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Scholars have explained how people in Japan feel ashamed when elderly members of the family are cared for by formal services such as day care or government/commercial-based nursing homes due to the cultural norms of the consciousness of social appearance. However, this consciousness of social appearance plays a minimum role when it comes to elderly Japanese immigrant women's preference to utilize formal care services in the United States. They see receiving family based care as a burden on their middle-aged children (or grandchildren) and they prefer purchasing formal long-term care services when they can no longer feel confident about maintaining their independent lives. Elderly Japanese immigrant women hold rather positive views on formal care in the United States, including nursing homes. This chapter suggests that elderly Japanese immigrant women may not consider it shameful to utilize formal care as many previous scholars have suggested.

Despite the rich literature on the effects of parental mental health problems on child development, the needs of children of mentally ill parents have been overlooked in both research and services. This study investigated the needs of a neglected group, namely Chinese adolescent children of parents with schizophrenia, in order to gain insights into the design of programmes for these adolescents. In‐depth interviews were conducted individually with five Chinese adolescent girls whose mother or father was diagnosed with schizophrenia. Analysis of the interview data revealed four common themes: stigma and discrimination; mixed feelings of love and anger; the role of being a carer; and positive gains. The results shed light on the importance of taking cultural context into consideration when providing services for these children and further conducting research in this area. Although mental health problems are regarded as a taboo and associated with shame in Chinese culture, these children, out of a respect for their parents (‘filial piety’1), showed a strong sense of loyalty to their parents and suppressed their anger and sorrow for their parents' sake. Implications for social services for children whose parents have mental health problems and suggestions for future research are discussed.

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.

The aim of this paper is to argue for the values of familial caring and relationships in addition to the provision of social media technology during the COVID-19 pandemic in Hong Kong.

The discussion of this paper has adopted an inter-disciplinary approach by integrating health care system and psychological analysis, based on cultural philosophical argument through the hermeneutic approach of classical texts and critical analysis.

The COVID-19 pandemic has exposed the dilemma between the public health measures for COVID-19 and sustaining elderly social psychological health through familial connection. From a Confucian perspective, the practice of filial piety (xiao, 孝), which demands taking care of parents, is essential for one’s moral formation, and for one’s becoming a virtuous (ren, 仁) person. The necessity of taking care of elderly parents by adult children is not something that can be explained in terms of consequentialism. Indeed, the rising trend of instrumental rationality seems to weaken rather than strengthen the sense of filial obligation. In the face of the COVID-19 pandemic which tends to separate connections between family members, the author argues that we should emphasize the values of familial caring and relationship because it enhances the elderly’s characteristic of resilience.

This paper shows that while social media technology has mitigated the negative effect of social distancing, such online relationships should never replace the bodily connections between the elderly and their family members from a Confucian perspective.

The purpose of this paper is to look at concerns about risk/abuse expressed spontaneously by people with dementia (PwD) and their carers in narratives describing their journeys with dementia.

A total of 35 narratives were elicited from PwD, carers of PwD and couples where one partner was living with dementia as part of a study on the impact of producing narratives on PwD and their carers. Participants were found to allude to risk/abuse, or specifically mention thoughts on risk and abuse in their narratives. A secondary analysis of the theme of risk/abuse is reported here.

Concerns about risk/exploitation were often expressed in the narratives, and covered a range of areas including driving, safety in the home, safety outdoors, falls, finances, risk to PwD from others, risk to others from PwD, potential or actual police incidents and neglect.

The narratives were elicited as part of another project and participants were not asked directly about risk; themes reported here were brought up spontaneously by participants.

In relation to dementia a wide range of risk/abuse issues is of concern to PwD and their carers, including driving and financial vulnerabilities. PwD and carers are prepared to talk about risk/abuse when given an opportunity. It is important to investigate and understand experiences and concerns about risk/abuse if they are to be addressed in health and social care practice.

The narratives offer unique insights into the concerns of PwD and family carers.

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.

Drawing from theories of modernization and socioemotional selectivity, this study investigates the effect of familial support on the relationship between immigrant generation and mental health service use for Asian American and Latinx older adults.

Using the data from the National Latino and Asian American Study (NLAAS) 2002–2003, nested logistic regressions (N = 810) were used to test the effects of familial support (parent–child relationship quality) on the relationship between immigrant generation and the use of mental health services. Differences in familial support between older adults and their younger counterparts were also accounted for.

The results indicate that familial support partially attenuates the relationship between immigrant generation and mental health service use, but only for Latinx groups. Familial support was not significantly different for older adults than that of those younger in age.

Findings suggest the need for a better understanding of familial support as it relates to mental health service use for these groups. Approaches to improving the access to, and the overall use of, mental health services should be sensitive to ethnic variation. Immigrant groups may also endure stressors associated with legal and citizenship status. Future research should consider the effect of these political identities on mental health. Studies on parent–child relationship quality should also be longitudinal in order to better understand the dynamic nature of familial support across the life course.

This chapter addresses gaps in the literature as Asian Americans are relatively understudied group with regard to mental health. Previous studies showed that US-born Asian American and Latinx populations are more likely to use mental health services than their foreign-born counterparts, but the effects of generation status and familial support for older adults are unclear.

The purpose of this paper is to review research about China’s individual tax compliance. While empirical research in this jurisdiction is still in its infancy, the scale of the problem might be under estimated, or at least over looked. Comparatively, tax compliance as a subject matter has received considerable attention in developed Western economies, where the data had revealed an increasing trend of taxpayers not complying with their tax obligations. Although, this issue had not received as much attention by the Chinese government, as the world’s second largest economy and one of the most populous nations in the world, tax compliance is of critical importance to the Chinese economy and welfare of its citizens. Therefore, it is crucial that a review about China’s tax compliance research should be conducted to identify gaps in the literature.

This paper focuses specifically on a review of empirical research about China’s individual tax compliance. While, this work is primarily descriptive, it builds on existing research to make normative recommendations aimed at improving tax compliance in China.

This paper reaffirmed earlier findings in the literature that Confucianism influences both Chinese social and individual ethical values, any attempt to foster greater tax compliance in China should appeal to the importance of taxes as contributions to the public funding of family and community welfare. However, what was missing from previous research is that the assumption about Chinese ethical values was overly narrow. Apart from Confucianism, another Chinese philosophy known as Legalism is also influential in prompting ethical behaviour, in particular on regulatory issues. Therefore, tax compliance in China drawing on Chinese ethical values should include both incentives and disincentives to prompt individuals to comply with their tax obligations.

The observations and recommendations put forward in the paper are principle-based solutions drawn from Chinese ethical values. Furthermore, no detailed discussions on enforcement are included, as it is beyond the scope of the paper. Hence, the recommendations will require further empirical testing and should be examined in future research.

This review draws attention to a subject matter in China that has been overlooked. Apart from revisiting the key and related literature on China, this paper identified a gap that had been neglected in earlier research. Legalism, a less known Chinese ethical school of thoughts, is an important to the design of tax regulations prompting individuals to comply with their tax obligations.