Filial Piety in Japan and China: Borrowing, Variation and Significance

Hsü, Francis L. K.

doi:10.3138/jcfs.2.1.67

Cited by 40 publications

(14 citation statements)

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“…Sons in particular were obligated to care for their elderly parents as cultural and moral dictate, felt most by first born sons who were economically and legally favoured in return for support in old age (Hsu 1971;Ng et al 2002). Usually, however, it was the son's wife who provided the hands-on care for her parents-inlaw, although sons held formal responsibility (Liu and Kendig 2000).…”

Section: Review Of the Literaturementioning

confidence: 97%

Filial Caregivers; Diasporic Chinese Compared with Homeland and Hostland Caregivers

Chappell

Funk

2011

J Cross Cult Gerontol

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This paper examines the distinctiveness and similarities of diasporic Chinese Canadian caregivers to older adults compared with Hong Kong Chinese and Caucasian Canadian caregivers. Particular interest lies in whether filial responsibility, actual caregiving behaviours, health and a variety of structural characteristics cluster in ways that suggest these three groups of filial caregivers are distinctive. Data were collected using face-to-face interviews. The findings suggest that the caregivers participating in this study cluster into types that roughly approximate their original cultural groupings. Interestingly, however, the diasporic or immigrant Chinese appear more similar to homeland (Hong Kong) than hostland (in this instance Caucasian) Canadian caregivers - all diasporic Chinese were originally, or their ancestors were, from Hong Kong. Chinese Canadians are not necessarily in the middle in terms of caregiving behaviours, but rather show variability depending on the behaviour examined. In addition, these findings confirm past research that Western culture does not have clear and explicit norms of filial responsibility to the same extent as does Chinese culture.

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Section: Review Of the Literaturementioning

confidence: 97%

Filial Caregivers; Diasporic Chinese Compared with Homeland and Hostland Caregivers

Chappell

Funk

2011

J Cross Cult Gerontol

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“…Hsu (1971) and Ng, Phillips, and Lee (2002) emphasize reciprocity and intergenerational exchange where parents, particularly the father, owe caring, love and obedience to the son when he is young and as both age the son reciprocates. Extending beyond cultural and moral persuasion, sons, especially first born sons, are favoured economically and legally in return for care in old age.…”

Section: Review Of the Literaturementioning

confidence: 98%

The Gendered Nature of Filial Piety — A Study among Chinese Canadians

Chappell

Kusch

2006

J Cross Cult Gerontol

100

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This paper examines the modern face of filial piety enactment among Chinese families living away from their homeland. It empirically assesses filial piety practices among a random sample of diasporic Chinese Canadians, by studying the role of sons, daughters and spouses in providing assistance with basic activities of daily living, instrumental activities of daily living and perceptions of support; the relative contribution of the traditional Chinese caring unit (son plus daughter-in-law) with assistance provided; whether source of assistance changes when amount of care is taken into account, when the gendered nature of tasks is taken into account and when controlling for other factors in multivariate analyses. N = 2,272 Chinese seniors (age 55+) living in seven cities across Canada. The findings reveal that, among these diasporic Chinese, patterns found in other Chinese societies are evident in their tendency to live with children, even when the spouse is still living, and the involvement of sons and the son/daughter-in-law unit in providing care. However, similar to recent findings for China, daughters and spouses are involved in all 3 areas of support examined and importantly, their involvement increases as more assistance is provided while that from sons decreases, notably in terms of IADL. The participation of daughters-in-law tends to be lower than that of either sons or daughters. The involvement of spouses increases for perceived or emotional support. The findings suggest a blending of Chinese and Canadian patterns of care and are discussed in terms of the changing but still gendered nature of care.

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“…Given that in Chinese societies the son carries the family lineage, the father-son relationships are particularly important (Hsu, 1971). In traditional Chinese society, the son owes his father absolute obedience and lifetime support.…”

Section: Filial Piety and Care For Older Personsmentioning

confidence: 99%

Differences in expectations and patterns of informal support for older persons in Hong Kong: Modification to filial piety

Lee¹,

Hong-kin²

2005

Ageing Int.

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Informal care provided by family has been the cornerstone for older persons in Hong Kong. Changes in the structure of Hong Kong family alter this supportive function, and changes in traditional filial piety values affect the nature of the care and support provided. This proposition was investigated by a quantitative study involving structural survey interviews of 390 older persons in Hong Kong. The findings show that there are discrepancies between expected and actual caring functions. Living arrangements and geographical proximity affect the needs for and provision of informal support. Financial support has compensated for inadequate personal care by adult children. There is evidence to show that informal support for the older persons is changing. Traditional Confucian filial piety is undergoing modification, perhaps erosion, implying ongoing changes in intergenerational relations in this modernized Asian society.

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Filial Piety in Japan and China: Borrowing, Variation and Significance

Cited by 40 publications

References 0 publications

Filial Caregivers; Diasporic Chinese Compared with Homeland and Hostland Caregivers

Filial Caregivers; Diasporic Chinese Compared with Homeland and Hostland Caregivers

The Gendered Nature of Filial Piety — A Study among Chinese Canadians

Differences in expectations and patterns of informal support for older persons in Hong Kong: Modification to filial piety

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