Abstract
The term elderhood establishes a much-needed pathway to acknowledge and embrace the distinctive opportunities, developmental transitions, and milestones of later life. The social construction of life stages progresses and transitions in response to changing norms and influences. Establishing elderhood as a distinct stage of life is necessary to counter the limiting systems, structures, and ageist norms that stigmatize aging and the process of growing older. The life stage of elderhood affirms that growth and development continue beyond the stage of adulthood. Providing a nuanced view of aging as multidirectional and multidimensional, encompassing simultaneous growth and decline.
Keywords
elderhood, ageism, development
What word best describes a person in later life? Senior? Elderly? Older adult? Research indicates that older individuals do not prefer any of these terms (Falconer & O’Neill, 2007). We will never agree on adequate language as long as the pervasive stigma associated with aging remains. The word “old” is often viewed negatively, evoking feelings of bitterness or resentment at being unseen and unappreciated. Given such a deep aversion to later life, it’s no surprise that we haven’t yet universally defined or adopted a term that captures the unique opportunities and milestones in the final decades of life.
We often refer to this stage of life as retirement or older adulthood. Retirement, at its core, is an inadequate way to describe growth and development. It isn’t a life stage but a social institution. Retirement became formalized in the United States in the late 19th century, following its introduction in Germany in 1889 by Chancellor Otto von Bismarck, who created the first government benefits program (Zickar, 2013). The concept of retirement as a distinct life stage was solidified in the United States with the passage of the Social Security Act and later through the development of brick-and-mortar communities that promoted retirement as a modern lifestyle (Gendron, 2022). However, retirement, by definition, is the act of stepping back from a job or role. A term fundamentally based on withdrawal is hardly adequate to address the complexities of aging, which simultaneously involves decline, growth, and development.
Older adulthood, although a gentler term, implies that we remain in the single stage of adulthood for upwards of 60 years. This view is stagnant at best and, at worst, sets expectations for later life as simply continuing the activities and interests of midlife or earlier. Using “older adulthood” to describe development fails to reflect how we change, grow, and evolve into the next phase of life.
In contrast, elderhood can be defined as a distinct developmental stage of life, characterized by biological, psychological, social, and spiritual changes that present opportunities for meaning, growth, and contributions. There is no single path to elderhood or a single age at which one becomes an elder; rather, it is unique and personal, dependent upon cultural context and personal experiences (Settersten, 2005; Gendron, 2026).
The word elderhood elicits a variety of thoughts and emotions. Some people hear it as a term that inspires reverence, wisdom, and maturity. Others have strong negative reactions and outright reject being seen as someone in a later stage of life. They discuss a sense of stigma and express displeasure at not being recognized as being in adulthood. Both perspectives are valid and understandable.
Just as language evolves, the social construction of life stages changes over time in response to changing norms, values, and historical influences. It is easy to forget that our modern understanding of childhood only emerged in the 18th and 19th centuries. While childhood is now seen as a distinct, protected, and defined stage of life, for centuries, children were integrated into adult work, and few social distinctions existed between children and adults (DeMause, 1974).
‘The answer to why we have not legitimized elderhood is relatively straightforward: ageism.’
Over the past few decades, we have witnessed a societal shift characterized by increased longevity and a longer health span, alongside changing demographics, with more people living into later life than ever before. These changing norms, values, influences, and opportunities indicate that the time of elderhood has come.
Gerontological theorists have developed the needed foundational and conceptual pillars to support elderhood as a stage of development. For example, the theory of Selective Optimization with Compensation (Baltes & Baltes, 1990) posits that older adults overcome limits by optimizing resources such as time and energy into selected activities that focus on fewer, but more meaningful goals. Carstensen (1992) further explains in Socioemotional Selectivity Theory that in later life, goals and motivations shift with the evolving perception of time, leading to the prioritization of emotionally meaningful goals, deepening relationships, and greater emotional well-being.
These theories form the canonical framework for late-life development. Although the concept of elderhood appears in the literature, with many writings by elders themselves, it has yet to be accepted or normalized in our cultural lexicon (Inker & Constant, 2026).
This leads us to ask three essential questions: Why have we not yet legitimized elderhood as a life stage? Should we? What would be different if we did legitimize it?
The answer to why we have not legitimized elderhood is relatively straightforward: ageism. Self-directed ageism manifests as thoughts, feelings, and actions that lead us to avoid acknowledging our own aging or approaching old age. Disassociation from our own aging can serve as a misguided armor that shields us from self-judgment and judgment from others.
But, self-directed ageism has real consequences, including higher rates of depression and anxiety, lower self-esteem, increased risk of cardiovascular disease and shortened longevity (Chang et al., 2017; Levy et al., 2016; Levy et al., 2002; Levy et al., 2000). Ageism also is relationally expressed, reinforced, and perpetuated through interpersonal interactions and casual conversations that further solidify the perception of advanced age as undesirable (Gendron et al., 2018).
Ageism pathologizes aging, reducing it to a biomedical process of decline. We are taught to fear aging, resist getting older, and constantly encouraged to fight against the natural processes that move us into later life. Ageism supports profitable industries that deepen society’s preoccupation with youth. Given such strong influences, it is no surprise that we have an aversion to the concept of elderhood as an aspiration.
The more important question is whether we should legitimize elderhood as a stage of life, and the answer is unequivocally yes.
Elderhood is essential because it provides a framework for transitioning away from the developmental tasks of adulthood and recognizing that new tasks lie ahead (Thomas, 2014). The developmental milestones of adulthood include psychological maturity, autonomy, responsibility, ambition, and the acquisition of social roles such as work, partnership, or parenthood (Erikson, 1950, 1968; Jung, 1933).
On the other hand, the developmental milestones of elderhood include greater wisdom from life experiences, prioritization of relationships and activities based on their importance, appreciation of time, freedom from social expectations, and a focus on self-development over approval or advancement (Welleford et al., 2026).
Legitimizing elderhood would set a societal expectation that further development occurs beyond adulthood. Substantiating elderhood could create a fundamental shift in the cultural narrative of aging. It creates an open invitation to evolve into the next version of ourselves. Elderhood asks questions of us that an ageist society neglects to ask in later life: Who am I becoming? What are my goals and aspirations? How do I want to spend my time? What matters most to me?
‘Elderhood is essential because it provides a framework for transitioning away from the developmental tasks of adulthood and recognizing that new tasks lie ahead.’
Elderhood offers a nuanced and fluid understanding of development in later life. It reminds us that development is multidimensional and multidirectional. Multidimensionality refers to the growth we experience in the various dimensions of our whole selves, including our physical bodies, mental capacities, social roles, and spiritual aspects. Multidirectional contextualizes our mortality, reminding us that both growth and decline happen simultaneously. Elderhood, like every other stage of life, is embedded with obstacles. Elderhood is not meant to diminish the challenges we face as we grow older. It is not a call to be Pollyanna; overly optimistic, and unrealistic. Quite the contrary, it is designed to acknowledge the contradictions, the losses of abilities and loved ones, while also celebrating the evolution of our unique identities and experiences that propel us forward.
If elderhood becomes common usage, elder would be the appropriate nomenclature to describe someone in this stage of life. This is consistent with the terms “child” and “adult,” respectively denoting individuals in childhood and adulthood. That being said, the term “elder” has deep linguistic and cultural roots with historical and social meanings that could complicate its adoption. For example, in many tribal and Indigenous communities, an elder is not necessarily defined by age, but rather by a role earned through service, knowledge, and spiritual grounding (Battiste & Youngblood Henderson, 2000).
In many religious traditions, an elder is a term used to recognize leadership and responsibilities in teaching, governance, and decision-making (Elliott, 2001). To address the potential for cultural appropriation, we must acknowledge and appreciate the complexity of the term “elder” as a critical component of moving forward. Doing so will require that we embrace fluidity and plurality in our approach. No single term need be imposed; rather, there should be an invitation to self-identify with respect for individual agency. Some people may embrace the term elder, while others prefer older adult, older person, or no age-based label at all.
A question to consider is how we can frame elder as a contextual and relational term used to challenge ageist narratives. The risk of appropriation is heightened when a term is decontextualized; we therefore must be explicit about our intent and not borrow status, but rather design it to name a developmental and social phase.
What is certain is that a bold new vision is needed that appreciates the unique, individual, and complex processes that encapsulate the experience of elderhood. The only thing stopping us from achieving this vision of elderhood is—us. Ageist cultural norms and the industries that financially benefit from them block the evolution of our language and fuel our obsessive focus on youth. It is all too easy to forget that we hold the power to change this narrative. Cultural shifts require a critical mass of people to say, loudly, “There is another way we can do this!” with bravery.
Elderhood is desperately needed to counter the current landscape, where elders face a greater risk of social isolation, loneliness, and a sense of thwarted belonging due to ageism and the stigma associated with aging (Camp et al., 2024). Ageism, as the status quo, erects walls so wide and tall that it blocks the view of possibilities that lie ahead. Elderhood opens the door to a different story about our later decades, one grounded in both realism and aspiration.
Tracey Gendron, PhD, is chair for the Virginia Commonwealth University Department of Gerontology and executive director of the Virginia Center on Aging. She is author of the book, Ageism Unmasked: Exploring Age Bias and How to End It (Steerforth, 2022).
Photo credit: Shutterstock/PeopleImages
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