What Do Grandmothers Think about Self‐esteem? American and Taiwanese Folk Theories Revisited

Cho, Grace E.; Sandel, Todd L.; Miller, Peggy J.; Wang, Suhua

doi:10.1111/j.1467-9507.2005.00325.x

Cited by 27 publications

(21 citation statements)

References 37 publications

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“…Ethnic and cultural values on family and parenting are different throughout the world and even within the United States (Cho, Sandel, Miller, & Wang, 2005;Dennis, Cole, Zahn-Waxler, & Mizuta, 2002;Miller, Wang, Sandel, & Cho, 2002;Ng, Pomerantz, & Lam, 2007). Therefore it is important to understand and describe the ways recovery from bereavement is supported for different cultures, ethnicities, and sexualities.…”

Section: Limitations and Future Researchmentioning

confidence: 99%

Finding Support in a Field of Devastation: Bereaved Parents' Narratives of Communication and Recovery

Giannini

2011

Western Journal of Communication

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The researcher employed Hastings's (2000) use of fractured identities to analyze recovery in 5 married couples' narratives of parental bereavement. The research question guiding this study asked what forms of communicative support are described in bereaved parents' narratives that promote the recovery of their fractured identities. Through narratives from in-depth interviews three forms of communication that support recovery were identified: acknowledgement, compassion, and inclusion. A discussion defines recovery and delineates each communicative form. Theoretical implications for supporting fractured identities are explored, as well as practical implications for researchers and social networks. Finally, limitations and areas for future research are addressed.How do we recover from a loss that is so great it shatters our way of life, destroys our dreams, causes friends to ignore us, breaks up our family, and leaves us in seemingly endless despair? These are the realities, feelings, and communicative challenges faced by parents who have lost a child. When parents endure the death of a child, they must undergo one of the most heartbreaking and life-altering events any

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Section: Limitations and Future Researchmentioning

confidence: 99%

Finding Support in a Field of Devastation: Bereaved Parents' Narratives of Communication and Recovery

Giannini

2011

Western Journal of Communication

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“…Twenge and her colleagues (Twenge et al 2008b: 925) sum up the scope of "self-esteem programs" in the U.S. by observing that "Americans are administering a psychological intervention to an entire population of children when only a small minority shows any sign of needing it. " American mothers responded to the changing trend in parenting and all agreed on the importance of boosting children's self-esteem (Cho et al 2005). 3 In view of the fervor surrounding self-esteem, one can hardly disagree with Baumeister and his colleagues (Baumeister et al 2003: 1) who note that "selfesteem has become a household word", and that self-esteem has been embraced as a "social panacea" in the U.S.…”

Section: Discussionmentioning

confidence: 95%

Maternal affective input in mother–child interaction

Jing–Schmidt¹

2012

CLD

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Contrastive analysis of Chinese and American maternal affective speech acts revealed significant differences in the quantity of child-directed positive and negative speech acts. There were also important qualitative differences in specific types of maternal affective input. Results are consistent with available knowledge of cross-cultural differences in parenting approaches, and have implications for cross-cultural emotion and pragmatic development. Differential cultural values were addressed to account for the observed linguistic behaviors.

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“…The latter come from interviews transcribed verbatim into the original languages, resulting in hundreds of pages of typed transcripts. These were then read through by the author and other researchers looking for emergent themes and inductively constructed folk theories, some of which have previously been discussed (e.g., self esteem: Cho et al, 2005, Miller et al, 2002kinship address: Sandel, 2002;language ideologies: Sandel, 2003; the grandmother's role: Sandel et al, 2006). This study reexamines these data by focusing on stories of personal experience involving a didactic message and/or a narration of a misdeed or wrongful act.…”

Section: Discussionmentioning

confidence: 97%

“…Finally, Sandel and colleagues (Cho, Sandel, Miller, & Wang, 2005;Sandel, 2004;Sandel, Cho, Miller, & Wang, 2006) have looked closely at stories told by Euro-American and Taiwanese grandmothers. The former, like Euro-American mothers, tend to frame interaction with their young grandchild in a self-lowered position: grandmothers describe themselves as literally "sitting on the floor" with the child, serving as the child's "playmate, companion, and friend" (Sandel et al, 2006, p. 267).…”

mentioning

confidence: 97%

Tales of the bitter and sweet

Sandel

2010

Self Cite

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Recent research in Taiwanese families has found that children's transgressions are narratable and parents encourage children to confess and reflect upon their faults. Little, however, is known if adults do the same when talking with children or other adults. This study examines transgression stories from interviews with 102 adult participants in Taiwan. It finds adults often tell stories about the faults of close family members such as spouses, parents, children, and aunts and uncles. However, they are less likely to tell stories of their own faults. Furthermore, they say telling transgression stories to children must take into account the child's age and the story's potential didactic value. The study also finds that many stories, especially those told by older adults, i.e., grandparents, articulate part of a "master story" lamenting how they persevered from a bitter past to a much better present. Such a story shapes cross-generational narrative and lends greater moral authority to elders. Finally, implications are discussed how this study sheds light on a theory of confessional narratives by authority figures across different cultures.In an insightful essay Bruner (1986a) iterates the relationship between experience and expression: expressions are not simply equivalent to reality, rather they "structure experience, " are "culturally constructed, " and "performed" as stories or dramas (pp. 6-7). This is because humans are self-reflexive beings who actively engage in the interpretation of experience through interaction with others; andRequests for further information should be directed to:

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What Do Grandmothers Think about Self‐esteem? American and Taiwanese Folk Theories Revisited

Abstract: The study investigates European American and Taiwanese grandmothers '

Cited by 27 publications

References 37 publications

Finding Support in a Field of Devastation: Bereaved Parents' Narratives of Communication and Recovery

Finding Support in a Field of Devastation: Bereaved Parents' Narratives of Communication and Recovery

Maternal affective input in mother–child interaction

Tales of the bitter and sweet

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