Why did the United States lag behind Germany, Britain, and Sweden in adopting a national plan for the elderly? When the Social Security Act was finally enacted in 1935, why did it depend on a class-based double standard? Why is old age welfare in the United States still less comprehensive than its European counterparts? In this sophisticated analytical chronicle of one hundred years of American welfare history, Jill Quadagno explores the curious birth of old age assistance in the United States. Grounded in historical research and informed by social science theory, the study reveals how public assistance grew from colonial-era poor laws, locally financed and administered, into a massive federal bureaucracy.

This work makes extensive use of seven well-developed historical case studies describing the evolution of public old-age security in industrial nations (Germany, United Kingdom, Sweden, and the United States) and developing nations (Brazil, Nigeria, and India). The authors focus on specifying contexts in which general theoretical perspectives can be used to account for these developments. One of the few studies which integrates historical and quantitative data, this accessible work will prove helpful to students and researchers of the welfare state, aging policy, and comparative sociology.

'Given the highly specialised subject matter, which so easily degenerates into rather tedious calculations, this book is really amazingly interesting and competently executed.' - The late Mark Blaug, formerly of the University of London and University of Buckingham, UK

"Haber and Gratton lay to rest many conventional assumptions concerning the place of older persons in American history." -- Choice "Haber and Gratton's meaty little book does more than provide an intelligent synthesis of existing old-age history; its new interpretations, insights, and shifts of emphasis will provoke responses and help move historians' work away from the now threadbare original disputes in e field toward new questions and approaches." -- American Historical Review "Indeed, Haber and Gratton give us a refreshingly multidimensional history of the shift in old-age security from work, assets, or children to government annuities." -- Contemporary Sociology "... the history of old age has finally come of age. The authors successfully synthesize the best of the earlier social and cultural studies with new empirical evidence and recent findings of economic historians." -- Journal of Economic History "A truly 'revisionary' interpretation of the cultural and structural forces that shaped the elderly's lives from the colonial period to the present. Lucid and controversial, [it] is bound to be widely cited and hotly contested." -- W. Andrew Achenbaum This social history of the American elderly offers a provocative new view of aging in the United States. It revises traditional assumptions about the economic status of the old and challenges the long-held contention that industrialization destroyed family relationships.

As life spans expanded dramatically in the United States after 1900, and employers increasingly demanded the speed and stamina of youth in the workplace, men struggled to sustain identities as workers, breadwinners, and patriarchs—the core ideals of twentieth-century masculinity. Longer life threatened manhood as men confronted age discrimination at work, mandatory retirement, and fixed incomes as recipients of Social Security and workplace pensions. They struggled to somehow sustain manliness in retirement, a new phase of life supposedly defined by the absence of labor. Ironically, retiring men pursued ways to stay “productive”: retirees created new daily routines of golf and shuffleboard games, tinkered with tools in garages, attended social club meetings, armed themselves for hunting and fishing excursions, and threw themselves into yard work. Others looked for new jobs or business ventures. Only unending activity could help to ensure that the “golden years” would be good years for older men of the twentieth century.

Scholars have long remarked on the frequency with which Japanese myths portrayed gods (kami) as old men or okina. Many of these “sacred elders” came to be featured in premodern theater, most prominently in Noh. In the closing decades of the twentieth-century, as the number of Japan’s senior citizens climbed steadily, the sacred elder of premodern myth became a subject of renewed interest and was seen by some as evidence that the elderly in Japan had once been accorded a level of respect unknown in recent times. In Buddhism and the Transformation of Old Age in Medieval Japan, Edward Drott charts the shifting sets of meanings ascribed to old age in medieval Japan, tracing the processes by which the aged body was transformed into a symbol of otherworldly power and the cultural, political, and religious circumstances that inspired its reimagination. Drott examines how the aged body was used to conceptualize forms of difference and to convey religious meanings in a variety of texts: official chronicles, literary works, Buddhist legends and didactic tales. In early Japan, old age was most commonly seen as a mark of negative distinction, one that represented the ugliness, barrenness, and pollution against which the imperial court sought to define itself. From the late-Heian period, however, certain Buddhist authors seized upon the aged body as a symbolic medium though which to challenge traditional dichotomies between center and margin, high and low, and purity and defilement, crafting narratives that associated aged saints and avatars with the cults, lineages, sacred sites, or religious practices these authors sought to promote. Contributing to a burgeoning literature on religion and the body, Buddhism and the Transformation of Old Age in Medieval Japan applies approaches developed in gender studies to “denaturalize” old age as a matter of representation, identity, and performance. By tracking the ideological uses of old age in premodern Japan, this work breaks new ground, revealing the role of religion in the construction of generational categories and the ways in which religious ideas and practices can serve not only to naturalize, but also challenge “common sense” about the body.

From one of the leading policy experts of our time, an urgent rethinking of how we can better support each other to thrive Whether we realize it or not, all of us participate in the social contract every day through mutual obligations among our family, community, place of work, and fellow citizens. Caring for others, paying taxes, and benefiting from public services define the social contract that supports and binds us together as a society. Today, however, our social contract has been broken by changing gender roles, technology, new models of work, aging, and the perils of climate change. Minouche Shafik takes us through stages of life we all experience—raising children, getting educated, falling ill, working, growing old—and shows how a reordering of our societies is possible. Drawing on evidence and examples from around the world, she shows how every country can provide citizens with the basics to have a decent life and be able to contribute to society. But we owe each other more than this. A more generous and inclusive society would also share more risks collectively and ask everyone to contribute for as long as they can so that everyone can fulfill their potential. What We Owe Each Other identifies the key elements of a better social contract that recognizes our interdependencies, supports and invests more in each other, and expects more of individuals in return. Powerful, hopeful, and thought-provoking, What We Owe Each Other provides practical solutions to current challenges and demonstrates how we can build a better society—together.