Community Building and Betty Crocker...

For the past six years, sometime in early fall, I don an apron, which I place on top of a (borrowed) flowery shirt-waist dress, tie my hair in a bun, and call myself “Betty”. That’s Betty, as in Mrs. Crocker, the mythical 50s mom who graced the boxes of many a cake mix. A woman – or at least the character of a woman – who is the opposite of the mother I grew up with, who hated being a “housewife” and hated being in the kitchen. But I digress. Betty invites neighbors to an “apple bake-off”, a contest in which everyone “competes” to have their “entry” judged as the best baked apple treat. (Spoiler: In case you didn’t know, there never was a real Betty Crocker.) 

Here’s a little backdrop: I live on a street with many traditions. My neighbors have been putting on a Halloween extravaganza for many years that attracts a thousand children and their parents – yes, 1,000, I kid you not – which involves gory surgical skits with manic doctors and bloody body parts, lots of chocolate and a “honk” band that marches up and down the street playing New Orleans jazz. We have block parties in the fall and pot lucks throughout the year, and we even occasionally sojourn out of the neighborhood to go apple picking or to visit a museum together, caravanning with a string of cars if necessary. So it is in keeping with the (very) social world of my street that Betty decided to make a visit. 

After the first successful year, Betty decided to come back the next year and the next, and the bake-off officially became a new tradition. I guess that is how traditions are created. 

If the bake-off were in rural Tennessee or even Western Massachusetts, it would not be such an anomaly. But it turns out that the real-life country is not required for a group of friends to compete with one another to see who can make the most delicious baked apple treat. In fact, bringing the country to the city may be part of the appeal. We can “do” country in the city, but then we pop on the subway to see a play downtown. The competitive spirit in the bake-off kinda comes with the territory, but in our bake-off, the competition comes with a fair amount of tongue-and-cheek. Although each year, I have noticed that a lot of people seem to up their game, and that benefits everyone's palate. 

To determine the winners, an “elite panel” of young people (i.e. awesome kids) sit in judgment, evaluating each entry with a tough set of criteria that appears to be borrowed from TV cooking shows. The truth is that this discerning band of judges is ruthless. So we decided to narrow the possible score they can dole out, from a 1-10 scale to a 7-10 scale. Yes, 7 is now the lowest number an entry can receive. But they take it very seriously, to be lauded; they do a great job; and everyone has fun. The bottom line is that no one loses too badly, and pretty much everyone is a winner, or as a native Bostonian would say, a “winnah”. This year’s 1st place winner received a cheesy, but effective, trophy. But everyone who bakes gets either a 1st or 2nd place ribbon. 

In the widely popularized pop-novel, “Bowling Alone”, Robert Putnam argues that the fabric of our social connections has dissipated, leaving us alone and isolated from one another. When the book came out in 1990, a number of critics said that just because people aren’t bowling together, it doesn’t mean that they aren’t finding other ways to come together. Civic activities have continued to flourish in other forms, they argued, from youth soccer leagues to book clubs to going to church or mosque or synagogue. Nonetheless, people are working longer hours, either in salaried jobs that have a “longer hours” culture, or by juggling more than one job in order to feed the family. Putnam says that these longer hours pull people away from their communities, and he’s probably right. 

Technology and social media are now being deemed as the culprits, stealing time from in-person communication. In fact, ironically, there are even blogs and YouTube videos lamenting how people spend too much time on their computers.

A lot of people, myself included, believe that people are still hungry to feel a “sense of community”. According to one extensive study published in the American Sociological Review (McPherson, Smith-Lovi and Brashears, 2006), there has been a huge drop in the size of our social networks. As a result of having smaller social networks, we have lost “discussion partners” or people with whom we can share confidences, either within and/or outside of our families. Moreover, given the implicit and explicit racial and class divides in our society, the potential for broadening our social networks beyond people who look like us is stymied.

Which brings me back to Betty, and a lot of other community-building events located in my neighborhood, and I’m sure many others around the country. For example, we have a very cool event in the ‘hood called JP Reads, which is “a community-wide literary celebration” where people read and discuss the same book, and get to meet the author (http://www.jpreads.org/).

And there's Wake Up the Earth, a local festival in May that begins with several parades coming from a number of locations in the neighborhood and ultimately merging together on an expanse of greenery next to a subway stop, where live and local entertainment erupts.

 
And then there’s the ever-magical Lantern Parade, which was happening when my 23-year-old daughter was a kid, where young and old walk around the local Jamaica Pond at sunset carrying decorated lanterns with candles inside that reflect off the water.

Or most recently, a new tradition, the Jamaica Plain Porchfest (www.jpporchfest.org), where musicians play a wide variety of musical styles on porches all over the neighbhorhood. (Full disclosure:  I'm one of the organizers of this last event, along with my buddy, Marie.)

 

I’m wondering about your communities. Do you feel a “sense of community”? Is your community “place-based” or is it virtual or both? Is your community defined by work or family or a particular interest, or all of the above? If you don't feel a sense of community, do you want to? And if you do, do you have any good ideas? I'd really love to hear... 

Meanwhile, here are some photos from this year's Bake-Off! And the winner is...

 

Photo credit for the Bake-off pictures:  Joni Lohr
Photo credit for JP Porchfest pic:  Sam Sacks

From Applied to Action Sociology: Jamaica Plain Porchfest

For a couple of decades, I have been an “applied sociologist”, meaning that my sociology leaves the classroom and situates itself in organizational contexts. There are many ways that applied sociologists “do sociology”.  For the most part, my work focuses on evaluating a range of programs and policies to help organizations get stronger and ultimately, bring in more funds so they can continue to do their good work. Applied sociology may be perceived by some as the step child of academic sociology.  “Professor” is a far more classy title than Senior Research Associate or even, Wowza Evaluation Research Expert!  But academic and applied sociology are equally good options; the choice to pursue one or the other has more to do with the job market, as well as one’s career goals and interests.  That said, applied sociologists have fewer institutionalized steps along the career ladder to achieve “success”, and we certainly experience less institutionalized scrutiny.  For better or worse, applied sociologists also don’t generally have a “family” of colleagues for life!

A lot of us “applied folks” are happy with our choice. The work is challenging, and the potential to improve programs and policies that improve people’s health, education, incomes and more is satisfying. Many of us also love to teach, but generally when we do, we’re on the lowest rung of the totem pole as adjuncts, with low wages, no benefits and depending on the institution, no status, even if one is a stellar teacher whose students adore you. But unlike adjuncts who are scraping a living together teaching multiple single courses, we may choose to teach a course, without fully depending on this income.

This spring, I discovered another way to put my sociology into action, when I joined with a friend to organize a neighborhood music festival on porches, called “Jamaica Plain Porchfest”(www.jpporchfest.org).   

My type of applied sociology had, for the most part, been stuck in a room, or on occasion, at an event or rally. But I felt ready to break out. While I have been evaluating arts-based programs for a number of years, I found that I could bring my sociological eye to designing and implementing this participatory arts-based musical event.  Luckily, I was partnered with an old and dear friend who brought the same sensibility and perspective.

Our sociological eyes went into motion from the very beginning of our planning, as we identified the “outcomes” we wanted to achieve for this event.  We live in a community that is considered very diverse, in terms of race/ethnicity, class and sexual/gender orientation. But in reality, the community is very divided. There is a “Latin Quarter” which houses Cubans, Dominicans, Puerto Ricans and Central Americans; there are public housing developments that cloister poor people in large high rises; there are new mixed-income housing developments; there are sections of “town” that are entirely working class, and others that are entirely middle class. Our goal was to bring the various strains of the community together – bridging race/ethnicity and class – using music as the vehicle.

The phenomenon of “porchfests” is not new.  The first one was organized in Ithaca, New York in 2007, and now there are 20 of them in cities and towns throughout the U.S., including Tucson, Napa Valley, Boulder, Buffalo (my home town!), Salt Lake City and in Somerville, Massachusetts, the porchfest that initially inspired us. From the looks of the incredible photos on each of their porchfest websites, we can see that they are joyous events that build community. From our conversations with the Ithaca and Somerville porchfesters, we also know how successful they are in promoting community bonding, as people come out on the streets to enjoy music together.

In contrast to some of the neighborhoods where other porchfests take place, around half of Jamaica Plain’s residents are people of color, including 25% Latino, 14% African-American, and 4% Asian, and 50% are white.  Our commitment was to promote bridging and bonding, by pursuing three strategies: include a diverse range of musicians in terms of their racial/ethnic backgrounds as well as their musical genres; locate and include porches throughout the neighborhood where musicians can play; and engage and bring out diverse audiences.  We hoped that these strategies would help to overcome some of the “tri-furcation” or “quadri-furcation” (!) in the ‘hood.  

Initially, we created a Facebook page with a call for musicians and porch hosts.  But a lot of people don’t go on Facebook, including 27% of online adults who don’t use social media, and another group of people defined as Facebook “resisters”.  

So we reached out to local non-profit organizations, some of whom serve youth, others who manage low-income housing, others who coordinate small business activity, and yet others who run programs around maintaining a beautiful, large park in one of the neighborhood’s low-income neighborhoods. We also reached out to students at a highly renowned local music college. We even “scouted” musicians, sometimes at a local park or other venue, as well as musicians we just heard of through friends.

My organizing partner and I started with the idea that we’d do a “pilot” event, with three bands and three porches. But if were to stay true to our goals, we needed to do more than that. Ultimately, we had 60 bands sign up, and enough porches committed so that two bands could play on each porch. We spent hours poring over the mix of bands and porch hosts we would match, focusing on bringing together a mix of people from diverse backgrounds, by race/ethnicity, gender, and where possible, class. In the end, diverse bands and solo musicians shared a stage – aka porch – hosted by a third party who generously offered her/his porch. 

We had been informed that one of the other porchfests almost got shut down one year because there were crowds of people roaming the streets, obstructing traffic and trashing neighbor’s lawns. So we created a tiered structure, in which each porch had a “Porch Fun Manager”, each cluster of porches in a particular part of neighborhood had a “Cluster Manager”, and the overall event had two “Network Managers” (me and my partner), who kept an eye on the whole picture. Organizational sociology in action…

While the two of us organized this event, we realized that we were operating within the construct of social institutions that needed to be privy to our plans, offer advice, and inform us of any limitations. So we met with officials from the City, from the police, and from a neighborhood services department that does city permitting.  (We were committed to NOT have permits for each porch!  We didn’t have the budget and we didn’t want to deal with the bureaucracy.)

 
And did I mention that we had NO budget whatsoever?  This was one of the appeals of the event. Nothing commercial. No “brought to you by”, banners, logos or even food trucks!  We received a few in-kind donations:  one from a friend, another from the City of Boston which paid for printing colorful maps of the porch routes to be used on the day of the event, and another from a printer who didn’t charge us for printing postcards to announce the event. For many people, the fact that JP Porchfest was commercial-free was a breath of fresh air.

So how did it go?  On the day of the event, we had 7,000-8,000 people roaming throughout the neighborhood listening to music, and hundreds showed up at a local restaurant, Bella Luna Restaurant and Milky Way Café, for an after-party which served $5 all-you-can-eat pizza!  Anecdotally, it seemed that everyone loved the event from the audience to the musicians to the porch hosts.

But a good “action sociologist” can’t just leave it there!  We needed to evaluate the impact of the event.  In order to count the numbers in attendance, we used porchfest stickers, and had intended to count the leftovers to gauge the size of the crowd, except we ran out of stickers in one hour!  We consulted an audience researcher on how to calculate the final numbers, and it’s her figures – 7,000-8,000 – that we are citing.  

We also distributed very short surveys with a few questions that would help us learn what worked and what didn’t work, as well as to identify the demographics of porchfesters. 

Nearly 100% reported that the event was excellent or very good (we’re still working on analyzing this data).  In addition, we had two sociology grad students from Brandeis University (my alma mater) traversing the event and interviewing participants about their experience. 

And we queried musicians and porch hosts to provide more detailed feedback on their experiences performing at JP Porchfest, and learned that they made great connections with the other band with whom they shared their porch as well as with their porch hosts. They were pleased that they were able to add people to their mailing lists and increased their CD sales. We also heard that small businesses had increased sales. One of our colleagues and friends from Hyde Square Task Force, a JP youth leadership organization, conducted her own short survey to see if business picked up in the “Latin Quarter”, and interestingly, small shops like the local beauty shop and local rotisserie chicken take-out place increased their business by anywhere from 100-400%!

Finally, we wanted to document the event, creating a team of professional filmmakers who shot the event and will produce two videos.  One is a documentary about JP Porchfest that centers on three narratives:  a long-time Latina political activist who had just moved into affordable housing and wanted to use porchfest as a way to unite her racially divided neighborhood; a veteran rocker musician who writes songs about JP and is a staple in the ‘hood; and a group of youth leaders from a local non-profit organization who were accompanied by two filmmakers who documented their response to the event and the different types of music.  The other is a 5-minute how-to video, which will be accompanied by a training guide that we write, in order to help other communities produce their own porchfests!

My organizing partner and I were initially worried that no one would show up, and then after the event, we worried that we would experience a post-event malaise.  But we have been disproven twice!  We are now planning JP Porchfest 2015, this time knowing a lot more than what we knew before we started. Soon we’re going to launch a Kickstarter campaign, and Bella Luna/Milky Way has offered us their venue for two fundraisers. 

In the end, we determined that we had done a pretty good job, maybe even a really good job!  While roughly one-third of our musicians were people of color, we want to increase the diversity of the audience, and we are developing a strategy to do so.  

In a follow-up conversation I had with Ayanna Pressley, a brilliant African-American City Councilor who spoke at the event, I lamented that the audience wasn’t as diverse as we wanted it to be, and she told me, “you are acting like a woman!”  I was startled. What did she mean?  She told me that the event was a great success, but I was focusing on the negative. “We’ll work on that for next year”, she reassured me.    

Photos/Video:
1. Woman doing limbo at Nate Smith House, affordable housing for elders. Band was Tempo International Rhythm Section.
2. Sterling Rhyne performing at home of Betsaida Gutierrez, housing activist.  Photo credit:  Sam Sacks.
3. JP Porchfest banner, created by Hyde Square Task Force Youth Leaders
4. Damn Tall Buildings. Photo credit:  Damn Tall Buildings (selfie!)
5. The Amy Hoffman. Photo credit: Jane Akiba
6. Guts and Buttons. Photo credit:  Sue Dorfman
7. Cornell Coley and Hyde Square Task Force.  Photo credit: Jane Akiba
8. Filmmakers planning Porchfest videos
9. Son of Chris Antonowich, Riding Shot Gun.  Photo credit:  Sue Dorfman
10. Video, Rick Berlin and Nickel and Dime Band:  "I Love My Street"

Joe Ehrmann, the New York Mets, Boomer and Carton, and Parental Leave…

I was a high school cheerleader. Whew – I’ve gotten the confessional part of this post out of the way. In all honesty, I hated football, and didn’t know anything about the game. I had discovered ballet and modern dance at age seven, and very soon was taking lessons four times a week. Dance was my life. This was an era when girls were often discouraged or excluded from playing sports, before the passage of Title IX. When I reached Riverside High School (RHS) in Buffalo, New York, the only dance-like option available for athletic girls was cheerleading. So another dancer friend and I plunged into the world of rah-rah, feeling like outsiders even though we were viewed as football-loving cheerleaders. Perhaps more importantly, we were also considered “popular girls”, with status that was derived from our official role in supporting the football players, “our men”, who represented the epitome of masculinity. 

Like most occupations that are female-dominated, our all-female cheerleading team was a vehicle through which we were able to bond. Our coach was the first lesbian I ever met, closeted of course in those days, who supported us in our prominent role, despite the fact that it was a gendered role. Our job was quite simple. We were to rev up the audience so that they could rev up the players. We cheerleaders – dressed in our short skirts and lettered sweaters – were happy to cheer and leap with chronically fixed smiles, as we performed to an appreciative crowd. Although unlike me, most of my “sisters” really meant it when they cheered for the players. Here was one of our popular chants, which I loved not because of the words, which glorified the heroes of the game, but because of the athletic moves that accompanied them: 

“They always call him Mr. Touchdown 
They always call him Mr. T. 
He can run and and kick and throw 
Give him the ball and just look at him go 
Hip, hip, hooray for Mister Touch-down 
He's gonna beat ‘em today 
So give a great big cheer (WOO! - cheers the crowd ) for the hero of the year, 
Mister Touchdown, RHS (Riverside High School)” 

The real hero of the RHS team was Joe Ehrmann, a star football player with a solid frame, wide, powerful neck, and muscles  that popped out of his uniform. Unlike most other girls in school, I was not interested in football players, including Joe. I presumed – right or wrong – that if you were a football player, you probably had an inflated ego and you were short on smarts. 

That said, it was clear that Joe was different than the other ball players. He was funny and clever, and a “mensch” - aka a really sweet guy. I remember his performance in an all-school “assembly” when Joe got up in front of the whole school and danced in a hula skirt. At the time, this was hysterical and unheard of – a popular football player cross-dressing for laughs. He wasn’t afraid to be outrageous, and perhaps understood that a hulk of a man displaying so-called femininity was discordant and therefore, funny.

No surprise that Joe and I didn't see each other after high school, but we both attended Syracuse University. He went on to become a star player on SU’s football team, and I went on to become an anti-war activist and aspiring feminist. When Joe graduated from SU, he was immediately drafted to play defensive tackle in the NFL for the Baltimore Colts. Given my disconnect from the world of football – in my mind, a violent sport that typifies our “masculinist” culture – I knew nothing about Joe and his success over the next four decades. That is, until I began to teach courses on gender and workplace issues, and lo and behold, I discovered that Joe and I had a lot in common. Over the years, Joe had become a minister and popular motivational speaker who chose sports as his bully pulpit to preach all over the country about the damaging social construct of what it means “to be a man”. 

In his blog, Joe writes about 10 lessons he’s learning about sports in America. Lesson # 7 says: 

At the core of much of America’s social chaos – from boys with guns, to girls with babies,  immorality in board rooms and the beat down women take– is the socialization of boys into men. Violence, a sense of superiority over women, and emotional disconnectedness are not inherent to masculinity – they are the results of societal messages that define and dictate American masculinity. 

Speaking like a feminist sociologist, Joe says that “America is increasingly becoming a toxic environment for the development of boys into men”…which “disconnects a boy’s heart from his head (and) contributes to a culture of violence, emotional invulnerability, toughness and stoicism (that) perpetuates the challenge of helping boys become loving, contributing and productive citizens”. 

I wouldn’t have found Joe, had I not become aware of a controversy around a couple of macho sportscasters who run a morning radio show on WFAN in New York City, called Boomer and Carton, followed by a social critique from my old classmate, Joe. The “Boomer and Carton” show began with Carton ranting about a New York Mets player, Daniel Murphy, who took two days of paternity leave, or as they called it a two-game paternity leave, to be with his wife as she was birthing their baby. He said that he could understand why a man would be with his wife while she’s HAVING the baby, 

But to ME, and this is MY sensibility - Assuming the birth went well; assuming your wife is fine; assuming the baby is fine – (then he should take off) 24 hours! Baby’s good; you stay there; you have a good support system for the mom and the baby. (Then) you get your ass back to the team and you play baseball! That’s my take on it.

As Carton finishes these last words, he knocks his fist on the table, agitated, and then continues: “What do you need to do anyway? You’re not breastfeeding the kid!…I got four of these little rug rats! There’s nothing to do!” 

Initially, Boomer counters by saying that Daniel Murphy has the legal right to be with the mom and his newborn, but when pressed by his co-host, Carton, about what HE would have done, Boomer backs off and says: 

Quite frankly I would've said (to my wife), C-section before the season starts. I need to be at opening day. I'm sorry, this is what makes our money. This is how we're going to live our life. This is going to give my child every opportunity to be a success in life. I'll be able to afford any college I want to send my kid to because I'm a baseball player.

So here we have two sportscasters telling us that a) "real" men have no responsibility, nor should they have an interest in being an involved father; and b) "real" men should tell their wives that this is how it’s going to be: You wrap your birthing around my work schedule, and then when you’re done popping out the baby, I’m outa’ here because I’m making money to send this kid to college, and that’s more important. 

This is where former NFL player Joe Ehrmann chimed in. 

I think these comments are pretty shortsighted and reflect old school thinking about masculinity and fatherhood. Paternity leave is critical in helping dads create life-long bonding and sharing in the responsibilities of raising emotionally healthy children. To miss the life altering experience of ‘co-laboring’ in a delivery room due to nonessential work-related responsibilities is to create false values. 

Take that, Boomer and Carton! 

In the background throughout all this hub-bub was Daniel Murphy who, without any fanfare, commented that he did hear about the controversy around his leave-taking, but he didn’t care. "That's the awesome part about being blessed, about being a parent, is you get that choice. My wife and I discussed it, and we felt the best thing for our family was for me to try to stay for an extra day - that being Wednesday, due to the fact that she can't travel for two weeks”. 

Instead of cow-towing to the traditional view that men – in particular, high-priced athletes – should put work over family, Murphy exhibited compassion for his wife and a desire to be an involved dad. "It's going to be tough for her to get up to New York for a month. I can only speak from my experience – a father seeing his wife – she was completely finished. I mean, she was done. She had surgery and she was wiped. Having me there helped a lot, and vice versa, to take some of the load off. ... It felt, for us, like the right decision to make." 
Okay, Murphy defended his right to take a measly two days off from work. This isn’t so different from thousands of men around the nation, as the range of men’s use of parental leave goes somewhere from a couple days to a couple of weeks. And that time is generally taken as vacation time, which disassociates it from the act of involved fathering. But still, the public face of this story elevates the importance of father involvement in child caring and co-parenting, with Murphy as the protagonist, and my old classmate, Joe, the advocate who understands and has a lot of important things to say about it. 

Joe continues to give inspirational talks around the country, where he questions how men begin to understand themselves and connect more deeply to others. "It's a long term process but it starts with the idea that you can’t keep hiding and protecting yourself. You've got to be able to let people in. Then you have a chance to be truly loved and to love."

Check out Joe Ehrmann’s TedX Baltimore talk called “Be a Man”: https://www.youtube.com/watch?v=jVI1Xutc_Ws 

To retire...

re•tire [ri-tahyuh r] 

1. to withdraw, or go away or apart, to a place of privacy, shelter, or seclusion: “He retired to his study”. 
2. to fall back or retreat in an orderly fashion and according to plan, as from battle, an untenable position, danger, etc. 
3. to withdraw or remove oneself: “After announcing the guests, the butler retired”. 
 4. to withdraw from office, business, or active life, usually because of age: to retire at the age of sixty. 
5. retirement or withdrawal, as from worldly matters or the company of others. 

One of my friends is passionate about Latin America and travels widely, monitoring elections and writing for an international journal. Her life-long “career” as an energy consultant is gradually shifting to her passionate "avocation".

A family member who is a therapist decided to significantly pull back on her work hours, but then it didn’t “feel right”. Instead of leaving her practice, she decided to slow down the process, and continues to see clients. She is working fewer hours, spends more time with her children and grandchildren, and has increased her volunteer work. 

Another friend had a decades-long successful career as a librarian. As her retirement approached, she was uncertain about what would come next, but stayed open to possibilities. She now works as a volunteer in a number of non-profit organizations, travels, reads, and has time to hang out with friends and former colleagues. 

And me? I don’t plan to retire for a long time. First off, even though I’m technically approaching the typical “retirement age”, I like to work because I’d like to think that I’m contributing to making the world a slightly better place, at least in the small piece of the universe I inhabit. Maybe more basic is the fact that, like many people, I can’t afford to retire! 

When it comes to major life changes, I like to be fully informed, so I decided to study “retirement narratives”. It’s an informal study that is personally driven by my desire to remain engaged in and satisfied with life when I stop working for pay someday (who knows which day). My study is a pre-emptive strike against loneliness and a concern that as I age, I will be on the periphery, no longer a contributor to the world, no longer a player in daily life…I know this can happen because I’ve seen it happen, and I bet you have too. My observations and intuition have been confirmed by reading a ton of books about aging, in preparation for an aging course I taught at Brandeis University, as well as following the substantial media coverage of issues of aging. My feeling was that my informal study would provide me with an opportunity to better understand this life changing event from a sociological perspective. 

My role model for retirement was my father, who didn’t stop working in his job as an English professor until he was around 95 years old. I used to think that his formula – essentially, to never stop working – was how I wanted to live my life. I, too, imagined that I would basically work full-time until I dropped. But now I’m re-thinking my plans. And that’s where my research comes in. My study basically consists of informal “interviews” with friends who are reducing their paid work hours, as well as informal “chats” with acquaintances I run into in random places, like CVS, walking around Jamaica Pond, and on the street. For the people I know and with whom I have regular contact, I plan to follow them over a long period of time, meaning that I want to see what they do and how they adjust for as long as I know them, which could be until I or they die. With these friends, I hear the intimate details of their decision-making. Some of them had full-time jobs in organizations or institutions that provide incentives to retire, and some worried that they might lose their jobs past a certain age. Others work more autonomously as therapists or consultants. 
I want to understand how these friends feel about their paid job as they consider “winding down”: What do they consider will supplant the intense time and commitment they have made to this work? Do they have fears about retirement? Do they have passions they plan to pursue, and plans in place? Do they view retirement as an abyss or a welcome opportunity, neither or both? What will the transition period away from paid work be like? Do they just stop working for pay one day, or do they gradually decrease their hours, and increase the time they spend doing unpaid work or having fun! (imagine that!) How happy are they after retirement, which may include how active they are and how social they are? And lest we forget, how does their health – or the health of their partner – factor into the equation? 

The research questions I employ with my “almost, kinda” friends have a one-two punch. We start by asking one another a few basic questions: “How are you?”, is the starter. Can’t get more basic than that! And then a probing question: “And what have you been up to?” Now this question also seems pretty basic but the reply reveals a lot through their words as well as their body language. If/when they say they’re retired – or just that they left their job of many years – my panoply of probes is unleashed and I ask, “Is it a good thing?” This is a general yes-no question, followed up by “How do you fill your days?” That’s the meat of what I’m looking for. 

My informal study has no real parameters. My “sample” is fairly random; it’s not designed with any demographic in mind; I’ll talk to anyone. I’m not keeping track of how many people I’m interviewing, and I’m cool with going with the flow of the conversation, wherever it leads. I’m not discovering anything new, in a broader sense. There’s plenty of literature that argues for continued engagement in life, as one ages. Instead, my study is about getting at the particulars. What do people do as they’re considering retirement? Do they consciously prepare? Once they retire, what are they doing and how do they feel about it? 

The issue of retirement has become even more salient because we are living longer. For example, in 2000, the life expectancy in the U.S. for women was 77.6, and for men it was 74.3. In 2010, those numbers had jumped to 79 and 76 respectively. It’s important to note that there is also a racial disparity, as reflected in 2010 figures, with white women projected to live until they are 81.3, and African-American women projected to live until they are 78. For men, the comparison between white and African-American men is 76.5 to 71.8, respectively. 

Despite these gender and race disparities, an increase in longevity has resulted in a larger gap in time between official retirement and the point where people stop working for pay altogether. Dr. Mo Wang from the University of Maryland calls this period “post-retirement”, a time when people may choose self-employment, part-time work or temporary jobs. Dr. Jacquelyn B. James, from Boston College’s Sloan Center on Aging and Work (http://www.bc.edu/research/agingandwork/) calls this “transition” period “the “crown of life”, which implies that it is a special time, perhaps less fraught with the demands of one’s “regular” job which may have consumed years or decades of their lives. According to Wang’s research, “retirees who transition from full-time work into a temporary or part-time job experience fewer major diseases and are able to function better day-to-day than people who stop working altogether.” 

At the same time, other research doesn’t focus on the impact of paid work; rather, it notes that as people age, those who stay engaged in life, both socially and intellectually, will fare much better than those who retreat, regardless if they are working for pay or doing something else like volunteering, doing unpaid caregiving work, or just about any activity that engages them. 

In my effort to amass retirement narratives, I welcome you to tell me yours! It would be great to hear about your journey, whether you’re in the thinking stage or you have started instituting changes in your paid work schedule, or you have left a paid job and are in a next chapter of your life! 

Also, just for fun, check out this video of a policy debate between Republican Paul Ryan who wants to increase the retirement age, claiming that the Social Security fund is depleted, and Democrat Debbie Wasserman Schultz, who strongly disagrees: https://www.youtube.com/watch?v=DIrltAkTf38