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The aim of this chapter is to investigate the context dependence of the implications of telework for work–family conflict. It examines whether and how the implications of telework for strain-based and time-based work–family conflict depend on work–family-supportive and high-demand workplace cultures. Based on a sample of 4,898 employees derived from a unique linked employer–employee study involving large organizations in different industries in Germany, multilevel fixed-effects regressions were estimated.

The results show that telework is associated with perceived higher levels of both time-based and strain-based work–family conflict, and that this is partly related to overtime work involved in telework. However, teleworkers experience higher levels of work–family conflict if they perceive their workplace culture to be highly demanding, and lower levels if supervisor work–family support is readily available.

Future research is required to investigate how the conclusions from this research vary between heterogonous employees and how work–family-supportive and high-demand workplace cultures interrelate in their implications on the use of telework for work–family conflict.

The findings show how important it is to implement telework in a way that not only accommodates employers’ interest in flexibilization, but that it also makes it possible to reconcile work with a family life that involves high levels of responsibility.

This is the first study which examines whether telework is either a resource that reduces or a demand that promotes work–family conflict by focusing on whether this depends on perceived workplace culture.

Family businesses must be examined within the cultural contexts in which they are bred, nourished, and grown. According to Chrisman, Chua, and Steier (2003), family businesses are launched for reasons other than the desire for dollars and cents (or rupees and yen). In fact, the authors note, “Family businesses… bring together so starkly the economic and non-economic realities of organizational life…” (2003, p. 442). Calls for family business research that extend beyond traditional geographical boundaries to include global comparisons have been issued by Hoy (2003) and others. Fortunately, recent developments in cultural assessment and measurement methodology have provided tools to enable a better understanding of families and family businesses vis-à-vis the use of regional clusters and comparative lenses (Gupta & Hanges, 2004). Gupta and Hanges (2004) note three clusters of the Catholic ethic: Southern (or Latin) Europe, Latin America, and Eastern Europe. As shown in Table 1, more than three-fourths of the population in these clusters follows the Catholic faith. In this study, we examine the spirit of family business in these three clusters.

Based on extensive empirical fieldworks conducted in Belgian and French family justice courtrooms in order to explain how culture and ethnicity are processed and understood in the daily reasoning and assumptions of legal professionals, this chapter analyzes different forms in which culture and ethnicity are framed in family law cases. Understanding how and along which dimensions these elements do vary in judicial reasoning constitutes the preliminary but necessary step before assessing the need of cultural expertise as such. In this attempt, we shed light on a scope of variations between complex and non-deterministic models of culture – consistent with contemporary anthropology literature – and more simplistic ones, in which culture and identity are conceived as fixed realities. Throughout this path between norms, facts, and stereotypes, we illustrate not only the multiplicity and complexity of forms which cultural elements can take in the exercise of family justice, but also the risks that some significances may carry with them and the urgent need to improve more fluid and dispassionate conceptions of cultural diversity before developing “cultural expertise” as such, an expertise that could otherwise reinforce stereotypical and fixed views of “cultures.”

After summarizing what has been learned so far, the purpose of this review is to suggest several promising avenues for future research on work-to-family enrichment (WFE) and family-to-work enrichment (FWE).

This is a literature review. After reviewing the existing research and searching for gaps in the literature, new areas of research will be proposed to fill these gaps.

While much has been learned about the antecedents and consequences of work–family enrichment in both directions, WFE and FWE, much remains to be learned.

Three important outcomes – job performance, organizational citizenship behavior, and counterproductive work behavior – need to be studied regarding WFE and FWE. Although supervisor support has been studied, the field needs to incorporate leadership theories and models to understand this phenomenon. Additional predictors of work outcomes – including emotional intelligence, leadership, emotional labor, social support, gender, and cross-cultural variables – need to be examined. Experience sampling methods and advanced research methodologies should also be used.

Although prior research has demonstrated the important effects of WFE and FWE, the practical effects on organizations in terms of job performance still need to be investigated.

The literature review conclusively demonstrates that WFE and FWE are both related to job satisfaction and family satisfaction.

This is the first review to summarize the existing meta-analytical research in this area and to propose the particular avenues of research advocated in this article.

In this chapter, we describe the belief system of Izzat which is central among South Asian families. The idea of forced marriage is based upon the concept of Izzat or honor which is a cornerstone of family life in South Asian communities.

Rai (2006) suggests that South Asian community members are deeply affected by what others say about them. The closest English translations to Izzat and Sharam are honor and shame, respectively. Rai argues that Izzat and Sharam are mechanisms that safeguard patriarchal customs such as arranged marriage which are familiar to us from our own backgrounds as two Asian women. It is our belief that Izzat is the highest “context marker” (Pearce & Cronen, 1980) for forced marriages.

We will illustrate the concept of Izzat through two case vignettes and explicate theoretical ideas, based on Izzat to include Borzemyi-Nagy’s ideas about belief systems.

The research of Ryan Brown (2016) University of Oklahoma on “honour cultures” in the USA draws some parallels in gendered discourses about power of men over women. He suggests that high levels of murder rates as well as reluctance to address mental health issues are present in “honour cultures.” These ideas resonate with the strong influence of Izzat upon South Asian family and community systems which we have met in our practice. The development of our practice was in response to issues arising from our clinical work in these communities (Robinson, 2016).

We will explore the continuum of marriage to include forced, arranged and consensual marriage within the context of Izzat and compare with black African and African-Caribbean families.

We will also consider issues of cultural competence and expertness and how this interplays with strongly held belief systems such as Izzat. We will end with some clinical implications and pointers for practice.

The objective of this chapter is twofold: (1) to analyse meanings and practices regarding the work-family balance of fathers from different social and cultural backgrounds and (2) to explore how infancy experts and workplace cultures can influence the paid work and childcare reconciliation practices of native and immigrant fathers in Italy, in particular, from the point of view of fathers making the transition to parenthood. Little attention is paid to the role of infancy experts and workplace cultures in shaping fathers’ reconciliation perspectives. Moreover, little research has been dedicated to parenting practices among immigrant families from the fathers’ point of view. We investigate how parenthood is perceived and experienced by native and immigrant fathers, focussing on cultural differences with regard to beliefs about gender roles, children’s needs and childbearing. Our work is based on a qualitative analysis of 61 qualitative interviews with fathers, born in Italy, Romania, Peru and Morocco living in (the north of) Italy, carried out between 2010 and 2015. The results show how both infancy experts and workplace cultures tend to reinforce the widespread hegemonic ideals on ‘good father as provider’ both for natives and for immigrant fathers, despite their different socio-cultural backgrounds.

Purpose – To explore certain aspects of women's experience of their reproductive lives, in different cultural contexts, especially their views on sexuality and sexual practices. It is based on transnational comparative research, and compares the experiences and meanings about motherhood and mother/daughter relationships, especially referring to sexuality and reproductive health. The two contexts we have chosen for this chapter are drawn from our data on Indonesian and Canadian women. While these women come from culturally diverse situations, we find continuities between their experiences as well as contrasts in the contexts in which they live their reproductive lives.

Methodology – Our study was based on collecting participant driven narratives focused on their experience of their reproductive lives. We interviewed women from three generations in the same families to secure a longitudinal perspective and to examine the relationships between generations in the same family. Our overall purpose was to examine the role of local culture in the social reproduction of women's lives in the family.

Findings – The findings we discuss in this chapter focus on the continuities and contrasts we found in women's experience as lived in very different cultural, religious, and political contexts. Indonesian and Canadian women are struggling to live healthy and meaningful lives in a world that is changing ideologically, culturally, politically, and economically. We identify some key problems faced by women, especially as they negotiate the difficult terrain of sexuality, and suggest some points of entry in solving them.

Originality/value – The originality of the article lies in the close examination of in-depth, qualitative data on family relationships, especially in contrasting cultural situations. We also think that our approach, which focuses on generations of women in the same families, provides us with a unique perspective on how relationships and especially women's experience of their reproductive and sexual lives are closely related to the way in which culture is mediated in families.

This study examines how cultural factors associated with women in plural families in the Southern parts of Nigeria affect the women’s entrepreneurial behaviours in their family businesses – higher education institutions (HEIs). There have been studies on women entrepreneurship, and the associated barriers, in family firms. However, the non-existence of studies on how cultural factors may affect women’s entrepreneurial behaviours in polygamous family firms poses a research gap. We seek to address this in this study, by using the term polygamous family firms in order to make a clear distinction from the traditional family firms that saturate several European countries and eslewhere. This study aims to understand how culture affects women’s entrepreneurial behaviours in polygamous family firms. Specifically, it shows how family belief systems and shared cultural norms influence women’s entrepreneurial behaviours in these firms. In this vein, we employed the case study strategy and used interviews and observations in our data collection process. Although polygamy is considered repressive in some cultures, this study’s findings reveal that it is a natural practice in Nigeria and not a dying tradition. We contribute to the literature on family firms and female entrepreneurship by showing the cultural hindrances to women empowerment within the polygamous family firm context. We provide theoretical and practical implications as well as future research agenda to encourage more studies on women’s entrepreneurial behaviours in polygamous family firms.

British colonization of Australia had lasting consequences for Australia’s legal system. Although designed as a “one law for all system” based on the English common law, the reality was, and is, that there have always been people regulating their lives according to their own distinctive culture and religion. Recognition of de facto legal pluralism, has only recently given rise to instances of de jure legal recognition. The latter necessitated a role for cultural expertise in a range of legal cases. The first considered is how social science expertise was employed in redressing the dispossession of the continent’s first peoples: indigenous Australians and Torres Strait Islanders. The landmark case of Mabo No 2 laid the legal ground for native title land ownership which fueled a demand for cultural experts in indigenous traditions, laws, and customs. The second aspect is Australia’s response to recent immigration from non-European nations, including from Muslim countries. Many Muslims continue to regulate their interpersonal relationships exclusively, or partially, by principles of Islamic law and their “homeland” culture. This is particularly evident in family matters and the prism for exploring the nascent role for cultural expertise is through post-divorce parenting orders. The third issue is the extent to which a court can accept an accused’s cultural practice or religious belief as a defense to a criminal act or omission. In all three, who is a “cultural expert” can be contentious. While cultural expertise in indigenous matters is well established, the role for cultural experts in the resolution of family disputes and criminal cases is just emerging.

This chapter details the use of the Diversity Teacher Belief Q-Sort (DTBQ) as a springboard to reflective conversations about work with diverse populations of children and their families. The DTBQ tool is provided and guidelines, including concrete suggestions and discussion prompts, are outlined to support the use of the DTBQ to facilitate reflection and to open discourse about beliefs and practices. Furthermore, suggestions are provided for using the tool to measure or assess change or shifts in teachers’ beliefs and practices.