This is the story of our times—the paradigm of the multi-generational, extended family unit which has now fragmented into smaller, more fragile forms. The debate between the multigenerational Eastern model versus the Western nuclear model of family structures is yet again of essence given COVID. Grandparents are locked away in retirement homes, distanced from children and grandchildren, facing the prospect of isolation and solitary death. At the same time, adults face difficulties in simultaneously meeting the demands of corporate life and taking care of children who have now shifted to online learning. The extended families which once acted as safety nets and protected the most vulnerable members of society are long gone.  

Shortcomings of the nuclear family

Indra Nooyi, CEO of Pepsico, discussed the ideal of the multigenerational, extended family in a 2018 interview (A Conversation With Indra Nooyi, 2018 Asia Game Changer of the Year – YouTube). Initially born in India and now living in the US as a millennial, Nooyi says “I imported a quintessential Asian model to my life”. Like many others, she was raised within the particular model imposed as a societal norm. This philosophy is still ingrained in several cultures including but not limited to the Asian, Hispanic, African and Middle Eastern cultures. The Eastern model is a collectivist model rooted in interdependence and involves a multigenerational household living together. Group harmony, interpersonal cooperation and responsibility are aspects fostered in the Eastern model, and Nooyi argues in the interview, “That Asian model, that I grew up with is the one that we need to import here.”

The Western model that we are accustomed to today refers to the nucleus model but also to decentralized, single parent households. The term “nucleus” dates back to 1925 and actually originates from nucleus, which is Latin for core– a family where the caregiver and their children live in one household, flocking together like objects around a nucleus. Based on history, we need to broaden our definition of the nucleus family. We take the modern-day decentralized family system, imparted by Western culture, as the norm even though this was an ideal introduced in the late 1950s. The paradigm shift from collectivist societies to decentralized nuclear family units is well noted within agrarian societies as they industrialized and the laissez-faire approach to economies came into play. It became a model adopted by the masses who sought economic as well as personal independence from large family units. In the 50s, it had become relatively easier to find a job that would allow one to become a breadwinner for the family. However, it is also of essence that nuclear families in the 50s were much more connected with surrounding families than they are today—constituting a “modified extended family,” as coined by sociologist Eugene Litwak, “a coalition of nuclear families in a state of mutual dependence.” People were actively part of each other’s lives, visiting each other’s front porches, participating in get-togethers, lunches and barbecues. Friends and neighbors felt free to discipline one another’s children. This state of mutual dependence and co-dependence factored into emotional wellbeing and proves the validity of the guidelines established by the multi-generational model.  

The paradigm of the nuclear family that we have held as a cultural idea for the past century has been a catastrophe for many. The rise of opioid addiction, depression amongst both adults and children, suicide, emotional instability, increased rates of divorce, of inequality—are all products to an extent associated with a family structure that is much too fragile, detached, and disconnected. These issues have also become more prevalent during COVID.

Nooyi argues in the interview that the Eastern model aids in psychosocial health and aids in fostering psychosocial relationships. “In return, as they get older- my mother lives with the kids, we wouldn’t dream of putting her in any sort of senior care. She is 86, healthy, but she contributes to the family and we take care of her… and as we get older, we get worried about who’s going to take care of us?” She discusses the risks associated with old-age homes and day care centers. Remaining a part of an extended family serves as a rewarding and happy experience for the elderly. Multi-generational families living together allows the older generations to impart not only knowledge but also attitudes of empathy and respect. For adolescents, the model imparts resilience, responsibility, cooperation, obedience and self-control. An extended family forms a complex web for support– the spouse and children are the primary supporters, but there are also grandparents, cousins and in-laws. If a member passes away or a relationship ruptures, siblings, cousins, grandparents, uncles and aunts are always there to step in. A detached nuclear family lacks such shock absorbers; the end of a marriage could potentially signify the end of a family as it was previously understood. 

Redefining family in the midst of the pandemic

The Eastern model is advantageous, not only from a psychosocial perspective but also from an economic point of view. This interdependent nature of the model allows for the foundation of economic systems that can tackle overpopulation, child-care systems, social security as well as pension and elderly care. Nooyi argues, “we need to create communities where the older and the younger generations to be living together.” During COVID, grandparents could have instead spent their days surrounded by their extended family, supporting their grandchildren, and freeing up members of the work force to focus on their work. In order to aid in this transition Nooyi suggests, “developers need to start building real estate communities which have the younger people on the outer rim, the aging parents on the inner circle and in the central community center which can also serve as a daycare where the elderly can take turns supervising the day-care.”  This gradual transition, and incorporation of the model into the system will help us in achieving a sustainable lifestyle, whilst responding to needs of society such as the need for child-care, elder care and addressing the work-life imbalance issue.  

Architecture responsive to the family unit

From the perspective of an architecture student, it is also of essence how the design of contemporary domestic housing is reflective only of the needs of the nuclear family—and by that extension, of a political and economic ideal.  The design of the nuclear family house has for decades reinforced social structure, divisions in labour, gender and class. The evolution of housing– from horticultural settlements to  the present day apartment blocks– has always been influenced by the role of the family within the economy. However, is it a housing type that suppresses collective and individual potential? Interestingly, in several countries, the lockdown has induced a “counter-urbanism” sentiment and several families have experienced the urge to return back to the rural regions given the opportunity of remote working. Many consider the potential of raising children in the midst of a pastoral landscape. COVID provides a unique opportunity to change our notions of housing and office culture- the commute and the office buildings could in fact be a thing of the past. Housing needs to yet again adapt to the demands of  large families, communal living, remote working– with inviting green spaces and semi-private courtyards. COVID has managed to create distances, but could it bring families together?

These aspects will be further discussed in a follow-up article about the case of rural rejuvenation in Ireland given the COVID-induced urban to rural migration phenomenon.  

#remoteworking, #covid #architecture #childcare #nooyi