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With the infusion of information technology into society, incorporating technology into everyday life has become instrumental for older adults. Recent studies have emphasized the importance of adult children's information support in older adults' daily lives and filial responsibility expectations in the information era. However, few measurements of filial responsibility expectation include information expectation. We aimed to introduce a modified version of the Filial Responsibility Scale (FRS) for use with Chinese older adults. The results showed that the revised Chinese version of the FRS included four factors: emotional expectation, instrumental expectation, contact expectation, and information expectation. The overall reliability was good, structural validity was good, and criterion-related validity was satisfactory. Thus, the four-dimensional structure of the FRS is suitable for use in Chinese cultural settings and is an effective instrument to evaluate the filial expectation of older adults in the information era.

Based on evidence drawn from longitudinal fieldwork over three decades, in this study I unpack the complex connections among the development of intergenerational intimacy, the redefinition of filial piety, and the rise of descending familism in a north China village. In the first section, I discuss the structural and functional solidarity in intergenerational relationships by examining changing patterns in household composition. Next I show that villagers have redefined the norms of filial piety by relinquishing unconditional obedience and submission from the junior to the senior generations, thus paving the way to intergenerational intimacy. In the third section, I take a closer look at the practices of intergenerational intimacy, the special role played by married women, and the blurring of the boundaries between intimacy and privacy. Next I offer a brief account of macrolevel social factors that render intergenerational intimacy important in family life and result in the rise of descending familism. I conclude by placing the case study in a comparative context and exploring the implications of intergenerational intimacy and descending familism beyond the village community. RESUMEN Basado en evidencia extraída del trabajo de campo longitudinal a lo largo de tres décadas, en este estudio examino de cerca las conexiones complejas entre el desarrollo de la intimidad intergeneracional, la redefinición de la piedad filial, y el desarrollo del familismo en una comunidad del norte de China. En la primera sección, discuto la solidaridad estructural y funcional en las relaciones intergeneracionales examinando los patrones cambiantes en la composición del hogar. Luego muestro que los habitantes han redefinido las normas de piedad filial renunciando a la obediencia incondicional y la sumisión de la generación menor a la generación mayor, allanando así el camino para la intimidad intergeneracional. En esta tercera sección, tomo una mirada más cercana a las prácticas de intimidad intergeneracional, el rol especial jugado por las mujeres casadas y la difuminación de los limites entre intimidad y privacidad. Después, ofrezco una breve explicación de los factores sociales a nivel macro que hacen la intimidad intergeneracional importante en la vida familiar y resultan en la emergencia del familismo descendente. Concluyo colocando el estudio de caso en un contexto comparativo y explorando las implicaciones de la intimidad intergeneracional y el familismo descendente más allá de la comunidad del pueblo.

Chinese Confucian filial piety posits that getting married and having children to maintain family bloodlines is a fundamental duty of children to their parents. Chinese lesbian, gay, and bisexual (LGB) individuals experience added stresses because of the pressure to get married from parents, social environments, and themselves. However, no research thus far has examined the influence of this added stressor, called “pressure to get married,” on the mental health of LGB individuals in China. This study examined the influence of sexual orientation-based stresses (i.e., LGB minority stress and perceived pressure to get married) on mental health among 543 Chinese single LGB individuals (259 gay men, 161 lesbians, 68 bisexual men, and 55 bisexual women). We developed a new measure of stress based on perceived pressure to get married and found three factors based on pressure sources: social pressure, parental pressure, and internalized pressure. Both minority stress and perceived pressure to get married were associated with worse mental health. Minority stress and perceived external pressure (i.e., perceived social and parental pressure) were found to be components of a second-order latent variable, called sexual orientation-based stress, which was associated with worse mental health. Sexual orientation-based stress is associated with mental health through coping/emotion and cognitive, but not social, processes. The results indicate that the pressure to get married experienced by Chinese LGB individuals need to be examined further. The findings indicated that the perceived pressure to get married was another significant stressor based on sexual orientation and minority stress, and was associated with mental health among Chinese LGB individuals.

An aging population is often taken to require a profound reorganization of the prevailing health care system. In particular, a more cost-effective care system is warranted and ICT-based home care is often considered a promising alternative. Modern health care devices admit a transfer of patients with rather complex care needs from institutions to the home care setting. With care recipients set up with health monitoring technologies at home, spouses and children are likely to become involved in the caring process and informal caregivers may have to assist kin-persons with advanced care needs by means of sophisticated technology. This paper investigates some of the ethical implications of a near-future shift from institutional care to technology-assisted home care and the subsequent impact on the care recipient and formal- and informal care providers.

Although research on prejudice against gender and sexual minorities has been increasing in recent years, little attention has been paid to predictors for transprejudice and its potential culture-specific correlates in particular. This cross-sectional study addressed these gaps in the literature by exploring the relative contributions of social dominance orientation, authoritarianism, filial piety, and essentialist beliefs of gender to negative attitudes toward transgender people in 371 Chinese participants. Path analyses showed that (a) consistent with previous research, authoritarianism and social dominance orientation made independent contributions to explaining variance in transprejudice; (b) filial piety, as a culture-specific variable, was a unique predictor for transprejudice beyond the effects of authoritarianism and social dominance orientation; and (c) these relations appeared to be mediated by gender essentialism. Our findings suggest that people with higher levels of authoritarianism and social dominance orientation tend to have stronger essentialist beliefs of gender, which may in turn contribute to the development of transprejudice. It also highlights the importance of identifying culture-specific predictors (e.g., filial piety in a Chinese context) when we attempt to understand transprejudice.

Background With rapid urbanization, massive migration, and non-family–based eldercare involvement, Chinese concepts of eldercare responsibility and filial piety are shifting. We performed age-period-cohort (APC) analyses to assess the transition of old-age pension coverage, eldercare responsibility, and filial piety concepts and its urban-rural differences among Chinese adults using data from the China General Social Survey (2006–2017). Methods Old-age pension coverage (yes/no) and primary eldercare responsibility (government/offspring/self/sharing) were investigated in 2010, 2012, 2013, 2015, and 2017. Filial piety was evaluated using customized questionnaires in 2006 and 2017. The APC effects were estimated using mixed effects and generalized additive models. Results Among 66,182 eligible participants (mean age: 48.8 years, females: 51.7%) in the six waves, APC analyses indicated that old-age pension coverage increased with aging and over time. Across cohort groups, it grew as the cohort was younger in urban residents but decreased in rural residents. The concept of offspring-based (> 50%) and government/self/offspring-shared eldercare (> 30%) predominated. APC analyses revealed that the offspring-based concept declined with aging (OR = 0.81, 95% CI: 0.79–0.84), whereas the government-based (OR = 1.37, 95% CI: 1.33–1.41) and self-based (OR = 1.55, 95% CI: 1.47–1.63) concepts increased with aging. People born around the 1940s have a comparatively higher possibility to perceive that the primary eldercare responsibility should be undertaken by the government and elder parents. In contrast, people born in the younger cohort were more likely to perceive that adult children are responsible for their parents’ primary eldercare. Filial piety score slightly increased with aging (β = 0.18, SD: 0.05) but decreased as the birth cohort was younger. In addition, rural participants were more likely to perceive offspring-based eldercare and maintain filial piety, and the related urban-rural difference was intensified by aging. Conclusions The traditional concept that eldercare solely relies on offspring has changed to relying on multiple entities, including the government and self-reliance. Diluted filial piety in people born in the young cohort requires reinforcement. Moreover, future healthy aging policies need to focus more on urban-rural disparities to promote equity in social well-being.

Filial piety in traditional Chinese culture is an essential variable in explaining intergenerational interaction. However, previous studies have not clarified whether older adults' filial responsibility expectations matched children's filial support and the effects of the filial discrepancy on their life satisfaction and loneliness. The latent profile analysis showed that older adults were divided into two groups: (1) high expectations and support, and (2) low expectations and support. The results showed that compared with older adults with low expectations and low support, those with high expectations and high support reported higher life satisfaction and lower loneliness. Additionally, social support played a moderating role in the effect of the groups of older adults on life satisfaction and loneliness. Our conclusion shows that filial support is an essential factor influencing older adult life satisfaction and loneliness, and social support is an effective supplement to filial support.

Previous research has revealed that filial piety belief plays a critical role in self-acceptance of sexual orientation, but studies have rarely examined whether and how reciprocal (i.e., providing care and support based on affective bonding) and authoritarian (i.e., showing unconditional obedience to parents because of parental authority) filial piety contribute to internalized homonegativity. A total of 477 Chinese lesbian, gay, bisexual, questioning/queer, or other non-heterosexual (LGBQ +) adults participated in this study. These participants completed a battery of measures for reciprocal and authoritarian filial piety, perceived internalized, social, and parental pressure to get married in a heterosexual marriage, internalized heteronormativity, socially oriented identity (i.e., negative beliefs about how others in society would negatively treat them because of their sexual orientation), and family-oriented identity (e.g., guilt related to filial piety and worries about present and future life). The results indicated that higher reciprocal filial piety was directly associated with higher internalized heteronormativity. Higher authoritarian filial piety had a direct link with higher family-oriented identity. In addition, authoritarian filial piety was positively associated with internalized heteronormativity through internalized pressure to get married; authoritarian filial piety had a positive link with socially oriented identity through perceived social pressure to get married; authoritarian filial piety was positively related to family-oriented identity through perceived parental pressure to get married. Conclusions: Authoritarian filial piety is a risk factor for internalized homonegativity, and perceived pressure to get married in a heterosexual marriage might be the underlying mechanism for the relationship between authoritarian filial piety and internalized homonegativity.

The Chinese culture of filial piety has historically emphasised children's responsibility for their ageing parents. Little is understood regarding the inverse: parents’ responsibility and care for their adult children. This paper uses interviews with 50 families living in rural China's Anhui Province to understand intergenerational support in rural China. Findings indicate that parents in rural China take on large financial burdens in order to sustain patrilineal traditions by providing housing and child care for their adult sons. These expectations lead some rural elders to become migrant workers in order to support their adult sons while others provide live-in grandchild-care, moving into their children's urban homes or bringing grandchildren into their own homes. As the oldest rural generations begin to require ageing care of their own, migrant children are unable to provide the sustained care and support expected within the cultural tradition of xiao. This paper adds to the small body of literature that examines the downward transfer of support from parents to their adult children in rural China. The authors argue that there is an emerging cultural rupture in the practice of filial piety – while the older generation is fulfilling their obligations of upbringing and paying for adult children's housing and child care; these adult children are not necessarily available or committed to the return of care for their ageing parents. The authors reveal cultural and structural lags that leave millions of rural ageing adults vulnerable in the process of urbanisation in rural China.

Although filial piety is considered as a salient value in the Chinese culture, studies on the mental well-being of Chinese lesbian, gay, and bisexual (LGB) individuals rarely take filial piety into account or examine it in relation to other variables to clarify the mechanism between filial piety and mental well-being. A total of 1453 LGB participants from 30 provinces and regions in Mainland China completed the online survey. They provided demographic information and completed measures of filial piety, a general interpersonal factor (i.e., perceived burdensomeness and thwarted belongingness), an LGB-specific interpersonal factor (i.e., perceived parental support for sexual orientation), and mental well-being. Structural equation modelling results indicated that higher reciprocal filial piety was directly, and indirectly through lower thwarted belongingness, associated with better mental well-being. Lower authoritarian filial piety was indirectly associated with better mental well-being through higher perceived parental support for sexual orientation and lower thwarted belongingness. In addition, reciprocal filial piety had a stronger effect on perceived parental support for sexual orientation and perceived burdensomeness among lesbians and bisexual women than gay and bisexual men. These findings suggest that reciprocal filial piety is a protective factor, whereas authoritarian filial piety is a risk factor, for the mental well-being of Chinese LGB persons. Moreover, perceived parental support for sexual orientation and thwarted belongingness might be the mechanisms underlying the effect of reciprocal/authoritarian filial piety on mental well-being. Implications of findings for practice and research are discussed.