Imitation in the Family: A Study of Older Parents and their Adult Sons

Author(s):  
Roger D. Fallot ◽  
George F. Mahl

Older parents and their adult sons (fifteen father-mother-son triads) participated in this study which investigated whether imitative behavior is prominent in these families and whether interpersonal perceptions are related to the degree of imitation. Both perceptual and moral imitation tasks were used and personality descriptions were obtained on dimensions of activity, potency, and evaluation. Adult sons were found to imitate their parents on both tasks and particularly their fathers on moral issues. Older parents also were found to imitate their sons in a possible “reversal” of the direction of identification. Differential patterns of interpersonal perceptions were related to imitation for the three groups. Potential theoretical explanations are discussed.

2021 ◽  
pp. 016402752110188
Author(s):  
Yifei Hou ◽  
Marissa Rurka ◽  
Siyun Peng

As Chinese households are becoming smaller with increasing numbers of adult children and older parents living apart, the extent to which patterns of parental support reflect traditional gender dynamics is under debate. Integrating theories of sibling compensation with ceremonial giving, we tested whether helping non-coresident parents in China is affected by sibship size and how these patterns depend on own and sibling(s)’ gender using a sample of 4,359 non-coresident parent-child dyads nesting within 3,285 focal adult children from China Health and Retirement Longitudinal Study 2013. Opposite to patterns in the United States and Europe, we found substitutions of daughters with sons—having more brothers was associated with daughters’ reduced probabilities and hours of helping. Sons’ patterns of helping were independent of number of brothers and sisters in the family, consistent with the theory of ceremonial giving. These findings reflect the dominance of traditional family dynamics despite changes in family structure.


2021 ◽  
Vol 36 (Supplement_1) ◽  
Author(s):  
A Martin ◽  
S Carez ◽  
C Metzler-Guillemain ◽  
A Martial

Abstract Study question Is age a key criteria for characterizing the experience of families in telling donor offspring about the facts of their conception? Summary answer The study shows that, although donor offspring’s age at the time of disclosure has an impact, it is insufficient to describe these families’ experiences What is known already Secrecy was the norm for decades in donor conception, but “openness” has now become the new core value for institutions, professionals and interest groups. Accordingly, in recent years information-sharing practices have shifted in donor conceived families, but a proportion of parents, especially heterosexual couples, still appear to not inform their children about their being donor conceived. Disclosure recommendations seem difficult to apply in practice. A recurring question is: when should children be told? Age is presented as a key criteria: the younger the children are when their conception story is shared, the less of a problem it would create. Study design, size, duration The qualitative social science study includes two sets of semi-directive interviews conducted with 20 French sperm donor conceived adults (April-Dec. 2019) and 22 French parents by sperm, egg or double donation (Feb.-Oct. 2020). Calls for interviews aimed at donor conceived adults and parents by donation were shared on the Internet, in the media (press, radio, television) and through interest groups (PMAnonyme, BAMP!, MAIA) in France. The contact initiative was left to potential participants. Participants/materials, setting, methods Donor conceived participants include 17 women and 3 men conceived 1960–2000 through anonymous sperm donation in heteroparental families. The parent participants include 20 families (20 mothers, 2 fathers) who used donor conception—mainly anonymous (19)—in France, Spain and the Czech Republic starting in the 1980s. 17 conceived as heteroparental couples, 2 as solo-mothers-by-choice and 1 as a same-sex couple. 17 have already informed their offspring of the facts of their conception. Main results and the role of chance The participants’ experiences of disclosure appear to be bound to their historical and social context, especially regarding the prevailing norms on secrecy. Older parents mention having been advised by clinic professionals to keep the facts of their conception from their child(ren). Some also feared the stigma related to infertility. In contrast, some younger donor conceived participants recall the use of a children’s book while being told of their conception as toddlers. Beyond age, the larger context thus affects information-sharing practices. Furthermore, experiences of disclosure are impacted by the family context and history. Some are embedded within larger events such as divorces or the death of a family member. The story of the donation may be linked to narratives of diseases (such as cancer) or traumatic events (such as the loss of a fetus in utero) that may prevail over donor conception or make it untellable. Age proves to be an insufficient criteria to qualify these experiences, all the more so since “disclosure” sometimes unfolds in several steps. Some parents have first talked about their fertility issues without mentioning the use of a donor. Behind the prevailing norm of “openness”, difficulties in actually disclosing are confirmed. Limitations, reasons for caution Being qualitative, the study only includes a small number of participants without claiming exhaustivity nor representativity. It imperfectly reports on the view of those who do not disclose, as all participants question the principle of secrecy, many being members of interest groups defending openness. Wider implications of the findings: Our results complement existing studies that emphasize the weight of age in donor conceived families’ experience regarding disclosure. Age alone cannot describe information-sharing practices that are embedded within their historical and social context as well as the family context and history. Results thus inform familial difficulties related to disclosure. Trial registration number Not applicable


Author(s):  
Paul Bukuluki

This paper examines the beliefs and practices that collectivism engenders in Uganda and how they may influence the principal-agent relationships present in the situation of “corruption”. Within some specific contexts of collectivism, vices that may qualify to be corruption may be interpreted otherwise as long as they are perceived not only serve only individual but also group or community goals. The paper shows that in some societies in Uganda, corruption or even theft can be acceptable as long as it is perceived to bring benefits to the family, kinship or community. The paper argues that the drivers and manifestations of corruption in Uganda cannot be understood without reference to beliefs and practices engendered by collectivism. It provides examples that show that in quite many collectivistic cultures, acceptance or rejection of corruption depends on the contextual interpretations of the act and the perception and meaning attached to the party to whom the act has been committed. In some cases, especially where the state has either lost or has never gained legitimacy among some sections of the population; stealing state funds may be interpreted as being “smart” rather than immoral. This tendency towards conceptualizing „corruption‟ as something that takes place only when the individual does not share his loot with others but enjoys its benefits alone contributes to making individuals shun the individual responsibility for their corrupt actions and complicates the moral issues related to corruption in the context of collectivism. It could be that the level of individuals‟ sense of responsibility for their actions in collectivistic environments is lower thus making interventions that solely focus on individual retribution less effective in combating corruption


2021 ◽  
Vol 5 (Supplement_1) ◽  
pp. 320-320
Author(s):  
Merril Silverstein ◽  
Wencheng Zhang ◽  
Douglas Wolf ◽  
Maria Brown

Abstract This paper focuses on whether stronger relationships with parents early in the family lifecycle results in adult children providing more support to them 45 years later, and whether this association is contingent on parents’ remaining years of life. We test time-to-death of parents as an indicator of vulnerability, an easy to ascertain and potentially powerful predictor of support. Data derived from the Longitudinal Study of Generations, a panel of three-generation families, originally fielded in 1971 and continuing to 2016. Focusing on the youngest generation (mean age = 19 in 1971), the analytic sample consists of 356 child-father relationships 473 child-mother relationships. We examined trajectories of instrumental support provided to parents over four waves between 1997 and 2016 as a function of each parent’s remaining years of life (mortality data from the National Death Index). We also examined variation in those trajectories based on frequency of shared activities and intensity of emotional closeness in 1971. Ordinal multi-level growth curve analysis revealed that proximity to death was a significant predictor of instrumental support provided over time. Only in child-father relationships did greater emotional closeness, as expressed in 1971, produce stronger associations between remaining years of life and provision of instrumental support. Findings are discussed in terms of understanding intergenerational dynamics that unfold over many decades and the utility of time-to-death as an alternative metric for assessing vulnerability. This research is timely in light of growing uncertainty about the family as a reliable source of care in later life, particularly for older men.


2017 ◽  
Vol 37 (2) ◽  
pp. 179-200 ◽  
Author(s):  
Jie Yang

This article examines a genre of psychological self-help in China that deploys Confucian ethics to address social, moral, and psychological distress. Within this genre, a branch of what is called “third force” self-help, which attempts to overcome an ambiguous “third state” between health and illness, advocates encourage individuals to cultivate a form of virtuous power that emanates from the heart, seen as the basis of cognition, virtue, and bodily sensation. The heart has the freedom to imagine and act but also constrains such freedom. It constitutes the moral core necessary for achieving equanimity, a state of equilibrium in which one is not shaken by external disturbances and spontaneous bodily reactions are regulated by high moral reflection. This third force self-help uses heart-based Confucian ethics not only to help individuals cope with socioeconomic changes, but also, I argue, to constrain direct opposition to the causes of those changes by translating structural inequalities into ethical and moral issues. I suggest that this virtuous power serves government interests. The emphasis on Confucian ethics humanizes market competition and biologizes individual and family responsibility for care, legitimizing both class stratification and the family as a provider of social welfare.


2018 ◽  
Vol 39 (7) ◽  
pp. 1512-1527 ◽  
Author(s):  
RUTH WALKER ◽  
CLAIRE HUTCHINSON

ABSTRACTThe number of older parents ageing in tandem with their adult children with intellectual disability (ID) is increasing. This unique situation calls for greater research that investigates how older parents experience this extended care-giving role, including the extent to which they are engaging in futures planning. Participants were recruited via disability service providers in South Australia. Using the theoretical perspective of hermeneutic phenomenology to understand lived experiences, semi-structured in-depth interviews were carried out with older parents (N = 17, mean age 70 years). Six offspring were living in the family home while the remainder were in supported accommodation. Main themes to emerge from the data were: (a) perpetual parenting, (b) costs and rewards and (c) planning to plan. Parents were providing care across a range of areas, regardless of whether their offspring lived at home or in supported accommodation. While aware of the need to plan for the future, most did not have a firm plan in place. Parents are providing a high level of support to their adult children with ID regardless of whether they live in supported accommodation or the family home. While some have started to think about future care arrangements, most appear unclear over what the future holds.


Author(s):  
Muhammad Dharma Tuah Putra Nasution ◽  
Cut Kesuma Pahlufi ◽  
Ku Halim Ku Ariffin

In Islamic faith and ideology, tremendous emphasis is paid to leadership as an essential instrument for realizing an ideal society which is built on fairness and compassion. Muslims practice the Islamic faith, which Islamic law regulates the faithful's way of life, from moral issues to etiquette and business conduct. Established laws governing the Muslim's behaviour and activities are included in Sharia decisions, and many Islamic teachings deal with business activities. The business etiquettes and rules of succession are contained in Sharia laws. Sharia law offers guidelines on integrity, fairness, risk, fraud, bribery, and kindness in business activities. The family business culture is influenced by the business element of the enterprises, which offers principles, mutual goals, commitment towards a prosperous future, and complimentary relationships between enterprises. The family enterprises are considered in a socio-cultural and religious environment in which the business is operated to gain a greater awareness of leaders' succession and successor development.


2004 ◽  
Vol 6 (1) ◽  
pp. 23-36
Author(s):  
Kenneth A. Fuchsman

Freud's path to the Oedipus complex reveals conceptual inconsistencies. These uncertainties concern fathers, brothers and sons, and the place of the oedipal triad within the family romance. Freud's uncovering of the Oedipus complex emerged, in large part, from his self-analyis of his childhood years in Freiberg. Freud's father was 20 years older than his third wife, and had two adult sons, all of whom lived in Freiberg. In 1897, when Freud announces the Oedipus complex, he stresses his love of his mother and jealousy of his father. Yet in 1924 Freud wrote that his adult brother, Philipp, had taken his father's place as the child's rival. The oedipal complex alters if there are four players rather than three. Freud's concept of an oedipal triangle does not adequately explain the psychological dynamics of his childhood. Fuller conceptual clarity would occur if the dynamics of the Oedipus complex were placed within the family context in which it unfolds.


2016 ◽  
Vol 1 (2) ◽  
pp. 85-101
Author(s):  
Feng Sun ◽  
Jing Jian Xiao

The massive migration of laborers from rural areas to urban areas has resulted in many family issues including those related to children’s education and the protection and care of older parents. The purpose of this study was to explore factors associated with the family migration of farmer-workers. Using data from the 2012 China Mobile Population Survey, factors associated with family migration of farmer-workers were identified and policy recommendations for helping migrant-worker families stay together were discussed.


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