Suchergebnisse

"In the twentieth century, all developed nations began to undergo unprecedented demographic changes, as their birth rates declined, and life expectancies increased significantly --an average of thirty years in less than a century. These developments have caused major transformations in the composition of populations in these countries, especially in terms of the proportions of the various age groups. While the age groups of children and adolescents have decreased, those of elderly persons aged 65 and over, have increased. Consistent with the situation in other developed nations, the absolute number and percentage of elderly persons in the Israeli population is increasing, while the percentage of younger persons is decreasing. Israel, however, differs from other developed countries in the pace of this demographic change, the composition of its population, and the ways it can address needs related to aging. The demographic figures in Israel indicate that not only is the proportion of elderly persons in the total population growing, but that the old population itself is rapidly aging as well. This volume exemplifies how social science research can promote knowledge about and understanding of needs and opportunities for adaptation, and assist in evaluating the outcomes of policies and services on the personal, community and national levels, as well as suggest required changes. The variety of topics covered in this volume on age-related research, policies and practice reflects a wide range of research by Israeli scholars on social aspects of aging. Their research offers a glimpse into the knowledge base that has been built over the years on the aging process in Israel, the population of elderly people, and the national policies and network of services for the aged. Other developed countries with aging populations have much to learn from the Israeli experience."--Provided by publisher.

Cover -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- Prologue -- Acknowledgments -- SECTION 1: THE ART OF CAREGIVING: POLICIES AND SERVICES -- INTRODUCTION -- CHAPTER 1: The Interface between Family Responsibility and State Responsibility in Caring for the Elderly in Israel -- CHAPTER 2: Consumer-Directed Services at Home for Older People in the United States -- CHAPTER 3: Residential Care: Informed Choices -- CHAPTER 4: New Demands on Education and Training for the Care of Old People: The Case of Israel -- SECTION 2: THE ART OF FAMILY CARE -- INTRODUCTION -- CHAPTER 5: In Care and On Call: The Endangered System of Australian Family-Based Caregiving -- CHAPTER 6: The Challenges and Issues Confronting Family Caregivers to Elderly Cancer Patients -- CHAPTER 7: Letting Go and Holding On: Support for the Carer and Dementia Care in the Final Stage -- SECTION 3: THE ART OF LETTING GO -- INTRODUCTION -- CHAPTER 8: Bioethics and End-of-Life Issues -- CHAPTER 9: End-of-Life Care in Israel -- CHAPTER 10: The Dying Patient: Israeli Attitudes and Proposals -- CHAPTER 11: Advance Directives -- CHAPTER 12: Resources, Autonomy, and Lack of Focus on the Common Good: End-of-Life Decision Making for Older Patients in the United States -- CHAPTER 13: Palliative Care for the Aged Community: An Australian Perspective -- Epilogue -- Glossary -- Coeditors and Contributors -- Index

While recent life events (RLE) cause ill health and psychological distress, religiosity is positively associated with health. The adverse effect of RLE on health is usually explained in terms of stress theory; the positive religiosity-health association is explained by the nature of the religious network, or by the effect of religiosity on the internal environment of the individual. Using data collected from a sample (n = 230) of two Israeli kibbutzim, one religious and one non-religious, with similar ecology, demography, and social structure, the stress-deterrent effect of religiosity is studied. Self-administered questionnaires, including a list of RLE, five health measures, and five religiosity measures, were randomly distributed. Our findings show that whereas RLE adversely relate to health, belonging to a religious community counterbalances the negative health consequences of RLE. Individual religiosity (private praying, theodicity, and religious commitment) do not have the same stress-deterrent effect.