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We examine how family-ownership influences takeover probability and takeover public announcement abnormal return of Indian publicly traded firms between 2003 and 2019. We find that family ownership has a significantly negative effect on target takeover probability at various levels of family ownership, viz. 20%, 40%, and 51%. Announcement period abnormal returns for target firms are positive at a lower level of family ownership of 20% and negative at a higher level of family ownership of 51%. These results are consistent with the agency cost explanation where family ownership reduces owner-manager agency conflict but exacerbates conflict between majority and minority shareholders. Our results hold for Heckman two-stage model. [ABSTRACT FROM AUTHOR]

"Service to Humanity is Service to God", is the rule in Indian Culture. Indian Culture has been following this phenomenon as a customary practice. Family values, traditions, culture and religion had their active contribution in the evolution of the modern form of Corporate Social Responsibility. There was time when the corporate personalities used to practice CSR as a service but due to the amazing results the government made this mandatory obligation on part of MNCs to provide their fair share of responsibility towards the society. But we are not really aware of the fact that how the funds are being allocated or actually reaching the people who are really in need. This paper elucidates the CSR globally and in specific reference to India. The Constitutional goal 'Social and Economic Justice' which is the basic function for whose survival, existence and progression, laws plays a predominant role. This paper focusses on Seventeen goals known as SDGGs, through CSR. [ABSTRACT FROM AUTHOR]

Purpose: This study aimed to understand Indian cancer patients' hopes and beliefs about the end of life, particularly focusing on how this informed their preferences regarding end-of-life treatment. In India, individuals' lives are mainly guided by culturally driven practices of doing right by one's family and believing death is predetermined.Methods: Indian patients (25) diagnosed with advanced incurable cancer and aware of their prognosis participated in semi-structured interviews exploring their hopes as they approached the end of life. The interview also sought to understand patients' views and beliefs about do-not-resuscitate (DNR) orders and euthanasia. The interviews were transcribed and analysed using interpretative phenomenological analysis.Results: Two major themes were identified: (i) a desire for living or dying comprising sub-themes of perceptions of current responsibilities, and having a fighting spirit versus feelings of despair, and (ii) God was the ultimate decision-maker of life and death. Furthermore, patients understood that a do-not-resuscitate order meant euthanasia and responded accordingly. Some patients reported hoping for death due to the pain and resultant suffering. However, patients did not talk about euthanasia openly, instead choosing to describe it within a larger framework of life and death.Conclusions: Indian patients reaching the end of life valued their family responsibilities which determined their desire to live or die. However, all patients believed that God decided on their life and death. It is important to consider cultural perspectives on DNR or euthanasia and to address patients' pain management needs towards the end of life. [ABSTRACT FROM AUTHOR]

Background: The sociocultural changes associated with globalization and development have weakened the traditional values and family support systems for senior citizens (age 60 years and above). There is an increase in the prevalence of elder abuse and difficulties in getting appropriate care and support. This has mandated legal measures to protect the rights of the senior citizens and provide them care and support by the family and other stakeholders. Consequent to being the signatory for the "Madrid International Plan of Action on Ageing, 2002," several countries, including India, have introduced legislation for the social protection of senior citizens. "The Maintenance and Welfare of Parents and Senior Citizens(MWP) Act, 2007" is an important legislation in India to safeguard the elderly from exploitation and abuse. Methods: This article critically evaluates the implementation of the MWP Act, 2007, and the related challenges in protecting senior citizens from abuse. The article will also highlight the proposed amendments in the Act to strengthen the effective implementation of legal protection for senior citizens and ensure their well-being and dignity. Conclusions: The MWP act is an important legal measure to ensure mainatinence and welfare of senior citizens and protect them from abuse and neglect. There is an immediate need to incorporate the necessary amendments so that the act gets more pragmatic value and becomes and important tool for elderly care and protection and reduce vulnerabilities and ensure holistic care with support in various bio-psycho-social domains. [ABSTRACT FROM AUTHOR]

This study focuses on attitudes related to fulfilling family obligations and their relationships to migration behavior. We hypothesize that men who highly value fulfilling family obligations will be more likely to migrate in order to fulfill material obligations while women who highly value fulfilling family obligations will be less likely to migrate in order to fulfill care obligations. The empirical analysis examines data from the Chitwan Valley Family Study, located in south-central Nepal. We test whether variation in how much individuals value putting family needs before individual needs and caring for their adult parents matter for whether they migrate at all and if so, to which specific destinations. Our results provide only moderate support for these hypotheses but uncover patterns in how these attitudes toward family obligations are related to migration destinations. Men with strong attitudes toward family obligations are more likely to migrate internationally but especially to nearby India, sacrificing some level of economic returns for proximity. For women, the effect of attitudes is consistent: putting family needs first is negatively related to migration, while caring for adult parents is positively related to migration to India but not domestic or other international destinations. The findings suggest that our conventional typology of gendered labor and gender expectations for masculine breadwinning and feminine care might too strictly dichotomize the reality of how people actually care and provide for their families, obfuscating how they negotiate these competing demands. [ABSTRACT FROM AUTHOR]

The present study was planned to explore the pattern of living arrangements of older adults in Northeast India. The study was conducted on the basis of the 60th round (2004-05) report of the National Sample Survey Organisation (NSSO). The researchers observed extreme dissimilarity in the pattern of the elderly living arrangements for the northeastern states of India. It was found that the elderly who were married and had children preferred to live with their family. In fact, the young family members, viz., children and grandchildren and the spouse are the major caregivers for them. The study divulges even after strong family value system in India significant numbers of elderly were forced to live alone in the absence of the spouse. The findings of this study disclosed that the demographic variables such as age, sex, marital status and number of surviving children become the important determinants of the elderly living arrangements in northeast India. [ABSTRACT FROM AUTHOR]

The modern times have witnessed the break-up of the family, under the pressure of modernization and the new culture of individualism that has swept the globe. Home has been a casualty of progress in the west already, but this 'progress' has affected the value system of our country in a big way now. India is a country with a continental visage, but it is a strange paradox, that we people think that in going western lies our redemption, while the westerners are turning to India for spiritual bliss. However, as times are changing, for better or worse, Indian mindscape is being westernized and it is also losing its spiritual charisma which it used to hold for the westerners. We took a friend from Italy to a Mall in Gurgaon, and when she wanted to purchase some nail polish and lipsticks, we offered to take her to an international branded shop. But she said, this shop is just in front of my house in Italy. I want something ethnic. Then, we had to hunt for an ethnic corner. This is how India stands now, externally changed, and changing internally at a bit slower pace. And the most affected part of our life in this internal change is the home. The external transformation has caused a lot of toxicity in the family life also. This article aims at studying the impact of this toxicity, and the need for a reversal to stable family values if we want to have a happy living. [ABSTRACT FROM AUTHOR]

In this paper we use new venture creation in Indian family firms to explore the family firm as an inter-institutional system. We argue that in societies where the traditional family dominates social and economic life, the relationship between the two institutions, the firm and the family, is managed via inter-institutional logics. These inter-institutional logics help reconcile the tensions that often arise in the family firms during strategic decision making. We use archival and interview data on 36 new ventures in eight Indian family firms to identify these logics. Our analysis shows that the interaction between firm and family institutional logics in Indian family firms generates four sub-logics: economic, expertise, reputation and attachment. These four logics are used to frame and screen new venture opportunities and justify resource allocation. [ABSTRACT FROM AUTHOR]

The article discusses the challenges of informal caregiving in low and middle income societies such as China, India, Mexico and Sub-Saharan Africa. It examines why caregiver shortage is likely to occur in these countries by considering issues such as eroding family values, changing gender roles and changing demographics. It also discusses the implications of the issues to future policies on elderly care.

Although arranged marriage has survived in India, the custom is increasingly challenged by the current influx of new commodities, media, and ideas. Interviews with 15 male and 15 female unmarried professionals, age 22 to 29, in Vadodara, Gujarat, showed that educated youth have moved beyond the conventional love-versus-arranged marriage dichotomy. They instead focus on achieving specific goals: intimacy, equality, and personal choice, along with supernatural support, growing into love, and brides joining husbands' families. To achieve these aims, they use both systems: separately, simultaneously, and in creative combinations. The theories of Arjun Appadurai explain that as the Western-inspired ideoscape of romantic love encounters Indian family values, Indian upper-middle-class youth respond by generating hybrid goals and systems of mate selection. They have linked imagination to hope and are using voice within their families to win the recognition, and often the partners, they seek. [ABSTRACT FROM AUTHOR]

The article focuses on the actual counselling process in families. It, therefore, first discusses the conceptual framework for working with the multi-client family system, then provides an understanding of the processes, tools, techniques and skills involved in family-centred counselling, and in family crisis intervention which are the major interventions used in direct work with families in the Indian context. [ABSTRACT FROM AUTHOR]

In the process of resettlement in Kolkata, the East Bengal (EB) Hindu 'refugee-migrants' initiated some strategic plans for their unity. These plans were reflected in their attitudes of retaining family values, marriage practices and distinct cultural boundaries. EB Hindus known as "Bangal" tended to maintain such distinctive attitudes because they could not easily socialise and adjust themselves with the local people of West Bengal (WB) known as "Ghoti". Initially, the EB Hindus felt threatened by maintaining distinct cultural values and supremacy primarily for their unsettled status. Even after a stay of over 30 years in Kolkata, most EB Hindus could not consider India as their permanent home. Neither the EB migrants took positive steps for their social adjustment with the WB society, nor did the WB locals extend their support for the migrants' socialisation process. [ABSTRACT FROM AUTHOR]

The article presents an overview of the Hindu view of life with special reference to marriage and family life as depicted in the Scriptures. References have been made to recent changes in Hindu family values and behavior; and the contemporary Western culture and its problems. The concluding comments in the article emphasize the relevance of the Hindu family values in the contemporary world. The Hindu values celebrate family life; and stress the importance of family harmony and unity. The family provides an environment for the development of personality and influences our attitudes and behavior. The family provides a stage on which the drama of life unfolds. It is the responsibility of each family member to preserve and enhance their family prestige and honor. A strong sense of family obligation is characteristic of many members of an extended family. However, it is worth mentioning that the traditional family values and lifestyles have been undergoing changes during the past several decades. Hinduism, it seems, has built-in tendency toward evolution and adaptation to change. These Hindu family values are not absolute or static. The Hindu view makes room for essential changes relative to the needs and conditions of different times and cultures. However, the contemporary Hindu family in India as well as in North America manifests a selective blend of both the traditional and modem values and behavior.

The major purpose of the study is to evaluate the Bardis Familism Scale through the use of factor analysis in order to determine whether all the items in the scale are unidimensional or multidimensional Subsequent to the development of the scale, some suggested that it measures not just one but as many as five dimensions of familism. Data for the study were collected in 1975 from a sample of 586 college students from India. The results indicate that the scale consists of two separate subscales which are labeled Nuclear Familism and Extended Familism. Out of the 16 items, 10 mew sure the extended family dimension and the remaining six measure the nuclear family dimension. These two subscales coincide exactly with Bardis revised subscales. The analysis suggests that the scale is a strong indicator of the two dimensions of famiism. It is argued that the scale be used cross culturally to examine its validity before any revision is undertaken. [ABSTRACT FROM AUTHOR]

In global business scenario India is emerging as a booming market. On the other hand the traditional Indian manpower is much more attached with family values, ethics and family culture. If no proper care is taken for family then an individual can't work efficiently. For the same the concept of "Family Impact Assessment" is proposed to care for the needs of family of the employee/personnel. [ABSTRACT FROM AUTHOR]

The article presents information on intergenerational practices among families in India. The author informs that in the Indian society the extended family played a very significant role. He states that the joint family system appeared to be a part of the value system and elders were an important creator of familial bonds and source of wisdom. The older people had their children and grandchildren to take care of them. However, the joint family is stated to be losing its productive function as its members are becoming increasingly mobile.