Corporate Social Responsibility (CSR) means transnational corporations (TNCs) are responsible for not only the interests of their shareholders, but also the interests and welfare of the local community of the area in which they operate. Therefore, TNCs have to furnish the local community beneficial and social services voluntarily and free of charge to help the local community achieve sustainable development. A question may arise whether it is legally feasible to oblige these corporations to abide by social responsibility in oil and gas industry and its resources specially petroleum laws, regulations and contracts as well as international investment treaties. This article shows that basically CSR in oil and gas industry is voluntarily enforced by TNCs who perform it for non-binding and moral reasons. Nonetheless, in oil and gas industry and its sources especially petroleum laws and contracts, it is feasible to require TNCs to undertake CSR and various dimensions therewith.

본 논문은 블레이크와 예이츠 간의, 예이츠와 히니와의 관계를 시학의 관점으로 연구하며, 각 작가의 작품에서 나타나는 작가간의 시의 변화를 살핀다. 그러나 사실 이 관계는 후기시인들을 변화시키는 전통을 연구하는 것이다. 예이츠의 존 돈과 블레이크와의 관계, 예이츠의 히니와의 관계를 보는 것이다. 즉, 과거와 현재의 작자들 사이의 교류가 바로 관계의 시학이 되는 것이다. 본 논문의 핵심은 과거와 현재 를 자신의 시학으로 만들고 이것을 근거로, 많은 작품을 남기게 된 예이츠의 핵심적 초국가적, 초개인적 현상을 시의 분석을 통해서 찾으려 한다.

Chinese courts’ attitudes toward domestic surrogacy have appeared to soften and are inclined to protect the best interests of children and the legal rights of intended parents. However, many problems remain unsolved in transnational surrogacy cases, including the validity of a contract, parentage or guardianship determination, citizen conferral, and household registration. In this article, transnational surrogacy is analyzed from the perspective of private international law, particularly jurisdiction, choice of law, and recognition of foreign judgment on parental relationships and foreign public documents. In addition, some specific cases, such as transnational surrogacy for same-sex partners and transnational surrogacy without the consent of intended parents, are discussed and analyzed in detail.

본 논문은 현대문학의 중심에 예이츠를 두고 현대문학의 초민족주의시 학을 구획하고 정의하려고 한다. 20세기의 주된 작가 예이츠, 파운드, 엘리엇과 레이디 그레고리와의 문학적 교류를 다루고자 한다. 이들 중 레이디 그레고리와 파운드와의 관계는 면밀했었다. 예이츠가 극작품을 집필하기 시작할 때 레이디 그레고리의 예이츠에 대한 영향력을 컸었다. 파운드의 경우, 파운드의 초기에 예이츠의 영향력을 강력하였고, 스톤 오두막에서의 협업 이후에는 파운드의 영향은 예이츠가 낭만주의의 시삭을 극복하는 촉매가 된다. 먼저 서두에서 본 논문의 이론적 근거를 마련하려고 하는데, 예이츠는 가족적 사회적 배경을 근거로 예이츠를 바라보며 아울러 아일랜드 안에 서뿐만 아니라 영국, 프랑스 내외에서 발생하는 아트 운동과 문학운동의 맥락으로 예 이츠를 보려고 한다. 작가 예이츠의 변화를 추적할 때 본 논문은 미시적 및 거시적 관점을 견지하여, 그의 시 세계의 보다 크고 명학한 면을 드러내고자 한다.

중ㆍ한 문화교류는 이미 오랫동안 발전한 역사를 가지고 있으며 미래에도 계속 발전할 것이다. 더욱 인터넷 매체의 발전과 폭넓은 응용은 중ㆍ한 문화 교류에 새로운 특징을 드러내고 있다. 그리고 이러한 변화는 새로운 도전을 직면하고 있다. 이번 연구에서는 중ㆍ한 문화교류의 필요성과 함께 현황ㆍ 내용ㆍ형식 그리고 인터넷 매체에 의한 중ㆍ한 문화교류의 새로운 특징과 새로운 도전을 분석하였다. 예를 들면, 인터넷 매체에 의한 중ㆍ한 문화교류의 구체적인 경로를 제시하였다. 이는 중ㆍ한 문화교류의 장기적 발전을 위하며 아울러 이론적 기초를 수립하고자 함이다.

서평

본 논문은 예이츠에 관한 새로운 논문쓰기를 논의한다. 최근 획기적인 저서 『W. B. 예이츠와 세계문학: 시의 주제』가 간행되었다. 이로써 학자들이 지금까지 연구된 예이츠 작품에 대해 숙고해볼 기회가 된 것이다. 저자 배리 쉴즈는 근래에 문학이론을 활용하여 국가간 문학공간시학이 예이츠와 그의 작품에 어떻게 작동하는 지 보여준다. 이 시학은 (포스트)모더니즘적 독법으로 주로 그의 산문읽기에 적용하며, 부분적으로는 시와 희곡을 읽는다. 이러한 새로운 시학적용은 다면적인, 큐비스트적인 예이츠와 그의 작품의 면모 중 일부에 대한 이해의 폭을 깊고 넓게 확대시킬 것이다.

Illegal, unreported and unregulated fishing (IUUF) is a complex problem because IUUF perpetrators not only have fisheries management issues, but also commit other crimes. This phenomenon raises further academic analysis of crime in fisheries at domestic and international levels. Indonesia has experienced different events leading to addressing crimes related to fisheries, which initially came from IUUF practices. To achieve legal certainty, crimes in fisheries issues must be separated from IUUF because IUUF is a matter under the mandate of FAO and crime in fishery is under the mandate of UNODC. Many have mixed IUUF and crimes in fishery in one basket, making the matter confusing from legal and practical point of view. At the domestic level, there must be a regulatory framework recognizing the linkage between fisheries and criminal activities At the international level, meanwhile, there must be an international cooperation through existing frameworks such as Mutual Legal Assistance.

Introduction Globalization not only increases human mobility, but changes the relationship between international migrants and their country of origin. With improved transportation systems and new technologies, migrants can stay connected to their homeland in multiple ways. In the past, it was costly and time-consuming for migrants to "keep in touch" with their homeland. Thus, the ability to assimilate into the culture and lifestyle of the mainstream society was important (Alba & Nee, 2003; Portes & Zhou, 1993). At the same time, migrants and minority groups also form ethnic enclaves (e.g., Chinatown, Little Italy) where they can maintain the culture and traditions of "home" and preserve a part of their cultural identity (Portes & Manning, 1986). Contemporary migrants, however, live in a transnational social field (Louie, 2006). They can easily communicate with their friends and family back home. Even if they reside in rural areas, most goods from the old country can be found in the new country. Migrants can shop online for the groceries, books, fashion, beauty products, kitchenware, etc. from their homeland. They can listen to hit songs in their native language, keep up with the major news events, follow the newest TV series, cheer for their favorite sports teams, watch live election results, and more—almost as if they have never left. Traveling back to the homeland is one important way for migrants to main transnational ties (Haller & Landolt, 2005). This type of travel is commonly known as diaspora tourism (Coles & Timothy, 2004), VFR tourism (Uriely, 2010), and roots tourism (Maruyama & Stronza, 2010). Migrants may visit the homeland for various reasons, including: leisure, business, local food, culture and heritage, quest, retain ties, finding oneself, roots-seeking, personal identity, connection with place, obligation to ancestors, recovery of social identity, and family togetherness (Kluin & Lehtom, 2012; Li & McKercher, 2016; Murdy, Alexander, & Bryce, 2018; Ray & McCain, 2012). Given that contemporary migrants can engage in transnational practices in the host society, and take part in various types of leisure activities that are related to the culture and lifestyle of "home," the question is: do migrants still feel the need to visit the homeland in person? Or since everything is readily available, they do not need to go back as often as before. On one hand, participating in transnational leisure activities may strengthen their attachment to the homeland and increase their longing to return. On the other hand, the accessibility of homeland goods, services, culture, and relationships through global networks may decrease the desire and frequency of traveling back to the homeland. Therefore, the purpose of this study is to examine the relationship between transnational leisure activities and motivation to visit the homeland. Specifically, do migrants‘ transnational leisure participation and involvement influence their diaspora tourism motivation? Literature Review Transnationalism refers to the interconnected lifestyle and social experience of immigrants maintaining multiple ties with their home and host societies (Basch, Glick-Schiller, & Blanc, 1994). Transnationalism could be sustained through different types of activities, including economic, political, social, familial, religious, and cultural activities. Although leisure activities have not been a focus of transnationalism research, some cultural transnational practices overlap with leisure activities. The Immigration and Intergenerational Mobility in Metropolitan Los Angeles study (IIMMLA) found that 8.1% of second-generation immigrants participated in organizations associated with their parents‘ country of birth, and 48.7% watched TV or listened to the radio in their parents‘ language at least once a week or more (Rumbaut et al., 2008). The Immigrant Second Generation in New York study (ISGNY) revealed that ethnic music is very important to West Indian immigrants, and they listened to more ethnic music. Chinese-Americans, however, might listen to some Cantonese pop, but usually not traditional Chinese music (Kasinitz et al., 2008). Within leisure research, most studies on the leisure activities of immigrants employ the theory of acculturation. The focus was not on transnational leisure, but on immigrants‘ leisure participation within the mainstream culture of the host society. Many studies examined the effect of acculturation on immigrant leisure, be it participation, perceived benefits, motivations, or constraints. Floyd and Gramann (1993) compared Mexican- and Anglo-Americans to determine if the former‘s outdoor activity patterns and site visitation would be similar to the latter, based on different levels of structural assimilation. Shaull and Gramann (1998) also examined Hispanic- and Anglo-Americans to determine the impact of cultural assimilation on one‘s perceived benefits of outdoor recreation. They found a strong Anglo-conformity pattern in Hispanic-Americans‘ perception of nature-related benefits, while family-related benefits were less prone to the impact of cultural assimilation. Another study by Walker, Deng, and Dieser (2001) compared the motivations of Chinese-Canadians and Euro-North Americans for outdoor recreation. Their findings indicated that acculturation influenced the recreation motivation of Chinese-Canadians, both directly and indirectly through self-construal. The relationship between acculturation and leisure was also examined in Yu and Berryman‘s study (1996) on immigrant adolescents, which revealed a positive relationship between acculturation and recreational activities, and a negative relationship between acculturation and perceived barriers. A similar relationship was found in Scott, Lee, Lee and Kim‘s (2006) study of Korean migrants. They identified some constraints (i.e., lack of English proficiency and fear of discrimination) that varied by one‘s level of acculturation, while the biggest constraint, time, was not influenced by acculturation. Stodolska and Santos (2006) were the first to propose the concept of "transnational leisure," and they defined it as "leisure that is maintained by transnational migrants to foster their ties with their countries and communities of origin" (p. 162). Huang, Norman, Ramshaw, and Haller (2015) identified different types of transnational leisure activities by second-generation Chinese-Americans, and categorized them into four types: ethnic events and festivals, ethnic social clubs and organizations, ethnic media and pop culture, and Internet-based activities. As these previous studies were qualitative in nature, there is a need for more quantitative research so as to compare and identify different patterns of transnational leisure (e.g., level of involvement, frequency of participation) and examine how transnational leisure relate to other variables. Methods This study aims to examine the transnational leisure involvement and travel motivation of diaspora tourists. Specifically, overseas Chinese residing in North America (i.e., the USA and Canada) was selected as the target population. The service of a reputable and reliable international online survey company was obtained to reach out to this specific population of interest. Data collection took place from December 2016 to January 2017. A total of 808 responses were gathered. A questionnaire was developed based on previous literature. A list of transnational leisure activities with 19 items was developed based on the work of Huang et al. (2015). The transnational leisure involvement scale was adapted from the works of Kyle, Graefe, Manning, and Bacon (2003) and Kyle, Bricker, Graefe, and Wickham (2004). The scale consists of 14 items and three dimensions: Attraction, Centrality, and Self-expression. As there are many types of transnational leisure activities, respondents were first asked to go through the list and indicate their frequency of participation in each activity. Next, they were asked to think about "these activities" as they answered the leisure involvement scale. The measures for diaspora tourism motivation was developed based on Poria and colleagues‘ scale for heritage tourism motivation (2004; 2006a; 2006b), Kluin and Lehto‘s (2012) scale for family reunion travel motivations, and Li and McKercher‘s (2016) qualitative study on diaspora tourists. The last section of the questionnaire will be used to collect demographic information. Findings EFA was conducted to explore if transnational leisure activities can be categorized into different types. Three items were removed due to double loading (i.e., Sing Chinese songs in the karaoke, Online shopping for Chinese/Asian items, and Connect with friends and relatives in China through social media). Factor 1 consisted of 3 items that are basic common activities in migrant life, and was labeled "Basic" transnational leisure (i.e., Eat Chinese food, Shop for Chinese/Asian groceries, and Celebrate Chinese holidays). Factor 2 consisted of 7 items that are related to pop culture and internet-based leisure activities, and was labeled "Media-based" transnational leisure (e.g., Listen to Chinese songs and music, Watch Chinese drama, Visit websites related to Chinese or Chinese-American culture, and Read/watch the news related to China). Contrary to the individualistic nature of the activities in Factor 2, Factor 3 consisted of 6 items that are more likely to be group activities, and related to social clubs events and activities (e.g., Attend events hosted by Chinese ethnic organizations, Participate in Chinese cultural activities, Play Chinese board or card games, Attend Chinese concerts/performances, and Follow Chinese/Chinese-American sports players or teams). Thus, Factor 3 was labeled "Event-based" transnational leisure. Respondents‘ participation in these activities was measured on a 5-point scale of frequency, from 1=Never to 5=Always/Everyday. Overall, "Basic" transnational leisure received the highest mean score (M=3.82), while the means for "Media-based" (M=2.86) and "Event-based" activities (M=2.62) were lower. Although the mean scores in Factor 2 and 3 were not high, it should be noted that the nature of these activities are different. Chinese migrants can "Eat Chinese food" every day, but they cannot "Attending Chinese concerts" every day. Therefore, the mean scores for "Event-based" activities were the lowest. Moreover, ANOVA was conducted to compare five migrant generation groups (e.g., first-generation migrants who were born in the old country and relocated to a new country and second-generation migrants are native-born in the new country). The second generation had the lowest level of participation, while the first generation and 4+ generation had the highest level of participation in most types of transnational leisure activities. Correlation analyses further revealed that the frequency of "Media-based" activities and "Event-based" activities were positively correlated to the number of homeland trips, while the relationship between "Basic" transnational leisure and number of homeland trips was not statistically significant. Lastly, CFA was conducted to confirm the underlying dimensions of Transnational Leisure Involvement: Attraction (6 items), Centrality (4 items), and Self-expression (4 items). EFA was conducted to identify the dimensions of diaspora tourism motivation. The 11 items loaded on one of two factors: Chinese Culture (6 items) and Family Heritage (5 items). Multiple regression analyses were conducted, with the three dimensions of transnational leisure involvement as independent variables, and the two dimensions of diaspora tourism motivation as dependent variables. It was found that Attraction and Centrality would influence respondents‘ motivation for Chinese Culture, while Attraction, Centrality, and Self-expression would influence respondents‘ motivation for Personal Heritage. Discussion Results showed that transnational leisure involvement is useful in understanding the activity patterns of different migrant generations. Specifically, the relationships between transnational involvement and diaspora tourism motivation were consistently positive, which provides an effective means of segmenting diaspora tourists. Transnational leisure activities are good opportunities for homeland destinations to connect with diaspora tourists prior to their travel. Other than direct promotional activities, transnational leisure provides an alternative way to increase diaspora tourists‘ level of engagement and frequency of travel to the homeland.

초국가적 조직범죄와 마약밀매는 라틴 아메리카에서 가장 주요한 폭력의 원인 이다. 중앙아메리카의 역할은 남아메리카와 멕시코의 역할과 다른데, 중앙아메리 카는 미국으로의 마약 운송을 위한 가교 역할을 한다. 중앙아메리카를 통한 많 은 양의 마약 운송에도 불구하고, 니카라과는 다른 나라들에 비해 상대적으로 낮은 폭력과 낮은 조직범죄집단의 활동이 있는 나라다. 이 연구는 한국의 국가 안보 정책과 마약 거래에 관한 세계적 관심에 대해서 새로운 의견과 전망을 제 시하는 것을 그 목적으로 하였다. 이 연구에서는 중앙아메리카의 다른 국가들과 니카라과 역할 사이의 차이점을 조사하여 조직범죄를 관리하는 특별한 방법을 조사했다. 또한 마약 밀매에 대한 니카라과의 대응이 국제관계, 거버넌스 및 환 경 보호에 미치는 영향이 포함되어 탐색되었다. 마지막으로 연구자들은 정책적 함의와 연구의 한계점에 대해서 논의하였으며, 그리고 이 주제와 관련해서 보다 신뢰할 수 있는 데이터를 수집하기 위한 향후 연구에 대해서 제언하였다.

이 연구의 목적은 글로벌시대 디아스포라에 의한 초국적 정체성의 출현과 형성과정, 존재 양상, 기능역할, 작동메커니즘 등을 고찰하는데 있다. 디아스 포라의 초국적 정체성 논쟁과 다양성에 관한 연구결과는 다음과 같다. 첫째, 초국적 정체성 논쟁은 결국 이주자 개인이 자기인식에 대한 자기결정을 어떻게 대응해 나갈 것인가라는 인정(승인)과 타자와의 관계성에 의해 결정된 것으로 나타났다. 둘째, 개인적 정체성, 집단적 정체성, 문화적 정체성, 국가적 정체성 등 다양한 정체성의 출현은 이주자의 개인적 경험(자기인식)이나, 상호작용(관계성), 불안정한 지위, 정치적 지지 등 다양한 요소들이 결합되어 형성된 것으로 나타났다. 셋째, 글로벌시대 정체성의 개념은 에릭슨의 예상을 훨씬 뛰어넘어 의미확대를 통해 일반인들에게 전폭적으로 전파되었다. 그 이유는 정체성의 개념자체가 개인보다는 민족과 국가라는 보다 확대된 의미 에서 국가이데올로기로서 기능을 수행해왔기 때문이다. 넷째, 초국적 정체성이란 개인의 생물학적 특성이든 민족을 대표하는 추상적인 개념이든 자기결정의 주체성과 감정의지에 의해 끊임없이 반복 재생산되고 있는 것으로 나 타났다. 글로벌시대 초국적 정체성의 가변성과 유동성은 디아스포라 정체성 의 다양성을 초래하였다. 그리고 이러한 초국적 정체성은 개인과 집단의 강 약, 분리와 통합, 새로운 집단의 형성과 유지 등과 직접적인 관련성을 가지고 있는 것으로 나타났다. 다섯째, 사례연구결과, 중국조선족의 초국적 정체 성은 과계민족으로서 중국국적을 소유한 국민정체성, 디아스포라적 관점에서 이중정체성･이중문화 성격의 적극적 활용을 주장하는 ‘제3의 정체성’등으로 다양하게 분화되고 있는 것으로 나타났다. 여섯째, 사례연구결과, 일계브라질 인의 초국적 정체성은 제1유형(일본인 정체성 지향), 제2유형(브라질인 정체 성 지향), 제3유형(일계인 정체성 지향) 등으로 나타났다. 결론적으로 이 연구는 디아스포라의 초국적 정체성이 이주지에서의 차별과 배제를 통해 이주자 자신을 새로운 정체성으로 생산 또는 재생산해 내고 있음을 시사하고 있 다.

본 논문은 글로벌화와 대규모 이주민의 유입 등으로 인해 이전과는 다 른 사회, 문화적 상황에 처해 있는 지금의 아일랜드를 포스트-켈틱 아일랜드로 규정하 고, 동시대 아일랜드 연극을 이해하기 위해서 문화상호주의적 접근방식이 필요함을 확 인해보려는 시도의 글이다. 문화상호주의적 연극에 대한 개념적 이해, 아일랜드에 새 롭게 유입된 이주민 공동체 극단의 공연에 대한 분석 그리고 다큐멘터리 드라마투르 기와 같은 극작법의 변화 양상 등의 주제를 중심으로 포스트-켈틱 시대 아일랜드의 새로운 정체성 모색의 다양한 갈래들을 점검해 보고 있다

이 논문은 트랜스내셔널 선회가 문학연구에 가져온 영향을 검토한다. 국가의 경계를 넘어 다양한 교차의 흔적들을 추적하는 작업은 국민문학의 범주를 넘 어서는 개별 문학의 진면목을 발견할 수 있게 해준다. 그러나 동시에 이것은 여전히 강고한 민족주의의 영향력과 주변부 문학의 활력과 개별적 특성이라는 문제를 어떻게 풀 것인가 하는 숙제를 남긴다. 이러한 문제의식을 가지고 이 논문은 트랜스내셔널 선 회를 문학연구에 수용함에 있어 발생하는 새로운 가능성과 한계를 동시에 검토한다.

This paper establishes the link between the “World of Barbie” and its influence in shaping the mindset of young, educated, urban Indian girls born post 1985 to belong to an albeit Transnational Imagined Community. Barbie, launched in India in 1985 by Mattel Toys India Ltd, quickly captured the mind, hearts and lives of young girls in the age 4-8years. Girls in the urban affluent Indian households became addicted to this “World of Barbie” and have enthusiastically imbibed the Barbie culture. Barbie, as Macdougall (2003) calls is a “Transnational Commodity”, has changed the way young Indian girls think of themselves belonging to a “Transnational Imagined Community”’ – be it the type of outfit they wear, how they converse with their peers, the way they define ‘glamour’ or ‘well-turned out’, or their aspired future state. The authors conducted a research amongst English speaking educated urban Indian affluent girls born between 1985 and 1998 who have internalized the “World of Barbie” which includes fashion accessories, bath sets, kitchen accessories etc. and enquired into how young girls think beyond their immediate environment , so as to delve deeper into the seminal work of Anderson(1983) on “Imagined Communities”. The present paper adopts the mix method research approach. Study 1 (Depth Interview) uses the deep understanding principle of case study research. Case study research is knowledge of “sense-making” processes created by individuals for a given stimuli (Woodside, 2010). Theory is built using case study research (CSR). “CSR method is an inquiry that focuses on describing, understanding, predicting, and/or controlling the individual” (Woodside (2010). Using CSR approach, Study 2 (focus group discussion) with Control group (girls not played with Barbie) and Research group (played with Barbie) was conducted. The authors used interpretive phenomenological analysis to infer the transcripts to understand the influence of “World of Barbie” on Transnational Imagined Community. Interpretative phenomenological analysis (IPA) explores in detail how participants are making sense of their personal and social world; the inferences were given conceptual code as following factors viz.,i) Past memories with Barbie, ii) Possession Attachment iii) Personal Internalization, iv) Behavioral Manifestation v) Global Imagined Community. The study 3 was fixed point (Likert type) survey analysis. The questionnaire consisted of 35 questions covering above mentioned factors. The final survey was conducted with sample size of N= 315. Structural equation modeling was used to derive the results. To conclude, ‘home country culture’ into which the respondent is born is seen to be malleable if internalization of certain alien culturalartifacts are positively imbibed into early childhood. The process of internalization of this new culture should be embedded in early childhood memories to bring about this cultural transformation in adulthood. This process of reculturation in the young urban Indian girls has been facilitated through the ‘World of Barbie’ helping their mindset to migrate into a distinctly different global culture as defined in the Transnational Imagined Community.

In 1999, Professor Philip Nichols argued that FCPA-style home country laws are efficient in combating transnational bribery, unlike host country regulation and corporate selfregulation. Observing feeble results obtained in 15 years of OECD Anti-bribery Convention, we find arguments for amending this assertion; home countries, aside from enforcing their own laws banning foreign bribery, should reconsider the classical ways of fighting transnational corruption, by helping host governments in their anti-corruption efforts and by encouraging their own corporations to join international dialogic webs. After presenting an original analysis of the reasons behind the limited impact of FCPA-style action, we would then further argue for the two alternative solutions backed by home states, looking respectively at the spectacular results of the anti-corruption campaign in Romania with US support, and at China’s recent position that her corporations should adhere to international private standards on foreign bribery.

The Impact of transnational corporations’ activities on local communities and populations can result in violations of human rights. There are compelling reasons to hold TNCs liable for human rights violations. The regulation of TNCs has become a global public good, and joint forces are needed to hold TNCs more accountable for their violations of human rights. Bilateral Investment Treaties, as a main component of international investment law regulating international investment activities, require urgent reform in this area. This article examines why and how BITs could be drafted or amended in order to enhance TNCs’ human rights accountability. After taking stock of existing legal institutions regulating TNCs, this article analyzes the difficulties and hurdles in subjecting TNCs to human rights liability. Finally, this article probes into potential advisable proposals on how BITs should be reformed, both in substance and procedure, to better respect human rights.

The nature of the UN Global Compact has been studied from the perspective of three frameworks. The first is the theory of norm. The UNGC involves the creation of a network beyond transnational advocacy, as a transnational norm. The network of the UNGC is a public space for dialogue among participants. The second is the theory of subject. In the process of Multi-Stakeholder Initiatives, ownership of various stakeholders and actors including companies are discussed. Furthermore, it attempts to draw the sense of ownership and commitment from those who cannot recognize their ownership. The third is the theory of responsibility. In the age of globalization, in association with increasing multilateral actors, the concept of ‘responsibility’ should be multilayered. The concept of ‘responsibility’ should be interpreted stereoscopically and it will be necessary to understand and conceptualize many related concepts concerning ‘accountability’ such as ‘responsibility,’ ‘charge’ and ‘commitment,’ with gradations.

한국에 거주하는 필리핀 출신 결혼이주여성들은 자신들이 힘들게 일해서 송금한 돈이 필리핀 현지 가족의 생계를 안정시키는 동시에 보다 생산적이고 투자적인 목적으로 사용되기를 갈망한다. 이러한 점을 감안해서 결혼이주여성과 그녀들 주변에 형성된 이주자 공동체를 대상으로 금융, 투자, 사업교육과 훈련이 주어진다면, 그녀들의 송금과 투자가 보다 생산적이고 투자적인 목적으로 쓰이고 필리핀에 남겨진 가족들과 마을을 개발하는 데 크게 기여할 수 있다. 그리고 결혼이주여성들이 속한 이주자 공동체는 스스로 자체적인 초국가적 네트워크를 가동해서 필리핀 현지구호와 개발사역에 참여하고 있으며, 한국의 민간단체와 신앙단체들도 그러한 이주자 공동체를 교량으로 해외구호와 개발사역에 보다 효과적으로 참여할 수 있다. 개발은 현지주민이 주체가 되고 외부자원은 촉진자 역할을 할 때 최상의 과를 도출할 수 있다는 점에서 현지상황에 정통한 현지인들과 지속적으로 신뢰관계를 구축하면서 협력사업을 추진하는 것은 매우 바람직하다. 또한 필리핀 현지에 거주하는 한필 다문화가족 공동체는 한국에 거주하는 한필 다문화가족과 많은 관심사와 문제의식을 공유하기 때문에 양자가 서로 파트너십을 맺고 협력할 때 서로 큰 혜택을 입을 수 있다. 예를 들면, 자녀들을 위한 이중언어교실을 양국에서 실행하며—한국에서는 따갈로그어 교실, 필리핀에서는 한글교실—양쪽의 자녀들을 상호 교환하고 교류시키는 프로그램을 수행해 나간다면 그 자녀들은 이중언어가 가능하고 이중문화에 익숙한 글로벌 시대의 인재들로 성장할 수 있을 것이다. 이러한 젊은이들은 향후 더욱 많은 다문화가족들로 넘쳐나게 되는 다문화 사회에서 요청되는 이문화 역량과 리더십을 발휘할 수 있을 것이다. 크고 작은 단체들과 기관들이 다문화가족과 협력하여 구호와 개발사역에 동참할 때, 전 세계의 빈곤문제가 크게 완화될뿐더러 한층 더 다문화 사회로 변모하는 현실 속에서 구호와 개발 사업을 주도하는 다문화가족 출신의 전문사역자들 또한 보다 많이 양산될 것이다.

국제수형자이송제도(Transfer of sentenced Persons)란 외국에서 형의 언도를 받아 그 국가의 교정시설에 구금되어 있는 수형자를 그 모국 등에 이송하여 그 국가에서 형을 집행함으로써 수형자의 개선갱생 및 원활한 사회복귀와 형사사법분야의 국제협력을 도모하는 제도를 말한다. 유럽에서는 EU의 발전 및 확대에 따라 경제의 통일화 또는 물류의 원활화 등을 촉진하였으나, 이와 반대로 범죄의 발생도 유럽전체로 확대됨과 동시에 유럽전체에 있어서 외국인에 의한 범죄가 증가하였다. 이러한 외국인의 범죄증가는 결과적으로 형사시설에서의 다양한 문제를 발생시켰다. 이에 따라 외국인 수형자를 자국에서 복역하도록 하는 것이 수형자의 사회복귀 및 형사시설의 문제 등의 해결에 유효하다는 결론에 따라 국제적인 사법공조를 하게 되었는데 그것이 국제수형자이송제도이다. 국제수형자이송제도는 유럽에서 1970년대부터 검토되기 시작하여 1983년 3월 21일에 유럽평의회(Council of Europe)의 조약인 수형자이송협약(Convention on the Transfer of Sentenced Persons)으로 결실을 맺었다. 한편, 일본에서도 1980년대를 기점으로 외국인수형자의 증가에 따라 유럽과 동일한 문제에 직면하게 되었다. 이러한 상황에서 일본은 수형자이송협약에 가입함으로써 수형자이송제도를 도입함과 동시에 이를 위하여 2002년 6월 4일 제154회 통상국회에서 국제수형자이송법을 제정하였다. 본고에서는 일본의 국제수형자이송법과 관련된 문헌을 기초로 일본의 수형자이송제도를 개관함과 동시에 현재 제기되고 있는 문제점 등을 검토하고, 그리고 우리나라의 국제수형자이송법과의 비교·검토하는 것을 목적으로 하였다.

예이츠는 『비전』의 제 3권 ｢심판받는 영혼｣에서 생과 사의 경계선에서의 6가지의 단계를 묘사하고 있다. 그의 진정한 목표는 이미 선험적으로 결정지어진 “존재의 통일에 이르는 길,” 더 나아가서는 “문화의 통일” 또는 “다문화”와 “초국가”의 길에 이르는 연단의 문제였고, 결국 보편적인 영혼의 초문화/초국가적인 시학의 지형도를 그려내는 작업이었다. 이미 먼저 온 “앞선 미래”의 영혼의 눈은 초국가주의 시학을 예견하고 있었고, 예이츠의 ｢심판받는 영혼｣은 바로 이 시학의 중핵을 이루는 중요한 증언이 되고 있다.