This study investigates the functions and implications of contemporary filial piety in three Chinese societies, namely, Taiwan, Hong Kong, and China, using large-scale cross-national datasets from the 2006 East Asian Social Survey. Despite the shared Confucian cultural values among these three societies, they have sharply differed in their paths toward modernization and in the development of their sociopolitical structures over the last century. The authors propose that the implications and influences of filial piety tend to be more similar in Taiwan and Hong Kong, but may be different in China because of profound differences in its sociopolitical system. Using the dual filial piety model as the baseline for comparative analyses, the results show that dual filial piety can be found in all three societies, although there are some componential alterations in China. The study also goes beyond the common practice of treating filial piety within the confines of caring for family elders by considering its functional utility to influence an individual’s sociopsychological outcomes. The regression results support the significance of dual filial piety and its close association with various aspects of daily life in contemporary Chinese societies.

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BackgroundSexually explicit media exposure during early adolescence has been found to be associated with risky sexual behavior. However, previous study suffered from methodological issue, such as selection bias. Furthermore, little is known about the effect of multi-modality sexually explicit media exposure on risky sexual behavior, and how this relationship can be applied to non-western societies.

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China is experiencing an urban revolution, powered in part by hundreds of millions of migrant workers. Faced with institutionalised discrimination in the housing system and the lack of housing affordability, migrants have turned to virtually uninhabitable spaces such as basements and civil air defence shelters for housing. With hundreds of thousands of people living in crowded and dark basements, an invisible migrant enclave exists underneath the modern city of Beijing. We argue that in Chinese cities, housing has been adopted as an institution to exclude and marginalise migrants, through: (a) defining migrants as an inferior social class through the Hukou system and denying their rights to entitlements including housing; (b) abnormalising migrants through various derogatory naming and categorisations to legitimise exclusion; and (c) purifying and controlling migrant spaces to achieve exclusion and marginalisation. The forced popularity of basement renting reflects the reality that housing has become an institution of exclusion and marginalisation. It embodies vertical spatial marginalisation, with exacerbated contrasts between basement tenants and urban residents, heightened fear of the 'other', even more derogatory naming, and the government's more aggressive clean-up of their spaces. We call for reforms and policy changes to ensure decent and affordable housing for basement tenants and migrants in general.