6
Singaporeans in their responsibilities and ensure unity within families and among the multi-ethnic
people. Four norms were addressed by the Singaporean government in the ‘’Shared Values’’ White
Paper of 1991:
Nation before community and society above self;
Family is the basic unit of society;
Consensus not conflict; and
Racial and religious harmony.
The emphasis on filial duties and placing family above oneself, has deeply rooted in the
Singaporean society. However, the influence of modernization has affected the traditional conception
of filial piety, leading to adjustments in its practice. Nevertheless, the emphasis on respect and the
provision of support and care for older parents remains prominent.
Ng, Philips and Lee (2002) explained that the essence of filial duty lies in two parts: the actual
behaviour of caring and the wish for children to take care of their parents. The actual behaviour of
caring is highly influenced by socio-economic factors. With a fast growing grey population and declining
birth rates, the old-age support ratio is declining simultaneously (Government of Singapore, 2015).
Consequently, the caring ability of families is pressured by a heavy caring burden placed on fewer care
givers (Mehta, 2005; Ng, Philips, & Lee, 2002). Conversely, Fan (2007) points out that true virtuous
practice of filial piety would lead children to self-sacrifice for the benefit of their parents. The test of
modern times leads them back to rather traditional perspectives. The question is whether women are
willing to choose caring for their parents over personal aspirations.
INTERGENERATIONAL TIES
Intergenerational ties should not be overlooked in the discussion on filial piety, because the
strength of the relationship often influences the willingness of children to care for their parents. Teo
et al. (2003) identified intergenerational relationships with the concept of solidarity, which was
conceptualized as ‘’consensus builds solidarity while its antithesis, conflict, gives rise to problematic
relationships fraught with difficulties and pain. In this conception shared values across generations are
the basis of the normative obligation to provide help and a foundation of enduring ties between
parents and children’’ (p.329). In this respect, the strength of intergenerational relationships is highly
influenced by consensus and shared values, resulting in a certain degree of care provision. Ng, Philips
and Lee (2002) laid out how elderly care can be visualized in terms of primary and secondary relations.
Primary relations are signs of affection and emotional support, whereas secondary relations revolve
around instrumental support, including financial support. When children provide care for elderly
7
parents, the practice is guided by filial piety and expressed in both emotional and instrumental
support.
Wu and Chan (2011) did extensive research on the changing role of women in society and
intergenerational relationships. Traditionally, women were expected to give up their careers for the
benefit of a family, so that they could care for elderly family members. Interestingly, the findings
showed that many elderly understand the contemporary limitations and often support daughters and
daughters-in-law in achieving career goals. Ng, Philips and Lee (2002) even found that parents felt that
children were free to choose whether or not they wanted to support them. The intensity of support
would depend on available resources and personal considerations. However, there remains a certain
level of expectation regarding this ‘freedom’. Especially elderly people who have fewer resources
themselves or are physically less capable, often have higher expectations of their children in the
practice of filial piety. In contrast, Ng, Philips and Lee (2002) also found that relationships between
parent and child are usually better when parents are economically and emotionally (more)
independent. Moreover, a ‘’reversed power’’ relationship could occur when parents are highly
dependent on children’s economic resources, which in turn could lead the children to feel less obliged
to provide other forms of support. As a result, socio-economic developments and modern perceptions
of filial responsibilities change the traditional practice of filial piety. A phenomenon that the elderly
must accept, because they find themselves dependent on the willingness of their children to provide
care and support. ‘’Whilst it seems that some adult children might still listen to and respect their
parents, they might not show their sympathy for the parent’s situation and might not put their parents
as the first priority, and might not have an absolute respect and obedience.’’ (p. 150)
Resulting from socio-economic developments and modernization pressures, the changing
practice of filial piety and the occurrence of a reversed power relationship could lead to conflict in
intergenerational relationships. When the expectations of the parent and the behaviour of the child
collide, this is likely to cause a rift among generations. The elderly seem to understand how
modernization limits the child’s possibility for filial practice, but their expectations are based on the
previous times when filial piety was at the core of intergenerational relationships. Especially in the
case of women, which will be discussed in more detail hereafter.
Hypothesis 1: Age is positively associated with higher scores on filial piety