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This investigation used long-term longitudinal survey data from baby boomer women to identify whether strengthening gender role egalitarianism in early adulthood predicted declines in religious service attendance and religious intensity in later life. The aging of this cohort coincided with dramatic societal shifts in gender values and religiosity. The data were derived from 350 women participating in the Longitudinal Study of Generations, a study originally fielded in 1971 of families living in Southern California. Respondents were initially assessed in their late teens and early 20s and followed up to their early-to-mid 60s. Using growth curve modeling, we linked the change in egalitarian gender attitudes from 1971 to 1988 to a change in religiosity from 1994 to 2016. Women who became more egalitarian in their gender attitudes experienced sharper declines in religious intensity, but not in religious attendance in the period studied. Controlling for life-course transitions did not alter these results. The findings are discussed in terms of the connection between two asynchronous social changes occurring over the lives of women in a uniquely positioned birth cohort. [ABSTRACT FROM AUTHOR]

Filial piety—the belief that children should provide care, support, respect, and obedience to their older parents—is a fundamental normative expectation in East Asian societies. This study investigates the relationship between the geographic proximity of children and the support received from them, and their parents' perceptions of filial piety in rural China. We used the 2021 wave of the Longitudinal Study of Older Adults in Anhui Province to predict parental assessments of filial piety for each of their children. Random-effects linear probability models using an internal moderator approach were employed to compare coresident children with non-coresident children based on their proximity and support provided. Findings indicate that parents tend to perceive their coresident children as being more filial compared to non-coresident children, particularly when parents are in worse functional health. However, non-coresident children can compensate for their deficiency in being perceived as filial by providing more financial support and maintaining frequent telephone communication with their parents. The study's results suggest that filial piety norms in rural China have adapted to the diminished emphasis on intergenerational coresidence resulting from the trends of urbanization and significant rural–urban migration in modern China, requiring that children find alternative ways to fulfill their filial obligations. [ABSTRACT FROM AUTHOR]

Previous research has not considered how digital communication fits with the established intergenerational solidarity paradigm, although the paradigm has undergone other refinements over time. Consequently, less is known about how the use of digital communication creates new types of intergenerational solidarity between parents and adult children, and how they are associated with their well‐being. With this foundation, we aimed to identify new dyadic patterns of intergenerational solidarity between parents and adult children during the COVID‐19 pandemic in South Korea, with an emphasis on digital communication (texting, video call, and social media interaction), its intersection with other dimensions of solidarity, and its association with parents' and children's well‐being (depressive symptoms, self‐esteem, and life satisfaction). Using an online survey method, we collected data from 407 parent–adult child dyads between April and June 2022 from the Seoul Metropolitan area in South Korea. Three‐step latent class analysis was used for data analysis. We identified four classes describing intergenerational solidarity between parents and adult children (tight‐knit, distant‐but‐digitally‐connected, conflictual, and independent). We found that among dyads of parents and adult children who had tight‐knit and distant‐but‐digitally‐connected relationships with each other, parents reported better well‐being on all three outcomes, and children reported better life satisfaction compared to dyads who had conflictual relationships. Our findings suggest that incorporating digital communication into the intergenerational solidarity paradigm is useful to better understand the multidimensional characteristics of intergenerational relationships between older parents and their adult children. [ABSTRACT FROM AUTHOR]