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This paper aims to examine whether culture impacts the execution of financial services advertising (FSA). Specifically, this study investigates how cultural values are reflected in FSA by comparing magazine ads in the USA and Korea.

This study analyzed the content of a total of 1,889 (USA = 1,486; Korea = 403) FSA in print business/news magazines from 2005 to 2009.

The finding of this study showed significant cultural differences of FSA in terms of collectivism, high and low cultural contexts, human models/celebrity presence and time orientation between the USA and Korea. However, the difference in individualistic cues between the USA and Korea was not significant.

Using the integration of multiple cultural frameworks will better explain cultural differences reflected in marketing communication in the financial services (FS) sector. Future research is needed to generalize how such frameworks are reflected in different settings, such as different media or different countries.

The findings of this study suggest that FSA reflect cultural values, providing further implications for FS companies targeting the global market.

This study extends the understanding of impact of cultural values on advertising by exploring the FS industry.

Due to environmental externalities, micro-enterprises with profit-seeking features do not develop sufficient motivation for environmental governance. In a fiscally decentralized system, local environmental protection authorities perform environmental supervision, and the intensity of the regulations that they implement has an important influence on corporate environmental governance. Based on the promotion tournament framework, this paper aims to discuss the driving mechanism of corporate environmental governance using turnover of environmental protection department directors (EPDDs) as an indicator.

Using samples of A-share companies listed on the Shanghai and Shenzhen exchanges from 2007 to 2014, this paper examines the impact of EPDD turnover on corporate environmental governance and its underlying mechanism.

The results show that corporate environmental governance exhibits a political periodicity that changes with the turnover of the EPDD, and the periodicity remains after controlling for the influence of changes in provincial party secretary and governor. Internal mechanisms analysis indicates that, without financial independence, local environmental protection departments rely on increasing sewage charges, not environmental protection subsidies, to promote corporate environmental governance. Further, considering heterogeneity among officials, it finds that the younger a new EPDD is, the more pronounced the periodicity of corporate environmental governance. However, there is no significant difference between in-system and out-system turnover.

In general, this paper describes the mechanisms of corporate environmental governance from the perspective of political economics, and the results have implications for the potential improvement of the government’s environmental supervision functions and the development of ecological civilization in China.

Comedy and parody in rock and metal music have been around since the genre's inception. The Italian comedic music genre known as rock demenziale employs the use of nonsense and surrealism which turns conventions upside down. The demenziale has also attracted a slew of bands that employ this humour within the heavy metal genre, most famous of which is the Roman band Nanowar of Steel. With their jabs at Manowar and power metal bands, they place mundane activities and characters into the grandiose medievalist and fantasy worlds commonly used by those bands to the point of absurdity. However, with humour being deeply culture-specific, jokes that draw from a country's pop culture and makes extensive use of puns may be lost to an audience not familiar with that culture. Nanowar of Steel's unique position of having songs written in seven languages, primarily English and Italian, allows us to take a deeper look at how language and humour interfaces with the local and global metal scenes.

Force Structure is an important aspect of the PMMM and helps define the nature of civil–military relations. It is in the realm of conscription that the dimension of force structure finds particular relevance in the Taiwan context. Moreover, while there have been military restructuring projects and programs that have made detailed changes one way or the other, the big picture remains: Taiwan’s is a conscript-based military. Therefore, it is this aspect of force structure wherein the importance of public perception lies, and the results of this research show that attitudes toward military conscription are impacted significantly by self-identification, with the vast majority wanting the ROC government to keep conscription, rather than moving forward with the All-Volunteer Force transformation. In terms of the attitudes toward conscientious objection, results show that the younger a respondent is, the more they support conscientious objection. Moreover, the more supportive a respondent is to women serving in the military, the more they support conscientious objection. Taken together, this would seem to indicate that citizens, especially young people, regard the matter of military service as a choice that should be made by the individual in question – either male or female. Given the fact of conscription, persons with a valid reason for conscientiously objecting should not be forced to serve, or punished if they refuse to do so. Thus it seems that people recognize a need for conscription, whether as a means to promote good citizenship habits among young men, or because of the China threat, but that opting out of such a system should be accommodated.

This paper discusses some aspects of the performing arts of the Tibetans and attempts to analyze how they have fared within the context of an extremely large and modernizing state, where since the late 1970s modernization has been accompanied by a contrary revival of traditions. It argues that performing arts traditions remain powerful among the Tibetans and takes issue with the frequently heard notion that Tibetan culture is being destroyed. It contends, however, that the acceleration of modernization in the coming decades could weaken the tradition in Tibetan culture by affecting its link with the society which feeds it. But what is likely to develop is a changed Tibetan culture, with more place given to those features we know as modernity. On the other hand, the traditions are most unlikely to die out in the foreseeable future. The topical focus of the article is on the performing arts, especially the related forms of drama, balladry and dance. The period of focus is that since the early 1980s, and especially the 1990s.

In this chapter, we consider music as a tool for emotional regulation in relation to disability, which can be employed to counter the dehumanisation of disabled people that arises from unregulated emotional responses to disability. Responding to Julia Kristeva's presentation of non-disabled encounters with disability as causing a physical or psychical death, Alison Duncan Kerr's arguments on the rationality of regulating emotions in encounters where unregulated emotions have negative effects on the self and others are brought together through Rebecca Jiggens' cultural model of understanding the significance of disability to illustrate the irrationality and moral paucity of ableism. We argue that music can play a role in regulating the emotions typically felt towards the disabled. Kristeva's idea that disability wounds or even kills the abled is insightful, but if we are right, then the tight connection between death and emotional reactions to disability could be overcome through the process of emotion regulation.

ROYAL Alderman T. A. Abbott of Manchester, dealt with somewhat severely by Dr. Savage in his A Librarian's Memories, had at least enthusiasm for libraries. He was mightily honoured when he became President at our Manchester Conference in 1921. “We are the Royal Library Association”, he declared and should call ourselves that; haven't we a Royal Charter? Our recognition comes direct from the Sovereign”. No doubt a vain wish, although the Library Association seemed to come near it in 1950 when George VI graciously became its Patron and the Duke of Edinburgh its President. Since that date the engineers have become “royal”, but we have slipped back. When Her Majesty came to the Throne, the patronage her father had bestowed was refused, no doubt on the direct counsel of her advisers who would not want so young a Sovereign to assume too many offices. On that view librarians could not murmur. There is a future, however, and in it there will be a new Library Association House next to, almost conjoined with, a new National Central Library. King George V with Queen Mary opened the second, as is well remembered especially by the King's speech, one of the best, most useful, in library history, in which he described the N.C.L. as “a university that all might join and none need ever leave”—words that we hope may somewhere be displayed in, or on, the new N.C.L. building. Royalty and its interest in libraries has been again manifested in the opening last month (July 13th to be precise) by Queen Elizabeth, the Queen Mother, of the new Central Public Library at Kensington. The Royal Family has close relations with Kensington of course. It is recalled, too, that the Manchester Central and that at Birkenhead were opened also by King George V and Queen Mary; and Queen Elizabeth II quite recently opened the Central Library of the re‐created city of Plymouth, the largest new town library since the Second World War. Kensington has now opened the first major London library since 1939. It is not modern in spirit externally and, as is known, is the work of the architect of the Manchester Reference Library, Mr. Vincent Harris, and there is no doubt about its dignity. Its interior methods are, however, quite modern; a few of them were broadcast to us for a few moments by the B.B.C. announcer, to the effect that there were 100,000 books, that returned books in the lending library were not discharged at the counter but slid down a chute to a room below where that was done, etc., with the remark that books not available in the public apartment could be requisitioned from other libraries but, with the large stocks on show and in the building, that did not seem to be very necessary. We sometimes wish that broadcasters, however well intentioned that may have been, knew something about libraries. Happening at about the same time was the removal of the Holborn Central Library stock to its new home in Theobald's Road, a complex process which Mr. Swift and his staff carried out in July without interrupting the public service. We hope that Mr. Swift will be able soon to tell us how he carried out this scheme. Thus has begun what we hope will be a process of replacing many other London libraries with modern buildings more worthy of the excellent work now being done in them.

The historian Patrick Wolfe reminds us that the settler colonial logic of eliminating native societies to gain unrestricted access to their territory is not a phenomenon confined to the distant past. As Wolfe (2006, p. 388) writes, “settler colonizers come to stay: invasion is a structure not an event.” In the Gulf of Carpentaria region in Australia’s Northern Territory this settler colonial “logic of elimination” continues through mining projects that extract capital for transnational corporations while contaminating Indigenous land, overriding Indigenous law and custom and undermining Indigenous livelihoods. However, some Garawa, Gudanji, Marra, and Yanyuwa peoples are using creative ways to fight back, exhibiting “story paintings” to show how their people experience the destructive impacts of mining. We cannot know yet the full impact of this creative activism. But their body of work suggests it has the potential to challenge colonial institutions from below, inspiring growing networks of resistance and a collective meaning-making through storytelling that is led by Indigenous peoples on behalf of the living world.

Explanation of sickness, injury and absence at work frequently turns on “stress” and the individual's ability to “cope” with stress. A critique of the underlying ideology and science of stress and coping discourse (SCD) is presented. An alternative sociological model is put forward in which sickness is reconceptualised as an element in social relations. An intensive study of a medium‐sized pottery firm over two and a half years is presented to support this theory. Three experiments involving women working on the line in the North Staffordshire pottery industry are reported. The findings support the argument that control of time is strongly related to absence and lateness.