Different Interpretations of "Honor Your Parents": Implications for Obligation of Parental Caregiving

OBJECTIVES

Many religious and cultural settings embrace the principle to "honor your parents." However, how individuals understand and enact this mandate varies by cultural context and community. The different understanding of "honor your parents" draws attention to motivations for parental caregiving across cultural contexts. This study investigates how individuals in 3 different cultural settings conceptualize "honoring your parents" and how these conceptualizations affect their perceptions of obligations to care for an older parent.

METHODS

Semistructured interviews with 153 individuals in the United States, Ghana, and Nigeria explored the concept of "honor your parents," how it is understood, and its relationship to the perceived obligation to care for one's parents. A content analysis was applied to all transcripts and analyzed for discussion.

RESULTS

Among individuals in the United States, "honor your parents" is less likely to be conceived as providing material and instrumental care to a parent, and more in terms of emotional care. In contrast, individuals in Nigeria and Ghana closely associated "honor your parents" with providing material and instrumental care to a parent.

DISCUSSION

Understanding how different conceptions of "honor your parents" translate to expectations for and modes of parental caregiving can illuminate how caregiving needs can be met for the aging populations of the United States, Ghana, and Nigeria.

Dilemma Tales as African Knowledge Practice: An Example From Research on Obligations of Support

This contribution to the Frontiers research topic collection on African Cultural Models considers dilemma tales: an African knowledge practice in which narrators present listeners with a difficult choice that usually has ethical or moral implications. We adapted the dilemma tale format to create research tasks. We then used these research tasks to investigate conceptions of care, support, and relationality among participants in Ghanaian, African American, and European American settings that vary in affordances for embedded interdependence vs. modern individualism. Results revealed hypothesized patterns, such that judgments about the inappropriateness of institutionalized eldercare (vs. home elder care) and prioritization of material support to parent (over spouse) were greater among Ghanaian participants than European American participants. Responses of African American participants were more ambiguous, resembling European American acceptance of institutionalized eldercare relative to Ghanaian participants, but resembling Ghanaian tendencies to prioritize support to parent (over spouse) relative to European American participants. Results illuminate that standard patterns of hegemonic psychological science (e.g., tendencies to prioritize obligations to spouse over mother) are the particular product of WEIRD cultural ecologies rather than context-general characteristics.

Epistemic Violence in Research on Eldercare

Decolonial perspectives challenge the notion that standard knowledge in hegemonic psychology is productive of progress and enlightenment. They instead emphasise its association with the colonial violence that constitutes the darker underside of modern development. Our contribution to the special issue applies a decolonial perspective to theory and research on obligation to an elderly parent. Thinking from the standpoint of West African epistemic locations not only illuminates the culture-bound character of standard models but also reveals their foundations in modern individualist selfways. Although modern individualist selfways can liberate well-endowed people to pursue fulfilling relationships and avoid unsatisfying connections with burdensome obligations, these ways of being pose risks of abandonment for people—like many elders—whose requirements for care might constitute a constraint on others’ satisfaction. In contrast, the cultural ecologies of embedded interdependence that inform everyday life in many West African settings afford selfways that emphasise careful maintenance of existing connections. Although these selfways may place constraints on the self-expansive pursuit of satisfying relationships, they provide elders and other vulnerable people with some assurance of support.