Learning "merit" in a Chinese Preschool: Bringing the Anthropological Perspective to Understanding Moral Development (original) (raw)

Preschoolers' understanding of merit in two Asian societies

Recent research in moral psychology have suggested that children make judgments about distributive justice early on in development, and in particular they appear to be able to use merit when distributing the benefits of a collective action. This prediction has recently been validated in various western cultures but it is unknown whether it also applies to more collectivistic cultures, in which the group might be favoured over the individual, and need over merit. Here, we investigate merit-based distributions among 81 children belonging to two Asian societies, China and Japan (mean age = 5.0 years). In line with the idea that children's moral psychology develops early, we found that Chinese and Japanese children are able to use merit to distribute the benefits of a collective action.

Social moral reasoning in Chinese children: A developmental study

Psychology in the Schools, 2003

The present study investigated developmental changes in moral reasoning about sibling and parental relationships in Mainland Chinese children. More specifically, motives of a protagonist with conflicting obligations in the family were examined. Results suggested universal stage-like progression in moral judgment from superficial (stages 1 and 2) to profound (stage 3). However, culture-specific moral reasoning also existed. For example, in comparison to children in Kohlberg's studies, Chinese children's moral decisions emphasized respect for authority, altruism, and concern over their sibling's moral correctness. The authors argued that Chinese children's moral characteristics are influenced by the cultural context.

Tattling with Chinese Characteristics: Norm Sensitivity, Moral Anxiety, and "The Genuine Child"

Ethos, 2020

Based on twelve months of ethnographic fieldwork in Shanghai, this article examines Chinese preschool children's tattling behavior as well as educators' interpretations of it. Tattling is defined as the reporting to an authority figure of other children's counternormative behavior. My research revealed distinctive characteristics of tattling in the Chinese context: the popularity of third-party (bystander) instead of second-party (victim) tattling, the entanglement between tattling and pleasing authority, and adults' moralistic concerns about tattlers' motivations and character, encapsulated in the discourse of "the genuine child." I further contextualized adults' concerns in widespread moral anxiety in a changing Chinese society and connected them to historical notions of childhood and morality. Taken together, these findings illuminate cultural influences on children's everyday sociomoral life in light of the continuities and changes of Chinese conceptualizations of "the child." This article facilitates conversations between anthropology and psychology and demonstrates valuable linkages between psychological anthropology and Chinese studies.

Becoming a Moral Child: The Socialization of Shame among Young Chinese Children

Ethos, 1999

In an effort to understand shame in Chinese terms, this ethnographic study examines parental beliefs and practices with respect to shame, as well as young children's participation in shaming events. Nine middle-class Taiwanese families participated in this study. Interviews with the primary caregivers and longitudinal observations of spontaneous home interactions revealed that the socialization of shame was well underway by age two-and-a-half Two types of events were identified, most incidents of which were playful and involved the child J s active participation. The child J s rudimentary sense of shame was manipulated in order to teach right from wrong and to motivate the child to amend. These events were vivid illustrations of the practice of opportunity education.

The discrepancy between macro culture and individual, lived psychology: An ethnographic example of Chinese moral behavior

This paper seeks to explain the fact that particular cultural structures, artifacts, policies, and values often do not generate corresponding individual behavior/psychology that they are expected to produce. This discrepancy is troubling to the science of cultural psychology/sociocultural activity theory that seeks to understand the cultural organization of psychology; and it it is troubling to policy makers who strive to organize behavior (religious tolerance, diligent work habits, educational learning) through cultural structures and policies. I discuss two explanations for this discrepancy. One is that individual processes contradict cultural influences on psychology. The other explanation is that culture is multifaceted, and cultural factors other than an expected one, are influential in organizing a psychology. I illustrate the second explanation with a case study of moral behavior among Chinese elementary students. These youngsters disobeyed moral teaching in school because they were more influenced by outside influences , ranging from Chinese traditional relations called Guanxi, to modern commercial, privatizing practices. This paper uses individual variations and contradictions in cultural psychology to refine the epistemology and ontology of cultural theory.

Chinese children's moral evaluation of lies and truths-roles of context and parental individualism-collectivism tendencies

Infant and Child Development, 2000

The present study examined Chinese children's moral evaluations of truths and lies about one's own pro-social acts. Children ages 7, 9, and 11 were read vignettes in which a protagonist performs a good deed and is asked about it by a teacher, either in front of the class or in private. In response, the protagonist either tells a modest lie, which is highly valued by the Chinese culture, or tells an immodest truth, which violates the Chinese cultural norms about modesty. Children were asked to identify whether the protagonist's statement was the truth or a lie, and to evaluate how 'good' or 'bad' the statement was. Chinese children rated modest lies more positively than immodest truths, with this effect becoming more pronounced with age. Rural Chinese children and those with at least one nonprofessional parent rated immodest truths less positively when they were told in public rather than in private. Furthermore, Chinese children of parents with high collectivism scores valued modest lies more than did children of parents with low collectivism scores. These findings suggest that both macro-and micro-cultural factors contribute significantly to children's moral understanding of truth and lie telling.

An Empirical Cross-Cultural Study of Moral Judgment Development in Mainland China

Ethics in Progress, 2016

The Chinese version of Rest’s Defining Issues Test II was administered to 113 subjects in Mainland China (n=113, average age=34.7). The scores on development of moral judgment were compared with those of the online mega sample of American participants from 2011 to 2014. Results are as followings: 1. Chinese participants show the same pattern with Americans by both sex and education. 2. Chinese participants show different pattern from Americans by religious orthodoxy and humanitarian. 3. Chinese participants score higher in meaningless items than Americans. 4. Chinese participants score higher in stage 3 while Americans score higher in stage 4. The authors draw the conclusions as follows: with Chinese participants, 1. There is a significant relationship between education and moral judgment developmental index scores. 2. There is also a significant relationship between sex and moral judgment developmental index scores. 3. There shows no significant relationship between religious orthodoxy and moral judgment developmental index scores. 4. It is more difficult for them to tell the meaningless items in DIT2. 5. Since Chinese culture thinks less of laws and norms, Chinese participants favour personal interest schema more than maintaining norms schema.

Chinese parents’ goals and practices in early childhood

Early Childhood Research Quarterly, 2013

We review the literature on Chinese parents' views and practices through the lens of Confucianism. Confucianism advances seven developmental goals for children-knowledge, social norms, modesty, shame, self-restraint, filial piety, and harmonious relationships-and unique beliefs about parents' role in children's development (Guan). We examine how these goals and beliefs are reflected in parents' socialization of their young children, and how they play out in associations between parenting and children's development. We close with a contextualized, dynamic approach to the study of parenting goals and practices by describing historical shifts in China's economy, policies, and the global context that have led to marked changes in Chinese parenting.

New Discourses, Mixed Practices: Early Childhood in Contemporary Urban China

M.A. Thesis, 2010

This study juxtaposes dominant discourses about proper childrearing in contemporary China with daily practices of childrearing as I observed them during fieldwork in Beijing. The past two decades in China saw the emergence of a new dominant discourse on childhood and childrearing, which highlights children's individualism and personal freedom. This new discourse has attracted the attention of several Western anthropologists, who explored the various ways in which it is enacted and implemented in everyday life. Most of the previous studies, however, focused on children who have already entered the Chinese schooling system, a context that is heavily influenced by the official policy, which promotes the above-mentioned new discourse and aims to shape the child as a new Chinese citizen. My research, by contrast, focuses on young children and toddlers in their family setting before they enter the state educational system, and it emphasizes the body as an important site of education. Based on ethnographic work, I will show that in contrast to the values promoted in the new discourse on childhood, in reality many of the old, traditional values persist. I argue that this gap derives in large part from the dominant role played during the early stages of childrearing by grandparents, who despite being major agents in the childrearing process, have been practically ignored in previous studies on childhood in contemporary China. Unlike teachers in schools, grandparents tend to perpetuate traditional values and practices like obedience and lack of independence, and they tend to maintain a firm grip on the child's body. However, despite the powerful role that grandparents play in perpetuating traditional modes of education and values, this study will also show that young parents, who also play important role in the process of childrearing, tend to resist the grandparents' attitudes and practices. However, although young parents tend to resist the “old methods,” in practice parents were usually ambivalent and confused in regard to the "correct" caretaking style. Thus, the early stages of childrearing in contemporary China are a hotly contested domain, and my thesis aims to explore the tensions and the complex range of dilemmas embodied in this domain.