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Abstract: Social participation in later life has been studied as part of discourses around ‘active ageing’ but the promotion of participation in disadvantaged urban neighbourhoods meets with particular challenges. In this paper I argue that in order to effectively promote social participation in later life researchers and practitioners require an understanding of life-long relational practices which are embedded in social norms and places as they intersect with identities such as gender, class and age. The intersectional life course analysis traces complex relationalities between people and place across the life course of two women living in disadvantaged urban areas. It shows the effects of societal and structural changes on individuals’ opportunities for social participation as well as demonstrating how age-related relational practices may lead to spatial segregation of older people in society. [Copyright &y& Elsevier]

Advance care planning is premised on concepts of individual autonomy and self-determination. The standardisation of this individualist approach to decision-making erases the diverse cultural sensibilities and vocabularies that shape trajectories of care. In attempting to redress this exclusion, this paper foregrounds previously overlooked vernaculars and practices for understanding how care for the aged and those approaching the end of life is understood and enacted in Australia's culturally diverse society. Drawing on ethnographic interviews and participant-observation with ageing Chinese migrants and their families in Adelaide, South Australia, it examines the multiple enactments of 'face' in end-of-life care. In so doing, the paper extends Goffman's theorisation of 'face', opening up the 'front' of the bounded individual to reveal how persons are mutually implicated in relational contexts. Attending to cultural contours of face and their intersections with filial piety, this paper unsettles the imperative of self-determination in advance care planning and reveals how intergenerational shifts from older to younger generations can reorient care at the end of life. • Face provides a critical context for understanding aged and end-of-life care in Chinese families. • Face and filial piety are enacted differently in different contexts. • Diverse cultural vocabularies and practices are needed in care settings. • Care at the end-of-life is always relational and nuanced. [ABSTRACT FROM AUTHOR]