Most research and theory in communication and ageing is derived from North America. This investigation is one of a series of comparative attempts to redress this imbalance by studying intergenerational communication patterns in Southeast and East Asian cultures as well as the West. In this study, we focused on filial piety, and administered our own initial measure of normative beliefs about it to over 1400 students in four Western (United States, Australia, Canada and New Zealand) and four East and Southeast Asian (Japan, Korea, Hong Kong and The Philippines) sites. Three-mode factor analyses indicated that overall, participants in the study distinguished between younger and older people and family members and people outside the family in their judgements of filial piety. In addition, subjects’ responses fell into dimensions of practical support versus communication, and respect versus contact and support. Results also indicated differences between what young people should give to their elderly parents (practical support), what parents expect (continued contact with their children) and what older adults in general expect (respect). Students from Asian cultures showed a sharper distinction than did Western students between what they intended to provide (practical support) and what they perceived their parents and older adults to expect (continued contact and respect), although this difference was not great. Finally, MANOVAs indicated that Asian students felt more obliged to give practical support than did Westerners, while the latter put more emphasis on continued communication and contact with older adults. Interestingly, Asian participants reported that their intentions to care for and communicatively support older people were lower than that expected of them, whereas Western participants claimed that they personally would provide more support of all types than was expected of them. This chapter examines the associations among perceived norms about filial piety, the perceived expectations of older people, and perceptions about the behaviour of peers, as well as personal norms and intentions to be filially pious with older people. It also examines extent to which young adults across Western and Southeast Asian nations of the Pacific Rim differ in terms of their endorsement of filial piety. The chapter conceptualizes filial piety broadly as a special type of intergroup attitude and takes on only the perspective of young people. The functions of filial piety appear to be clearer than their structural dimensions in previous work. One function involves a sense of mutuality representing reciprocity and interdependency, tangibly and affectively, between the young, the elderly and the community as well. Multi-mode principal components analysis allows the relationship between the modes to be examined by calculating inner products, which represent the cosine of angle between two vectors, and reflect the closeness of the vectors.