Ageing-in-place has become an internationally favoured policy and practice response to population ageing. However, limited literature has sought to understand this concept from Chinese older adults' perspectives, especially in rural China. The purpose of this study is to explore how older adults in rural China conceptualise ageing-in-place. This study took a qualitative approach by carrying out in-depth interviews with snowball-sampled older adults from a rural village in Shandong Province, China (N = 30). Participants conceptualised their ageing-in-place as consisting of two phases: first, when they felt self-reliant, these older adults preferred to live independently in the village; and second, when their capability declined, they would expect care-giving from their children. Autonomy was essential to participants' decision to age in place. The village offered both a physical and social environment in which participants could sustain their self-identity. This decision to age in place independently also related to participants' proactive adaptation to their children's evolving practices of filial piety. Still, had their capabilities declined, they reported they would expect their children's care-giving and move in with their children. Our findings suggest that older adults in rural China conceptualise ageing-in-place as a dynamic process that evolves as they age and experience changes in their needs and capabilities. This perception expands critical notions of ageing-in-place by highlighting rural older adults' flexible conceptualisation of the ‘place’ in which they plan to age. This study sheds light on socioculturally nuanced understandings of ageing-in-place while providing evidence to inform tailored policy and practice development in rural China.

This article discusses friendship and filial piety in Ming Neo-Confucianism, particularly the Yangming learning. I argue that the Yangming jianghui provided important social settings for elevating the value of friendship. True friendship was considered as a means for moral improvement, and to prevent the risk of moral subjectivism in the Yangming philosophy.

I also revisit the question of whether Ming Neo-Confucians did challenge the order of the five cardinal relationships by elevating friendship as the most important one. Through the investigation of filial piety in imperial culture and the Yangming learning, I emphasize that filial piety was not only the basis of socio-political order, but also the essence of the true self. The importance of friendship lies in its capacity to aid moral cultivation and to become a better self. It could never surpass that of filial piety. It remained a supplement to familial ethics.

Emphasis placed on Xiao (孝; filial piety) in Chinese culture highlights parents' investment in their children with the expectation of being cared for when older. An increasing number of Chinese students come to the United Kingdom (UK) to study, with the majority returning home and likely to become future care-givers for their parents. Little attention has been paid to the implications of transnational mobility of Chinese students on the reciprocal aspects of future care responsibility. With the uniquely changing family structure due to consequences of the One-Child Policy, we conducted proactive research on the opportunities and challenges that Chinese transnational students anticipate they may face in future care-giving for elderly parents. Hence, this study's aim was to make a novel contribution to knowledge through exploration of the perspectives of Chinese students in England on intergenerational ties and filial obligations. Adopting a social constructivist philosophical position, we conducted three focus groups with 19 UK-based Chinese students, using a semi-structured topic guide with informed consent. Interviews were translated, transcribed and analysed using reflective thematic analysis, capturing semantic and latent meanings, and employed a descriptive and interpretative approach. Six themes were discovered, revealing a ‘culture of duty’ where familial obligation and societal expectations were prominent. Prospective care-givers anticipated a future dilemma between balancing work commitments and providing care as mandated by Xiao. Furthermore, it appeared that lack of preparedness might further exacerbate barriers faced when accessing support. We surmised that the changing demographics and absence of formal support could compound stressors over time, especially if cognitive dissonance arises as realities of life do not fit with societal expectations. Our findings imply that policy makers, practitioners and the government will need to adequately support prospective family care-givers who are returnees in caring for older generations.

This essay analyzes the early Chinese elite discourse on filial death rituals, arguing that early Chinese texts depict these rituals as performance events. Building on spectacle of xiao sacrifices in the Western Zhou Dynasty, Eastern Zhou authors conceived of filial death rituals as dramaturgical phenomena that underscored not only what needed to be performed, but also how it should be performed, and led to an important distinction between personal dispositions and inherited ritual protocol. This distinction, then, led to concerns about artifice in human behavior, both inside and outside the Ruist (Confucian) tradition. By end of the Warring States Period and in the early Western Han Dynasty, with the embracement of artifice in self-cultivation, the dramatic role of the filial son in death rituals became even more developed and complex, requiring the role of cultivated spectators to be engaged critics who recognized the nuances of cultivated performances.

As the ageing population in China continues to grow, more people will be living with long-term health conditions and require support from family care-givers. This scoping review therefore aims to explore sources of stress and coping mechanisms adopted by care-givers of older relatives living with long-term conditions in mainland China. Literature searches were conducted in English (CINAHL, EMBASE, MEDLINE, PsycINFO and SCOPUS) and Chinese (CNKI, WANFANG DATA, CQVIP and CBM) databases between October and November 2019. The searches focused on the stressors and coping mechanisms utilised by family care-givers residing in the community. Narrative synthesis was used to identify themes within the data. Forty-six papers were included: 20 papers from English and 26 from Chinese databases. Six themes captured stressors: care-giving time (N = 22), financial resources (N = 17), role and personal strains (N = 42), preparedness (N = 4), social roles (N = 10) and lack of adequate formal support (N = 22); and one theme captured coping (N = 14). Unmet needs of care-givers of older relatives in mainland China were found to be extensive. Only a few studies had attempted to explore the causal link between stressors, coping and the influence of culture. Findings underscore the significance of adequately capturing intricacies around care-givers’ unmet needs, rather than generalising on the basis of culture. Qualitative studies are critical to providing a better understanding of the relationship between stressors, coping and resources afforded to care-givers by their cultural environment. Having such understanding is crucial to inform the development of competent care, which promotes self-efficacy and self-actualisation in care-givers in mainland China.

The Chinese culture of filial piety has historically emphasised children's responsibility for their ageing parents. Little is understood regarding the inverse: parents’ responsibility and care for their adult children. This paper uses interviews with 50 families living in rural China's Anhui Province to understand intergenerational support in rural China. Findings indicate that parents in rural China take on large financial burdens in order to sustain patrilineal traditions by providing housing and child care for their adult sons. These expectations lead some rural elders to become migrant workers in order to support their adult sons while others provide live-in grandchild-care, moving into their children's urban homes or bringing grandchildren into their own homes. As the oldest rural generations begin to require ageing care of their own, migrant children are unable to provide the sustained care and support expected within the cultural tradition of xiao. This paper adds to the small body of literature that examines the downward transfer of support from parents to their adult children in rural China. The authors argue that there is an emerging cultural rupture in the practice of filial piety – while the older generation is fulfilling their obligations of upbringing and paying for adult children's housing and child care; these adult children are not necessarily available or committed to the return of care for their ageing parents. The authors reveal cultural and structural lags that leave millions of rural ageing adults vulnerable in the process of urbanisation in rural China.

Much of the literature discusses filial piety in general and ambiguous terms. This study, in contrast, investigates specific perceptions of filial piety and parental expectations of filial duty among older Chinese immigrants in Canada. The study is based on thematic analysis of 46 Chinese immigrants in seven focus groups conducted in the Greater Toronto Area. Findings show the perceptions of filial piety varied, but almost all participants had reduced expectations of their children. Nevertheless, they still valued and expected emotional care from their children. The study argues that changes in institutional settings, social policies and welfare systems define parents’ support needs and affect their expectations in the host society, while norms and institutional settings in the place of origin influence their perceptions of filial piety.

Using court cases culled from various national and local archives in China, this article examines two strategies widely employed by Qing litigants to manipulate state-sponsored filiality to advance their perceived interests in court: “instrumental filicide to lodge a false accusation” and “false accusation of unfiliality.” While Qing subjects were willing and able to exploit the legalized inequality between parent and child for profit-seeking purposes, the Qing imperial state tolerated such maneuvering so as to co-opt local negotiations to reinforce orthodox notions of the parent–child hierarchy in its subjects’ everyday lives. Local actors, who appealed to the Qing legal promotion of parental dominance and filial obedience to empower themselves, were recruited into the Qing state's project of moral penetration and social control, with law functioning as a conduit and instrument that gave the design of “ruling the empire through the principle of filial piety” a concrete legal form in imperial governance.

This study examines the relationship between filial piety (adult children's filial behaviours and attitudes as well as elderly mothers’ overall evaluation of children's filial piety) and elderly mothers’ reports of intergenerational ambivalence (positive feelings, negative feelings and combined ambivalence) in rural China. We analysed the data from a survey in 2016 covering 2,203 adult children and 802 elderly mothers in Sichuan Province using a two-level mixed-effects modelling analysis. The results indicate that most components of filial piety are associated with mothers’ ambivalence, in that less ambivalence was reported by mothers when their adult children provided more emotional support to, had less conflict with and were evaluated as more filial by their mothers. Interestingly, mothers demonstrated greater positive feelings when their children were more filial in behaviour and attitude, but they also reported greater negative feelings and ambivalence when their children were more obedient, implying that absolute obedience to elderly parents might no longer be accepted by people. These findings may provide further understanding about the correlation between the culture of filial piety and intergenerational relationships in rural China.

Relying on two unique data-sets on Chinese older immigrants (N = 3,157) and younger immigrants with ageing parents (N = 469) in Chicago, this study compared the level of filial expectation among the two groups and examined the predictors and mental health implications of having high filial expectation among each group. Results of t-tests, logistic regression and negative binominal analyses showed that, regardless of socio-demographic variables, acculturation, physical health and family relations, Chinese adult children had higher filial expectations on themselves than older immigrants’ filial expectation on the younger generation. Chinese older immigrants who had less education, lower levels of acculturation, poorer health and closer relationships with children reported higher filial expectation. In the cohort of younger immigrants, high filial expectation was associated with lower income, better health and closer relations with their parents. In addition, having high filial expectation was associated with lower levels of depression and anxiety among the older immigrants, but not among the younger cohort. The results indicated that, whereas Chinese older immigrants seemed to adapt their filial expectation in the new society, the younger cohort still strongly adhere to this traditional family norm. Maintaining strong filial expectation might be a protective factor for older immigrants’ mental health. Practice and policy implications of these findings are discussed in the paper.

In popular Buddhist practice in rural northern Vietnam, moral personhood does not merely belong to the self but is embedded in the intersubjective relationship among individuals, the gods, and the community. The inner moral person, characterized as heart/mind (tâm), is constituted in the very process of becoming visible in the social world through virtuous action (đức) subject to the intentional acts of being witnessed for (chứng cho) by the gods and one's peers. Drawing upon popular Buddhist practice of the female followers of a ritual specialist in Bathing Buffalo Village, this article argues that the act of being witnessed for bridges the gap between the invisible and deeply felt experience of moral selfhood and the visible manifestation of that self in the social realm through acts of altruism and filial piety and reveals the inherently social nature of moral personhood.

Tales of filial piety became a standard element of the annals-biography style of historiography early on. Starting from the Song shu 宋書, almost every dynastic history contains a chapter that is devoted to filial men. An early—but often neglected—precursor is Chapter 39 of Fan Ye's 范曄 (398–446) Hou Han shu 後漢書. Inspired by his predecessor Hua Qiao 華嶠 (?–293), Fan inserted a chapter on filial men. The chapter was therefore compiled in times when the recommendation system of the Han and especially the recommendation as “filial and incorruptible” (xiaolian 孝廉) had lost influence. This paper tries to shed some light on its origins, form, and content, and attempts to distinguish the most common motives that were used to describe filial (xiao 孝) behavior in this early stage of its historiographical representation.

This paper analyses how the interaction of law and qing (情) shapes ordinary Chinese people’s legal consciousness. Ordinary Chinese people rely on qing, or the normal feelings, or attitudes of the public, to judge whether a particular law is just and how they should react to the law. By investigating Chinese leftover women’s legal consciousness regarding marriage and childbearing, this article has developed a theory to discuss Chinese people’s different forms of legal consciousness either when the law is in opposition to qing or when it is in alliance with qing. I argue that these variations of legal consciousness result from the dynamic relationship between qing and different types and levels of legality, including state law.

Against the background of population ageing and increasing cultural diversity in many Western countries, the study examined differences and similarities between Australian-born people and Chinese immigrants in their relationships with adult children. The specific research questions were: (a) are there differences between these groups in the nature of parent–child relationships; and (b) if there were differences, did these differences reflect the Confucian concept of filial piety among older Chinese immigrants. The solidarity–conflict model and the concept of ambivalence were used to quantify parent–child relationships. Data from 122 community-dwelling people aged 65 and over (60 Australian-born and 62 Chinese-born people) were collected using standardised interviews. There were significant differences between the two groups for all relationship dimensions except associative solidarity. Compared to Australian participants, Chinese participants were more likely to live with their children. However, when they did not live with their children, they lived further away. They were also more likely to receive, but less likely to provide, instrumental help. Finally, they reported higher levels of normative solidarity, conflict and ambivalence, and lower levels of affectual and consensual solidarity. The differences in solidarity dimensions persisted when socio-demographic variables were controlled for. The study revealed complex differences in the nature of older parent–child relationships between Australian-born people and Chinese immigrants. Some of these differences, such as more prevalent multigenerational living among older Chinese immigrants, likely reflect the strong influence of filial piety among this group. However, differences in other dimensions, such as lower levels of consensual solidarity, might be associated with the Chinese participants’ experience as immigrants. This study also highlights the usefulness of the solidarity–conflict model as a theoretical framework to understand the nature of parent–child relationships among older Chinese immigrants.

This article seeks to show that the frequent invocation by the Qing Board of Punishments of the adage that liu yang represents an exercise of imperial benevolence outside the law is not a mere formality without substantive meaning, but rather reflects the role played by the adage in the reasoning by which permission to remain at home to support an elderly or sick parent was granted or withheld. The Board may argue either that “benevolence” supplies a reason for a grant of liu yang in a given case or, on the contrary, that “benevolence” should not be extended to permit such a result. In addition, the article examines the role of the concepts of “pity” and “filial piety” in relation to the operation of “benevolence”.

Buddhist scholars like Kenneth Ch'en have argued that the teaching of filial piety was a special feature of Chinese Buddhism as a response to the Chinese culture. Others, among them John Strong and Gregory Schopen, have shown that filial piety was also important in Indian Buddhism, but Strong does not consider it integral to the belief system and Schopen did not find evidence of it in early writings he examined. In this article, through an analysis of early Buddhist resources, the Nikāyas and Āgamas, I demonstrate that the practice of filial piety has been the chief good karma in the Buddhist moral teaching since its inception, although it is not as foundational for Buddhist ethics as it is for Confucian ethics. The Buddha advised people to honor parents as the Brahmā, the supreme god and the creator of human beings in Hinduism, as parents have done much for their children. Hence, Buddhism teaches its followers to pay their debts to parents by supporting and respecting them, actions that are considered the first of all meritorious deeds, or good karma, in Buddhist moral teachings. Moreover, according to the Buddhist teaching of karma, matricide and patricide are considered two of the five gravest bad deeds, and the consequence is immediate rebirth in hell. Mahāyāna Buddhism developed the idea of filial piety further and formulated the four debts to four groups of people—parents, sentient beings, rulers, and Buddhism—a teaching that became very popular in Chinese Buddhism and spread to other East Asian countries.

In China, continuous rural–urban migration on a massive scale disrupts the traditional rural patriarchal society and makes the temporary non-patrilocal way of residence possible. This new residential pattern has brought profound changes to the lives of migrants. Based on participant observation and interviewing, this article intends to explore the exercise of agency and the representation of subjectivity of female migrant workers in intimate relations after migration. By emphasizing the intergenerational relationship and partner relationships of both unmarried and married women, I demonstrate a complicated picture regarding the changing status of rural migrant women and show how these women both conform and challenge the social norm of filial obligations, through which their agency is exerted and subjectivity is crafted.

Immigration disrupts the bonding process in families. Maintaining close relationships with adult children can be an important protective factor for older immigrants' health and wellbeing. Quantitative research explaining such close relationships is rare. This study examined factors associated with close parent–child relationships in a purposive sample of 236 older Chinese immigrants in Los Angeles who provided information regarding 365 children. Two-level regression models were estimated to investigate factors contributing to cohesive parent–child relationships among these older adults. The findings showed that co-residence, a characteristic that distinguishes immigrant families from most non-immigrant families, was associated with lower parent–child relationship quality. Frequent contact was associated with closer relationships. While receiving instrumental and monetary support from children was associated with favourable ratings of relationships with children, providing such support to children was not related to parents' assessment of relationship quality. Parental perceptions of children being respectful was also associated with better relationship quality ratings. Overall, the findings demonstrate how family-related changes in the immigration context shape parent–child relationships in later life. Implications for future research and practice are provided.