Psychometric evaluation of the Malay Filial Piety Scale (FPS-M) for adolescents in Malaysia

Abstract

The 16-item Filial Piety Scale (FPS) has been used in different cultural groups to measure individuals’ loyalty to their family and traditions. Nevertheless, the language could be a barrier for Malay-speaking populations to fully comprehend the items. Thus, the present study translated the FPS into the Malay language (FPS-M) and examined psychometric qualities of the scale in a sample of 621 secondary school students in Malaysia, which was randomly split into an exploration sample and a validation sample. Traditional confirmatory factor analysis and exploratory structural equation modeling were applied to the exploration sample to identify the best-fit model. Results indicated that the hypothetical two-correlated-factor model was superior to the single-factor model. The model was then verified using the validation sample. The FPS-M reported good internal consistency and positive correlation with self-reported life satisfaction. However, the measurement invariance test revealed that the factor structure of the FPS-M was not equivalent across gender groups. In contrast, the factor loadings, but not intercepts, were found equivalent across the Chinese and Indian students. Overall, the results support that the FPS-M is a useful tool for measuring filial piety attitude in Malaysian adolescents. More studies are needed to identify cultural differences and modify the items to ensure that the FPS-M is applicable for all ethnicity groups.

Vietnamese version of the Dual Filial Piety Scale: preliminary validation in a student sample

“…Although the filial piety construct comes from Confucian indigenous culture, nowadays the 16-item DFPS is a widely used scale for the measurement of filial piety, in different cultures (e.g. Tan et al, 2019). Despite the very important role of filial piety in Vietnamese society, there was no standardized tool to measure filial piety in Vietnam.…”

“…According to Confucianism ideology, filial piety and filial obligations mean that adult children's behaviors must be respectful and obedient toward their parents (Hwang, 1999). Along with wide dissemination of Confucianism to other countries, filial piety has become a popular notion not only in China, but also in many other Eastern and even Western countries such as Korea (Sung, 1995), Japan (Harris, Long, & Fujii, 1998), Vietnam (Jamieson, 1993), Thailand and the USA (Sharps, Price-Sharps, & Hanson, 1998) or lately in Malaysia (Tan, Tan, Nainee, Ong, & Yeh, 2019). It was the reason that this Confucian virtue appeared to be an ethic, i.e.…”

Evolution of the Conceptualization of Filial Piety in the Global Context: From Skin to Skeleton

“…First, even if AFP is waning in Chinese societies as a motivator for elder care, the concept may still be relevant in other societies in this context. Both aspects of filial piety were identified as relevant to filial measures developed for Hispanic ( Kao and Travis’, 2005 ), Arabic ( Khalaila, 2010 ), and Malay ( Tan et al, 2019 ) societies. Also, researchers currently apply concepts related to AFP (only) to investigate filial obligation to support parents.…”

A Measurement Invariance Investigation of the Polish Version of the Dual Filial-Piety Scale (DFPS-PL): Student-Employee and Gender Differences in Filial Beliefs

“…It seems that “DFPM has been the most important theory, and the DFPS has been the most widely used scale in current filial piety research thus far” (Shi and Wang, 2019 , p. 2). This is the reason why DFPS is translated to many languages, e.g., Chinese (Fu et al, 2020 ), Malay (FPS-M; Tan et al, 2019 ), South Korean (Sung, 1995 ), Spanish (Kao and Travis, 2005 ), Arabic (AFPS; Khalaila, 2010 ), Vietnamese (DFPS-V; Truong et al, 2020 ), and now, Polish (DFPS-PL). The factorial structure of the DFPS-PL as an example of the Western culture was not investigated before.…”