Generative artificial intelligence (GenAI) can now perform many activities traditionally associated with management case analysis, including summarizing cases, identifying problems, applying analytical frameworks, generating alternatives, and drafting recommendations. This creates a practical challenge for case teaching because plausible outputs do not necessarily reflect students’ engagement in the reasoning and managerial judgment that case-based learning is intended to develop. This paper examines the implications of GenAI for graduate management case teaching and proposes practical adjustments across three stages of the teaching process. Before class, students are encouraged to develop an initial problem formulation before consulting GenAI. During class, AI-generated outputs can be used as material for evaluating evidence, questioning assumptions, comparing alternatives, and defending decisions. After class, written assessment can be supplemented with information about students’ reasoning and use of GenAI. The paper argues that the objective should not be to exclude GenAI from case teaching, but to design learning activities that keep students actively engaged in problem formulation, critical evaluation, and managerial judgment.

The interface of Traditional Institutions (TIs) and Panchayati Raj Institutions (PRIs) in India, particularly in the context of tribal areas like Arunachal Pradesh is characterized by complexities entailing conflict as well as complementary. While TIs usage customary law derive legitimacy from collective conformity among the community, ancestry, and are typically engaged as village councils (e.g., Kebang, Builang or Nyele of different tribes), clan heads, and customary practices; the institutionalization of Panchayati Raj Institutions based on the 73rd Amendment to the Constitution in 1992 imposed a formal layer of democratic governance in rural India, including Scheduled Areas and tribal areas also in a modified fashion based on Article 243 M of the constitution and PESA under the Panchayati Raj Act of 1996. Objective: The study aims to examine the contradiction, cooperation, conflicts, and overlaps between these twin governance forms that exist in tribal dominated areas of north-east India like Arunachal Pradesh especially in Kamporijo Circle of Kamle District. Research Methodology: This research takes a qualitative exploratory comparative case study design to critically analyse the contradictions and evolving relationships between Traditional Institutions (TIs) and Panchayati Raj Institutions (PRIs) in Kamporijo Circle of Kamle District, Arunachal Pradesh of India. Conflicts between TIs and PRIs in Kamle become clear on their founding principles and the legitimacy of institutions. TIs of Nyishi tribe actively perform procedures based on oral tradition, clan power, and consensus. These institutions receive higher degree of respect and willingness to submit to them, and are often the first resource for conflict, land disputes, and behavioral regulations. Conclusion: The relationship between Traditional Institutions and PRIs in Kamporijo Circle is both co-dependent and antagonistic. While PRIs presented the formal structure of decentralized governance, Traditional Institutions held cultural authority and moral legitimacy.

French Missionary Dallet (1874) in his book described that there are many differences between China and Korea, and he indicated the thousand-character essay has been utilized both in Korea and in China for their children for Chinese characters. The thousand-character essay is called as Tcheonzamun(千字文) in Korea (Han, 1583). The main stream for the translation of Tcheonzamun has been on Chinese grammar (Thousand-Character Classic -千字文 Qiān zì wén). Recently, several researchers tried to translate Tcheonzamun poem on Korean grammar (Park et al., 2021; Kim, 2023). The present study will be done on Korean grammar. The thousand-character essay is called as Tcheonzamun in Korea (Han, 1583). There are three methods for the translation of Tcheonzamun poem on Korean grammar. The first one is the translation on the meaning of Chinese character on Tcheonzamun (Park et al., 2021). The second one is through Korean pronunciation of Chinese character (Kim, 2023). The third one, the present method for this study, is on the deleting method (Kim and Park, 2026; Park and Kim, in press). Usually, the deletion of the same part will be done between the different Chinese characters on the same line of the poem. The line is, for example, 241-244 資(Za) 父(Bu) 事(Sa) 君(Gun). However, there is the deletion of the similar part, and the deletion on the same Chinese character. The mark of [ ] shows the deletion of the same or the similar part on the same Chinese character. The mark of ( ) indicates the deletion of similar part. Somewhat old Tcheonzamun book(Han, 1583) was used for this work. The range of this study is (Tcheonzamun 241st-256th). This work concerns the translation of Tcheonzamun poem. The title of this study is ‘My husband! Are you going to love(心) me(your wife) constantly(丨)? My dear husband! At first, you have to control(聿) yourself(卩) well! (忠(Tchung) 則(Tchig) 盡(Zin) 命(Myeong)) (Tcheonzamun 241st-256th)’. There are two replications of each line. It is in order to compare the deleted Chinese character with the original one. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 241-244 資(Za) 父(Bu) 事(Sa) 君(Gun). 241-244 資(Za)-二-口-[丿-丶(丿)]=次. 父(Bu)-八=乂. 事(Sa)-⊃-二-口=亅. 君(Gun)-十(八)-⊃=口. My husband! You tell me(your wife) “If you do not want(次) to die(乂), please stop(亅) saying your words(口)!” Supposing that (資(Za) 父(Bu) 事(Sa) 君(Gun)) were ABCD, the translating order is BADC. This is the main method for the translation of Tcheonzamun poem. 245-248 曰(Wal) 嚴(Eom) 與(Yeo) 敬(Gyeong). 245-248 曰(Wal)-口=一. 嚴(Eom)-口-口-厂-攵-T=耳. 與(Yeo). 敬(Gyeong)-口-勹(厂)-攵-十(T)=十. My husband! You always want to be with me (your wife) together. My husband! If you want to be with me together (與) ten times (十), you had better hear (耳) once (一) my word. This is the style of Korean language. Supposing that (曰(Wal) 嚴(Eom) 與(Yeo) 敬(Gyeong)) were ABCD. The order of translation is CDAB. This is the minor method. 249-252 孝(Hyo) 當(Dang) 竭(Gal) 力(Lyeog). 249-252 孝(Hyo)-土-丿-亠=亅. 當(Dang)-土-口-冖-小=冂. 竭(Gal)-口-一(丿)-勹(冖)-小-亠=匕. 力(Lyeog). My husband! Do you want to live strongly(力) on eating the food with chopsticks(匕)? My husband! Please abandon(冂). your rough mind(亅) for me(your wife). The order of translation is CDAB. 253-256 忠(Tchung) 則(Tchig) 盡(Zin) 命(Myeong). 253-256 忠(Tchung)-口-丨=心. 則(Tchig)-目-人-亅(丨)=丨. 盡(Zin)-皿(目)-丿=聿. 命(Myeong)-人-口-一(丿)=卩. My husband! Are you going to love(心) me(your wife) constantly(丨)? My dear husband! At first, you have to control(聿) yourself(卩) well!.

French Missionary Dallet (1874) wrote in his book that the thousand character essay has been long time utilized as the basic textbook for Chinese characters both for Korean children and Chinese children. The thousand character essay is called as Tcheonzamun(千字文) in Korea (Han, 1583). The main method for Tcheonzamun translation is on Chinese grammar (www.chinasage.info/1000character-classic.htm). Recently, several researchers tried to do it on Korean grammar (Park et al., 2021; Kim, 2023; Kim and Park, 2026; Park and Kim, 2026). Somewhat old Tcheonzamun book was used for the present study (Han, 1583). Mainly, the translation was done on Chinese grammar (www.chinasage.info/1000character-classic.htm), while some of them are carried out on Korean grammar (Park et al., 2021; Kim, 2023; Kim and Park, 2026; Park and Kim, 2026). The present study was carried out on the deletion method on Korean grammar (Kim and Park, 2026; Park and Kim, 2026). The mark of [] shows the deletion on the same Chinese character. And the mark of () indicates the deletion of similar part of Chinese character. The range of the present Tcheonzamun poem is of (Tcheonzamun 257th-272nd). This study concerns the translation of Tcheonzamun poem. The title of this study is ‘My husband! Do you want that I(your wife) do my best for our home(冖)? And you(人) will be glad. Dear my husband! You must make me(your wife)(寸) to be always joyful(丨)! (臨(Im) 深(Sim) 履(Li) 薄(Bag)) (Tcheonzamun 257th-272nd)’. There are two replications of each line(four Chinese characters). It is in order to compare the deleted Chinese characters with the original Chinese characters. The translation was done only with the remained part(s) of the Chinese character (Kim and Park, 2026; Park and Kim, 2026). <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 257-260 臨(Im) 深(Sim) 履(Li) 薄(Bag). 257-260 臨(Im)-[口口口-口口口]=人. 深(Sim)-氵-儿-木=冖. 履(Li)-人(儿)-[尸-夂(尸)]-曰-冫=丨. 薄(Bag)-氵-曰 艹(木)-一丶(冫)=寸. My husband! Do you want that I(your wife) will do my best for our home(冖)? And you(人) will be glad. Dear my husband! You must make me(your wife)(寸) to be always joyful(丨)! If we suppose that (257-260 臨(Im) 深(Sim) 履(Li) 薄(Bag)) were ABCD, the translating order is BADC. It is the translation on Korean grammar (Park et al., 2021). 261-264 夙(Sug) 興(Heung) 溫(On) 凊(Zeong). 261-264 夙(Sug)-一-夕=冂. 興(Heung)-冂一⊃-[丨二-二丨(丨二)]-一=人. 溫(On)-日-皿(冂一⊃)-冫=丶. 凊(Zeong)-冫-月(日)-三(夕) =丨. My husband! Do you want that you(人) will be misfortune(冂)? My husband! Please, do not respect(丶) me(your wife) continuously(丨). If we suppose that (261-264 夙(Sug) 興(Heung) 溫(On) 凊(Zeong)) were ABCD, the translating order is BADC. It is the translation on Korean grammar (Park et al., 2021). 265-268 似(Sa) 蘭(Lan) 斯(Sa) 馨(Hyeong). 265-268 似(Sa)-[亻-人(亻)]=大. 蘭(Lan)-[丨彐-彐丨(丨彐)]-曰-木=艹. 斯(Sa) -土-三-人-F-丨=(nothing). 馨(Hyeong)-曰-尸(F)-木-丿(丨)-人-土-夕(三)=乂. My husband! Do you want the plant(艹) to grow well(大)? Please, do not(nothing) cut(乂) the plant! My husband! If you make me(your wife) to live happily, do not scold me! 269-272 如(Yeo) 松(Song) 之(Zi) 盛(Seong). 269-272 如(Yeo)-十-丶=口. 松(Song)-[人-人]-十=厶. 之(Zi)-丶=亠. 盛(Seong). My husband! Do you want me (your wife) to say (口) only a little (厶)? My husband! Please let a lot of (盛) things be unsuccessful (亠).

French Missionary Dallet (1874) wrote in his book that the thousand character essay has been for long time used as the textbook for Chinese characters both for Chinese children and for Korean children. It is widely acknowledged that Tcheonzamun was created by Chinese people (Han, 1583; www.chinasage.info/1000character-classic.htm). However, this masterpiece in Eastern Asia, Tcheonzamun, is the source of mystery. Because Tcheonzamun poem can be translated well on Korean pronunciation of Chinese character (Kim, 2023) and on Korean grammar (Park et al., 2021). Such results hint the next suggestion; Korean-language speaking people made Tcheonzamun. In the present study, deleting method will be used for the translation of Tcheonzamun (Kim and Park, 2026; Park and Kim, 2026). The range of this study is 16 letters of (Tcheonzamun 273rd-288th). The book used on the present study is somewhat old (Han, 1583). The main direction for Tcheonzamun translation has naturally been on Chinese grammar (www.chinasage.info/1000character-classic.htm). Recently, several researchers suggested the translation on Korean grammar (Park et al., 2021) or that on Korean pronunciation (Kim, 2023). The method for the present study is on the deletion method (Kim and Park, 2026; Park and Kim, 2026). The mark of [] shows the deletion on the same Chinese character. The mark of () indicates the deletion of similar part of Chinese character of Tcheonzamun. The translation was carried out only on the remained part(s) of Chinese character after the deletion. The title of this study is ‘My husband! Do you want me(your wife)(厶) to live well(丨)? My dear husband! Please, spend your joyful time(息) with me(your wife) together(一)! (川(Tcheon) 流(Lyu) 不(Bul) 息(Sig)) (Tcheonzamun 273rd-288th)’. There are two replications for each line (of four Chinese characters). It is in order to compare the deleted form of Chinese character with the original Chinese character (Kim and Park, 2026; Park and Kim, 2026). <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 273-276 川(Tcheon) 流(Lyu) 不(Bul) 息(Sig). 273-276 川(Tcheon)-ll=丨. 流(Lyu)-冫(ll)-[丶-一(丶)] -小=厶. 不(Bul)-小=一. 息(Sig). My husband! Do you want me(your wife)(厶) to live well(丨)? My dear husband! Please, spend your joyful time(息) with me(your wife) together(一)! 277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong). 277-280 淵(Yeon)-氵-小-[π(小)]=丨丨. 澄(Zing)-氵-小-一-夕-[ㅑ(夕)]=口. 取(Tchui)-日-一=又. 映(Yeong)-日-小=央. My husband! Do you want that we, you and me (your wife) (丨丨), will prosper (央) more and more than now (又)? Let’s talk (口) continually! 281-284 容(Yong) 止(Zi) 若(Yag) 思(Sa). 281-284 容(Yong)-人-[人]-口=宀. 止(Zi)-卜=亠. 若(Yag)-十-[十]-口=十. 思(Sa)-十(卜)=心口. My husband! Do you want me (your wife) to say (口) to you a lot of (十) secret (心) words in my heart? My husband! Please make to stop (亠) all of persons to enter into our home (宀)! Please protect us from other person(s) who is (are) willing to come between you and me (your wife)! 285-288 言(Eon) 辭(Sa) 安(An) 定(Zeong). 285-288 言(Eon)-二-亠=口. 辭(Sa)-二-亠-小-[小]-丿(丨)-[丨]=厶冂夕. 安(An)-宀=女. 定(Zeong)-宀=之. My husband! As a woman, and as a wife (女) of my husband, I really want (之) to talk (口) little by little (厶) all (冂) night (夕)! What (之) I, your wife, (女) want is to talk (口) with you even such a small time (厶) through (冂) the night (夕)! In other words, it can be said as follows. “My lovely wife Hyeonhi (女)! I have not heard your (之) talking (口) kindly (厶) in (冂) my heart (夕)!”.

The synergy between new-type urbanization (NTU) and low-carbon transition constitutes a vital pathway for reaching Chinese “dual carbon” targets. Present research predominantly focuses on socio-economic dimensions such as their interactive mechanisms and spatial governance strategies, while exhibiting insufficient attention to industrial perspectives. Thus, this study employs panel data of 30 Chinese provinces spanning 2008-2022 and exploits a panel two-way fixed effects model to investigate the association between NTU and the low-carbon development of tourism industry (LCDTI) through the analytical lenses of green technology innovation (GTI) and government intervention (GI), here GI is divided into green tax (GT) and financial subsidies (FS). The study shows: (1) NTU, GI, and GTI all significantly promote the LCDTI. (2) FS and GTI exhibit positive moderating effects on the association between NTU and LCDTI, whereas GT exhibits a negative moderating effect. (3) The moderating effects of FS and GTI display pronounced regional heterogeneity. Building upon these findings, this study proposes a tripartite synergistic framework integrating “targeted FS + GTI + optimized GT”. It emphasizes that high-economic-development regions should prioritize a “targeted FS + GTI” approach, while low-level regions should adopt a “GTI + optimized GT” paradigm to advance the LCDTI. Theoretically, this study enriches the industrial perspective research related to NTU; practically, it delivers implementable regional differentiation solutions for LCDTI.

French Missionary Dallet (1874) described that the thousand character essay has been long time utilized both for Chinese children and for Korean children for learning Chinese characters. The thousand character essay is called as Tcheonzamun(千字文) in Korea (Han, 1583). It is well known that Tcheonzamun was created by Chinese people (Han, 1583), and it is translated on Chinese grammar (www.chinasage.info/1000character-classic.htm). However, recently several researchers suggested that Tcheonzamun poem is well translated on Korean pronunciation of Chinese character (Kim, 2023) and on the deleting method (Kim and Park, 2026; Park and Kim, 2026). Park et al., (2021) suggested that Tcheonzamun is well translated on Korean grammar. The present researchers will try to translate Tcheonzamun on the deleting method. The deleting method was found by chance (Kim, 2023). The mark of [] indicates the deletion on the same Chinese character, and the mark of () shows the deletion of similar part between the different Chinese character or on the same Chinese character. Only remained part(s) of Chinese character will be useful for the translation. The range of this study is (Tcheonzamun 337th-352nd). Somewhat old Tcheonzamun book was utilized for the present study (Han, 1583). The title of this study is ‘My Husband! Do you want that we, you and me(your wife) (二), shall become one(入)? My Darling Husband! Please, respect me(我) as if I were your mother(母)! (入(Ib) 奉(Bong) 母(Mo) 儀(Eui)) (Tcheonzamun 337th-352nd)’. The theme of this study is as follows. 341-344 入(Ib) 奉(Bong) 母(Mo) 儀(Eui). 341-344 入(Ib). 奉(Bong)-人-三-丨=二. 母(Mo). 儀(Eui)-亻(人)-三-丨-[丶-丿(丶)]=我. My Husband! Do you want that we, you and me(your wife) (二), shall become one(入)? My Darling Husband! Please, respect me(我) as if I were your mother(母)!.

French Missionary Dallet (1874) described that the thousand character essay has been long time before B.C. 200 until now, and it has been utilized as a primary learning book for Chinese character both for Chinese children and Korean children. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). This somewhat old Tcheonzamun book(Han, 1583) was used for the present study. The deleting method was used for the translation of the Tcheonzamun poem on viewpoint of Korean grammar. The theme of this study is as follows. 321-324(1) 樂(Lag or Nag) 殊(Su) 貴(Gwi) 賤(Tcheon). 321-324(1) 樂(Lag or Nag)-[幺-幺]-木=白. 殊(Su)-人-木=歹. 貴(Gwi)-亠(人)-貝=口. 賤(Tcheon)-貝= 戔. My husband! Do you want that we, you and me(your wife), shall be ruined(歹) soon(白)? Let us say(口) the rough or the unkind language(戔) among us, it will be done soon. 321-324(2) 樂(Lag or Nag) 殊(Su) 貴(Gwi) 賤(Tcheon). 321-324(2) 樂(Lag or Nag)-[幺-幺]-木=白. 殊(Su)-人-木=歹. 貴(Gwi)-亠(人)-貝=口. 賤(Tcheon)-貝= 戔. My husband! Do you want that bad thing(歹) will not(白) be occurred in our home? My husband! Let us say(口) the unsolved things(戔) between you and me(your wife)!.

French Missionary Dallet (1874) wrote in his book that the thousand character essay was long time used for learning Chinese characters both for Chinese children and for Korean children. The thousand character essay is called as Tcheonzamun(千字文) in Korea (Han, 1583). The theme of Tcheonzamun might be the loyal to the king or the respect to the parents (www.chinasage.info/1000character-classic.htm). Recent researchers thought that the theme is the love between the husband and the wife (Park et al., 2021; Kim, 2023; Kim and Park, 2026; Park and Kim, 2026). The thousand character essay is called as Tcheonzamun in Korea (Han, 1583). The range of this study is of (Tcheonzamun 305th-320th). Somewhat old Tcheonzamun book (Han, 1583) was used for this study. The deleting method was used for this translating work (Kim, 2023; Kim and Park, 2026; Park and Kim, 2026). The mark of [ ] indicates the deletion on the same Chinese character. And the mark of ( ) shows the deletion of similar part between the different Chinese characters on the same line or on the same Chinese character (Kim and Park, 2026; Park and Kim, 2026). The line is four letters of Chinese character, for example, 305-308 學(Hag) 優(Woo) 登(Deung) 仕(Sa). The translation was carried out only with the remained part(s) of the Chinese character after deletion. The present study concerns the translation of Tcheonzamun poem. The title of this study is ‘The Lord of us, Augustin and Hyeonhi, orders to the husband. “You, the husband(人) Augustin! Do you want to live(厂) long(丨)? Please, talk(口) again(丿) and again(丶) together(ll) with your wife Hyeonhi! (存(Zon) 以(I) 甘(Kam) 棠(Dang))” (Tcheonzamun 305th-320th)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> There are two replications of each line. It is in order to compare the deleted Chinese character with the original Chinese character. 305-308 學(Hag) 優(Woo) 登(Deung) 仕(Sa). 305-308 學(Hag)-[ㅑ-ㅕ]-[乂-乂]-[冖-了]=一. 優(Woo) -亻=憂. 登(Deung). 仕(Sa)-亻=士. My colleague wife in the world! If you are going to make your sorrow(憂) great(一). Please, do respect(登) your husband(士)! Respecting only the husband results in the big problem of the family. Supposing that (305-308 學(Hag)-[ㅑ ㅕ]-[乂-乂]-[冖-了]=一. 優(Woo) -亻=憂. 登(Deung). 仕(Sa)-亻=士) were ABCD, the order of translation is BADC. It is the type of Korean language. In detail, it is verb1+object1+verb2+object2. 309-312 攝(Seob) 職(Zig) 從(Zong) 政(Zeong). 309-312 攝(Seob)-耳-[耳-耳]=扌. 職(Zig)-耳-戈=日立. 從(Zong)-彳=小之. 政(Zeong)-攵-下=亠. My husband! You are opposite(亠) to my(小) plan(之) to do something. It is as if you use your hands(扌) in order to raise(立) the sun(日). My husband! It is not possible! Supposing that (309-312 攝(Seob)-耳-[耳-耳]=扌. 職(Zig)-耳-戈 =日立. 從(Zong)-彳=小之. 政(Zeong)-攵-下=亠) were ABCD, the order of translation is CDAB. As well as BADC shown in the previous line, CDAB is the type of Korean language. In detail, it is the type of Korean language. In detail, it is object2+verb2+object1+verb1. 313-316 存(Zon) 以(I) 甘(Kam) 棠(Dang). 313-316 存(Zon)-子= 厂丨. 以(I)-山(子)=人. 甘(Kam)-三=ll. 棠(Dang)-小(三)-[冖-十(冖)]=口丿丶. The Lord of us, Augustin and Hyeonhi, orders to the husband. “You, the husband(人) Augustin! Do you want to live(厂) long(丨)? Please, talk(口) again(丿) and again(丶) together(ll) with your wife Hyeonhi! 317-320 去(Keo) 而(I) 益(Ik) 詠(Yeong). 317-320 去(Keo). 而(I)-一-勿=丿. 益(Ik)-[八-儿]-勿-一=一. 詠(Yeong)=言永. My husband! You do not really want it! Anyway, we suppose that you desired to be ruined. “My husband! You are going to make nothing (去) of prosperous or of advance (丿). Please make (一) you(my husband) solely continue(永) to say(言)! Our family will become such a poor condition!” And supposing that (317-320 去(Keo). 而(I)-一-勿=丿. 益 (Ik)-[八-儿]-勿-一=一. 詠(Yeong)=言永) were ABCD, the translating order will be BADC. This is the style of Korean language. In detail, verb1+object1+verb2+object2.