The impact of migration on intergenerational solidarity types

Abstract

This paper aims to expand knowledge on the effects of an international migration on parent-adult child relationships. We develop a typology, include non-migrants in the country of origin for comparison, and consider transnational families. Analyses are based on the Turkish 2000 Families Study, using information of adult non-co-resident children about their relationships with their parents. The research questions are: Do intergenerational solidarity types in migrant families reflect the patterns prevalent in the origin context or migration-specific adjustments? Do solidarity types of migrants differ, depending on whether they are transnational, of first-or second-generation children? Are differences due to composition effects? Latent class analysis shows four solidarity types. Their prevalence differs remarkably across the migrant groups. The proportion of the full-solidarity type is larger and that of the autonomous type is smaller in the relationships of first-and second-generation children with their migrant parents than among stayer dyads in Turkey. In transnational relationships, there is less full solidarity, and autonomous relationships are more likely. All migrant groups display less advice-oriented and more materialoriented support relationships. These results indicate stronger intergenerational cohesion in non-transnational migrant families and few changes across migrant generations. The observed differences are not due to composition effects.

Caring for elderly parents: Perceived filial obligations among Maghrebine immigrants in Italy

“…Our research confirms this hypothesis and thus signal that filial support obligations towards elderly parents within families of immigrant origins are strong, and possibly stronger than those of natives, particularly for Maghrebines and, more specifically, Moroccans. Furthermore, we found evidence that individual's demographic (age and gender) and cultural and religious traits operate in synchrony in shaping family support obligations: female, older and more religious respondents are less likely to embrace individualistic strategies of support, while reporting higher adherence to cultural and Islamicspecific precepts about filial support obligations (Attias-Donfut and Wolff, 2008;Baykara-Krumme and Fokkema, 2019;Bjornberg and Ekbrand, 2008;Schans and Komter, 2010;Silverstein and Attias-Donfut, 2010;Wolff et al, 2007).…”

“…A second, different, social mechanism has been discussed and tested in previous research. It has been argued that the need to cope with the stress and difficulties connected with the migration process, the (possible) experience of social marginalisation in the country of arrival and, most importantly, the desire to preserve country of origin’s cultural identity can lead not only to the preservation of the original norms regulating family solidarity, but also to their reinforcement (Arends-Tóth and van de Vijver, 2008; Baykara-Krumme and Fokkema, 2019; Cela and Fokkema, 2017; de Valk and Liefbroer, 2007; Karpinska and Dykstra, 2019; Nauck, 2007). At the same time it is worth stressing a clear indication that comes from existing empirical studies: the correlates of the migrant status, in terms of family solidarity norms and practices, vary considerably depending on individual and family characteristics – see, for instance, the debate on super-diversity (Crul, 2016; Vertovec, 2007) – and on both the specific country of origin and arrival.…”

“…The exchange of intergenerational support is driven by, and built around, three main principles of kinship: paternal lineage, patriarchal bargain, patrilocal residence and kin endogamy (Charrad, 2001). The relevance of the patrilineal descent is particularly strong among the rural and low educated population (Baykara-Krumme and Fokkema, 2019). Next, because systems of public support are embryonic in many Arab societies – including in the three countries from where respondents to the survey considered here come from: Morocco, Tunisia and Algeria – co-residence remains one of the main strategies adopted by families to meet the needs of older adults (Yount and Sibai, 2009).…”

Altern im Migrationskontext

“…Im Zentrum stehen dabei Überlegungen, wonach neben der Fortführung familienkultureller Muster aus dem Herkunftskontext die Besonderheiten der Migrations-und Minderheitensituation, wie Diskriminierungs-und Ausgrenzungserfahrungen oder die (vorübergehende) Trennung von Familienangehörigen im Aufenthaltsland dazu führen, dass sich Muster der Generationensolidarität in Migrantenfamilien von jenen der nichtmigrierten Bevölkerung unterscheiden. Adaptationsprozesse und vergleichbare sozioökonomische Bedingungen hingegen könnten Differenzen reduzieren (Baykara- Krumme et al 2011;Bordone und de Valk 2016;Baykara-Krumme und Fokkema 2018). Für Deutschland zeigt sich, dass Ältere mit Migrationshintergrund ähnlich häufig kinderlos sind, die Eltern unter ihnen im Durchschnitt aber mehr Kinder haben, zugleich auch häufiger mit mindestens einem erwachsenen Kind zusammen und seltener als Ältere ohne Migrationserfahrung allein leben (Baykara-Krumme 2008a; Hoffmann und Romeu Gordo 2016; Klaus und Baykara-Krumme 2017).…”

“…In einer Typologie, die die verschiedenen Dimensionen der Kontakthäufigkeit, der gegenseitigen Unterstützung und der Einstellungen zur Generationensolidarität zusammenbetrachtet und auch jüngere Familien mit einbezieht, werden dagegen ganz klare Unterschiede zwischen Familien, die migriert sind, und jenen, die im Herkunftsland verblieben sind, deutlich. Der Typus der "ausgeprägten Generationensolidarität" zeigt sich in Migrantenfamilien auch unter Berücksichtigung soziostruktureller Unterschiede deutlich häufiger, und der Typus der "intergenerationalen Autonomie" deutlich seltener als in nichtmigrierten Familien im Herkunftsland, was auf einen stärkeren Familienzusammenhalt im Migrationskontext und migrationsspezifische Adaptationsprozesse verweist und gegen Erklärungen spricht, die Ursachen für divergente Muster in Migrantenfamilien vor allem im (kulturellen) Herkunftskontext suchen (Baykara- Krumme und Fokkema 2018).…”