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Tsufa
Bayanai
Ƙaramin ɓangare na Wariya, health-based discrimination (en) Fassara da sociology of old age and aging (en) Fassara
Robert N. Butler, darektan da ya kafa Cibiyar Nazarin Tsufa ta Kasa wanda ya kirkiro kalmar "ageism"

Ageism, wanda kuma ake kira agism a cikin Turanci na Amurka, [1] wani nau'in nuna bambanci ne wanda ya danganta da shekarun mutum, yawanci ana amfani dashi don komawa ga nuna bambanci na shekaru ga tsofaffi.[2] Robert Neil Butler ne ya kirkiro kalmar a shekarar 1969 don bayyana wannan nuna bambanci, yana gina kan ma'anar jima'i da wariyar launin fata.[3] Butler ya bayyana shekarun tsufa a matsayin haɗuwa da abubuwa guda uku masu alaƙa: halaye marasa kyau game da tsufa da tsarin tsufa, ayyuka na nuna wariya ga tsofaffi, da ayyuka da manufofin hukumomi waɗanda ke ci gaba da ra'ayi game da tsofaffi.[4]

Ana amfani da kalmar "ageism" don bayyana zalunci ga matasa da tsofaffi suka yi. Misali shi ne wani ɗan littafin 1976 wanda Youth Liberation na Ann Arbor, Michigan ya buga.[5] A Burtaniya, a wani taro na Majalisar Kula da dazuzzuka ta Bracknell a watan Yunin 1983, wakilin Richard Thomas ya nuna cewa nuna bambancin shekaru yana aiki da matasa da tsofaffi.[6] Wannan ya haɗa da al'adar hana matasa wasu haƙƙoƙi da gata da aka keɓe ga manya. Waɗannan sun haɗa da ’yancin zaɓe, tsayawa takara a siyasance, ƙin jinya, da rattaba hannu kan kwangila. [7] Wannan ma'anar shekarun haihuwa kuma na iya haɗawa da yin watsi da ra'ayoyi da gudummawar matasa da yara saboda ana ɗaukar su "ƙanana" ko watsi da halayensu kamar yadda shekarunsu ya haifar. Shekaru akan matasa kuma ya haɗa da azabtarwa, nauyi, ko buƙatun da aka sanya na musamman (ko zuwa babban mataki) akan matasa fiye da tsofaffi, kamar aikin soja na tushen shekaru.[8]

A cikin al'ummar da ke son matasa, duk da haka, tsofaffi suna da babban rabo na nuna son kai da wariya. Tsofaffi da kansu na iya zama masu shekaru, tun da suka shiga cikin rayuwa na rashin fahimta game da tsufa. Sau da yawa ana danganta tsufa da tsoron mutuwa da nakasa- tare da gujewa, rarrabewa, da ƙin tsofaffi da ke aiki a matsayin hanyar magance waɗannan ra'ayoyin. Akwai babban haɗuwa tsakanin tsufa da iyawa, nuna bambanci bisa ga nakasa.

Rabe-rabe

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Bambanci daga sauran son zuciya da ke da alaƙa da shekaru

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Ageism a cikin na kowa harshe da nazarin shekaru yawanci yana nufin munanan ayyuka na nuna wariya ga tsofaffi, mutane a tsakiyar shekarun su, matasa, da yara. Akwai nau'i-nau'i da yawa na son zuciya da suka shafi shekaru. Balagaggu wata dabi’a ce ga manya, wanda ake kallonsa a matsayin son zuciya ga yara, matasa, da duk matasan da ba a magana ko kallon manya. Wannan ya haɗa da takara na siyasa, ayyuka, da saitunan al'adu inda ake zaton mafi girman kuzari da kyawun jiki na matasa fiye da yadda ake zaton mafi girman ɗabi'a da hankali na girma. Adultcentrism shine karin girman kai na manya.[9] Adultocy shine yarjejeniyar zamantakewa wanda ke bayyana "maturity" da "marasa girma", yana sanya manya a matsayi mai rinjaye a kan matasa, a zahiri da kuma kusan. Gerontocracy wani nau'i ne na mulkin oligarchical wanda shugabannin da suka tsufa fiye da yawancin manya ke mulkin wani bangare. Chronocentrism shine imani cewa wani yanayi na bil'adama ya fi duk lokutan da suka gabata da / ko na gaba.[10]

A cikin 2009, Iversen, Larsen, da Solem sun gabatar da sabon ma'anar shekaru dangane da nazarin ra'ayi na kalmar. Wannan ma'anar tana aiki azaman tushe don bincike na gaba akan shekarun tsufa. Har ila yau, yana ba da hanya don fahimtar abubuwan da ke tattare da shekaru. Sun ayyana shekarun haihuwa a matsayin "marasa kyau ko ra'ayi mai kyau, son zuciya, da / ko nuna bambanci ga (ko don amfanin) tsofaffi bisa ga shekarun tarihin su ko fahimtar su a matsayin 'tsohuwa' ko 'tsofaffi.' Shekaru na iya zama a bayyane ko bayyane kuma yana iya bayyana akan matakan micro, meso, ko macro" (Iversen, Larsen, da Solem, 2009. [11]

Sauran sharuɗɗan tsoro ko ƙiyayya masu alaƙa da ƙungiyoyin shekaru suna da nasu sunayen. Paedophobia shine tsoron jarirai da yara, ephebiphobia shine tsoron matasa kuma ana kiranta da tsoro mara ma'ana ga matasa ko nuna bambanci ga matasa, [12] kuma gerontophobia tsoro shine ga tsofaffi. [13]

Tsufa da ke bayyane

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Shekaru na zahiri yana nufin tunani, ji, da hukunce-hukuncen da ke aiki ba tare da sani ba kuma ana samarwa ta atomatik a rayuwar yau da kullun. Wadannan na iya zama cakuda tunani da tunani mara kyau da mara kyau, amma masanin ilimin gerontologist Becca Levy ya yi rahoton cewa "sun kasance mafi yawa mara kyau".[14]

Stereotyping

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Stereotyping kayan aiki ne na fahimi wanda ya haɗa da rarrabuwa zuwa ƙungiyoyi da ba da halaye ga waɗannan ƙungiyoyi. stereotypes suna da mahimmanci don sarrafa ɗimbin bayanai, waɗanda in ba haka ba za su yi nauyi ga mutum. Gabaɗaya ingantattun masu siffanta halayen rukuni ne, kodayake wasu ra'ayoyin ba daidai ba ne. However, they can cause harm when the content of the stereotype is incorrect concerning most of the group or where a stereotype held too heavily overrides evidence which shows that an individual does not conform to it. For example, age-based stereotypes may cause one to draw very different conclusions when one sees an older and a younger adult with, for example, back pain or a limp.[15] Mutum na iya ɗauka cewa bayan wani haɗari, yanayin ƙarami na ɗan lokaci ne kuma za a iya magance shi, yayin da yanayin babban mutum ba shi da wuyar shiga tsakani. Duk da yake wannan na iya zama gaskiya gabaɗaya, tsofaffi da yawa suna murmurewa da sauri daga haɗari, kuma akasin haka, matasa—kamar jarirai, ƙanana, da ƙanana—za su iya zama naƙasa na dindindin a irin wannan yanayi. Wannan zato bazai da mahimmanci a cikin saduwa ta yau da kullun, kamar wuce wani akan titi. Koyaya, idan masu sana'a na kiwon lafiya ko manajoji ke da alhakin lafiyar sana'a, zai iya haifar da ayyukan da ba su dace ba da nuna wariya da suka shafi shekaru.[ana buƙatar hujja]

Erdman Palmore ya zargi manajoji da zage-zage tsofaffin ma’aikata a matsayin masu juriya ga canji, marasa hali, masu hankali, jinkirin yanke hukunci, ƙananan ƙarfin jiki, rashin sha’awar canjin fasaha, da wuyar horarwa. Wani misali kuma shi ne lokacin da mutane suka yi wa yara rashin kunya saboda yawan sautinsu, ko da kuwa suna da kirki da ladabi. A cikin 2009, Jaridar Gudanarwa ta buga wani bita na wallafe-wallafen bincike game da yanayin shekaru a wurin aiki.[16]

Sabanin nau'o'in bambance-bambancen da ba a bayyana ba, irin su wariyar launin fata da jima'i, shekarun tsufa yana da wuyar canzawa. Alal misali, idan yaro yana da imanin shekaru game da tsofaffi, ba zai yiwu a gyara su da wasu ba. Saboda haka, mutane na iya girma cikin shigar da waɗannan ra'ayoyin masu shekaru, gami da tsofaffi da kansu. In this way, ageism can become a self-fulfilling prophecy.[ana buƙatar hujja]

Imani da shekaru akan tsofaffi ya zama ruwan dare a cikin al'ummar yau. Misali, dattijon da ya manta wani abu yana iya saurin kiransa “babban lokaci”, ya kasa fahimtar shekarun wannan maganar. Har ila yau, mutane sukan furta kalmomi masu shekaru kamar "tsoho mai datti" ko "yari na biyu", kuma wasu lokuta dattawa suna rasa fahimtar shekarun shekaru.

A Arewacin Amirka, gibin da ke tsakanin matasa da manya masu ji na yau da kullun ya ninka na kurame. Ya ninka na mahalarta Sinawa sau biyar. Sakamakon ya nuna cewa shekarun tsufa na lalata iyawa ta hanyar cikawa da kansa. Nazarin yana binciken tasirin barazanar stereotype, yiwuwar dalilin rashi na ƙwaƙwalwar ajiya, kodayake Barazanar tsinkaye ta sami zargi.[17][18]

A daya bangaren kuma, idan dattijai suka nuna 'yancin kai da iko a rayuwarsu, suna ƙin zato na shekaru, sun fi samun lafiya a hankali da jiki fiye da sauran mutane masu irin wannan shekaru.

Bincike ya nuna cewa tsofaffi suna da ra'ayi kamar yadda suke da ƙima a kan sha'awar sha'awa, ƙwazo, ƙiyayya da matakan buɗe ido, yayin da matasa ke ƙira a matsayin maki mafi girma. Bincike ya gano cewa waɗannan stereotypes na duniya ne a cikin al'adu kuma suna da daidaito daidai (bambanta dangane da hanyar kima da nau'in stereotype), ko da yake bambance-bambance sun ci gaba da wuce gona da iri.[19] Ya zuwa 2020, har yanzu akwai karancin bincike game da matsayin zamantakewar dattawa a fadin al'adu.[4]

Ageism kuma na iya bayyana kansa ta hanyar fahimtar yadda ake kwanan wata, wanda ya ƙare a cikin sharuɗɗan kamar kwanan watan jima'i, wanda ke nuna shekarun da ba ya da sha'awar jima'i.[20]

Nuna bambanci

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Ana danganta son zuciya sau da yawa da tsarin fahimi na stereotyping. Yana iya haɗawa da bayyanar da halaye na wulakanci, wanda zai iya haifar da amfani da halin nuna wariya. Misali, a cikin gasa, lokacin da aka ƙi manya ko ƙanana masu fafatawa a kan imanin cewa su ’yan wasa marasa ƙarfi ne, yana iya zama sakamakon ɓata lokaci. Duk da haka, an kuma zaɓi tsofaffi a cikin wasan inda ya dace a yi la'akari da mafi kyawun wasan kwaikwayo. Ana iya bayanin wannan kawai ta hanyar amsawa ta hankali ga tsofaffi. A wannan yanayin, son zuciya ya kasance na ƙin yarda da son keɓe kansa daga cikin manyan mutane. [21]

Rubuce-rubuce da son zuciya ga kungiyoyi daban-daban a cikin al'umma ba su da tsari iri daya. Ƙimar da ta dogara da shekaru da stereotyputy yawanci yakan haɗa da tsofaffi ko matasa ana jin tausayinsu, wariya, ko kuma ba da su. Ana bayyana wannan a matsayin son zuciya mai kyau saboda dabi'ar tausayi yana da alaƙa da ganin tsofaffi ko matasa a matsayin abokantaka amma ba su da kwarewa. A cikin binciken da Age Concern ya gudanar, 48% na mahalarta sun ce mutane sama da shekaru 70 ana kallon su a matsayin abokantaka, idan aka kwatanta da 27% waɗanda suka faɗi daidai game da mutanen da ke ƙasa da shekaru 30. A halin yanzu, kawai 26% sun yi imanin cewa mutanen da suka girmi 70 suna kallon su a matsayin masu iyawa (tare da 41% suna faɗi daidai game da 30s). [22]

Shekaru na dijital yana nufin ƙiyayyar da manya ke fuskanta a duniyar dijital. Misalin wannan na iya zama yadda rarrabuwa na tsararraki ke sa matasa su zama ƙwararrun lambobi kuma tsofaffi kamar dunces na dijital. Babu wata kwakkwarar shaida don rarrabuwar dijital tsakanin manya da matasa. Ya fi dacewa a ce akwai bakan dijital. [23][24] Abubuwan da suka faru na tsofaffi galibi ana cire su daga ajanda na bincike akan kafofin watsa labarai na dijital kuma shekarun tsufa galibi yana da mahimmanci a cikin fannoni kamar nazarin sadarwar jama'a. Misali, a cikin hangen nesa na watsa labarai, Ana nuna ayyukan tsofaffi a matsayin ko dai gafala ko ja da baya, kuma daidaiton yadawa tare da mallakar mutum ɗaya na iya ɓoye 'matsalolin aiki' kamar raba wayar hannu ko kiran da aka rasa waɗanda ma'auratan tsofaffi ke amfani da su akan tsayayyen kuɗin shiga. [25]

Shekaru na dijital a cikin ci gaban zamantakewa da tattalin arziki

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Yawancin nazarin shari'o'i masu kyau game da hadin gwiwar tsararraki ana tattara su daga Asiya Pacific.

Shekaru a cikin kididdiga

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Ageism kuma ba da gangan ba yana cikin hanyoyin da ake tattara ƙididdiga. Misali, bayanan da aka tattara bisa manyan nau'ikan shekaru (misali, "60+") galibi suna sanya duk wanda ya wuce 60 zuwa "yankin launin toka" wanda ke rufe bambance-bambance. Ofishin Babban Kwamishinan 'Yancin Dan Adam na Majalisar Dinkin Duniya ya soki rabon dogaro kamar yadda ya dogara ne akan zaton tsufa cewa tsofaffi koyaushe suna dogara da kulawa daga matasa ma'aikata.[26]

Tsufa na gani

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Kalmar tsufa ta gani ta samo asali ne a cikin 2018 ta Loos da Ivan. Sun bayyana tsufa na gani a matsayin "aikin zamantakewa na nuna rashin wakiltar tsofaffi ko nuna musu ta hanyar nuna bambanci". Wannan mai yiwuwa ne saboda karuwar maganganun Shekaru na huɗu a cikin kafofin watsa labarai, suna nuna tsofaffi a matsayin masu lafiya kuma a matsayin masu amfani, suna jin daɗin rayuwa da rayuwa "shekaru na zinariya". Wakilan kafofin watsa labarai na tsofaffi sun koma daga kuskuren (hotuna marasa kyau) [27] [28][29] [30] zuwa karin kwatanci masu kyau.[31] A yau, shekaru na gani a cikin kafofin watsa labaru yakan zo a nannade cikin siffar kyawawan halaye na wakilci na shekaru uku na tsofaffi, yayin da manya a cikin shekaru hudu suna ci gaba da zama marasa wakilci. Ɗaya daga cikin bayanin da zai yiwu ga wannan shine cewa masu shekaru uku masu lafiya na iya gwammace kada a haɗa su da masu shekaru huɗu, yayin da suke tunatar da su abin da ke gaba a nasu na gaba. Ko da yake wannan rashin jin daɗi ko ma tsoro game da mace-mace ya zama ruwan dare gama gari, a mahangar al’umma irin wannan nau’in (na kai) yana da illa ga agers na huɗu a matsayin ƙungiya kuma a cikin ma’ana ga masu girma na uku su ma, yayin da suke haɗarin zama agers na huɗu da kansu wata rana.[31]

Manazarta

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  1. ↑ "Ageism and Aging". www.achca.org. Retrieved 2023-02-18.
  2. ↑ Riddiough, Christine (August 22, 2020). "Ageism is real. It's time we fought it". Democratic Socialists of America. Archived from the original on Jul 8, 2023.
  3. ↑ Butler, R. N. (1969). "Age-ism: Another form of bigotry". The Gerontologist. 9 (4): 243–246. doi:10.1093/geront/9.4_part_1.243. PMID 5366225. S2CID 42442342.
  4. ↑ 4.0 4.1 Karlsson, Carl-Johan (7 July 2021). "What Sweden's Covid failure tells us about ageism". Knowable Magazine. doi:10.1146/knowable-070621-1. Archived from the original on 25 January 2023. Retrieved 9 December 2021.Karlsson, Carl-Johan (7 July 2021). "What Sweden's Covid failure tells us about ageism". Knowable Magazine. doi:10.1146/knowable-070621-1. Archived from the original on 25 January 2023. Retrieved 9 December 2021. Cite error: Invalid <ref> tag; name "Karlsson" defined multiple times with different content
  5. ↑ Shelley Ettinger (September 1976). "The Bottom Rung" (PDF). FPS: A Magazine of Young People's Liberation. Ann Arbor, MI: Youth Liberation Press (54 (Growing Up Gay)): 8. Archived (PDF) from the original on 16 August 2024. Retrieved 16 January 2022.
  6. ↑ Techera, Philip (13 January 2022). "NURS 3325 Module 1 Discussion Ageism". NursingPaperSlayers (in Turanci). Archived from the original on 29 September 2022. Retrieved 29 September 2022.
  7. ↑ "Discrimination Against Youth Voice". freechild.org. 7 January 2016. Archived from the original on 26 June 2018. Retrieved 1 May 2018.
  8. ↑ Hasbrouck, Edward (Summer 2021). "Youth Liberation and Military Conscription". Peace Chronicle. Peace & Justice Studies Assoc. Archived from the original on 16 August 2024. Retrieved 16 January 2022.
  9. ↑ De Martelaer, K.; De Knop, P.; Theeboom, M.; Van Heddegem, L. (2000). "The UN Convention as a Basis for Elaborating Rights of Children in Sport". Journal of Leisurability. 27 (2): 3–10.
  10. ↑ Lyon, P.; Pollard, D. (1997). "Perceptions of the older employee: is anything really changing?". Personnel Review. 26 (4): 245–257 [249]. doi:10.1108/00483489710172051.
  11. ↑ Iversen, T.N.; Larsen, L.; Solem, P.E. (2009). "A conceptual analysis of ageism". Nordic Psychology. 61 (3): 4–22. doi:10.1027/1901-2276.61.3.4. S2CID 145529534.
  12. ↑ "Stop Discrimination's Glossary (European Union)". stop-discrimination.info. Archived from the original on 17 October 2007. Retrieved 17 April 2012.
  13. ↑ Branch, L., Harris, D. & Palmore, E.B. (2005) Encyclopaedia of Ageism. Haworth Press. ISBN 0-7890-1890-X
  14. ↑ Levy, B. R. (2001). "Eradication of Ageism requires addressing the enemy within". The Gerontologist. 41 (5): 578–579. doi:10.1093/geront/41.5.578. PMID 11574700.
  15. ↑ roscigno, vincent j. (2010). "ageism in the american workplace". Contexts. 9 (1): 16–21. doi:10.1525/ctx.2010.9.1.16. ISSN 1536-5042. JSTOR 41960075.
  16. ↑ Posthuma, R. A.; Campion, M. A. (2009). "Age stereotyping in the workplace: Common stereotypes, moderators, and future research directions". Journal of Management. 35: 158–188. doi:10.1177/0149206308318617. S2CID 145727680.
  17. ↑ Hess, Thomas M.; Auman, Corinne; Colcombe, Stanley J.; Rahhal, Tamara A. (2003). "The Impact of Stereotype Threat on Age Differences in Memory Performance". The Journals of Gerontology Series B: Psychological Sciences and Social Sciences. 58 (1): 3–11. doi:10.1093/geronb/58.1.P3. PMID 12496296.
  18. ↑ Ganley, Colleen M; Mingle, Leigh A; Ryan, Allison M; Ryan, Katherine; Vasilyeva, Marina; Perry, Michelle (2013). "An examination of stereotype threat effects on girls' mathematics performance". Developmental Psychology. 49 (10): 1886–1897. doi:10.1037/a0031412. PMID 23356523.
  19. ↑ Chan, Wayne; McCrae, Robert R; De Fruyt, Filip; Jussim, Lee; Löckenhoff, Corinna E; De Bolle, Marleen; Costa, Paul T; Sutin, Angelina R; Realo, Anu; Allik, Jüri; Nakazato, Katsuharu; Shimonaka, Yoshiko; Hřebíčková, Martina; Graf, Sylvie; Yik, Michelle (2012). "Stereotypes of age differences in personality traits: Universal and accurate?". Journal of Personality and Social Psychology. 103 (6): 1050–1066. doi:10.1037/a0029712. PMC 3514646. PMID 23088227. Invalid |display-authors=29 (help)
  20. ↑ Apt, Carol; Farley Hurlbert, David (1994). "The sexual attitudes, behavior, and relationships of women with histrionic personality disorder". Journal of Sex & Marital Therapy. 20 (2): 125–134. doi:10.1080/00926239408403423. PMID 8035469.
  21. ↑ (Jerry W. ed.). Missing or empty |title= (help)
  22. ↑ Loretto, W.; Duncan, C.; White, P.J. (2000). "Ageism and employment: Controversies, ambiguities, and younger people's perceptions" (PDF). Ageing & Society. 20 (3): 279–302. doi:10.1017/s0144686x00007741. S2CID 54961733. Archived (PDF) from the original on 16 August 2024. Retrieved 18 August 2019.
  23. ↑ Lenhart, A.; Horrigan, J.B. (2003). "Re-visualizing the digital divide as a digital spectrum". IT & Society. 1 (5): 23–39.
  24. ↑ Loos, Eugène (2012). "Senior citizens: Digital immigrants in their own country?". Observatorio. 6 (1): 1–23. doi:10.15847/obsOBS612012513 (inactive 4 July 2025). Archived from the original on 16 August 2024. Retrieved 29 November 2017.CS1 maint: DOI inactive as of ga Yuli, 2025 (link)
  25. ↑ Fernández-Ardèvol, Mireia; Ivan, Loredana (2016). "Older People and Mobile Communication in Two European Contexts". Romanian Journal of Communication and Public Relations. 15 (3): 83–98. doi:10.21018/rjcpr.2013.3.196.
  26. ↑ "Measure what you treasure: Ageism in Statistics" (PDF). OHCHR. 2020. Archived (PDF) from the original on 5 October 2021. Retrieved 5 October 2021.
  27. ↑ Atkins, T.; Jenkins, M. C.; Perkins, M. H. (1990). "Portrayal of persons in television commercials age 50 and older". Psychology: A Journal of Human Behaviour. 27 (4): 30–37.
  28. ↑ Roy, Abhik; Harwood, Jake (1 February 1997). "Underrepresented, positively portrayed: Older adults in television commercials". Journal of Applied Communication Research. 25 (1): 39–56. doi:10.1080/00909889709365464. ISSN 0090-9882.
  29. ↑ Simcock, Peter; Lynn, SudburyDr (1 January 2006). "The invisible majority? Older models in UK television advertising". International Journal of Advertising. 25 (1): 87–106. doi:10.1080/02650487.2006.11072953. ISSN 0265-0487. S2CID 167032348.
  30. ↑ van Selm, M.; Westerhof, G. J.; de Vos, B. (2007). "Competent en veelzijdig". Tijdschrift voor Gerontologie en Geriatrie. 38 (2): 51–58. doi:10.1007/bf03074828. PMID 23203008. S2CID 73372054.
  31. ↑ 31.0 31.1 Cite error: Invalid <ref> tag; no text was provided for refs named :6
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