"I thought that I had to be alive to repay my parents": Filial piety as a risk and protective factor for suicidal behavior in a qualitative study of Chinese women

Filial piety involves the Confucian view that children always have a duty to be obedient and to provide care for their parents. Filial piety has been described as both a risk and a protective factor in depression and suicide. This qualitative study aimed to explore the role of filial piety in the suicidal behavior of Chinese women. Qualitative interviews were conducted with Chinese women with a history of suicidal behavior living in the Beijing area (n = 29). Filial piety data were extracted and analyzed in accordance with constructivist grounded theory. The women described five specific family and filial piety factors and how they influenced their ability to fulfill family role obligations, which was described as a nexus connecting these factors to depression, suicidal behavior, and recovery. The five factors were: 1) rigidity of parental filial expectations, 2) perception of family relationships as positive/supportive or negative/harsh, 3) whether filial piety is of high or low personal value in the woman's life, 4) any experiences of rebellion leading to punitive consequences, and 5) how much filial piety she receives from her children. These factors could inform suicide risk assessments in this population. They can be harnessed as part of recovery and protect against future suicidal behavior.

Lessons from a Canada-China cross-national qualitative suicide research collaboration

A cross-national qualitative suicide study was conducted by Tsinghua University and the University of Toronto with two samples of Chinese women in Beijing and Toronto. The aim of this article is to reflect on lessons learned from this collaborative study. A literature review guided the analysis. A focus group was conducted with members of both research teams. A semi-structured interview guide was developed to explore the researchers' experiences of participating in the cross-national study. Focus group transcript data and observations from authors informed the analysis, situated in the existing literature on cross-national qualitative health research and guided by Baistow's cross-national research frame. Our study highlights how cross-national research involves conceptual and practical challenges that require negotiation. Such research also holds many opportunities, including (1) using a different cultural lens to understand differences and clarify similarities cross-culturally; (2) co-constructing knowledge through collaboration; (3) deconstructing one's own assumptions; and (4) engaging in an inspiring and empowering experience in collaboration.

Honoring the Voice of the Client in Clinical Social Work Practice: Negotiating with Epistemic Injustice

Epistemic injustice occurs when therapists implicitly and explicitly impose professional and institutional power onto clients. When clients have a diagnosis of schizophrenia, this very fact further complicates and highlights the power disparity within the helping relationship. Inspired by the work of critical philosopher Miranda Fricker on epistemic injustice, and using critical theories of language and knowledge, this article analyzes audiotaped session transcripts between a client with a history of psychosis and a social worker in an outpatient mental health agency. Findings illustrate two main discursive interactional patterns in everyday clinical social work encounters: (1) how the therapist's utterances claim disciplinary power and construct the client's testimony in alignment with an institutional agenda, while pre-empting the client's lived experience; and (2) how the client, though actively resisting, is managed to perform the identity of being a mentally ill person. The authors close with suggestions of how to avoid these mishaps and work toward epistemic justice in mental health practice.

Social Work in Funeral Homes, a Unique Chinese Practice?

Social workers were introduced to funeral homes in China amid the transition and expansion of both the funeral home industry and the social work profession and are proving to play a valuable, though under-researched role in serving not just clients but also communities and funeral home staff. Funeral home social work fills gaps in after-death care and mental health and is distinct from palliative, hospice, end-of-life, and bereavement social work. Based on the experiences of funeral homes that employ social workers, this article argues that this innovation may bring new ideas to bridge some of the service gaps in after-death care in China and globally. This article outlines the support that will be needed from funeral homes, social work service agencies, and educational and research institutes to facilitate further development of funeral home mental health and social services and to promote the professionalization of funeral home social workers in China.

When Asian immigrant women speak: from mental health to strategies of being

Immigrant women from 5 ethnic-cultural communities (Korean, Hong Kong Chinese, Mainland Chinese, Taiwanese, and Vietnamese) in Toronto, Ontario, Canada participated in a focus group study (13 focus groups of 102 participants) of Asian immigrant women's conceptions of mental health. Their responses challenge the predominant conceptualizations of mental health in North America, the popular characterization of Asian culture as collectivistic, and the stereotypic image of Asian women as defining themselves in family relations. In trying to live a life they desire and to quest for a better state of well-being, these women have asserted their agency to articulate multiple strategies of being.