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Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology (2024), 11(1), 109–121 e-ISSN: 2580-1228
DOI: 10.24854/jpu839 p-ISSN: 2088-4230
109
Handling Editor: Ratih Arruum Listiyandini, Faculty of Psychology, Universitas YARSI, Indonesia
This open access article is licensed under Creative Commons Attribution License, which permits unrestricted use,
distribution, and reproduction, provided the original work is properly cited.
RELIABILITY AND VALIDITY OF THE INDONESIAN VERSION
OF THE DUAL FILIAL PIETY SCALE
Dicky Sugianto1, Andrian Liem2, & Nurtaty Sinaga3
1 Independent Researcher, Tangerang 15710, Indonesia
2 Fakultas Psikologi, Universitas Sebelas Maret, Jebres, Surakarta 57216
3 Fakultas Psikologi, Universitas Pelita Harapan, M. H. Thamrin Boulevard 1100, Lippo Karawaci, Tangerang 15811, Indonesia
Korespondensi: sugianto.ad@gmail.com
RELIABILITAS DAN VALIDITAS DUAL FILIAL PIETY SCALE VERSI
BAHASA INDONESIA
Manuscript type: Original Research
Abstrak
Filial piety (bakti) merupakan sebuah konsep yang tidak asing dalam masyarakat di diaspora
Tionghoa, termasuk di Indonesia yang masyarakatnya multikultural. Konsep ini
menggambarkan dinamika relasi antara orang tua dan anak. Dinamika ini meliputi kepatuhan
maupun afeksi yang memotivasi berbagai perilaku, salah satunya adalah merawat orang tua
yang kian lanjut usia. Filial piety menjadi sesuatu yang penting untuk diteliti karena berkaitan
dengan proses psikologis, baik pada anak maupun orang tua. Salah satu model konseptual yang
sering digunakan dalam menjelaskan filial piety adalah Dual Filial Piety Model yang
dioperasionalisasikan dalam Dual Filial Piety Scale (DFPS). Penelitian ini bertujuan untuk
mengevaluasi kualitas psikometrik dari DFPS yang diterjemahkan ke dalam bahasa Indonesia
melalui proses penerjemahan balik. Data didapatkan dari 202 partisipan yang direkrut dengan
convenience sampling. Hasil analisis menunjukkan bahwa DFPS versi Bahasa Indonesia
memiliki reliabilitas dan validitas yang baik. DFPS versi Bahasa Indonesia ditemukan sesuai
dengan model teoretiknya. Instrumen ini dapat digunakan untuk penelitian selanjutnya dalam
mengkaji konsep bakti pada masyarakat Indonesia.
Article history:
Received 18 July 2023
Received in revised form 20 February 2024
Accepted 21 February 2024
Available online 30 April 2024
Kata Kunci:
adaptasi skala
analisis faktor konfirmatori
bakti
dual filial piety model
Abstract
Filial piety (bakti) is a familiar concept within societies in the Chinese diaspora, including multicultural
Indonesian society. This concept describes the relationship dynamics between parents and children. It includes
obedience and affection that motivate a range of behaviours, including caring for elderly parents. Filial piety
becomes an important construct to be studied in its relationship with the psychological process both in children
and parents. A conceptual model commonly used to describe filial piety is the Dual Filial Piety Model, which
has been operationalized in the Dual Filial Piety Scale (DFPS). This study aims to evaluate the psychometric
properties of DFPS which have been translated into Bahasa Indonesia through forward and backward
translation. Data was collected from 202 participants recruited using convenience sampling. The result suggests
that the Indonesian version of DPFS shows adequate reliability and validity. The instrument was found to be
consistent with its theoretical model. It can be used for further research on filial piety in Indonesian society.
Keywords: confirmatory factor analysis, dual filial piety model, filial piety, scale adaptation
Impacts and Implications in the Indigenous Context
Due to the salience of filial piety in Indonesian society, this research provides initial evidence of good psychometric properties of the
Indonesian version of DFPS. Thus, the instrument can be used in further investigation of filial piety in the relationship dynamics
between Indonesian parents and children. Such research may provide useful insights into the psychological process of children in
their relationship with their parents and its implications for caregiving, life decision-making, and the well-being of Indonesians.
Sugianto, Liem, & Sinaga
110
INTRODUCTION
In a society with high family values, such as a collectivist society, there is a value of respect
and keeping parents in the highest hierarchy within the family (Schwartz et al., 2010; Soenens et al.,
2018; Sumari et al., 2019). This value results in rules that guide the children should behave to their
parents. These cultural values, rules, and behavioral guidelines in the dynamics between the child to
the parent are called filial piety (Bedford & Yeh, 2021).
Filial piety was initially conceptualized according to Confucianism values which hold high
regard to parents and ancestors (Bedford & Yeh, 2019; Li et al., 2010). According to Confucianism
values, children should respect and sacrifice for their parents as a reciprocity of parents’ merit in
raising the children (Bedford & Yeh, 2019). Although the concept is conceptualized from Chinese
culture and applied to describe the relationship between parent-child relationship in Chinese diaspora
and East Asian society, similar parent-child relationship patterns are also found in other countries that
tend towards collectivism. Countries in Asia, Africa, Latin America, and some parts of Europe with
a collectivist identity embody the value of respect and esteem for parents, which is evident in
everyday behaviour (Akosah-Twumasi et al., 2021; Kao et al., 2007). It suggests that filial piety is
also a value that is important in cultures across the globe.
In Indonesia, filial piety is known by the term “bakti”. Bakti is defined as an attitude of respect,
submission, and loyalty in Kamus Besar Bahasa Indonesia, which is synonymous with being a servant
(Badan Pengembangan dan Pembinaan Bahasa, n.d.). According to this definition, being filial to
parents (berbakti) involves behaviour, communication, and attitudes towards parents which show
submission and obedience. This attitude is influenced by the religious teachings of some religions in
Indonesia (Astuti, 2021; I’anah, 2017; Sumaryanto, 2021). Folklore stories with filial piety and its
opposite, durhaka (unfilial), are also well-known in Indonesian society, such as Malin Kundang, Batu
Menangis, and some others (Vidiarama et al., 2019). Therefore, bakti is also an important value in
the daily life of Indonesian society, which is identified in many ethnic and cultural groups in
Indonesia, and regulates the relationship pattern between parents and children.
Filial piety prescribes children to support their parents financially, emotionally, and to be
obedient to what their parents ask (Chong & Liu, 2016; Pan et al., 2022). This support continues
throughout life and even after the death of their parents, such as praying for deceased parents or
ancestors (Bedford & Yeh, 2019). Filial piety also influences life decisions that the child must make
as a form of support and obedience to their parents. For instance, the children need to live close to
their parents, bear successors for the family lineage, and even choose a career or romantic partner
Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology (2024), 11(1), 109–121
111
(Bedford & Yeh, 2021; Ha et al., 2020; Kwan, 2000; Sringernyuang et al., 2020). Therefore, filial
piety becomes a motivating factor for children to provide care for their elderly parents (He et al.,
2021; Woo, 2020).
Conceptualization and Measurement of Filial Piety
Filial piety is an important construct for further study due to its role in the relationship
dynamics between parents and children. Initially, Yeh and Bedford (2003) conceptualized filial piety
as children’s attitudes toward their parents based on Confucianism values. They divided filial piety
into reciprocal and authoritarian filial piety, known as the Dual Filial Piety Model (Yeh & Bradford,
2003). Reciprocal filial piety refers to the children’s attitude in returning their parents’ favor in raising
them. Reciprocal filial piety includes an affective component in which children feel warmth, security,
and intimacy towards their parents (Tsao & Yeh, 2019). Meanwhile, authoritarian filial piety refers
to obedience and submission to parents as the authority figures. Authoritarian filial piety includes
fear and respect in order to maintain social hierarchy (Tsao & Yeh, 2019; Yeh & Bedford, 2003). In
this conceptualization of filial piety, Yeh and Bradford (2003) constructed the Dual Filial Piety Scale
(DFPS).
The DFPS aims to measure the motivation behind the relationship pattern between children
and parents, whether it is reciprocal affection or the maintenance of social hierarchy (Tsao & Yeh,
2019). The two motivations are not polar opposites but can exist simultaneously (Bedford & Yeh,
2021). The DFPS is found relevant across cultures, not only in the Chinese diaspora, but also in
Malaysian, Mexican, Polish, Vietnamese, and even American societies as shown in the scale
adaptation and studies utilizing the DFPS in these cultures (Ha et al., 2020; Lim et al., 2021; Tan et
al., 2019; Różycka-Tran et al., 2021). DFPS is also unbounded by the societal norms which are
constantly changing, but rather concerned with the underlaying motivation behind children’s attitudes
towards their parents (Bedford & Yeh, 2021). The focus of DFPS on the motivation behind the
attitude distinguishes it from other measures of filial piety, such as the Filial Piety Scale (Chen &
Bond, 2007; Ho & Lee, 1974), which emphasizes on obedience to norms, or the Contemporary Filial
Piety Scale (Lum et al., 2016), which emphasizes reciprocity of the parent-child relationship.
Another measure similar to the DFPS is the Three-Dimensional Filial Piety Scale (TDFS; Shi
& Wang, 2019), which measures three opposing dimensions of filial piety: good affection (true-false),
family normative roles (autonomy-heteronomy), and balance of interests (reasonable-unreasonable).
TDFS was constructed to ameliorate the limitations of DFPS, that views authoritarian filial piety as
irrelevant to contemporary Chinese society where parents and children are more egalitarian (Shi &
Sugianto, Liem, & Sinaga
112
Wang, 2019). TDFS also measures motivation instead of normative commitment, which is similar to
DFPS (Bedford & Yeh, 2021; Shi & Wang, 2019). However, Bedford and Yeh (2021) observed that
the opposing dimensions in TDFS tend to narrow the measurement of filial piety where authoritarian
and reciprocal filial piety cannot be measured simultaneously within an individual due to polarized
groupings of each dimension.
Therefore, this current research aims to adapt and evaluate the reliability and validity of the
Indonesian version of the DFPS. Currently, the DFPS is the most used instrument in studies of filial
piety and has been adapted in many cultures outside China with confirmed two factor model and good
reliability (e.g., Ha et al., 2020; Lim et al., 2021; Różycka-Tran, 2021; Tan, 2019). However, despite
its importance in the dynamics of parent-child relationships in Indonesia, only a limited number of
studies have been conducted on this construct. The adaptation of the DFPS may offer new
opportunities for future studies exploring the parent-child relationship, especially around elder care.
METHOD
Design
This research employed a quantitative, cross-sectional design to obtain data and evaluate the
psychometric properties of the adapted scale.
Participants
Indonesian citizens aged 18 and above who grew up in Indonesia were eligible for this
research. Using convenience sampling, a total of 202 participants completed the online survey (Mage
= 22.69; SDage = 5.76). The demographic profile of participants is presented in Table 1.
Procedure
Approval from the developer of the DFPS was obtained prior to the translation to Bahasa
Indonesia. The translation process used forward and backward translation to ensure construct and
meaning equivalence with the original instrument, according to the International Test Commission
guidelines (ITC, 2017; Ha et al., 2020). Forward translation was performed by the authors. Initial
items from DFPS were translated by the first and second authors and synthesized by the first author.
All the authors examined the translated items for understandability and cultural relevance. Upon
reaching an agreement, backward translation was performed by an English-sworn translation to
ensure the understandability of translated items by laypeople and compare the meaning equivalence
of backward translated items to the original. An online questionnaire was constructed along with a
Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology (2024), 11(1), 109–121
113
description of the study and informed consent. The link to the questionnaire was distributed on the
authors’ social media channel and university network.
Participants were informed that their participation in this research may cause negative
emotions from memories or fatigue due to screen time while completing the online questionnaire.
The voluntary nature of this research allows participants to withdraw from this research without any
consequences, either from anticipating research’s risks or from negative emotions arising from filling
in the questionnaire. Information about psychological first aid to reduce the risk was also provided in
the research description. They were also informed that their participation in this research may
contribute to further research on parents-child relationship dynamics. Participants were also eligible
for a raffle of Rp25,000 for 30 participants as time compensation for participating in this research.
This research was approved by the Ethics Committee of Konsorsium Psikologi Ilmiah Nusantara.
Tabel 1.
Participants’ Demographics (N = 202)
Variables
f
%
RFP
AFP
Gender
Identification
Female
164
81.19
40.98
28.71
Male
33
16.34
41.52
30.27
Prefer not to answer
5
2.48
38.00
25.80
Religion
Islam
38
18.81
41.40
28.66
Protestant Christian
123
60.89
41.70
29.70
Catholic
18
8.91
39.39
27.56
Buddha
16
7.92
41.06
29.06
Confucianism
1
.49
43.00
29.00
Agnostic
6
2.97
28.33
17.33
Educational
Attainment
Secondary School
115
56.93
41.24
29.44
Diploma
7
3.46
38.00
26.57
Bachelor’s degree
66
32.67
40.59
28.03
Master’s degree
13
6.44
41.92
28.77
Doctoral degree
1
.49
48.00
41.00
Ethnic
Identification
Ambon
2
.99
43.50
30.50
Batak
13
6.44
43.54
31.46
Javanese
32
15.84
37.97
25.41
Minahasa
4
1.98
43.25
29.00
Nias
2
.99
42.00
35.50
Palembang
2
.99
36.00
28.00
Sunda
11
5.45
41.91
30.82
Timor
2
.99
41.50
24.50
Chinese Indonesian
72
35.64
40.90
28.76
Toraja
12
5.94
42.75
32.50
Mixed ethnicity
38
18.81
41.79
29.17
Others (Bali, Bugis, Rote, etc.)
12
5.94
41.17
29.42
Expectations of male successor in ethnic group
Yes
98
45.51
40.92
29.18
No
104
51.48
41.07
28.61
Hometown
Settings
Rural
177
87.63
40.80
28.66
Urban
25
12.38
42.40
30.52
Sugianto, Liem, & Sinaga
114
Instruments
This study used the DFPS (Yeh & Bedford, 2003) which was translated into Bahasa Indonesia. The
16-item DFPS consists of eight items measuring reciprocal filial piety and eight items measuring
authoritarian filial piety. Each item in respective dimension was scored using a Likert scale ranging
from 1 (Extremely Unimportant) to 6 (Extremely Important) and a total score was calculated for
reciprocal and authoritarian filial piety. The DFPS showed a good reliability in its construction
(Cronbach’s α = .90 for reciprocal filial piety and .79 for authoritarian filial piety; Yeh & Bedford,
2003). Participants were also requested to complete a number of demographic questions such as age,
gender identification, religious affiliation, ethnicity, expectations of male successors within the
culture of their ethnic group, educational attainment, and hometown settings (urban or rural). These
variables were assumed to be related to the manifestation of filial piety in Indonesian society.
Analysis Strategies
Data were analyzed using confirmatory factor analysis (CFA) to evaluate the construct
congruence between the Bahasa Indonesia version of the DFPS and its conceptual model in the
original construction. Reliability was analyzed by computing Cronbach’s α and McDonald’s ω. Data
was analyzed using JASP version 0.18.3 (JASP Team, 2024).
RESULTS
The CFA results suggested that the Bahasa Indonesia version of the DFPS showed good model
fit with the two-dimensional model of DFPS (reciprocal and authoritarian filial piety). Analysis shows
that indicators of model fit meet the minimum value (RMSEA < .80; CFI, GFI, IFI, NFI, TLI > .90,
X2/df ratio < 2; Brown, 2006; Cangur & Ercan, 2015; Schumaker & Lomax, 2010). Second-order
CFA of DFPS were conducted due to high correlation between the two dimensions of DFPS (r = .82).
Second-order CFA shows better fit than two-dimensional model, but poorer factor loadings for each
item in each dimension (factor loadings for authoritarian filial piety = .14–.34; reciprocal filial piety
= .28–.34). Hence, the items in DFPS tend to have weak association to the higher order factor. Table
2 describes the CFA result from the data.
Table 2.
Results from Confirmatory Factor Analysis
Model
X2/df
RMSEA
CFI
GFI
IFI
NFI
TLI
Two factor
1.85
.065
.997
.970
.970
.937
.965
Second-order factor
.035
.996
.990
.996
.982
.996
Note: RMSEA = Root mean square error of approximation; CFI = Comparative fit index; GFI = Goodness of fit index;
IFI = Bollens’s incremental fit index; NFI = Bentler-Bonett normed fit index; TLI = Tucker-Lewis index
Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology (2024), 11(1), 109–121
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The items indicated reciprocal and authoritarian filial piety through good factor loadings
(factor loading > .30; p < .01; Brown, 2006). Therefore, each item represents their own dimension.
Reliability analysis showed that both dimensions have good internal consistency. Cronbach’s α for
reciprocal filial piety was .865 and McDonald’s ω was .870, with item-total correlation ranging from
.465 to .723. Meanwhile, Cronbach’s α for authoritarian filial piety was .794 and McDonald’s ω was
.791, with item-total correlation ranging from .353 to .620. Table 3 presents the final items of the
DFPS in Bahasa Indonesia along with factor loadings for each item, Cronbach’s α if the item is
deleted, and item-rest correlation score.
Table 3.
The Bahasa Indonesia Version of the DFPS
No.
Item Description
Factor
Loading
Std.
Error
Cronbach’s α if
item dropped
r
Reciprocal Filial Piety (RFP)
1
Sering mengkhawatirkan kondisi kesehatan
orang tua saya.
.862
.024
.839
.721
3
Sering bercakap dengan orang tua saya untuk
memahami pikiran dan perasaan mereka.
.707
.023
.848
.642
5
Sering mengkhawatirkan kesejahteraan orang
tua saya.
.810
.022
.842
.680
7
Mengkhawatirkan orang tua saya sekaligus
memahami mereka.
.754
.023
.848
.636
9
Membantu menafkahi orang tua untuk
membuat hidup mereka lebih nyaman.
.675
.025
.859
.563
11
Berterima kasih kepada orang tua yang telah
membesarkan saya.
.756
.025
.849
.632
13
Segera pulang ketika orang tua saya
meninggal tanpa peduli seberapa jauh saya.
.695
.030
.865
.462
15
Berinisiatif untuk membantu orang tua saya
ketika mereka sibuk.
.750
.024
.845
.653
Authoritarian Filial Piety (AFP)
2
Menerima saran orang tua saya meskipun
saya tidak setuju.
.757
.024
.760
.622
4
Mengizinkan penghasilan saya diatur oleh
orang tua saya sebelum menikah.
.559
.027
.777
.478
6
Membatalkan janji dengan teman demi
menuruti orang tua saya.
.718
.024
.766
.550
8
Mengubur keingingan saya demi memenuhi
harapan orang tua saya.
.657
.025
.752
.619
10
Melakukan apapun yang diminta orang tua
saya dengan segera.
.813
.024
.760
.599
12
Menghindari menikah dengan seseorang yang
tidak disukai orang tua saya.
.585
.025
.777
.467
14
Memiliki setidaknya satu anak lelaki untuk
melanjutkan garis keturunan keluarga.
.468
.027
.785
.447
16
Hidup dengan orang tua (atau mertua) ketika
menikah.
.334
.029
.795
.356
Note: r = item-rest correlation
Sugianto, Liem, & Sinaga
116
Figure 1. Model and Factor Loadings of DFPS Bahasa Indonesia Version
Note: AFP = Authoritarian filial piety; RFP = Reciprocal filial piety
DISCUSSION
The result of CFA suggests that the Bahasa Indonesia version of DFPS is congruent with its
two-dimensional theoretical model (Yeh & Bedford, 2003). The translated instrument also shows
good reliability. The results of CFA and reliability analysis of the two-dimensional model of DFPS
are similar to other instrument adaptation studies in other cultures, such as Poland, Vietnam,
Malaysia, and the United States (Ha et al., 2020; Lim et al., 2021; Różycka-Tran, 2021; Tan, 2019).
Another finding of this study is high correlation between the two dimensions of DFPS. The
result of second-order CFA shows a better model fit than the first-order CFA. However, each item
has weak factor loadings in the second-order CFA, suggesting shared variances between the items
observing both dimensions. In practical terms, it could mean that the concept of filial piety in
Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology (2024), 11(1), 109–121
117
Indonesians might live as a synthesis between reciprocal with authoritarian filial piety, which is not
the focus of this study. Therefore, this finding invites further examination of the concept of filial piety
in Indonesian society; whether Indonesians perceive or possess distinct dynamics of reciprocal and
authoritarian filial piety than other cultures.
The demographic data presents a consistent pattern between scores of reciprocal and
authoritarian filial piety, where the reciprocal filial piety score was higher than the score of
authoritarian filial piety. It suggests that across demographics, manifestations of the two dimensions
of filial piety tend to be uniform. The distribution of reciprocal and authoritarian filial piety scores
across demographics serves as initial evidence of external validity for the Bahasa Indonesia version
of DFPS to be used in Indonesian sample. However, the evaluation of validity and reliability in a
more representative sample of Indonesian society will be beneficial to the development of this
instrument.
Apart from the limitations mentioned above, the Bahasa Indonesia version of DFPS possesses
initial evidence of factorial validity (Azwar, 2013), thus can be used to explore the relationship
between filial piety and other variables related to parent-child relationship dynamics. Previous studies
have shown the role of reciprocal and authoritarian filial piety in elderly parents’ caregiving, such as
caregiving motivation or burden (e.g., Pan et al., 2022; Zarzycki et al., 2022). Parental caregiving is
a common practice in Indonesian society, where adult children live with their parents or in-laws after
marriage. Therefore, studies that examine how filial piety influences parent-child relationship
dynamics may yield interesting results. These studies could contribute to the policy of providing care
from family members to elderly parents (Lestari et al., 2023). Furthermore, these studies could also
serve as a further evaluation of the validity and reliability of the Bahasa Indonesia version of the
DFPS version.
CONCLUSION AND RECCOMENDATIONS
This study provided empirical support for the validity and reliability of the Bahasa Indonesia
version of the DFPS. Further studies examining filial piety models in Indonesian citizens may benefit
from the use of this instrument. Moreover, future research can be conducted to examine the
psychometric properties of this instrument by recruiting a larger size from more diverse cultural
samples in Indonesia. Studies using different approaches of construct validity, such as conducting
exploratory factor analysis, predictive or concurrent validity, can also provide more psychometric
evaluation of this instrument. Nevertheless, the results of this study provide a valid and reliable
instrument for parent-child dynamics and its relationship with mental health or personality. Such
Sugianto, Liem, & Sinaga
118
studies can contribute to policymaking regarding the manifestations of filial piety (i.e., understanding
the experiences of sandwich generation from the lens of reciprocal and authoritarian filial piety),
which is embedded in the daily lives of Indonesian people.
ACKNOWLEDGEMENT
The authors express gratitude to Center for Research and Community Development, Universitas Pelita
Harapan that support this research with report number P-029-M/FPsi/X/2022 and all participants who
participated in the online survey.
FUNDING
This research received no specific funding from any institution.
COMPLIANCE WITH ETHICAL STANDARD
Ethical Statement
All procedures performed in this study were in accordance with the 1964 Helsinki Declaration and its
amendments or with comparable ethical standards. The ethical aspect of this study has been reviewed and
approved by Ethics Committee of Konsorsium Psikologi Ilmiah Nusantara (Approval number: 074/2022
Etik/KPIN). Informed consent has been obtained from all participants in this study.
Conflict of Interest
The authors pronounce no conflict of interest in this research.
Data Availability
The datasets used in this study are available from the corresponding author through email.
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