Within the context of ongoing social and demographic transformation, including the trend towards globalization, changing patterns of longevity and increasing ethnic diversity, this thesis examines the lives older Asian-Indian immigrants in the United States. To date, much of what little research exists on this group of elders focuses on acculturation and related stress, but there is limited research on the daily life experiences of these older adults, particularly as they pertain to family life, the practice of filial piety, and informal support exchange within their households, as well as their social lives more generally. Informed by two theoretical approaches, Life Course and Symbolic Interactionism, this research examines older immigrants’ social and family lives. The study employs a qualitative approach and involves in-depth semi-structured interviews with 10 older Asian-Indians living in the Atlanta area. To varying degrees, their lives are family-centered. Traditional Indian practices such as filial piety are individualized according to the intersection of American and Indian cultures and family (e.g., structure and history) and personal (e.g., personal resources) influences. Similar influences operate to shape their family and social lives more generally. These findings enhance existing understandings of older immigrants’ lives and illustrate similarities and differences. In doing so, the research provides valuable information that can promote cultural competence for those working with and designing policies and programs for adults in a rapidly aging and increasingly diverse society.

Thesis (Ph. D.)--Pennsylvania State University, 1993. / Vita. Includes bibliographical references (leaves 65-70).

Thesis (M.A.)--Georgia State University, 2005. / Gregory Jurkovic, committee chair; Julia Perilla, Gabriel Kuperminc, committee members. Electronic text (51 p.) : digital, PDF file. Description based on contents viewed Aug.14, 2007. Includes bibliographical references (p. 45-51).

abstract: This dissertation explores the history of ancestral rituals and the related political controversy in the Song China (960-1279). Considering the pivotal role played by ancestral rites in shaping Chinese identity and consciousness, this study contributes to a better understanding of how ancestral ritual has been politicized in Chinese history as a specific cultural apparatus to manipulate politics through theatrical performance and liturgical discussion. Through a contextual analysis of a variety of Song scholar-officials and their ritual writings, including memorials, private letters, and commentaries on the ritual Classics, this study demonstrates that Song ritual debates over the zhaomu 昭穆 sequence--that is, the positioning of ancestral temples and spirit tablets in ancestral temples with preparation for alternation or removal--differentiated scholar-officials into separate factions of revivalists, conventionalists and centrists. From a new perspective of ritual politics, this study reveals the discursiveness of the New Learning (xinxue新學) community and its profound influence on the Learning of the Way (Daoxue 道學) fellowship of the Southern Song (1127-1279). It examines the evolution of the New Learning fellowship as a dynamic process that involved internal tension and differentiation. Daoxue ritualism was a continuation of this process in partaking in the revivalist approach of ritual that was initiated by the New Learning circle. Nowadays, the proliferation of ritual and Classical studies crystallizes the revitalization of Confucianism and Confucian rituals in China. Taking zhaomu as a point of departure, this project provides a lens through which modern scholars can explore the persistent tension between knowledge and power by rethinking the modernization of ritual and ritual politics in contemporary China. / Dissertation/Thesis / Doctoral Dissertation History 2015

La pensée chinoise de la « période axiale », considérée comme une réaction à la crise totale de la civilisation, se trouve marquée d'un caractère « éthique ». Ma thèse vise à fournir des éclaircissements sur les points aveugles de cette pensée éthique chinoise, à travers la psychanalyse, pour favoriser le renouvellement culturel.Ma thèse est divisée en six parties, dont chacune analyse les différents aspects de la pensée « éthique » chinoise : la question de la condition humaine et de sa relation à l’éthique ; la question de la culture et de la morale dans la pensée chinoise ; la question de la subjectivité dans la pensée chinoise ; le « complexe » de la piété filiale et la structure de la famille chinoise ; les idéaux politiques dans les trois traditions chinoises ; la pratique spirituelle taoïste : « jeûne du cœur »(xin zhai 心斋).A travers cette étude, la rencontre avec la psychanalyse devrait contribuer à mettre en lumière le malaise, les aspects aveugles de la pensée chinoise. Parce que c’est « lu du dehors » qu’elle redevient problématique, sinon elle « s’enfermerait dans le silence ou ne tiendrait que des propos convenus ». / The Chinese thought of the “axial period”, considered as a reaction to the total crisis of civilization, is marked by an “ethical” character. My thesis aims to provide clarification on the blind spots of this Chinese ethical thought, through psychoanalysis, to promote cultural renewal.My thesis is divided into six parts, each of which analyzes the different aspects of the Chinese "ethical" thought: the question of the human condition and its relation to ethics; the question of culture and morality in Chinese thought; the question of subjectivity in Chinese thought; the "complex" of filial piety and the structure of the Chinese family; the political ideals in the three Chinese traditions; the Taoist spiritual practice: "fasting of the heart" (xin zhai 心斋).Through this study, the encounter with psychoanalysis should contribute to shed light on the malaise, the “blind” aspects of Chinese thought. Because it is "read from outside" that it becomes again problematic, otherwise it "would shut itself up in silence or only make agreed remarks".

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Yes / In China there is a cultural expectation (Xiao, -filial piety) that offspring should provide care for their parents. However, the sustainability of this is threatened by the impact of the One-Child Policy (OCP) (1979-2015), which has resulted in a diminution in numbers of children available to care, rapid urbanisation and increase in the number of women in employment. In this context, the objective was to explore the motivations, meaning, and preparedness for future caregiving of offspring affected by the OCP. We adopted a constructivist position using a hermeneutic phenomenology approach and interviewed eight current and prospective caregivers aged 20-35 years about future caregiving responsibilities. Data were obtained through in-depth interviews, analysed using reflective Thematic Analysis. Three prominent themes: (i) Caregiving beliefs, (ii) Caregiving conditions and (iii) Contextual factors were identified under an overarching theme "Competing pressures-meanings, motivation and preparedness". Despite the inherent stress, participants envisaged providing or organising care in the future to fulfil Xiao, and most viewed long-term care settings as unviable. Ultimately, the findings suggested that the actual performance of caregiving would not always measure up to ideal expectations, resulting in 'filial discrepancy' that is, a gap between societal expectations for caregiving to older relatives and actual caregiving performance. This could adversely impact the caregivers and quality of care provided. The findings highlighted the urgent need to develop culturally attuned services, including education and training for family caregivers, health and social care professionals. / This work was supported by Research England: Quality Related Global Challenge Research Fund; University of Bradford.

Globalization has facilitated international communication and economic activities that motivate more international migration. Different cultures and values from the West and the East are interwoven in the same social context. Meanwhile, aging has become a notable phenomenon in most developed countries due to declining fertility and increased life expectancy. A digital transformation of society is taking place alongside the aging and international migration that will start to question the image of older adults and the patterns of providing elderly care. Chinese elderly care is characterized by familism providing family-based informal care to an older family member. Despite the influence of migration and modern lifestyles, filial piety is expected to continue to guide the care responsibilities and care providing among Chinese families.  This thesis aims to understand the cultural provision of support and care for Chinese older adults living in Sweden and under the influence of the digital transformation of society. It starts by exploring the disparities, barriers, and facilitators for older immigrants in need of home care to utilize digital technology. After constructing knowledge about the influences of the foreign environment and continuous digitalization in home care, the thesis seeks to understand how filial piety continues to be enacted; what part of the tradition is preserved, and what is changed; how the internal and external factors influence the decision of elderly care; and the role of digitalization in this process. The thesis utilizes qualitative in-depth interviews to continue investigations among eight midlife and older Chinese immigrants living in Sweden. Thematic analysis was employed for data analysis. Berry’s acculturation framework and Yeh’s Dual Filial Piety Model provide the theoretical ground for the research.  The results indicated that filial piety is in transition in terms of filial responsibilities, filial behaviors, and intergenerational relationships. Despite the differences in the acculturation level, the authoritarian element of filial piety lacked ground in the Swedish social context. Respondents showed their willingness to strengthen the reciprocity with their adult children by providing additional support, valuing affections rather than hands-on care, respecting adult children’s decisions. The uptake of digital technologies has enabled midlife and older Chinese immigrants to maintain more frequent contact with family members and friends in other countries. It also improves the autonomy and capabilities for respondents to plan more independent later lives. The conclusion is that traditional values such as filial piety was not as prominent in Sweden as they are in China. / Globaliseringen har möjliggjort gränsöverskridande kommunikation och export samt import av varor och tjänster. Även människor rör sig över olika delar i världen och emigrerar till främmande länder. Detta i sin tur innebär att olika kulturer och värderingar från väst och öst behöver vävas samman och samsas i samma sociala kontext. Förutom globaliseringen så har åldrandet; på grund av sjunkande fertilitet och ökad livslängd, blivit en betydande företeelse i de flesta utvecklingsländer. En digital omvandling av samhället pågår parallellt med åldrandet och den internationella migrationen. I det avseendet blir äldre immigranter, deras teknikanvändning och syn på äldreomsorg allt viktigare.  Kinesisk äldreomsorg kännetecknas av familjebaserad informell vård till av äldre familjemedlemmar. Trots samhällets förändring och digitalisering, förväntas barnen ha huvudansvaret för vård och omsorg av sina äldre familjemedlemmar. Fenomenet kallas ”filial piety” och beskriver barnens skyldigheter att sörja för sina föräldrar på ett respektfullt sätt.  Denna licentiatexamen syftar till att öka kunskapen om äldre kinesiska immigranter som bor i Sverige och deras förväntningar på omhändertagandet och äldrelivet i Sverige relaterat till digitaliseringen.  Licentiatexamen börjar med att utforska skillnaderna, hindren och möjligheter i att använda digital teknik bland äldre invandrare i behov av hemtjänst. Licentiatexamen använder kvalitativa djupintervjuer för att undersöka hur åtta medelålders och äldre kinesiska invandrare, bosatta i Sverige. Intervjuerna har analyserat med hjälp av tematisk analys. Berrys ramverk för ackulturation och Yehs ”Dual Filial Piety Model” utgör den teoretiska grunden för forskningen. Resultaten indikerade på att synen på ”filial piety” är i förändring när det gäller vårdnadsansvar, beteenden och relationer mellan generationerna. Trots skillnaderna i nivån av ackulturation saknades det auktoritära inslaget av ”filial piety” i den svenska kontexten. Intervjupersonerna betonade sin vilja att stärka samspelet med sina vuxna barn genom att ge stöd och affektion snarare än att de förväntade att barnen skulle ge praktisk vård och omsorg. De intervjuade visade stor respekt för sina vuxna barns beslut och självständighet. Användningen av digital teknik möjliggjorde att de intervjuade kunde hålla tät kontakt med familjemedlemmar och vänner i andra länder. Den digitala kontakten med familjemedlemmar och vänner i sin tur, ansågs stödja deras autonomi och förmåga att planera sina framtida liv och äldreomsorg. Slutsatsen är att traditionella värderingar så som ”filial piety” påverkades av den svenska kontexten och förväntningarna på de vuxna barnen var inte lika höga och framträdande som de traditionellt sett varit i Kina. / <p>QC 2021-11-02</p>

Die vorliegende Dissertation untersucht, wie die intergenerationellen Beziehungen im heutigen China ausgestaltet sind und diskutiert ihre Auswirkungen auf die Altersvorsorge. Historisch gesehen war die Rolle des chinesischen Staates bei der Bereitstellung von Altersvorsorge sehr gering, und die Betreuung älterer Menschen wird immer noch hauptsächlich als Familienaufgabe angesehen. Die konfuzianische Norm der filial piety verpflichtet die Kinder im Erwachsenenalter, ihre Eltern finanziell und materiell zu unterstützen sowie sich um die Betreuung zu kümmern und entsprechend Hilfe zu leisten. In den letzten Jahrzehnten wurden jedoch traditionelle chinesische Familiennormen und – bräuche durch den sozioökonomischen, demographischen und kulturellen Wandel infragegestellt. Infolgedessen wird weitgehend ‒sowohl in der wissenschaftlichen Literatur als auch im öffentlichen Diskurs‒ angenommen, dass filial piety und die damit zusammenhängenden Formen der intergenerationellen Familienunterstützung zunehmend an Wert verlieren, was die Frage nach dem Wohlergehen älterer Generationen aufwirft. Im Folgenden betrachte ich drei Hauptaspekte der intergenerationelle Solidarität: strukturelle Solidarität (geografische Nähe), funktionale Solidarität (Pflege und finanzielle Unterstützung) und assoziative Solidarität (sozialer Kontakt) sowie deren Zusammenhänge. Ich argumentiere, dass die beobachteten Muster weder den traditionellen Anforderungen der filial piety entsprechen, noch auf eine Krise der intergenerationellen Familiensolidarität hinweisen. Stattdessen reflektieren sie die pragmatischen Bemühungen der Familien, ihre Beziehungen im Hinblick auf einen raschen Strukturwandel neu zu verhandeln und anzupassen. Allerdings ist die Anpassungsfähigkeit in der chinesischen Gesellschaft nicht gleich verteilt, besonders schwer ist es für sozialschwache Familien, die vergleichsweise schwächere Bindungen zu ihren erwachsenen Kindern haben. / This dissertation assesses the state of intergenerational relations in contemporary China, and discusses its implications for old age security. Historically, the role of the Chinese state in the provision of old age security has been minimal, and caring for older people is primarily seen as a family responsibility. The Confucian norm of filial piety obliges adult children to provide their parents with financial and material support as well physical care and assistance. In recent decades, however, traditional Chinese family norms and customs have been challenged by a number of socio-economic, demographic and cultural changes. As a result there is a widespread belief ‒both in academic literature and in the public discourse‒ that filial piety and related forms of intergenerational family support are on the decline, raising concerns about the well-being of older generations. In this study, I look at three main aspects of intergenerational relations or family solidarity: structural solidarity (proximity), functional solidarity (the provision of care and financial support) and associational solidarity (social contact), as well as their interrelations. Using a nationally representative dataset of Chinese families, I argue that the observed patterns neither correspond to the traditional demands of filial piety, nor indicate a crisis of intergenerational family solidarity. Instead, they reflect families' pragmatic efforts to renegotiate and adapt their relationships in the face of a rapid structural change. The capability to adapt is not equally distributed, however, and it is often the more vulnerable groups that have comparatively weaker ties to adult children.