Value Of Filial Piety Research Articles

Negotiating the meaning of filial piety in The Guasha Treatment

Abstract In the field of contemporary Chinese cinema, the theme of filial piety has served as a key concept for a large number of Chinese-language films, covering various genres from melodrama to martial arts. Through a detailed narrative analysis of the cultural practices and identity politics in the filmic text, this article examines the way in which the traditional value of filial piety finds its powerful and subtle expression in Xiaolong Zheng’s lesser-known film The Guasha Treatment (2001), centring on Chinese family life in the United States. The theme of filial piety is particularly important for this film because it is situated at the centre of cross-cultural encounters and conflict. The film thus can be seen as an attempt to present how Chinese cultural beliefs, practices and products can generate problems when transplanted into an American setting. As such, it not only foregrounds the family and filial piety, but also addresses the issue of the western reception of Chinese culture and the experience of the Chinese diaspora.

The Effect of Cultural Values on Caregiving by Generation

This study focused on the relationship between cultural values and caregiving, and how such relationship differs across generations. Data from 396 youth, 330 adults and 315 elderly were analysed after quota sampling by generation, gender and residential area (urban vs. rural) in January-February 2014. Cultural values of filial piety and familism were highest among the elderly. When the difference in caregiving is compared, the conscious of caregiving among the youth was higher than that of the adult generations' caregiving service and the elderly generation's expectations of caregiving. With higher filial piety, their consciousness of caregiving became high; as more caregiving services were provided, there were higher expectations of caregiving. However, for the adult generation, unlike the youth or elderly, the effect of familism on caregiving services was not statistically significant.

When Socio-Culture Meets Socio-Economy

Abstract Clarification of the term “Young-Old” as proposed by Neugarden is made. Two main factors that contributed to the differences in the findings of the article entitled “Aging Gracefully: A Comparative Study of Japanese and Malaysia Women Aged 65-75 are discussed. This article concluded that socio-religious pressure would probably, in time, give way to socio-economic pressure. The challenges faced by care givers when socio-religious factors have to give way under the pressure of economic forces will be further discussed. As the traditional Malaysian Chinese culture might not change in the near future because many young people are still holding to traditional values of filial piety, greater strain will be imposed on the younger Malaysian Chinese generations. This paper concludes that ageing is not only a personal experience and it has to be understood in its macro socio-economic context.

略論儒家養老觀及其當代價值

LANGUAGE NOTE | Document text in Chinese; abstract also in English.儒家的養老觀念具有深刻的思想根源。它有形上根據，也有現實原因。從表現形式上看，儒家的養老觀蘊含在儒家的“孝道”思想之中，由於孝道在儒家那裏既有著形上的天道根源，亦發揮著宗教性的功能，這使得蘊含在這一孝道思想中的養老觀念也兼具了這兩種思想特徵，即儒家養老觀既是形上的天道的要求，同時又具有宗教性關懷的內蘊。基於血親的自然情感因素和人對老年生活狀態的憂慮則構成了儒家養老觀念現實的、直接的緣由。這種由孝道維繫的養老觀念決定了儒家對“老人”界定的特殊性和養老方式的特殊性。在家庭中，“老”是相對於盡孝的義務而言的，而社會層面的“老”則需要加以特殊規定，以便於社會層面的養老實踐。而在養老方式上，這種由孝道維繫的養老觀也決定了家庭或子女是主要的、基本的養老場所和主體，但國家或政府在宣導、維護這種養老觀念上，以及為家庭養老創造必要的物質條件和保障方面，則負有絕對的義務和責任。China’s citizens are growing old at an alarming rate. The increase in the country’s elderly population has created profound social and economic complications that can be solved only by appropriate policies and moral decisions on caring for aging people. Who will take care of the elderly? Should elderly people depend on their families or on the government? The author of this paper shows that filial or familial piety—the Confucian ideal of moral responsibility for one’s elderly relations—is intrinsic to the traditional Chinese value system, and should continue to shape Chinese society today. The author contends that filial piety is the key ethical principle of Confucianism based on its metaphysical foundation of the Dao. Instead of talking about the rights of elderly people, we should emphasize the moral duty of their adult children.However, the traditional emphasis on filial piety has been challenged by social changes in the last few decades, especially since China’s economic reform. There are fewer and fewer households with “three generations under one roof,” due to China’s urbanization and one-child policy. More and more people are choosing to invest in institutional care (such as nursing-home care and residential care) as an alternative to traditional familial care. Despite these changes, the author maintains that filial piety, as the core value of the Confucian ethical system, should play an important role in modern Chinese society. Supporting one’s elderly relations (both emotionally and financially) offers not only a practical solution to the problem of elderly care in China, but also an ethical way for family members to fulfill their moral duties and maintain family solidarity. Although Western approaches to community care that combine formal and informal sources of support may in some cases help to meet the welfare needs of vulnerable elderly people in China, a complete rejection of traditional filial piety is far from appropriate. The author concludes that commitment to the traditional ethical value of filial piety enables people to live together in peace and harmony.DOWNLOAD HISTORY | This article has been downloaded 2849 times in Digital Commons before migrating into this platform.

THE PREVALENCE OF DEPRESSION AND ITS RISK FACTORS AMONG MALAY ELDERLY IN RESIDENTIAL CARE

The motivation for the study is to improve the quality of life for elderly in residential care particularly the mental health aspect. Hence, the aim of this study is to examine the prevalence of depression and to identify risk factors related to depression among Malay elderly in residential care. Changes in social structure and economic status have shifted the direction of care for elderly people, as the value of filial piety has gradually declined among the modern Malays. The researchers hypothesized that the level of depression among institutionalized Malay elderly people is high. Altogether, 98 of Malay elderly (men 41.8%, women 58.2%) participated in this study from eight residential cares in Peninsular Malaysia. They were chosen according to the following criteria: Malay ethnic, aged 60 years and above, able to communicate and with no severe mental and/or physical health problem. The Geriatric Depression Scale (GDS-30) was used to assess depression among the elderly. Overall, the study found that 70.4% of the Malay elderly in the residential care were diagnosed with depression, where 39.8% had mild depression and 30.6% were suffered from major depression. Five factors were identified as the high risk factors of depression among the Malay elderly i.e., sadness, helplessness, isolation, loneliness and loss of interest in activities (76.8-86.9%). As a conclusion, the prevalence of depression among the Malay elderly in the present study is high. Besides arranging a regular program on screening for depression, it is also important for the residential care providers to create and organize special activities for the elderly in order to reduce them from the risk factors of depression. They should be ensured to have a healthier and happier life at the institutions, if the residential care providers would like to increase the elderly mental health status.

Ancestor portraits at Mogao Cave 231

The nearly five hundred decorated Mogao Caves at Dunhuang house an estimated 484,250 square feet (45,000 square meters) of murals that shed light on Chinese Buddhist practices from the fifth to fourteenth centuries. Cave 231, circa 839 C.E., is the family cave of the distinguished Yin family. On the eastern wall of the cave interior, a painted figural group above the entrance marks a notable shift in patronage practices at this important Silk Road site. The integration of these “secular” figures into a Buddhist cave complicates the separation established by both medieval Chinese authors and modern scholars of Buddhist art between practices of familial commemoration and religious devotion. Medieval authors argued that native Chinese values of Confucian filial piety were incompatible with imported practices of Buddhist social renunciation. Modern scholars have similarly described filial piety and Buddhist devotion as falling into the mutually opposing categories of the secular and the sacred, respectively. The ancestor portraits in Cave 231 at Mogao challenge the historical tendency to represent these categories in strict opposition to one another, demonstrating instead their fluid and contingent nature.

Long-term care: what Thailand needs?

Results The study found that long-term care was defined as the care provided by formal professional health care staffs and informal staffs to people who were unable to live their lives on their own because of functional limiting health problems such as chronic illnesses in elderly people. The systems of care that affected the quality of life of clients consisted of biological, psychological and social factors. The policy management in each country was unique. Most western countries set up public payment system for long-term care to private providers, whereas most eastern countries relied on imposing filial piety values for family care with tax relief but, with limited public providers. As an Eastern country, Thailand relied on limited public providers with imposed filial piety values and tax relief.

Conceptualizing Sexual Identity Development: Implications for GLB Chinese International Students

The number of young adults participating in international learning opportunities has increased dramatically over the past 50 years. Nearly three-quarters of a million students from other nations study in the United States annually, one-fifth of which are from China. International students are challenged with developmental tasks above and beyond typical domestic students, as they learn to accommodate dual and conflicting cultural ideologies relating to identity development. This is particularly true for international students from China, who are socialized with the values of filial piety, which include obedience to and respect for one's parents and engagement in conduct to avoid shaming one's family. Moreover, family needs, obligations, and honor come before personal desires. Thus, sexual identity development is of particular importance for Chinese international students, as a gay, lesbian, or bisexual (GLB) identity may not align with family responsibilities and expectations. Yet, missing from the literature is an empirical understanding of the influence of family values on the process of sexual identity development for this population. This theory-building article reviews current models of general and sexual identity development and the complications with their potential use with international students from China, as well as implications for potential research and clinical practice in this area.

LGB Identity Among Young Chinese: The Influence of Traditional Culture

Based on the social construction perspective, this research aims to investigate how traditional cultural values may affect the way individuals interpret and negotiate with their minority sexual identity. Using an online survey questionnaire with a student sample of 149 Chinese lesbian, gay, and bisexual (LGB) individuals, 2 elements of traditional Chinese culture were found to be associated with negative LGB identity among Chinese LGB students—namely, perceived parental attitudes toward marriage and participants' endorsements of filial piety values. In addition, the endorsement of filial piety moderated the relation between perceived parental attitudes toward marriage and LGB identity, such that the effect of parental attitude on LGB identity was only present among LGBs of high filial piety. This study suggests the importance of cultural values in shaping the way LGB individuals perceive their sexual identities.

CONFUCIANISM AND CHARACTER EDUCATION: A CHINESE VIEW

ABSTRACTThe principles of Confucianism are founded on humaneness, righteousness, propriety, knowledge, integrity and filial piety. These principles have found their way to the Chinese culture since the days of Confucius. The study reviews the concept of Confucianism and its influence in Chinese context. Also, the relationship between Confucianism and character education is discussed. Character education is based on the transmission of values and within Chinese society and most of these values have been founded on the teachings of Confucius. Filial piety has strongly been conditioned within the principles of Confucianism and the respect of one's elders. Character education has been promoted by teachers and elders who focus on the transmission of values from one generation to the next. Character education is supported by the theories and teachings set out by Confucius, mostly in relation to humaneness and integrity, as well as collectivism. The individualistic trends are discarded within character education, as the welfare of the society and the collective is prioritized.Keywords: Confucianism, Character Education, China, Chinese Society1. INTRODUCTIONConfucianism is one of the oldest religions and philosophical beliefs in the world. It is a philosophical and religious system which is based on the teachings of the Chinese philosopher Confucius. Through the teachings of Confucius, the values of humaneness, righteousness, propriety, knowledge, integrity, loyalty, filial piety and continence have been described and applied (Ackerman et al., 2009; McDonald, 2012; Chunxia, 2010). In relation to education, Confucianism supports different virtues and values which are meant to highlight the importance of study in the lives of followers. This study exams confucianism and character education based on a Chinese perspective. It presents a review of literature, first covering Confucianism in the Chinese context in relation to the proposition on Confucianism being positively related to Chinese cultural contexts. It Corresponding Author: then discusses character education and character education in Chinese society. Based on the literature and argument, the following proposition will be discussed-that Confucianism is positively related to character education in Chinese society. A conclusion will then collate and summarize the study. This study is being undertaken in order to establish a more detailed and intimate understanding of Confucianism and character education.2. MATERIALS AND METHODSThe study reviews the concept of Confucianism and its impact on character education in Chinese context.2.1. Confucianism in Chinese ContextThe main principle of Confucianism is humanism. It highlights the world and the family, not the gods or the afterlife (Fingarette, 1998; Cheng, 2011; Kim and Strudler, 2012; Ip, 2009; Lin, 1994). Confucianism does not place much focus on faithfulness rendered to divine will (Juergensmeyer, 2005). This position is founded on the perception that humans can be taught and improved with personal and community efforts, especially self- cultivation (Zhao and Roper, 2011). It also placed much stock on virtue and ethics-ren, yi and li. Ren refers to altruism directed to other members of the community; y i seeks to support righteousness; and li refers to proper behaviour within the community (Yang, 2012). This principle also declares that one's life must be worth less than the need to uphold the values of ren and yi (Lo, 1999; Tynan etal., 2010).Although the principles of Confucianism were abandoned for a while, the 20th century saw its revival in China. One of the principles which have been highlighted in Confucianism is filial piety (Zhang et al, 2012). This is a principle which has long been entrenched in the Chinese culture. This principle indicates that there must be deference to older individuals, mostly within one's family. This principle is perfectly encapsulated in Confucius' statement when I walk along with two others, they may serve me as teachers. …

Perceived Effectiveness of Elder Abuse Interventions in Psychological Distress and the Design of Culturally Adapted Interventions: A Qualitative Study in the Chinese Community in Chicago

This qualitative study examines US Chinese older adults' views on the perceived effectiveness, challenges, and cultural adaptations of elder abuse interventions to psychological distress in the Chinese community in Chicago. A community-based participatory research approach was implemented to partner with the Chinese community. A total of 37 community-dwelling Chinese older adults (age 60+) participated in focus group discussions. Data analysis was based on grounded theory framework. Our findings suggest that older adults perceived social support, empowerment, and community-based interventions design as most effective to promote psychological well-being of victims. The perceived preferences were similar between elder abuse victims and non-victims. Strategies to culturally adapt evidence-based interventions were proposed with respect to nurturing filial piety values, familial integrations, and increased independence. Research and educational outreach initiatives were also discussed. This study has wide policy and practice implications for designing and deploying interventions to reduce psychological distress with respect to elder abuse outcome. Cultural relevancy of health interventions is important in the context of the Chinese communities. Collective federal, state, and community efforts are needed to support the culturally appropriate design and implementation of interventions suitable for the needs of the Chinese older adults.

Qualitative inquiry into motivators for maintaining medication adherence among Taiwanese with schizophrenia

Medication non-adherence is associated with higher rates of relapse in persons with schizophrenia. Psychiatric nurses play a significant role in facilitating their medication adherence. The motivators which strengthen patients with schizophrenia to maintain their adherence to medication have seldom been explored. This study aims to explore what motivates persons with schizophrenia to consistently maintain their medication adherence. A qualitative approach was used to collect data from a psychiatric day-care centre at an armed forces hospital in Taiwan. Ten clients agreed to undergo an in-depth interview. The data was analyzed by a content analysis method. Four themes were identified: (i) the benefits of antipsychotic medication treatment; (ii) firm and ongoing family support; and the Chinese values of (iii) filial piety and (iv) hope for the future. These findings may provide psychiatric nurses with a better understanding of the motivators for medication adherence in persons with schizophrenia from the Chinese perspective. Nurses will then be able to adjust their practice to facilitate patients' medication adherence.

Australian-Chinese families caring for elderly relatives

ABSTRACTCaring for elderly relatives has predominately been explored from the standpoint of the needs and experiences of the hegemonic culture in multicultural countries like Australia, Canada and the United States of America. Australia, in particular, has paid scant attention to cultural and linguistically diverse groups in relation to caring for the aged. In this paper we focus on Chinese-Australian families caring for elderly relatives. We explore the traditional value of filial piety which is said to underpin social norms and beliefs about caring for aged parents in Chinese cultures. Specifically we draw on four in-depth interviews with Chinese-Australian care-givers of elderly relatives to identify meanings of filial piety and practices of filial piety. Findings indicate that while filial piety is still an important value in caring for the aged, meanings about how to practise filial piety are changing and vary across families.

Po Xi Wen Ti: The “Mother-in-Law Problem”

In this article we explore the cultural context in which Chinese families are embedded and focus on systemic and culturally responsive ideas and interventions when couples present with po xi wen ti, the “mother-in-law problem,” in their family life. We look at the Confucian value of filial piety and examine how modern Chinese people understand and interpret this enduring Chinese value in their intergenerational relationships. We discuss po xi wen ti through the lenses of intergenerational therapies, in particular Bowen theory, in tandem with Chinese ways of life and thinking. This article contributes to current efforts at integrating Eastern and Western thought in family therapy with Chinese families.

Confucianism in the Chinese media: an analysis of the revolutionary history television drama In Those Passionate Days

This paper explores the relationship between revolutionary history television dramas and the social context in which these dramas are televised in China with In Those Passionate Days serving as an example. Specifically, the paper focuses on the construction of the hero in the drama and the ways in which audiences' interpretations of the drama are indicative of a contemporary revival of Confucian values and practices in Chinese society. The audience is people born after 1980 as this generation is often related to a new generation in China that values independence and hedonism, unlike their parents. Based on a reception analysis of the 1980s-generation viewers of the drama, the paper shows that In Those Passionate Days in the participants' views is structured around the Confucian values of benevolence, qing, and filial piety – values the viewers also found desirable and practiced in their daily lives. The study concludes with the view that the media is key to promoting historically grounded values and practices that legitimize the leadership of the state and provide a moral code for social relationships in contemporary China.

Filial piety and intergenerational communication in China

The current study conducts a series of data analyses of the China General Social Survey (CGSS) 2008, the latest national survey of urban and rural households investigating the social structure and quality of life in China. Overall, Chinese people express a remarkable level of filial piety. The present study reveals the association between the values of filial piety and the moral actions. However, filial piety is significantly correlated with only one practice, namely, providing emotional support. It does not have a significant link with providing financial assistance and practical assistance. Generally, the results support a culture-specific evaluation of an imbalance with respect to actual support exchange. We find a larger amount of social support offered by Chinese younger generations to the elderly. The findings also evidence a positive correlation between life satisfaction and filial piety. Implications, limitations and directions for future research are discussed.

ADOLESCENT AND PARENTAL PERCEPTIONS OF MEDICAL DECISION‐MAKING IN HONG KONG

To investigate whether Chinese adolescents in Hong Kong share similar perceptions with their Western counterparts regarding their capacity for autonomous decision-making, and secondarily whether Chinese parents underestimate their adolescent children's desire and capacity for autonomous decision-making. 'Healthy Adolescents' and their parents were recruited from four local secondary schools, and 'Sick Adolescents' and their parents from the pediatric wards and outpatient clinics. Their perceptions of adolescents' understanding of illnesses and treatments, maturity in judgment, risk-taking, openness to divergent opinions, pressure from parents and doctors, submission to parental authority and preference for autonomy in medical decision-making are surveyed by a 50-item questionnaire on a five-point Likert scale. Findings indicate that Chinese adolescents aged 14-16 perceive themselves to possess the necessary cognitive abilities and maturity in judgment to be autonomous decision-makers like their Western counterparts. Paradoxically, although they hesitate to assert their autonomy, they are also unwilling to surrender that autonomy to their parents even under coercion or intimidation. Parents tend to underestimate their adolescents' preferences for making autonomous decisions and overestimate the importance of parental authority in decision-making. '14-and-above' Chinese adolescents in Hong Kong perceive themselves as capable of autonomous decision-making in medically-related matters, but hesitate to assert their autonomy, probably because of the Confucian values of parental authority and filial piety that are deeply embedded in the local culture.

Decisional conflict among Chinese family caregivers regarding nursing home placement of older adults with dementia

Purpose: To describe factors influencing decisional conflict among Chinese family caregivers regarding nursing home placement of older adults with dementia. Design and Methods: Individual interviews were used to collect data with 30 Chinese family caregivers of older adults with dementia in Taiwan. Data were analyzed using thematic analysis. Results: Factors influencing caregivers' decisional conflict included the Chinese value of filial piety, limited financial resources and information, placement willingness of the older adult, family disagreement, distrust of nursing home care quality, and limited nursing home availability. Factors influencing caregivers' decisional conflict post placement included disappointment with nursing home care quality and self-blame for the placement decision. Implications: Findings resulting from this study indicate that Chinese family caregivers experience decisional conflict during the nursing home decision making process as well as after the placement decision. It is important to provide appropriate decision support beginning before admission and across the trajectory of the older person's nursing home stay in order to decrease decisional conflict and facilitate a more positive decision making process for caregivers, family members, and older adults with dementia.

Explaining Chinese students' academic motivation: filial piety and self‐determination

This study investigated the relevance of filial piety and the three components of self‐determination, namely, competence, autonomy and relatedness, on academic motivation among Hong Kong Chinese secondary school students. A total of 461 students completed the questionnaire which consisted of five scales assessing attitudes towards filial piety, perceived scholastic competence, perceived autonomous support from parents, relatedness with parents and academic motivation. By using structural equation modelling, a predictive model of academic motivation, with filial piety, competence, autonomy, relatedness, age and gender as antecedents, was developed. All variables explained the prediction of academic motivation, with competence acted as the strongest effect, followed by relatedness and filial piety. The findings highlight the important contribution of the three self‐determination theory (SDT) components and the value of filial piety for Chinese adolescents' academic motivation. The implications of the findings for future research and educational practice were discussed.

In Search of "Korean-ness" in Korean Religions through Border-crossing: A Comparative Approach

What elements make Korean religions distinctive? This is an issue that has attracted a lot of attention from many scholars in the field. What would be an effective avenue to approach the ways in which external religions are adapted or transformed to Korean society and culture? In this article, Hur suggests that the task of tackling this question can benefit from a border-crossing approach, particularly through comparison with Japanese religions that offer a range of contrasting features. In order to illustrate this, Hur offers two examples that sharply distinguished Korean religions from Japanese religions in early modern times. One is the value of filial piety which dominated Korean Confucianism but was almost invisible in Japanese Confucianism. The other is Buddhism's role in funerary rituals and ancestor worship: Buddhism in Chosŏn Korea was kept at bay from the dominant ritual arena of ancestor-related rituals; in contrast, Buddhism in Tokugawa Japan was the central agent of funerary rites and ancestor worship rituals. Hur suggests that border-crossing, comparative approaches that involve Japanese cases can contribute to de-localizing Korean religions and, at the same time, to localizing Korean-ness found in Korean religions in the context of society and culture.