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The purpose of this paper is to explore the similarities and differences of legal responses to older adults who may be at risk of harm or abuse in the UK, Ireland, Australia and the USA.

The authors draw upon a review of elder abuse and adult protection undertaken on behalf of the commissioner for older people in Northern Ireland. This paper focusses on the desk top mapping of the different legal approaches and draws upon wider literature to frame the discussion of the relative strengths and weaknesses of the different legal responses.

Arguments exist both for and against each legal approach. Differences in defining the scope and powers of adult protection legislation in the UK and internationally are highlighted.

This review was undertaken in late 2013; while the authors have updated the mapping to take account of subsequent changes, some statutory guidance is not yet available. While the expertise of a group of experienced professionals in the field of adult safeguarding was utilized, it was not feasible to employ a formal survey or consensus model.

Some countries have already introduced APL and others are considering doing so. The potential advantages and challenges of introducing APL are highlighted.

The introduction of legislation may give professionals increased powers to prevent and reduce abuse of adults, but this would also change the dynamic of relationships within families and between families and professionals.

This paper provides an accessible discussion of APL across the UK and internationally which to date has been lacking from the literature.

Social policy and professional practice across the island of Ireland is dominated by the WHO definition of elder abuse and national and professional interpretations of what constitutes elder abuse. Top-down, generalist knowledge of the abuse of older people have facilitated paternalistic and protectionist policies and services designed to protect older vulnerable adults across the Republic of Ireland and Northern Ireland. However, a qualitative study involving 58 older people in six focus groups held across Ireland highlights an alternative understanding of elder abuse grounded in the subjective experiences of older people across urban and rural communities on the island. Indigenous ways of knowing offer a broader and more inclusive understanding of the experience of elder abuse (Lafferty et al., 2012; Dow and Joosten, 2012) together with opportunities for the prevention of ageism and the empowering of older people across the jurisdictions.

A description of how elder abuse is defined at the global and national level is then compared with the findings of an all-Ireland study of older people's older conceptualisation of elder abuse (Begley et al., 2012) at the local level.

Understanding indigenous perceptions of elder abuse has significant implications for the delivery of cultural relevant social policy and professional practice across Ireland.

Given the exploratory nature of this study, there are significant methodological limitations to its replication, the representativeness of the participants involved and the generalisability of the findings.

However, this study provides unique insights about how some older people conceptualised elder abuse across different cultural and political contexts across Ireland as compared with national and global definitions.

The study on older people's conceptualisation of elder abuse was the first all-Ireland attempt to contribute to the body of knowledge on indigenous perspectives on elder abuse.

This paper seeks to present findings from the first all‐Ireland study that consulted older people on their perceptions of interventions and services to support people experiencing abuse.

Utilising a grounded theory approach, 58 people aged 65 years and over took part in focus groups across Ireland. Four peer‐researchers were also trained to assist in recruitment, data collection, analysis, and dissemination.

Participants identified preventative community‐based approaches and peer supports as important mechanisms to support people experiencing, and being at risk of, elder abuse. Choices regarding care provision and housing, as well as opportunities for engagement in community activities where they can discuss issues with others, were identified as ways to prevent abuse.

The development of elder abuse services has traditionally been defined from the perspective of policy makers and professionals. This study looked at the perspective of the end‐users of such services for the first time. The research also gave an active role to older people in the research process. The policy implication of the findings from this research is that enhanced attention and resources should be directed to community activities that enable older people to share their concerns informally thereby gaining confidence to seek more formal interventions when necessary.

These articles are arranged by year. The technology developed in 1979 makes pre‐1979 articles rather obsolete; however they might apply to an institution choosing to buy analog rather than digital equipment. No citation earlier than 1978 is included.

Identification, generation, transfer, storage and efficient integration of knowledge occupy today’s corporate managers, and there is increasing interest in different strategies for managing knowledge. Many strategies correspond to different kinds of information technology, for example, intranet. An intranet can be regarded both as an information and strategic management tool in the context of knowledge management. A lack of reflexivity in intranet use is based on the assumption that an intranet is a tool in its masters’ hands. Key elements in managing an intranet (such as, activity level and information input) are not just tools to control the transportation of information and knowledge in a convenient and efficient way. Rather, as constituents, these elements create the intranet. Several empirical examples suggest how information presented in an intranet – and knowledge about the information – is co‐created in the process of using an intranet. A Foucauldian vision of knowledge as discursive practices, including representation, extends the overly static realist version of knowledge found in much KM. Furthermore, if highest demand for intranet activity levels were met, professional investment managers would be forced to become generalists

Despite the existence of a variety of approaches to the understanding of behavioral and managerial ethics in organizations and business relationships generally, knowledge of organizing systems for fidelity remains in its infancy. We use halakha, or Jewish law, as a model, together with the literature in sociology, economic anthropology, and economics on what it termed “middleman minorities,” and on what we have termed the Landa Problem, the problem of identifying a trustworthy economic exchange partner, to explore this issue.

The article contrasts the differing explanations for trustworthy behavior in these literatures, focusing on the widely referenced work of Avner Greif on the Jewish Maghribi merchants of the eleventh century. We challenge Greif’s argument that cheating among the Magribi was managed chiefly via a rational, self-interested reputational sanctioning system in the closed group of traders. Greif largely ignores a more compelling if potentially complementary argument, which we believe also finds support among the documentary evidence of the Cairo Geniza as reported by Goitein: that the behavior of the Maghribi reflected their deep beliefs and commitment to Jewish law, halakha.

Applying insights from this analysis, we present an explicit theory of heroic marginality, the production of extreme precautionary behaviors to ensure service to the principal.

Generalizing from the case of halakha, the article proposes the construct of a deep code, identifying five defining characteristics of such a code, and suggests that deep codes may act as facilitators of compliance. We also offer speculation on design features employing deep codes that may increase the likelihood of production of behaviors consistent with terminal values of the community.