Enhancing health outcomes for Maori elders through an intergenerational cultural exchange and physical activity programme: a cross-sectional baseline study.

Background: The study offers baseline data for a strengths-based approach emphasizing intergenerational cultural knowledge exchange and physical activity developed through a partnership with kaumatua (Maori elders) and kaumatua service providers. The study aims to identify the baseline characteristics, along with correlates of five key outcomes. Methods: The study design is a cross-sectional survey. A total of 75 kaumatua from six providers completed two physical functioning tests and a survey that included dependent variables based in a holistic model of health: health-related quality of life (HRQOL), self-rated health, spirituality, life satisfaction, and loneliness. Results: The findings indicate that there was good reliability and moderate scores on most variables. Specific correlates included the following: (a) HRQOL: emotional support (ß = 0.31), and frequent interaction with a co-participant (ß = 0.25); (b) self-rated health: frequency of moderate exercise (ß = 0.32) and sense of purpose (ß = 0.27); (c) spirituality: sense of purpose (ß = 0.46), not needing additional help with daily tasks (ß = 0.28), and level of confidence with cultural practices (ß = 0.20); (d) life satisfaction: sense of purpose (ß = 0.57), frequency of interaction with a co-participant (ß = -0.30), emotional support (ß = 0.25), and quality of relationship with a co-participant (ß = 0.16); and (e) lower loneliness: emotional support (ß = 0.27), enjoyment interacting with a co-participant (ß = 0.25), sense of purpose (ß = 0.24), not needing additional help with daily tasks (ß = 0.28), and frequency of moderate exercise (ß = 0.18). Conclusion: This study provides the baseline scores and correlates of important social and health outcomes for the He Huarahi Tautoko (Avenue of Support) programme, a strengths-based approach for enhancing cultural connection and physical activity.

Intergenerational Taekwondo Program: A Narrative Review and Practical Intervention Proposal.

Taekwondo is a modernized martial art that includes various combinations of hand and kicking techniques and core values of Taekwondo philosophy such as courtesy, mutual respect, and self-control. Physical inactivity is highly prevalent among older adults and is a major contributor to health-related problems. Intergenerational physical activity programs are used as an effective tool to make a positive connection between generations and provide additional health benefits for both generations. This review study aimed to examine the theories of intergenerational physical activity programs and propose the Intergenerational Taekwondo Program (ITP). Various theories such as the transtheoretical model, contact theory, social capital theory, situated learning theory, human development theory, personality theory, and whole-person wellness model have been adopted in intergenerational physical activity programs. Our review suggests that to develop the Intergenerational Taekwondo Program, instructors should (1) establishing common goals, (2) understand differences in physical and mental abilities, and (3) offer incentives to encourage participants in physical activity programs. The proposed ITP program has the potential to not just provide unique inherent values and improving physical functions, but also to form generational connections.

Gênero, ciência e Saúde Coletiva: desconstruindo paradigmas na formação interdisciplinar universitária / Gender, science and public health: deconstructing paradigms in interdisciplinary university education / Género, ciencia y salud colectiva: desconstrucción de paradigmas en la formación interdisciplinaria universitaria

Discute-se experiência docente na Saúde Coletiva com estudantes de pós-graduação das Ciências da Saúde, marcadas pelo paradigma biomédico, com contingente feminino. O encontro com novo modo de produzir ciência - situado, relacional, engajado do ponto de vista ético-político e autorreflexivo - promove uma desconstrução epistemológica e abertura para se posicionar como novo sujeito do conhecimento. Mirar o corpo e a saúde-doença como objeto de estudo pela abordagem interseccional conduzem ao deslocamento subjetivo e heurístico da pesquisadora, com suas marcas sociais de gênero, raça, geracionais, nesta empreitada teórica e empírica de (auto)investigação. Encontrar uma questão de pesquisa inclui também se autoencontrar como profissional de Saúde, em sua posição de gênero, classe e raça/etnia. Advoga-se que os estudos sociais da ciência e estudos feministas decoloniais contribuem para que a universidade pública devolva à sociedade profissionais de Saúde que se reconheçam no público que atendem.(AU)

This article discusses teaching experiences with female students on a post-graduate program in health sciences, an area marked by the biomedical paradigm. The encounter with a new mode of producing science - situated, relational, ethically and politically engaged, and self-reflective - promotes the deconstruction of epistemology and provides an opening for individuals to position themselves as new subjects of knowledge. In this theoretical and empirical undertaking of (self)investigation, looking at the body, health and disease from an intersectional perspective prompts a subjective heuristic shift in the researcher, with her social and gender, race, and generational labels. To encounter a research question is also to encounter with oneself as a health professional, within your gender, class and race/ethnicity. It is argued that social studies of science and decolonial feminist studies can help public universities provide society with health professionals who recognize themselves in the public they treat.(AU)

Se discute la experiencia docente en la salud colectiva con estudiantes de postgrado de las ciencias de la salud, marcadas por el paradigma biomédico, con contingente femenino. El encuentro con un nuevo modo de producir ciencia -situado, relacional, comprometido desde el punto de vista ético-político y autorreflexivo- promueve una desconstrucción epistemológica y una apertura para posicionarse como nuevo sujeto del conocimiento. Mirar el cuerpo, la salud-enfermedad como objeto de estudio por el abordaje interseccional conduce al desplazamiento subjetivo y heurístico de la investigadora, con sus marcas sociales de género, raza, generacionales, en este trabajo teórico y empírico de (auto)investigación. Encontrar una cuestión de investigación también incluye auto-encontrarse como profesional de salud en su posición de género, clase y raza/etnia. Se aboga que los estudios sociales de la ciencia, estudios feministas descoloniales, contribuyen para que la universidad pública devuelva a la sociedad profesionales de salud que se reconozcan en el público que atienden.(AU)

Understanding the impact of an intergenerational arts and health project: a study into the psychological well-being of participants, carers and artists.

OBJECTIVES: There is growing interest in arts practices in relation to public health, including their potential to support psychological well-being. This study sought to understand the impact of Hear and Now, an intergenerational arts and health project, upon indicators of psychological well-being among all groups involved: young people, older people with a diagnosis of dementia and their carers and partners and the project's artistic team. STUDY DESIGN: This was a descriptive exploratory qualitative study, using focus groups and observation as data collection methods. METHODS: Study participants were 65 people representing the four groups participating in the 2019 Hear and Now project: older adults living with a diagnosis of dementia, their carers and partners, young people and a team of professional artists and facilitators. Of these, 27 participated in one or more of seven focus groups. Participants were asked about their previous engagement with music and dance, thoughts about the intergenerational element of the project and other aspects of their experiences that related to indicators of well-being. In order to investigate the project's impact on participants' well-being, Seligman's PERMA model was adopted, which sets out five indicators of well-being: positive emotions, engagement, positive relationships, meaning and achievement/accomplishment. RESULTS: Experiences relating to all five areas of the PERMA model were evidenced by all groups in relation to their involvement in the project. Additional health benefits were also cited by some, as well as enhanced perceptions of other members of the project cohort. CONCLUSIONS: The findings support existing literature that intergenerational and arts activities can be beneficial for individuals' psychological health. Experiences relating to all five dimensions of the PERMA model of well-being (positive emotion, engagement, positive relationships, meaning, achievement/accomplishment) were cited by the four participant groups, which suggests examining the impact of such projects on all project collaborators is worthy of further study. Understanding the impact these projects can have on the various groups involved will enable artistic and healthcare communities to better collaborate and value each other's practices.

Differential Association of Spirituality and Religiosity With Rumination: Implications for the Treatment of Depression.

ABSTRACT: Recent studies have shown that religiosity (R) is associated with lower rates of depression, whereas spirituality (S) is associated with higher rates. Rumination has also been associated with higher rates of depression. Some have hypothesized that rumination mediates the differential association of religiosity and spirituality with depression. We empirically test this hypothesis in a longitudinal, multigenerational sample through associations between rumination and depression, R/S and depression, and R/S and rumination. Cross-sectionally, total rumination scores were predicted by spirituality (standardized ß = 0.13; 95% confidence interval [CI], 0.00-0.26), with subscale (reflection, depression, and brooding) standardized betas ranging from 0.11 to 0.15 (95% CI, -0.03 to -0.29). Cross-sectionally, rumination was not predicted by religiosity. Longitudinally, and consistent with previous findings, religiosity, but not spirituality, predicted reduced depressive symptoms (standardized ß = -0.3; 95% CI, -0.58 to -0.01). The association between spirituality and rumination was driven by millennials. Psychotherapies that target rumination for depression might therefore be especially effective in the millennial demographic.

Intergenerational Choir: A Qualitative Exploration of Lived Experiences of Older Adults and Student Music Therapists.

The purpose of this phenomenological study was to explore the essence of an intergenerational choir experience for older adults and student music therapists. Data were gathered through a series of open-ended individual interviews with older adult participants (n = 10) and student participants (n = 5). Analysis of data revealed four emerging themes common to both older adults and students: mutual learning, social bonding and support, feelings of accomplishment, and appreciation and enjoyment. Emerging themes unique to the older adult community members were that (a) participation challenges came from differences in musical culture; (b) intergenerational choir promoted experience of emotional health and helped maintain an active lifestyle; and (c) community members were passionate about recruiting new members to expand the choir. Emerging themes unique to the student music therapists were that (a) intergenerational choir provided unique ensemble experiences and (b) students reported positive changes in perception of older adults. Implications of intergenerational music engagement for music therapy clinical practice, research, and education are discussed.

The Intersectionality of Leadership and Spiritual Development Through Mentoring.

Educational environments have the capacity to cultivate transformative leaders who can resolve global issues and move society toward a positive social change. This chapter focuses on the value of mentorship and community-based service projects to support students' spiritual and leadership development. Lessons learned via a university case study of intergenerational mentoring are included.

Death, loss and community-Perspectives from children, their parents and older adults on intergenerational community-based arts initiatives in Sweden.

Studio DöBra is a community-based initiative in which children (9 y/o) and older adults (mostly 80+) engaged with topics related to dying, death and loss through shared arts activities (e.g. collage, sculpture, games). In an ageing society, Sweden's end-of-life (EoL) care is increasingly professionalised and specialised, but there is little community involvement. One goal of Studio DöBra was therefore to support community engagement with EoL-related topics. Another goal was to create opportunities for interaction between children and older adults as there are few intergenerational meeting places. Two iterations of Studio DöBra were developed (2016, 2018) in different Swedish cities, utilising a community-based participatory research approach. Project groups comprised first author MK and representatives of community organisations such as meeting places for older adults, after-school centres and artistic organisations. Each iteration engaged eight children and eight older adults in a series of five workshops. This article investigates how children and older adults motivate their participation, their experiences of participating and ways in which they were affected by participation. We also investigate how parents reflect on their child's participation in Studio DöBra. Older adults, children and their parents were interviewed after each Studio DöBra. An inductive qualitative process guided by interpretive description was used to analyse the transcripts. Findings indicate that participants acted as individuals with agency in connecting across generations and in creating spaces for engaging with EoL-topics, not only in Studio DöBra but also in their social networks. Participants reflected on a changing sense of community through new intergenerational connections and social activities, and expressed a desire to maintain these. However, participants indicated sustainability challenges related to lacking agency in maintaining these spaces and sense of intergenerational community, as they rely on support from community organisations.

Bear bile use at the intersection of maternal health in Cambodia.

BACKGROUND: The consumption of bear gallbladders and bear bile in Southeast Asia is a persistent threat to bear populations. As part of a larger effort to understand the characteristics of bear part consumption in Cambodia, we uncovered a consumer base of women seeking treatment for post-partum and uterine ailments. METHODS: To better understand this aspect of consumption, we interviewed 122 women in seven different provinces in Cambodia, probing into the motivations and influences for using bear bile, as well as what types of ailments Cambodian women use it for. RESULTS: We found that it is generally used by young or expecting mothers, and for such issues as post-partum "fatigue" (toas in Khmer), which could encompass post-partum depression. A desire to be supported by kin networks seems to facilitate the continued use of bear gallbladder and bile for these purposes. CONCLUSIONS: We suggest that efforts to reduce consumption should focus on encouraging older kin to change their means of support to Western/biomedical and by extension non-wildlife alternatives.

Intergenerational Influences on Faith-based Strategies Used in Response to Racial Discrimination Among Young African American Adults.

OBJECTIVE: In this report, we used a qualitative descriptive design to explore young African American adults' intergenerationally influenced strategies to experienced racial discrimination. METHODS: The study was guided by a qualitative descriptive design using criterion and snowball sampling, and semi-structured interview questions. We also explored, quantitatively, gender differences among the racial discrimination experiences encountered and the strategies used. FINDINGS: Forty-nine participants included in this report were an average age of 29.5 (SD = 10.1). Racial discrimination experiences included daily microaggressions such as insensitive comments, stereotyping, exclusion from work and school activities, perceived low expectations, inequities in employment, and police profiling. Intergenerationally influenced strategies used in response to these experiences included religious beliefs and practices, positive reframing, and modeling behaviors used by previous generations. These intergenerationally influenced strategies enabled participants to remain calm, to express goodwill toward others, and to be patient and hopeful for a better future. CONCLUSION: Since intergenerationally influenced strategies are likely potential sources of strength and resilience for young African Americans, knowledge of these strategies might be useful to health care practitioners seeking to improve the mental health care of this population.

Ugandan Jajjas: Antecedents and rewards of caring for grandchildren in the context of HIV.

AIMS AND OBJECTIVES: The findings presented in this manuscript address two key research questions: (a) What factors contribute to the initiation and maintenance of the caregiving role as performed by the grandparent-caregivers; and (b) What are the perceived benefits of caregiving as reported by grandparent-caregivers? BACKGROUND: Grandparents in sub-Saharan Africa have cared for their grandchildren for generations, yet little is known about this role in the context of the HIV epidemic. Although the impact of the epidemic is overwhelmingly negative, specifically in Uganda, knowledge of familial context and underlying motivations and rewards that incentivise grandparent-caregivers remains limited in the literature. METHODS: Using a constructivist grounded theory approach, we explored the experiences of 32 Ugandan grandparents of grandchildren affected by HIV. Data were collected using a semi-structured and open-ended interview guide, participant observation and fieldnotes. Data analysis included open, focused and axial coding. FINDINGS: The data revealed the influences of extended familial structures and of cultural and gender expectations on the decision-making processes and rewards of caregiving as perceived by the grandparent-caregivers. DISCUSSION AND RECOMMENDATION: These findings provide a broad foundation for policy, practice, research and education interventions needed to support grandparents so they can enjoy the benefits of raising their grandchildren. IMPLICATIONS FOR PRACTICE: Our findings can guide education programs and clinical practice for nurses, nursing students, and other health providers on cultural considerations for holistic care provided for older adults-especially older caregivers.

Importance of Indigenous elders' contributions to individual and community wellness: results from a scoping review on social participation and intergenerational solidarity.

OBJECTIVE: Wellness is a challenge for Indigenous peoples, partly because Western services do not adopt a holistic approach. By devaluing traditional knowledge, Indigenous values and beliefs, these services lower Indigenous power and affect cultural identities. Indigenous elders participate in intergenerational solidarity by transmitting knowledge, values, and culture in a holistic approach. Despite widespread acceptance of the importance of Indigenous elders' contributions to wellness, a rigorous synthesis of knowledge has never been done. This study aimed to provide a comprehensive understanding of how Indigenous elders' social participation contributes to individual and community wellness. METHOD: A scoping review was conducted with Indigenous elders and stakeholders in Québec (Canada). Sixteen databases were searched with 57 keywords. Data from the documents retrieved were analyzed, organized, and synthesized based on the International Classification of Functioning, Disability and Health. SYNTHESIS: A total of 144 documents were examined, comprising 74 scientific papers and 70 sources from the gray literature. Indigenous elders contributed to wellness mainly through relationships and interactions with other community members and non-Indigenous people (72.2%); intergenerational oral and written communications (70.1%); community, social and civic life (45.8%); volunteering and jobs (35.4%); and family life (29.9%). Elders transmit traditional knowledge, strengthen social cohesion, and help to develop positive attitudes such as reciprocity. Their actions favour disease prevention and health promotion, as including traditional approaches increases the acceptability of health and social services. CONCLUSION: This scoping review highlights the need for longitudinal studies with mixed-method designs involving Indigenous communities at all stages of the research to deepen understanding of the contributions of Indigenous elders to individual and community wellness.

Food cultures and aging: a qualitative study of grandparents' food perceptions and influence of food choice on younger generations.

OBJECTIVE: To explore food perceptions among grandparents and understand the influence of these perceptions on food choice for the younger generations in their family. DESIGN: Qualitative methodology, thematic analysis of the transcripts from fourteen focus groups. SETTING: Grandparents in the southern region of the United States. SUBJECTS: Participants were fifty-eight Black, Hispanic, and White grandparents, predominantly women (72%), ranging in age from 44-86 years (mean age = 65·4 (sd 9·97) years). RESULTS: Grandparents' perceptions related to personal food choice were related to health issues and the media. Grandparents' perceived influence on their children's and grandchildren's food choices was described through the themes of proximity and power (level of influence based on an interaction of geographic proximity to grandchildren and the power given to them by their children and grandchildren to make food decisions), healthy v. unhealthy spoiling, cultural food tradition, and reciprocal exchange of knowledge. CONCLUSION: Our results highlight areas for future research including nutrition interventions for older adults as well as factors that may be helpful to consider when engaging grandparents concerning food decisions for younger generations to promote health. Specifically, power should be assessed as part of a holistic approach to addressing dietary influence, the term 'healthy spoiling' can be used to reframe notions of traditional spoiling, and the role of cultural food tradition should be adapted differently by race.

Advancing perspectives on health literacy in childhood and youth.

Children and young people's importance as core target population for health literacy has been highlighted throughout the literature due to the relevance of the early life phases for maintaining, restoring and promoting health during the life course. Transferring health literacy concepts to the target population, however, requires proper testing of their applicability and their fit to the developmental phases as well as the target populations' realities and needs. This article aims to discuss children's and young people's health literacy by elaborating and exploring childhood and youth as life phases with unique characteristics from multidisciplinary perspectives. Drawing on theories and findings from developmental studies, sociology and socialization research, health literacy in childhood and youth is discussed along five 'D' dimensions: (i) disease patterns and health perspectives, (ii) demographic patterns, (iii) developmental change, (iv) dependency and (v) democracy. The unique particularities of children and young people relevant for health literacy include their disease and health-risk profiles, their vulnerability to demographic factors, their social role and status, and their right to participation. Inter- and intra-generational relationships and an unequal distribution of power can either promote or hinder children and young people's health literacy development and their opportunities for participating in health-related decision making. Specifying what is called the 'contextual' and 'relational' dimension of health literacy for the target group requires considering their personal attributes and agency as contextually embedded and interrelated. Taking these considerations into account can help to move towards a more tailored and holistic approach to health literacy of children and young people.

Healing Intergenerational Wounds: An Integrative Relational-Neurobiological Approach.

Old resentments and unfinished business from the family of origin can constrain adults in current relationships with parents or siblings and negatively affect relationships with partners or children. This article explores how old wounds get reactivated in current relationships and contribute to the intergenerational transmission of painful legacies and trauma. Building on intergenerational family theory and interpersonal neurobiology, the dynamics of reactivity and pathways for growth are explored. While much of the time the human brain is on autopilot, driven by habits and emotional reactivity, we are capable of bringing prefrontal thoughtfulness and choice to close relationships. Rather than being victims of parents or our past, we can become authors of our own relational life. Interventions are offered to help adult clients "wake from the spell of childhood," heal intergenerational wounds, and "grow up" relationships with family of origin. The damage caused by parent-blaming in therapy is explored and contrasted with Ivan Boszormenyi-Nagy's emphasis on rejunctive action and cultivating resources of trustworthiness in intergenerational relationships. The family is considered both in its cultural context-including stressors and resources for resilience-and in its life cycle context. Aging in the intergenerational family is discussed, focusing on ways adult children and their parents can grow and flourish with the challenges at this time of life. Throughout, the theme of relational ethics-how we can live according to our values and "reach for our best self" in intergenerational relationships-informs the discussion.

Los viejos resentimientos y las cuentas pendientes de la familia de origen pueden limitar a los adultos en sus relaciones actuales con sus padres o hermanos y afectar negativamente las relaciones con la pareja o los hijos. Este artículo analiza cómo las antiguas heridas se reactivan en las relaciones actuales y contribuyen a la transmisión intergeneracional de legados dolorosos y traumas. Sobre la base de la teoría familiar intergeneracional y la neurobiología interpersonal, se analizan la dinámica de la reactividad y las vías de crecimiento. Si bien gran parte del tiempo el cerebro humano está en piloto automático, impulsado por los hábitos y la reactividad emocional, somos capaces de llevar atención y elección prefrontal a las relaciones estrechas. En lugar de ser víctimas de los padres o de nuestro pasado, podemos convertirnos en autores de nuestra propia vida relacional. Se ofrecen intervenciones para ayudar a pacientes adultos a "despertar del hechizo de la infancia", a curar heridas intergeneracionales y a "madurar" las relaciones con la familia de origen. Se estudia el daño causado por culpar a los padres en terapia y se compara con el énfasis de Ivan Boszormeny-Nagy en la acción redentora y en el cultivo de los recursos de la confianza en las relaciones intergeneracionales. Se tiene en cuenta a la familia tanto en su contexto cultural-incluidos los factores desencadenantes de estrés y los recursos para la resiliencia-como en su contexto de ciclo de vida. Se debate el envejecimiento en la familia intergeneracional centrándose en las maneras en las que los hijos adultos y sus padres pueden crecer y prosperar con las dificultades en este momento de la vida. Desde el principio hasta el final, el tema de la ética relacional-cómo podemos vivir de acuerdo con nuestros valores y "alcanzar nuestro mejor yo" en las relaciones intergeneracionales-respalda del debate.

Mushroom hunting and consumption in twenty-first century post-industrial Sweden.

BACKGROUND: The pre-industrial diet of the Swedish peasantry did not include mushrooms. In the 1830s, some academic mycologists started information campaigns to teach people about edible mushrooms. This propaganda met with sturdy resistance from rural people. Even at the beginning of the last century, mushrooms were still only being occasionally eaten, and mostly by the gentry. During the twentieth century, the Swedish urban middle class accepted mushrooms as food and were closely followed by the working-class people. A few individuals became connoisseurs, but most people limited themselves to one or two taxa. The chanterelle, Cantharellus cibarius Fr., was (and still is) the most popular species. It was easy to recognize, and if it was a good mushroom season and the mushroomer was industrious, considerable amounts could be harvested and preserved or, from the late 1950s, put in the freezer. The aim of this study is to review the historical background of the changes in attitude towards edible mushrooms and to record today's thriving interest in mushrooming in Sweden. METHODS: A questionnaire was sent in October and November 2017 to record contemporary interest in and consumption of mushrooms in Sweden. In total, 100 questionnaires were returned. The qualitative analysis includes data extracted from participant and non-participant observations, including observations on activities related to mushroom foraging posted on social media platforms, revealed through open-ended interviews and in written sources. With the help of historical sources, including earlier studies and ethnographical data collections, a diachronic analysis is given to describe the changes over time. RESULTS AND DISCUSSION: During the last 100 to 140 years, Sweden has changed from a mycophobic to a mycophilic society with a passionate interest in the utilization of wild mushrooms. In the late twentieth century, various social institutions connected with mushroom hunting evolved. Evening classes, study circles, clubs, exhibitions, consultants, and a wide array of handbooks promoted this interest. In the early twenty-first century, mushrooming has become widely accepted, especially among the middle class, but also among Swedes in general. The so-called hipster-generation, born in the 1990s, harvests mushrooms due to their interest in producing their own food. This group often uses social media to identify edible species. Most people who go mushrooming gather only a few species. There are, however, some dedicated individuals who have become hobby specialists and who know a wide diversity of taxa. A few study participants reported that they were afraid of not being able to distinguish between poisonous fungi species and edible ones and therefore refrain from picking any wild mushrooms at all. However, they still consume cultivated mushrooms, such as Agaricus bisporus (J.E. Lange) Imbach, bought in grocery stores or served in cafes and restaurants. CONCLUSION: Swedish society has changed rapidly during the last decades and so has the interest in mushrooming among its members. Throughout the second part of the twentieth century, the flow of information about mushrooms has continued through lecturers, courses, media, exhibitions, and even associations. Walking in forestland is also an important leisure activity for many urban Swedes, and in the early twenty-first century, mushrooming has also become a thriving pastime among people with an urban lifestyle.

Perceptions of agrodiversity and seed-saving practices in the northern Andes of Ecuador.

BACKGROUND: As concerns about agrodiversity loss and its impact on food security increase, interest in seed-saving practices and motivations has risen, especially in regions characterized by ancestral farming. Agroecology practitioners in the northern Andes of Ecuador (n = 65) participated in this study to describe (1) the dynamics of intergenerational agrodiversity, (2) perceptions of relevance of the crops they grow, (3) criteria for characterizing the differences between conventional and non-conventional seeds, and (4) their seed-saving practices. METHODS: This exploratory study incorporated a community-based participatory research approach using mixed methods. We conducted (1) a timeline mapping for exploring the dynamics of intergenerational agrodiversity and (2) structured interviews to explore the perception of relevance of crops grown to identify criteria for characterizing conventional and non-conventional seeds and for identifying seed-saving practices. We computed ranks and frequencies from free listing data derived from the interviews to detect the most salient patterns for crop diversity and seed-saving practices. A principal component analysis was performed to illustrate crops distribution within the study area. RESULTS AND DISCUSSION: Based on the timeline-mapping tool, we found that participants perceive an intergenerational loss of agrodiversity. Data derived from free listing determined that salient crops differ in each location of the study area, mostly due to geographic (altitude, climate), market factors, and crop management limitations. Responses from open-ended interview questions revealed that farmers discriminate conventional from non-conventional seeds using yield, adaptation to local conditions, pest tolerance, taste, and crop management as criteria. Analysis of free listing data determined that the most salient reported practices related to seed saving were soil fertility management, seed selection, safe seed storage, tilling and rowing, and weeding. CONCLUSIONS: This study contributes to raising awareness of intergenerational agrodiversity loss and replacement with modern crops. We found the relevance of crops and practices is subject to cultural and environmental context, and few agricultural practices are exclusively used for seed saving. Further, farmers clearly discriminate conventional from non-conventional seeds based on advantages and disadvantages, cultural motivation, and produce destination. The community-based participatory approach resulted in positive engagement from participants and promoted commitment from farmers to preserve agrodiversity and support practices at the community level.

Employer Policy and Practice Toward Older Workers in Hong Kong: The Role of Shifting Intergenerational Dynamics.

Many governments are seeking to encourage the extension of working lives to counteract potential labor market shortages that might result from population aging. Nevertheless, research shows that older workers continue to face a range of barriers to their labor market participation. However, this research has not tended to take a holistic view of the factors shaping employer policy and practice or acknowledge that older workers' experiences are embedded within broader social structures and age dynamics. This article reports on exploratory qualitative research undertaken in Hong Kong. It demonstrates how employer policy and practice toward older workers are shaped by intergenerational dynamics and by the social responsibility that employers feel toward different generations. It is argued that in order to more fully understand employer policy and practice toward older workers, an approach that acknowledges the social context and position of different age groups is required.

Employing a Harm-Reduction Approach Between Women and Girls Within Indigenous Familial Relationships.

It is important to recognize that experiences of racial and gendered violence are a sad legacy of colonialism. The experiences of historical trauma are on-going. These affect the mental and physical wellbeing of individuals, families and communities. Addressing historical trauma through community-informed practices is central to creating space for meaningful change. This paper outlines results from a seven-week activity-based research workshop conducted on three separate occasions with urban-based First Nations and Metis women and girls (aged 8-12). Using a decolonizing theoretical framework, this paper examines data collected within three specific arts-based activities: empowerment bracelets, "I'm proud of you" charm bracelets and "Who I am" pictures. Women were hesitant to discuss future plans, as many were not confident that their daughters would be in contact with their maternal families when they become teenagers. Girls observed and mimicked the thoughts and actions of their mothers, step-mothers, aunts, older sisters and grandmothers. They demonstrated the role they already play within the discourse of what it means to be female living within their communities. This paper concludes with the implicit harm reduction approach women and girls used when exploring the impacts of trauma while envisioning a healthier future.