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Based on traditional Chinese filial piety, this article examines the impacts and mechanisms of the two-dimensional filial piety concept “Qinqin – Zunzun” on gender wages in China via China Family Panel Studies (CFPS) conducted in 2014 and 2018.

This article construct regression models to examine the relationship between filial piety concepts and wages. Also, it uses unconditional quantile regression and decomposition to explore the impact of filial piety concepts on the wage gap.

It is found that: (1) The effects of two-dimensional filial piety are heterogeneous in terms of gender. Specifically, authoritarian filial piety significantly suppresses individual wages and has a stronger suppressive effect on women’s wages, whereas affinity filial piety significantly enhances individual wages without gender heterogeneity; (2) Parents' time support in the intergenerational exchange model is a crucial mechanism by which filial piety affects wages, exhibiting significant gender heterogeneity; (3) Regarding wage distribution, authoritarian filial piety mainly widens the gender income gap in the low and middle income-groups, while affinity filial piety narrows the gender wage gap by “raising the floor”, with its converging effect being most significant in the middle and high-income groups. This article deepens the understanding of the gender wage gap and intergenerational income mobility, providing policy references for better utilizing the social governance function of culture.

The article deepens the understanding and mechanisms of the gender wage gap and inter-generational income mobility, providing policy reference for better utilizing the social governance function of culture.

Due to the rapid ageing of the continent's population, a significant surge in long-term care expenses for the elderly is expected across Europe in the coming years. Could a potential solution to this challenge involve the increased informal care provided by adult children? In this context, we examined a general view or moral duty of European citizens regarding whether adult children should assume responsibility for providing long-term care to the elderly.

Our multilevel analysis draws on individual-level data from the 2017 European Value Study and country-level data from various European sources encompassing participants from 21 member countries of the European Union.

The findings reveal that in nations where public long-term care services are sufficiently available and of superior quality, there is a negative sentiment towards the notion that adult children should bear the responsibility for elderly care. In total, 71% of the country-level variance in our dependent variable was explained by the availability and quality of formal long-term care in a country. Furthermore, various individual-level attributes contribute to shaping attitudes towards care-giving responsibility. We observed that women, middle-aged individuals, those without religious affiliations, those with modern gender role attitudes and non-immigrants tended to hold unfavourable attitudes towards the responsibility of adult children in long-term care provision.

There are relatively many studies on the general attitude of the population towards filial obligation. However, so far there have been very few studies available that examine the population's attitude towards the obligation of adult children to commit to their parents' long-term care. Our research explains the variation of the phenomenon in Europe with both country-level and individual-level factors.

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.

Peer mentoring programs in higher education settings support incoming students in their transition and adaptation to college life. Mentoring program evaluation research primarily focuses on student outcomes and documents mentoring relationship quality (MRQ) as an important component of programs that facilitate change. The current study examines MRQ in a college peer mentoring program and explores its association with mentors’ and mentees’ perceptions of family relationships.

The sample included 629 first-year students (Mage = 18.4 and 54.2% female) and 88 mentors (Mage = 20.6 and 65.9% female). Each mentor was matched with eight to 10 incoming students in the same department. Dyadic data were collected prior to the program (pre-test) and at the end of the fall semester (mid-program) and spring semester (post-test). At pre-test assessment, mentors and mentees rated their family relationships, perceived trust, loyalty, and fairness in their families. At follow-up assessments, mentees reported their MRQ, mentoring duration, and mentoring activities.

A multilevel modeling analysis revealed that mentees’ and mentors’ perceptions of loyalty in their families predicted higher levels of MRQ at the end of the program. However, mentors’ perceived trust in their families was negatively associated with MRQ.

This study adds to the youth mentoring literature by focusing on family-of-origin experiences of both mentors and mentees from a dyadic and relational perspective. These findings have implications for future research and the practice of formal mentoring programs in college settings.

In this chapter, rephrasing Spivak's question into ‘can subaltern children speak?’, I reorient the research on China's gigantic population of children and youths in rural migrant families towards a critical interpretative approach. Based on life history and longitudinal ethnographic interview gathered with three cases, I unpack the multiple meanings migrants' children attach to mobility in their childhood experiences. First, despite emotional difficulties, children see their parents' out-migration more as a ‘mobility imperative’ than their abandonment of parental responsibilities, which should be contextualized in China's long-term urban-biased social policies and the resultant development gaps in rural and urban societies. Second, the seemingly ‘unstable’ and ‘flexible’ mobility patterns observed in migrant families should be understood in relation to a long-term family social mobility strategy to promote children's educational achievement and future attainment. The combination of absent class politics in an illiberal society with an enduring ideology of education-based meritocracy in Confucianism makes this strategy a culturally legitimate channel of social struggle for recognition and respect for the subaltern. Last, children in migrant families are active contributors to their families' everyday organization amidst mobilities through sharing care and household responsibilities, and developing temporal and mobility strategies to keep alive intergenerational exchanges and family togetherness. The study uncovers coexisting resilience and vulnerabilities of migrants' children in their ‘doing class’ in contemporary China. It also contributes insights into our understanding of the diversity of childhoods in Asian societies at the intersection of familyhood, class dynamics and cultural politics.

This study aims to discuss whether the lasting Confucian philosophy could be used in responding to the consequences of technological impacts on jobs in the Age of Robots from a human resource management and development (HRMD) perspective.

Related literature concerning traditional Confucian philosophy and the power of Confucianism was examined. Key perspectives on this topic relating to smart technology were analyzed. Whether Confucian humanity could be used to promote ethical behavior and continuous improvement in the workplace in the Age of Robots was then discussed.

Three propositions were made: humans can better coexist with artificial intelligence (AI) and robots if humanity is valued, cultivated and practiced; some concepts of traditional Confucian philosophy can be applied to support management, employees and organizations to go through the technology-driven social change; and managements and human resource professionals can be the change agent and adopt Confucian paradigm for employees’ and organizational effectiveness in the Age of Robots.

Future research on human–machine interactions and strategic plans to apply Confucian humanity on job restructuring in robotic workplace is recommended.

For organizational development implication, human resource professionals may identify business opportunities, develop human–machine interactions strategic plans, build out creative process and promote moral behaviors and ethical conduct with a growth mindset.

For corporate social responsibility, management and human resource professionals can upskill and reskill employees to develop talents, avoid technology unemployment and advance their human skills to be competitive in the robotic workplace.

This study highlighted how human workers should work like a human, not as a robot, by building a lifelong character through a moral refinement process for self-fulfillment, social responsibility and social stability.

This study aims to examine why women transition from wage work to self-employed entrepreneurship, the seemingly insecure and unruly economic sector compared with the stable iron rice bowl and the fancy spring rice jobs.

Based on in-depth interviews in Zhejiang, the entrepreneurial hotbed in coastal China, this study examines the experiences of self-employed female entrepreneurs who used to work in the iron rice bowl and the spring rice jobs and explores their nonconventional career transition and its gendered implications.

This study finds that these women quit their previous jobs to escape from gendered suppression in wage work where their femininity was stereotyped, devalued or disciplined. By working for themselves, these women embrace a rubber rice bowl that allows them to improvise different forms of femininity that are better rewarded and recognized.

The study contributes to studies on gender and work by framing femininity as a fluid rather than a fixed set of qualities and fills the research gap by illustrating women’s agency in reacting to gender expectations in certain workplaces. The study develops a new concept of rubber rice bowl to describe how entrepreneurship, a seemingly women-unfriendly sphere, attracts women by allowing them to comply with, resist, or improvise normative gender expectations.

This research aims at explaining the phenomenon of the “black children” (heihaizi), a very little-known generation who lived with concealment under the one-child policy in China. The one-child policy was officially introduced to nationwide at the end of 1979 by permitting per couple to have one child only, later modified to a second child allowed if the first was a girl in rural China in 1984. It was officially replaced by a nation-wide two-child policy and most existing research focused on the parents’ sufferings and policy changes. The term “black children” has been mainly used to describe their absence from their family hukou registration and education. However, this research aims at expanding the meaning of being “black” to explain the children who were concealed more than at the level of family formal registration, but also physical freedom and emotional bond. What we do not yet know are the details of their lived experiences from a day-to-day base: where did they live? How were they raised up? Who were involved? Who benefited from it and who did not? In this way, this research challenges the existing scholarship on the one-child policy and repositions the “black children” as primary victims, and reveals the family as a key figure in co-producing their diminished status with the support of state power. It is very important to understand these children’s loss of citizenship and human freedom from the inside of the family because they were concealed in so many ways away from public view and interventions. This research focuses on illustrating how their lack of access to continued, stabilized, and reciprocally recognized family interactions framed their very idea of self-worth and identity.

As populations are ageing and the global average life expectancy is rising, the provision of care for older people is an increasingly salient issue. This paper aims to focus on family-provided care for older immigrants, examining how older immigrants and care providers experience and construct family caregiving.

Based on interviews with care recipients, family care providers, municipal staff and representatives for migrant organisations in Sweden, this study presents a typology of family caregiving for older immigrants.

The authors found three caregiving types, namely, solely family-provided care and a combination of family care and public care (predominantly one or the other). The decision to select family-provided or publicly-funded care depends on personal and institutional factors.

The paper makes three empirical contributions to the literature on care provision for older immigrants. Firstly, this study provides insights into the structural and personal factors that shape care-giving arrangements for older immigrants. Secondly, this study examines the perspectives of care recipients and care providers on family-provided care. Care expectations differ between both groups and sometimes result in intergenerational disagreement. Thirdly, in terms of institutional support, this study finds that the Swedish state’s notion of individual needs does not match the needs of immigrant elderly and their caregivers. The paper places the care types in a broader discussion about eldercare provision in the Swedish welfare state, which has experienced a decline in publicly funded care services and an increase in family caregiving in the past 30 years. In addition, it addresses questions of dignified ageing from a minority perspective.