Navigating the choppy waters to Nirvana: A critical reflective account of caring for ageing parents in the fourth age

This article revisits a paper and from an autoethnographic/critical reflective biographical approach re-examines seven cultural notions or myths, which may encourage ageism. It is framed within my experiential knowledge of caring for my ageing parents, with the tensions and challenges around problematising the value of expertise based on experience, communication, grief, and autonomy and freedom versus safety. The commentary emphasises that by analysing the impact of our personal life experiences, we can start to understand both the intended and unintended consequences of policy and practice affecting those in the fourth age. As a social work educator, I wanted to reflect upon how my tacit experiential knowledge, if made explicit, could impact upon my own and others’ learning. The recent death of my father has allowed for a period of reflection on my own caring and indeed my professional social work experience, knowledge, skills and practice. It is argued that the ageing process is unequal as class and socio-economic factors, i.e. geography, age, gender, religion and ethnicity, all play parts in determining how someone ages, and indeed upon the care an individual older person receives. A fuller understanding of negotiating the role of one stakeholder, that of a family carer in the ageing process, is elicited in this paper.

Why visiting one’s ageing mother is not enough: on filial duties to prevent and alleviate parental loneliness

As people grow old, many risk becoming chronically lonely which is associated with e.g. depression, dementia, and increased mortality. Whoever else should help to protect them from this risk, various philosophers have argued that any children that they might have will often be among them. Proceeding on this assumption, this article considers what filial duties to protect ageing parents from loneliness consist of, or might consist of. I develop my answer by showing that a view that may be intuitively plausible, namely that they simply require children to visit their ageing parents regularly when they can do so at reasonable cost and call, text, and/or email them from time to time, is defective in three respects. First, it ignores children’s potential responsibilities to encourage and/or facilitate social interaction between their parents and third parties. Second, it ignores their potential responsibilities to help provide their parents with non-human companionship. Third, it elides over their duties to coordinate their efforts to offer loneliness protection with others. What I end up proposing instead, then, is an approach for protecting ageing parents from loneliness that is multi-faceted.

Persistence of the norm of filial obligation among Chilean adults

Norms of filial obligation can predict how and whether children provide support to their ageing parents. Using a nationally representative sample, this study describes the degree to which Chilean adults adhere to these norms, and analyses which variables are associated with their degree of adherence to these norms. It found that adults are more likely to adhere to these norms when their parents require special care. Using linear regression models, this study also found that younger adults and those with fewer family responsibilities are more likely to adhere to these norms, as do people who are more educated and those who identify with a religious belief. Reciprocity in parent–child relationships also predict greater adherence.

Downward transfer of support and care: understanding the cultural lag in rural 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.

SENIORS IN THE POPOWICE HOUSING ESTATE IN WROCŁAW – SELECTED ISSUES

Contemporary block housing estates, apart from technical problems, face the new problem of an ageing society. These housing estates, built in the 1970s and 80s, were inhabited primarily by young people, typically families with children. Many years later, the children, after gaining independence, left their family dwellings, leaving their ageing parents. Studies show that these housing estates are currently largely inhabited by seniors, who often live alone. This paper presents a study performed on the large-panel housing estates, Popowice, in terms of how it satisfies the needs of seniors. The paper also presents examples of apartment designs that sanction the needs of seniors, including seniors with special needs.