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, intergenerational connection and generativity and indigenised tenets of successful ageing exemplify how rural AN communities become and stay well, and pass on healing and wellness to future generations. The lens of Indigenous ageing is a view into the barriers that exist in living rurally and the dire need to continue a rural, AN way of life. In order to examine successful ageing in AN populations
measuring individual well-being in relation to spatial planning outcomes – it captures private benefits without assessing potential costs and is limited in assessing sustainable well-being for future generations in relation to the erosion of essential natural systems. The deficits of conventional economic indicators and the limitations of an individual life satisfaction approach has
transdisciplinary work, critical studies are often preoccupied with the agency of marginalised groups and ‘the political’ (or ‘poolitical’, as proposed in an awkward double entendre by McFarlane and Silver, 2017 ). However, beyond questions of ‘metabolic inequality’ (e.g. McFarlane, 2013 ), of social, spatial or otherwise defined justice, sanitation poses key challenges with regard to sustainable development and the wellbeing and health of current and future generations. This is not to dismiss the importance and central role of ‘the political’ (Mouffe, 2005 ). Rather, I
.10 7 Temporal modalities Temporal modalities refer to the question when something happens, in the past, present or future (Adam, 2008: 2). Adam distinguishes between two standpoints towards the future: the future present and the present future (Adam, 2008). The present future approaches the future from the present, as ‘mine to shape and create’ (Adam, 2008: 7). The future present approaches present actions as seen from the future: the impact of present actions for future generations. This is the area of ethics. The first seems more individualistic, the other more
to give serious consideration to plan for and provide child-friendly public spaces to ensure our present and future generations’ quality of life. Costin ( 2015 ) avers that to invest in young children through ECD programmes, such as child-friendly play spaces, the right nurturing and nutrition and so forth, is one of the best investments a country can make to address inequality, break the
autonomist philosophical and political traditions (compare Berge, Cole and Ostrom, 2012 ; Hardt and Negri, 2009 : 252–6; Amin and Thrift, 2017). How we make sense of what I might do and what we should do has always been at the heart of the urban condition. But how we sustain the long-term future of economy, ecology and social life in a city that is shared by contemporary demographics and future generations defines the instrumental imperatives of a twenty-first-century planet shaped by urban growth. And for the interests of this volume they particularly shape the
second person is unconsciously assimilated, and therein transmutes into the chronic and omnipresent suspicion that contaminates the culture for future generations and that may for some – even if widely justified – eventually appear to be a kind of paranoid atavism resistant to cooperation and contract and sceptical of politics and justice. This persistent suspicion is particularly harmful and damaging as it concerns not only the Other, but also the self through the mediation of the Other: if the world in effect denies even the descendants of slaves their humanity