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1 – 10 of 156Monika Reichert, Gerd Naegele, Ruth Katz, Ariela Lowenstein and Dafna Halperin
To describe, analyze, and compare two long-term care (LTC) systems for elders in Germany and Israel.
Abstract
Purpose
To describe, analyze, and compare two long-term care (LTC) systems for elders in Germany and Israel.
Methodology
Secondary analyses of data on LTC beneficiaries, structure of service provision and content analyses of policy documents in a comparative perspective based on the Esping-Andersen welfare state typologies.
Findings
Descriptive background of demographic attributes in the two countries; discussion of LTC development laws which in Israel focuses on “aging in place” concept, where in-kind services are geared only to community-dwelling frail elders while in Germany it’s for community and institutionalized elders. Analyses of various service types provided their use, resources invested, and benefits incurred for frail elders and their family caregivers.
Practical and social implications
The advantages and shortcomings of the two systems were analyzed with recommendations for future developments. Such comparisons across nations can inform social policy debates in Germany and Israel as to how to prepare for population aging. The originality of such comparison can shed light on issues for LTC service development in other countries.
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Relationships between adult children and their aging parents are challenged when parents need help or care. As a consequence, adult children often experience a transition in their…
Abstract
Relationships between adult children and their aging parents are challenged when parents need help or care. As a consequence, adult children often experience a transition in their filial role as older parents experience functional losses and the children have to reorganize and restructure their relationship with them (Lang & Schütze, 2002). This filial task competes with other demands of midlife (such as family and career demands). As a consequence, the filial role in midlife may be associated with contradictory experiences in the relationship with one’s parents, typically entailing a high potential for ambivalence.
Purpose: Despite the significance of filial piety in intergenerational relationships and its important influence on parental health and well-being, few studies have explored the…
Abstract
Purpose: Despite the significance of filial piety in intergenerational relationships and its important influence on parental health and well-being, few studies have explored the personal meaning of filial piety to older parents. This qualitative study aims to address this question.
Design: Responses to an open-ended question of “What makes a filial child in your view?” from a sample of 432 older parents in a rural Chinese county were collected face-to-face and analyzed using content analysis.
Findings: The personal meaning of filial piety varies. Seven broad themes emerged. These include widely persistent traditional filial piety beliefs (Be obedient, Respect, and Maintain frequent contact and show emotional care), filial piety values similar to filial obligations described in Western cultures (Help older parents when in times of need and Be a good citizen and take good care of themselves and their families), and traditional filial piety norms in the absolute form (Take care of every aspect of the parents’ life and Provide financial and material support to parents). Themes were also compared with dimensions of the intergenerational solidarity model.
Originality: Findings reflect the coexistence of traditional and modern filial values in relation to participants’ interpretation of filial piety, indicating that traditional filial piety beliefs are fading even in one of the least developed areas in China. Implications for interventions enhancing offspring’s filial performance are discussed.
Research limitations: Future studies on the understanding of filial piety from the perspective of offspring are warranted to draw a holistic picture of this topic.
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A cursory look at the contemporary social scientific literature shows that the concept of ambivalence has gained prominence in analyses of contemporary societies and identities…
Abstract
A cursory look at the contemporary social scientific literature shows that the concept of ambivalence has gained prominence in analyses of contemporary societies and identities, and in analyses of interpersonal relationships and interactions. With respect to societal analyses, for example, Bauman has argued that the postmodern habitat “is a territory subjected to rival and contradictory meaning-bestowing claims and hence perpetually ambivalent” (Bauman, 1992, p. 193). “To live with ambivalence,” Varga suggests (Varga, 2001), is the postmodern pronouncement. By using ambivalence as an “interpretive category” rather than as a “research construct” (Lüscher, this volume Chaps 2 and 7), however, sociologists often leave unspecified whether this way of living entails different things for different social actors.
This research aims to explore childhood construction in the Afghan refugee community living in Pakistan. Young Afghan people aged 12–18 who were working on the streets…
Abstract
This research aims to explore childhood construction in the Afghan refugee community living in Pakistan. Young Afghan people aged 12–18 who were working on the streets participated in the generation of data for this study in 2019. Ethnographic research approaches with semi-structured in-depth interviews and field observations were used to obtain real insights. Young Afghan refugees have been a constant phenomenon on the streets for decades in the twin cities of Pakistan – Rawalpindi and Islamabad – where this research was conducted and are involved in different street-based casual activities. The findings show that young people face discrimination and exclusion from the mainstream of society due to their undefined citizenship status and poverty. Parents see their children as dependents and as assets for their old age, and children and young people need to work to support their families who live in poverty. In fulfilling their filial responsibilities, young people sacrifice their schooling and have limited opportunities to learn new skills. It is concluded that the government and other international institutions with responsibility for setting policies and creating programs for young Afghan refugees need to understand the dynamics of the families in which the young people live and how these families inculcate them with their generational values.
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Belen T. Medina and Maria Cecilia T. Medina
A review of the literature on the Filipino elderly reveals that social and cultural expectations of filial duty and obligations are still strong in the Filipino family. Filial…
Abstract
A review of the literature on the Filipino elderly reveals that social and cultural expectations of filial duty and obligations are still strong in the Filipino family. Filial piety based on the concept of “utang na loob” or debt of gratitude to parents, and respect for age are important traditional Filipino values as evident in the support given by children to their parents, and in the words and practices showing deference to the older generation. Studies have shown that the most common living arrangement of the elderly is co-residence with children or to have at least one child living close by in the neighborhood. With the generally poor economic well-being of the elderly, they rely heavily on their children both in the Philippines and abroad for support. Caregiving of the elderly is family-based with the children, particularly the daughters, as major providers of care and assistance to maintain their physical well-being. Studies have also shown the importance of intergenerational solidarity for the social well-being and mental health of the elderly through constant communication and visits, with a two-way flow of economic and emotional support between parents and children. Institutionalization of the elderly appears to be a last resort to complement rather than replace the welfare function of the family.
For future research, it is recommended that government laws benefitting the elderly and their implementation be analyzed, including the most effective way to reach those in remote areas in order to disseminate information on their benefits. Studies should also be done to develop programs for caregiving training and incentives, on ways to uphold standards and monitor the quality of facilities of private retirement homes, to establish more government homes or home-care services for the indigent who needs long-term care. It is also recommended that studies on geriatric centers and facilities be done to ensure high-quality of elderly care.
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Rizason L. Go Tian-Ng and Jofel D. Umandap
The tagasalo concept is a unique Filipino personality, indigenous to its culture and relevant within the family system. Carandang (1987) based this concept from her in-depth…
Abstract
The tagasalo concept is a unique Filipino personality, indigenous to its culture and relevant within the family system. Carandang (1987) based this concept from her in-depth clinical practice and observation of Filipino family dynamics. The tagasalo is the family member who “catches” or “saves” the family and feels inordinately responsible for the care and welfare of other members of the family. Udarbe (2001) conducted further research and identified dynamics of the tagasalo personality. In the current study, the authors have extended the framework by exploring other dimensions aside from the compulsive and non-compulsive dimensions. The tagasalo also exhibits internalizing behaviors, an implicit tendency to be sensitive to other people, struggling with internal anxiety and stress; and externalizing behaviors by acting out explicitly to alleviate these anxieties. This chapter provides an in-depth theoretical-historical development of the tagasalo personality construct, locates it in broader psychological literature, and extends its potential by identifying multiple dimensions, supported with case illustrations and a composite case analysis.
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By using ethnographic data and family interviews from eight families in Taipei, Taiwan, this paper aims to delineate how multigenerational families implement parents’…
Abstract
By using ethnographic data and family interviews from eight families in Taipei, Taiwan, this paper aims to delineate how multigenerational families implement parents’ child-rearing values, and how these strategies vary by social class. The primary focus is the child’s mother and her relationship with other family members. I ask the following question: How does a mother in a three-generation family implement her ideal parenting values for her child while being encumbered by the constraints of her parents-in-law? Additionally, how does this intergenerational dynamic vary with family socioeconomic status? To conceptualize this process in such a complex context, I argue that we must understand parenting behaviors as acts of “doing family” and “intensive mothering.”
From 2008 to 2009, I conducted a pilot survey in two public elementary schools to recruit the parents of sixth-grade students. All eight cases of multigenerational families in this paper were selected randomly after being clustered by the parent’s highest education level and family income levels. This paper utilized the mothers’ interviews as the major source to analyze, while the interviews of other family members served as supplementary data.
Two cases, Mrs Lee and Mrs Su’s stories, were selected here to illustrate two distinctive approaches toward childrearing in multi-generational families. Results indicate that white-collar mothers in Taiwan hold the value of concerted cultivation and usually picture the concept of intensive mothering as their ideal image of parenthood. Yet, such an ideal and more westernized child-rearing philosophy often leads to tensions at home, particularly between the mother and the mother-in-law. Meanwhile, blue-collar mothers tend to collaborate with grandparents in sharing childcare responsibilities, and oftentimes experience friction over child discipline in terms of doing homework and material consumption.
Via this analysis of three-generation families in Taiwan, we are able to witness the struggle of contemporary motherhood in East Asia. This paper foregrounds the negotiations that these mothers undertake in defining ideal parenting and the ideal family. On the one hand, these mothers must encounter the new parenting culture, given that the cultural ideal of concerted cultivation has become a popular ideology. On the other hand, by playing the role of daughter-in-law, they must negotiate within the conventional, patriarchal family norms.
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