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This chapter presents an exploratory study of specific experiences among Central Asian grandparents who adopt and raise their firstborn grandchild as their own youngest child. The practice, referred to as ‘nebere aluu’, is deemed an ethnonational tradition of the Kyrgyz and Kazakh people and appears to be widely accepted among men and women, young and old. Drawing on in-depth interviews with grandparents themselves, I describe this phenomenon as situated within and dynamically responding to the shifting social, economic and political context of contemporary Central Asia. Drastic transformations in the everyday lives, while destabilizing and disorienting, may have supplanted nebere aluu with unique significance. Contemporary expressions of nebere aluu point to it being a complex social system of intergenerational reciprocal care, continuity and responsibility that provides a meaningful space for reconciling conflicting ideas about family, marriage, love and child-rearing. This discursive space is open for debate and negotiations and raises important questions about power and gender politics inherent to it.

The practice of consanguinity has been culturally preferred in most Arab countries, including Morocco. This behavior leads to an increase in genetic abnormalities, such as hypertension and diabetes. This paper examines the prevalence and determinants of first-cousin marriages and their impact on diabetes among offspring.

Data on 882 couples were collected through face-to-face interview via a pre-established questionnaire based on the variables selected within the objectives of this study. The authors used the multiple logistic regression modeling procedure in this study.

The results of the study indicate that the prevalence of first-cousin marriages were 15% among students’ parents. From the multiple logistic regression modeling, the authors found a significant effect of paternal and maternal grandparents’ first-cousins marriage on that of parents (aOR = 3.27 and aOR = 3.36, respectively). However, an 11-fold higher risk of first relative marriages among parents once the paternal and maternal grandparents were first-cousins and the father was illiterate (aOR = 11.01). Moreover, the authors reported a diabetes risk of more than 14 times when the effects of first-cousin maternal grandparents and parents and the hypertension among mother or her sibling were combined (aOR = 14.48) or when the effects of first-cousins maternal grandparents, first-cousin parents and mother’s age at marriage between 21 and 29 years were combined (aOR = 14.56).

First-cousin marriage depends on the father’s illiteracy and the consanguinity of grandparents’ factors. The cumulative effect of first-cousin marriage among grandparents, parents and a family history of hypertension among mother or her sibling increase the risk of diabetes among these mothers.

The purpose of this study is to understand the meaning of the term well-being as conceptualised by parents, grandparents, principals and teachers in the Irish primary education system.

A hermeneutic phenomenological approach was adopted to understand the nature and meaning of the phenomenon of well-being. Interviews were carried out with 54 principals, teachers, parents and grandparents from a representative sample of primary schools in Ireland. Each participant was asked the same, open, question: “What does well-being mean to you?” Responses were transcribed verbatim and analysed using a combination of the principles of the hermeneutic circle and Braun and Clarke’s framework for thematic analysis.

Three conceptualisations of well-being were identified (1) well-being is about being happy, (2) well-being is about being healthy and safe and (3) well-being is something you “do”.

To the best of our knowledge this paper is the first of its kind to describe how well-being is conceptualised by adults in Irish primary school contexts. In particular it highlights how neoliberal conceptualisations of well-being as a “thing”, a commodity exchanged on assumptions of individualism, moralism and bio-economism, have crept into the education of our youngest citizens.

In transnational families worldwide, different family members have varying degrees of mobility, as well as different physical and emotional experiences with relatives and places throughout their lives. For this reason, in recent decades, increasing attention has been placed upon the experiences of migrants' descendants growing up across borders.

Based on data from a multi-sited ethnography and a survey, this chapter explores the experiences of children growing up in Chinese transnational families split between Zhejiang province and their parents' immigration countries, located mainly in Europe. First, it introduces the migration context and methods, presenting the profiles and basic information of the 77 Chinese migrants' descendants who participated in a ‘Roots-seeking Journey’ summer camp held in their family area of origin in China, in 2018. Second, it explores their heterogeneous early childhood paths and conditions, paying particular attention to mobility, care strategies, intergenerational relations and transnational ties. Finally, this chapter introduces the concept of fluid childhoods, and reflects on the key role of care-related mobility and communication technologies in shaping their early life paths and experiences as well as further transnational engagement.

This paper aims to investigate the increasing trend of multigenerational co-living in the USA and to research the socioeconomic and cultural determinants of such decision.

This study uses the 2017 American Housing Survey data to run descriptive and regression analysis.

The authors find household income appears consistently to be the most significant factor determining multigenerational co-residence decision across all household compositions. Latino households are most likely to co-reside with multiple generations, followed by Asian and African American households. Immigrants tend to live in multigenerational co-residential housing units with smaller sizes and more impoverished neighborhoods, but show greater flexibility in making residential arrangements once they gain better education. In addition, older householders or female householders are significantly more likely to co-reside with multiple generations. Living in metropolitan areas has no impact on co-residence choice, although some evidence suggests that multigenerational co-residential families tend to live in inferior neighborhoods.

This study provides updated evidence on multigenerational co-residence choice in the contemporary United States. The findings provide evidence on how households make residential choices in response to financial hardships and contribute to the theoretical understanding of the variations of such decisions among immigrants and different ethnic and aging groups.

This study on multigenerational co-residence choice imposes important practical implications. The unprecedented COVID-19 pandemic creates ideal research setting to study how households cope with the tremendous uncertainties in the job markets and financial markets. Although multigenerational co-living may work well for some households with lower or moderate-income for financial reasons, it is not an attractive option for every family.

Sharing a home with multiple generations can be challenging. Policymakers should design policies and programs to provide households with guidance on how to live peacefully in multigenerational settings and make multigenerational co-living an appealing and cost-effective housing option for American families of all means.

This study contributes to the existing literature by providing new evidence on the determinants of multigenerational co-residence decision. This study’s findings are fundamental to guide policymakers in carrying out policies and programs aimed at providing a more appealing and cost-effective housing arrangement for American families. The evidence on the senior and minority subsamples are especially meaningful as the vast majority of the baby boom generation in the USA is aging and substantial growth is expected in multigenerational households over the next several decades. Understanding the increasing burden of old-age depression in aging societies will help policymakers prioritize public resources in city planning to address the needs of this rapidly growing population.

This study aims to examine within-family and peer communication (type and frequency) and subsequent wine consumption of young adults. Specifically, this research investigates whether the distinct types of technical, prohibition and moderation-based communication affect wine knowledge, responsible drinking practices, and ultimately, wine consumption.

The authors adopted an econometric approach based on a cross-sectional study with data collected from a large sample of 1,466 students in France.

The authors show that wine technical-based messages from parents help young adults acquire knowledge about wine, which in turn increases consumption. Also, moderation-based messages make young adults both, more knowledgeable about wine and, as expected, more responsible in terms of drinking practices, subsequently limiting their consumption. Finally, prohibition-based messages marginally decrease wine knowledge and have no impact on responsible drinking practices.

This article provides relevant recommendations for public policymakers and brands, who should target parents and peers as part of their responsible drinking communication or advertising campaigns.

To fill a gap in the literature on young consumer behavior and food marketing, this research primarily investigates the relationship between family (and peer) communication and young adults' wine consumption, particularly whether and how, which type(s) of parental communication influences young adults' wine knowledge and adoption of responsible drinking practices.

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.

The purpose of this paper is to explicate the links between public pedagogy, ethics of care and storying as a methodology and method in Oceania.

This paper explores the role of extended families as First Teachers in iTaukei and Indo-Fijian Early Childhood contexts in Fiji. Using storying as methodology, the authors, three Australian and four Fijian academics, present three portraits to make visible the pedagogical entanglements of public pedagogy research in diverse community contexts. These portraits reveal the intersection and integration of extended family with the authors' community–family–child–informed pedagogical approaches, and the advantages of culturally located standpoints when working with iTaukei and Indo-Fijian communities. This article's unique contribution lies in its demonstration of the importance of an ethics of care approach in site-specific and contextually emerging pedagogical encounters.

The findings demonstrate the traditional role of First Teachers and carers in iTaukei and Indo-Fijian Early Childhood contexts in Fiji who use arts-based approaches to teaching and learning within a public pedagogical framework.

The implications of the research highlight the need to address policy interventions that disrupt the value of First Teachers in community context and their role in values formations for young people in community.

The implications of the research can be addressed at the policy and international level where considerations of educational arrangements need to be understood.

The social implications of this publication are the value of iTaukei and Indo-Fijian Early Childhood educators in Fiji, and their voices being heard and understood via a published academic journal.

This work is original and is a collaborative paper written between Australian and iTaukei and Indo-Fijian Early Childhood educators.