Insensitivity to racial issues has long been one of the main causes of controversy in marketing, and its significance has recently resurfaced due to the current political and social climate caused by events such as the American presidential election and Brexit. In the marketing field, current cases such as advertising from Kellogg’s and Dove have caused outrage across social media. This has shown that even experienced marketers can still find themselves being accused of insensitivity or even racism. With the help of social media, the cases such as those may lead to negative consumer-generated brand stories online and could damage the brand (Gensler et al., 2013;Grégoire, Salle, & Tripp, 2015). This paper has chosen to address the recent case of H&M, which has faced online criticism and consumer protests due to its UK website showing a boy of African descent wearing a hoodie bearing the words “coolest monkey in the jungle”. The aim of this study is to understand consumers’ initial responses on social media to this case, in order to provide further recommendations to marketers in today’s complex society. A netnography approach was used to collect qualitative data from Facebook, Youtube, and Twitter, and the data was analysed using thematic analysis through Nvivo 11. The results show that this case has demonstrated the stages of “Hashtag activism”, explained by Bonila and Rosa (2015): 1) eyewitness report, 2) hashtag accompanied by the photos of individuals or groups of people, then finally, 3) widely circulated meme. The main discussion on social media focused on individual opinions regarding racism, which can be explained by the assertion that contents on social media are generated by individual users to present and construct new self-identity through social interaction, and politics is becoming a personal expression of ideas (Gil de Zúñiga, Molyneux, & Zheng, 2014; Vromen, Xenos, & Loader, 2015; Lindgren, 2017). The results have also raised new questions concerning several marketing-related themes including the effect of media coverage, brand trust, intentionally controversial marketing, social climate, and direct recommendations for H&M. The findings will provide practical recommendations for marketers, including in relation to managing diversity issues, constantly building a brand image, and identifying and acting upon the sensitive issues within different cultural contexts. As a preliminary study, the limitation of this study lies in the timeline of the research and the amount of data. Further research is recommended to conduct a longitudinal study to gain a more complete view of how the incident may affect consumers and brands over time.

본 논문은 역사적 관점에서 7세기 이후 기독교와 이슬람 간의 주요 논쟁점을 살펴본다. 본 연구의 주된 내용은 무슬림들은 기독교인 들이 하나님, 예수, 마리아의 삼신을 믿는다고 생각한다. 다마스커스의 요한은 이슬람을 기독교의 한 분파나 이단으로 간주하였다. 테오도어 바르 코니는 다마스커스의 요한처럼 이슬람을 이단으로 간주하고, 무함마드를 이단의 두목으로 보았다. 가경자 피터, 루터, 칼뱅도 이슬람 을 이단으로 단정하였다. 무슬림들은 예수의 하나님 되심과 구세주이심 을 부인한다. 루터와 칼뱅은 무슬림들이 예수를 구원자, 중재자로 인정하지 않기 때문에 하나님의 긍휼을 받지 못한다고 보았다. 루터와 칼뱅은 이슬람을 하나님이 범죄한 자기 백성을 징계하기 위해 사용하시 는 진노의 막대기로 보았다. 루터는 무슬림을 기독교의 대적자로 보았 고, 칼뱅은 이슬람은 거짓 종교(우상숭배)이며, 무함마드는 배교자, 협잡꾼, 악마의 하수인, 그리고 적그리스도로 간주하였다. 새로운 무슬림 전도방안을 제시하면, 그리스도인들은 대 이슬람 변증의 주요 논쟁점이 무엇인지 우선 인식해야 한다. 이슬람에 대한 공격적인 선교 를 지양하고, 이슬람 선교의 장애물이 무엇인지 이해해야 한다. 성경과 유사한 꾸란의 내용을 활용하여 무슬림 전도의 연결고리(bridge)로 활용해야 한다.

Celebrity endorsement in advertising constitutes a continuing trend for brands of all value levels. Regarding products originating from the luxury cosmos, resorting to celebrities at first sight seems likewise especially convenient. After all, the glamorous lifestyle of celebrities seems to fit perfectly with luxury goods. However, an old wise saying claims that what is too beautiful to be true cannot be true. Indeed, it seems justified to scrutinize why a luxury brand that bears stardom in itself needs the light of a further star to shine down on it. This controversy forms the starting point of the study at hand. In a first instance, the attitudes of opponents and supporters of celebrity endorsement in luxury marketing are balanced and merged into a model. This contains all aspects a luxury brand should consider concerning its celebrity endorsement policy. Secondly, one-hundred and eighteen luxury brands are analyzed concerning the question whether they employ celebrity endorsement. For all brands for which this applies, the celebrity endorsement policy is assessed based on the aspects included in the model in order to carve out what already works well and where there is still potential for improvement.

In the past, particular advertisements have offended people for being controversial products or executions, and, globally, religion plays a significant role in influencing attitudes toward controversial advertising. In light of advertising controversy and the impact of social values on government regulations, this study explores how religion (Christianity, Islam, Buddhism/Taoism, Hinduism, and non-believers) influences consumers’ perceptions of government regulations on controversial advertising. Controversial advertising is defined as “advertising that, by the type of product or execution, can elicit reactions of embarrassment, distaste, disgust, offence, or outrage from a segment of the population when presented” (Waller, 2006, p. 7). Typical controversial products include gender/sex related products, addictive products, social/political groups and health and care products (Fam, Waller, & Erdogan, 2004). Controversial executions usually refer to antisocial behaviour, indecency, fear, racism, and sexuality (Wilson & West, 1981). Several examples in recent decades show that marketing communications which involve controversial products or executions can cause a large-scale boycott of a brand. Studies have found that religion becomes a crucial indicator in influencing consumers’ perceptions of marketing activities and shopping behaviours (Al-Hyari et al., 2012). When the advertised content violates the religious beliefs of the audiences, brand damage can follow. While controversial advertising offends consumers, its insufficient regulation hurts too (Christy, 2006); thus leading to calls for more attention from government regulatory bodies (Boddewyn, 1991). According to previous studies, “many general spiritual principles and actual rituals in religion are related to ethical positions” (p. 533). Consumers’ religious beliefs could affect how they expect regulatory bodies to behave as social agents (Cornwell et al., 2005). Therefore, this study extends the literature by examining how consumers affiliated with different religions evaluate the current government regulation of the advertising of controversial products and executions, and whether they perceive that the regulations have effectively restricted the advertising offense based on their religious beliefs. Based on research data collected from 1,402 university students in 11 countries from across North America, Europe, Asia, and Australia (namely, (Canada, Italy, Australia, Germany, England, China, India, Turkey, Mexico, Korea, and Malaysia), the findings confirm the existing literature that different religions are identified as having different levels of tolerance toward the advertising of controversial goods and executions (Fam, Waller, & Erdogan, 2004; Morphitou & Gibbs, 2000). Also, the restrictions required by some religious groups are inadequately addressed by regulatory bodies. See Tables 1 and 2. Islamic followers are more easily offended by controversial advertising. At the same time, they perceive relatively weak government regulations on controversial advertising. This is particularly true for the advertising of addictive products, personal themes, and risky/avoidable executions. Although in some Muslim countries (e.g., Malaysia) where numerous government regulations are already instituted to protect the Islamic values and their cultural identity (Waller & Fam, 2000), the force of the regulations is still perceived as weak, thus demanding more restrictions. Buddhists/Taoists and non-believers who are moderately offended by the controversial advertisements, more frequently indicate that the government restrictions on advertising are stronger than those indicated by Muslims, Hindus, and Christians. Perceptions of Buddhists are likely influenced by their philosophical teachings, which includes teachings of “Wisdom (right view, right intention), Ethical conduct (right speech, right action, right livelihood), and Concentration (right effort, right mindfulness and right concentration)” (“Buddhism,” 2013). Although Non-believers do not officially commit to a religion, the 73.37% of non-believers in this study reside in China and South Korea, both societies that practice Confucian cultures (Gao & Kim, 2009). Confucianism is concerned with “morality, propriety, modesty, social harmony and human relationships” (Ching, 1997; Wilhelm, 1931 in Gao & Kim, 2009). As such, Buddhists/Taoists and non-believers perceive that the regulations strongly protect their cultural values and the harmony of the society from inappropriate commercials, but are less restrictive of freedom of choice, free speech and marketers’ creativity. Hindus are found to be less offended by the advertisements of the majority of controversial product and execution groups; at the same time they believe that the advertisements are less regulated compared to other religions. However, their negative attitudes toward the advertising of addictive products call for special attention of marketers and regulatory bodies. Compared to the other four religious groups, Hindus indicate that the regulations are weakly planned in restricting the advertising of addictive products and the advertising offense still occurs. This finding confirms Hindus’ desire to prohibit such advertising in media in order to protect health and well-being of their young population (Shastri, 2012) and control overall crime in the Hindu society (Schneider, 2013). Christians perceive the regulatory restrictiveness as being significantly lower than Buddhists/Taoists and non-believers, but not different from Muslims and Hindus. Christians indicate an overall lower extent of offensiveness on all eight groups of products and executions than the other four religions, and they also report the regulations to be acceptable. These findings validate Morphitou and Gibbs’s (2008) argument that Christians have more tolerance toward self-interest and acceptance of the diversity in marketing communications. Christians’ opinions on the restrictive effects of the regulations on hindering free speech, freedom of choice, and creativity of marketing communications are salient. This finding would remind the regulatory bodies to be cautious about not being overly restrictive in Christian-dominated countries when planning regulations. The study findings have practical value for advertisers and policy makers. The advertising practitioners need to be aware of elements in their advertising that conflict with consumers’ religious beliefs, especially when operating in international markets, and prevent advertising offense. Direct marketing strategy is strongly recommended when promoting controversial products in a highly sensitive mass media environment, especially for marketing in pluralistic societies which have multiple religions. Advertisers need to exercise special caution when promoting gender/sex-related products and social/political groups in Muslim-dominated markets (Michell & Al-Mossawi, 1999; Fam, Waller, & Erdogan, 2004; De Run et al., 2010). Advertising of those two product groups to non-believers who conform to the ethical codes of Confucianism can also be offensive (Gao & Kim, 2009). Marketers should be aware that the advertising of alcohol and cigarettes is highly offensive to Hindus and Muslims. Their promotion in mass media may evoke negative responses. Additionally, using controversial executions in advertising should be avoided, especially when targeting Muslims and Confucian consumers. These findings may also help advertising regulation planners (self-regulating advertising bodies and policy makers) to gain understanding about how different religions view the current regulations of controversial advertising. When targeting Buddhists/Taoists and non-believers, advertising regulators should consider keeping the current level of restrictions of controversial advertising. We recommend similar approach when targeting Hindus except for imposing more regulations in relation to advertising of addictive products. In Islamic societies, more restrictions or more awareness of what are the current restrictions may be necessary, in order to comply with Muslims’ sensitivities, while an easing of the restrictions on the advertising in Christian-dominated markets would be desired.

The diagnosis of autoimmune pancreatitis (AIP) is clinically challenging because it is a rare disease, which closely mimics more common pancreaticobiliary malignancies in its presentation such as obstructive jaundice and pancreatic mass. The price of misdiagnosis is high because AIP diagnosed as pancreatic cancer can lead to unnecessary surgery for the benign disease, and cancer diagnosed as AIP can delay potentially curative surgery. There is no single ideal diagnostic test for AIP; hence one has to use a set of diagnostic criteria to distinguish it from other diseases. International consensus diagnostic criteria (ICDC) and algorithm for AIP have been proposed by a consensus of expert opinion in 2011. The concept of the Japan pancreas society (JPS) 2011 criteria took basic concepts of both the Japanese previous criteria and type 1 in the ICDC as much as possible. However, the ICDC are very complex to remember and definition of level 1 and 2 are not evidence based in some criteria. The revised JPS criteria are simpler than ICDC but further evaluation is necessary in other than Japan. So, further research is required to establish easy, ideal and practical diagnostic criteria.

특별민감해역(Particularly Sensitive Sea Area, 이하 PSSA라 한다.)은 1978년 유조선의 안전과 오염방지에 관한 국제회의(International Conference on Tanker Safety and Pollution Prevention, 이하 TSPP회의라 한다.)에 처음으로 결의서가 채택된 이후 35년 동안 해양환경 보호를 위한 독특한 개념으로 발전하여 왔다. 지난 1990년 Great Barrier Reef가 PSSA로 지정된 이후 현재까지 14개의 해역이 지정되어 보호조치가 이행되고 있다. PSSA지정은 국제해사기구(International Maritime Organization, 이하 IMO라 한다.) 총회에서 채택된 결의서에 의해서 이루어지고 있다. 이러한 연성법적 근거로 인해 PSSA의 법적 지위에 많은 의문이 제기되어 왔으며, PSSA해역을 항해하는 외국적 선박에 적용되는 보호조치의 강제성과 그 적용 범위는 논쟁의 대상이 되어 왔다. 또한 연안국의 지나친 관할권 확대로 인해 UN해양법협약(UN Convention on the Law of the Sea, 이하 UN해양법협약이라 한다.)에 보장된 무해통항권을 침해하는 사례가 발생하기도 하였다. PSSA의 법적 지위의 확립과 타 국제법과의 조화로운 이행방향을 모색하기 위한 목적으로 이 논문에서는 먼저 PSSA 발전과정과 개념을 고찰하여 보고 PSSA와 관련한 국제법적 주요 쟁점분석을 통해 문제점과 한계를 도출하고자 한다. 그리고 결론에서는 UN해양법협약에 합치하는 PSSA의 이행방향을 제안하고자 한다.

The United Nations Convention on the Law of the Sea(hereinafter referred as "the Law") adopted in 1982 was enacted on November 16, 1994. South Korea, China, and Japan signed and ratified the Law, respectively. These three countries announced their domestic laws relating to Exclusive Economic Zone(EEZ) with reserving their applications. The enactment of the Law and announcement of EEZ inevitably brought new order on the seas. The New Fishery Agreement based on the Law with EEZ was concluded between South Korea and Japan and ratified by each country′s parliament. Another New Fishery Agreement between South Korea and China is also going to be concluded in near future. The New Fishery Agreements, however, do not include regulations relating to the marine scientific research, the protection of the marine environment, and so forth, which are essential for the States to fully implement the Law According to the New Fishery Agreements, it is impossible for the Coastal States to excercise their jurisdiction. Because the agreement of delimitation ocean boundaries among the three countries are not easy to settle, provisional agreements can only be concluded. Thus, many problems including the sovereignty over Dok-do between South Korea and Japan and delimitation of EEZ between South Korea and China can be arose anytime. This paper investigates the problems and possible counter measures in legal excercise on the seas by South Korean Government. The above mentioned problems introduced by the New Fishery Agreements include potential problems in the Middle Sea Zone, Provisional Zone, and so forth. In this paper, only the legal aspect of the Zones will be discussed excluding the law enforcement and the economic aspect of the Zones.

】본 연구는 혼합형 학습 환경에서 하브루타를 활용한 한국어 수업 모형을 제시하고 이를 적용한 교수 학습 방안을 모색하는데 그 목적이 있다. 하브루타 이론을 토대로 학문 목적 유학생을 위한 ‘논쟁 중심 하브루 타 수업’을 모형을 설계하고 온라인-오프라인 학습 환경에서 수업을 적용 하였다. 학습자의 인터뷰를 통해 ’의사소통 말하기 능력 향상‘, ’사고력 확 장‘, ’자기 주도적 학습‘, ’활발한 상호작용‘ 효과를 확인할 수 있었다. 학문 목적 한국어 학습자를 위한 하브루타 수업 모형을 제시하여 혼합형 학습 환경에서 활발한 상호작용을 유도할 수 있는 수업 모형을 제시했다는 점에 서 의의가 있다.

독도 영유권 문제는 1693년 이래 300년 이상 한일 간에 논쟁의 대상이었다. 학술적으로나 현실적으로 독도 영유권 문제에 대한 해결의 기미는 보이지 않고, 한일 연구자들 사이에서 공통의 논의를 찾기도 쉽지 않다. 순수한 학문적 연구보다는 자기 나라의 영유권 확보에 유리하도록 하기 위한 당위론적이고 목적론적인 연구에 치우쳐 있기 때문이다. 본고에서는 독도문제를 둘러싸고 한일 간에 쟁점이 되고 있는 몇 가지 이슈를 시대 순으로 정리했다. 특히 도해금지령과 관련지어 태정관지령을 중심으로 검토했다. 구체적으로는 도해금지령은 독도 도해금지도 포함하고 있는가. 도해금지령을 현대 국제법적인 의미의 조약으로 불 수 있는가. 조약이라면 독도 영유권문제에서 도해금지령은 어떠한 함의를 가지고 있는가, 나아가 도해금지령을 승계한 태정관지령은 독도 영유권 문제와 어떠한 관련성을 가지고 있는가 등을 분석 대상으로 하였다. 이를 토대로 도해금지령과 태정관지령을 기초로 한 조일(朝日)/한일국경조약체제의 유용성, 그와 관련한 일본의 독도 편입의 부당성, 샌프란시스코 조약 해석에 대한 새로운 분석을 시도했다.

본고는 중국 대학의 한국어 교육의 현황을 개관하고 문제점을 논의하는 데에 목적을 두었다. 중국 대학의 한국어 교육은 우여곡절 끝에 현재 비교적 안정적으로 발전하는 양상을 보이고 있다. 이 시점에서 한국어 교육의 현황에 대해 좀 더 상세하게 살펴보고 재검토하는 것은 중국 대학 한국어 교육의 보다 질적인 발전을 도모하기 위한 필요한 작업이다. 본고는 중국 대학의 한국어 학과 개설과 학습자 구성, 교수요원 구성, 현행 교육과정과 교수법에 대해 논의한다.