loss of independence, shrinking of social roles, isolation and feeling of loneliness, economic hardship, being labelled or stigmatized as a burden on the family and society, intergenerational conflicts, ill-treatment and abuse, desertion and need of shelter through institutionalized arrangements. If old is not nurtured and given adequate care and support, then it is very difficult to redeem them from their miserable plight. Urbanisation, industrialisation and the ongoing phenomenon of globalisation have cast their shadow on traditional values and norms within society.

Multidimensional approach to quality of life issues, Springer, 2019

The present study is an attempt to understand dimensions of life satisfaction and quality of life among the rural elderly. The data is collected from 160 elderly living in and around Naggar village situated in district Kullu of Himachal Pradesh. The results of the study reveal that elderly describe their life satisfaction in terms of financial self-sufficiency, social network and social support, religious disposition and satisfaction with their health conditions. It is suggested that a holistic all-inclusive policy must be drafted to address the life satisfaction and quality of life issues among the elderly in India especially the elderly women.

Oxford University, 2020

In the era of globalization ageing is a vital social problem like other problems in India. Previously, it was not at all a problem, as the social structure was integrated because of bond, tie or kinship system, all members of the society could achieve sufficient infrastructure for their livelihood. But after 17th century or onwards, individualism brought various types of facilities for the people. But at the same time, it brought the deprivation of the family members, and its effect was high or reached to the peak as the globalization started. Because of globalization social structure was rather fragmented and the family, which is the basic unit of all society realized disintegration in long scale.

The principle aim of this inquiry is to understand how elderly Hindu Punjabi women utilize and shape Ayurvedic knowledge in the broader context of their lives. Do these precepts constitute a way of knowing in the world as women, as seniors, as immigrants? Ayurveda furnishes a wealth of indigenous categories of understanding, which can function as epistemological tools, providing one means by which these elderly women are able to build more cohesive constructions of their selves and their current realities. While my interest lies in discerning healthrelated behaviours and beliefs, my research agenda reflects the scope and priorities of the women themselves who include in this domain a broad array of topics, most notably, family relations, food, and religion.