Care providers for older immigrants in Sweden find themselves in a paradox. Individuals and associations call for culturally sensitive elderly care. However, implementing this comes at the risk of over-culturizing needs and behaviours, drawing a negative picture of 'the problem of immigrants' that needs to be solved with special interventions. To find a balance in this paradox, we applied the welfare theory of health to grasp a new understanding of the phenomena and draw a holistic picture of a person's needs and resources available to achieve good ageing, reaching beyond the cultural paradox. Semi-structured qualitative interviews were conducted with older adults with immigrant backgrounds in Sweden. The interviews were analysed using content analysis. Combining welfare theory of health with immaterial capital theories offered a holistic theoretical approach to good ageing. This took its departure from the agency of older adults, mitigating the gap between their vital life goals and available resources to reach these goals. Although informants wanted caring interventions from close family, we identified distinct responses to mitigate the diminished trust older adults had in the capability of welfare institutions to provide adequate elderly care.

This article presents the challenges facing reindeer herding as being both a profitable business and part of the traditional culture of the nomadic Indigenous peoples in the Arctic zone of Western Siberia which addresses substantial needs of the local population. Reindeer herding products are used as traditional nutrition, and as effective preventive means and remedies for adapting to the cold and geomagnetic activity in the High North. Export trends of traditional reindeer products have decreased local Indigenous peoples’ access to venison and had a negative impact on their health. Due to the COVID-19 pandemic, it is especially urgent for the Indigenous peoples to have sufficient access to traditional food and be involved in policy decision-making to maintain this traditional business. We aim to analyze the dependencies of Indigenous peoples on the reindeer produce–exporting “food value chain” and explore how (1) the independence of reindeer herders could be increased in these export chains and (2) how provision of their products to local communities could be secured. The study takes a multidisciplinary approach based on policy and socioeconomic analyses with input from medical research. Primary sources include data collected from interviews and surveys of Indigenous peoples during expeditions to the Nyda settlement, the Nydinskaya tundra, the Tazovsky settlement, the Tazovskaya tundra, the Nakhodka tundra, the Gyda and Gydansky settlements, the Yavai-Salinskaya tundra, the Seyakha settlement, the Seyakhinskaya and Tambeyskaya tundras located along the southern coast of the Ob Bay, the northeast coast of the Yamal Peninsula, the Tazovsky and Gydansky Peninsulas, and the Shuryshkarsky district. Data were collected during the summers and winters of 2014–2020.

It is not just the world but our ways of producing knowledge that are in crisis. The Covid-19 pandemic has exposed our interconnected vulnerabilities in ways never seen before while underscoring the need for emancipation in particular from the hegemonic knowledge politics that underpin “business-as-usual” academic research that have both contributed to and failed to address the systemic challenges laid bare by the pandemic. Political ecologists tasked with knowledge generation on vulnerabilities and their underlying power processes are particularly well placed to envision such emancipatory processes. While pausing physically due to travel restrictions, as researchers in political ecology and rural development at the same university department, we want to make a stop to radically rethink our intellectual engagements. In this article, we aim to uncover “sanitized” aspects of research encounters, and theorize on the basis of anecdotes, feelings and informal discussions—“data” that is often left behind in fieldwork notes and personal diaries of researchers—, the ways in which our own research practices hamper or can be conducive to emancipation in times of multiple interconnected health, political, social, and environmental crises. We do so through affective autoethnography and resonances on our research encounters during the pandemic: with people living in Swedish Sapmi, with African students in our own “Global North” university department and with research partners in Nepal. We use a threefold focus on interconnectedness, uncertainty and challenging hegemonic knowledge politics as our analytical framework. We argue that acknowledging the roles of emotions and affect can 1) help embrace interconnectedness in research encounters; 2) enable us to work with uncertainty rather than “hard facts” in knowledge production processes; and 3) contribute to challenging hegemonic knowledge production. Opening up for emotions in research helps us to embrace the relational character of vulnerability as a pathway to democratizing power relations and to move away from its oppressive and colonial modes still present in universities and research centers. Our aim is to contribute to envisioning post-Covid-19 political ecology and rural development research that is critically reflexive and that contributes to the emergence of a new ethics of producing knowledge.

BackgroundInternational migration and aging populations make for important trends, challenging elderly care regimes in an increasingly globalized world. The situation calls for new ways of merging active aging strategy and cultural sensitivity. This study aim to illuminate the gap between cultural sensitivity and active aging to identify perceived thresholds by Swedish municipal officials in the understanding of older late-in-life-immigrants situation.MethodsDelphi methodology in three rounds. Twenty-three persons in municipal decision-making positions participated and generated 71 statements, of which 33 statements found consensus.ResultsThe 33 statements show that the decision makers prefer not to use cultural sensitivity as a concept in their work, but rather tailor interventions based on individual preferences that may or may not be present in a certain culture. However, as the complexity of care increases, emphasis drifts away from personal preferences toward text-book knowledge on cultures and activity.