French Missionary Dallet (1874) described that the thousand character essay was well used both in Korea and in China for long time, and it was utilized for Chinese characters for their children. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). Which is the most important thing in our life? Tcheonzamun author(s) thought that it is the love between the husband and the wife in the family (Park et al., 2021; Kim, 2023). In the present work, the subject of the love in the marriage life will be studied. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). The textbook of this work was somewhat old (Han, 1583). The range of the present study is of (Tcheonzamun 065th-080th). The translation of Tcheonzamun was done on the deletion method (Kim, 2023). The mark of [ ] shows the deletion of the same parts or that of the similar parts on the same Chinese character. The mark of ( ) indicates the deletion of the similar parts among the different Chinese characters on the same line. Here, the line is, for example, (065-068 海(Hae) 鹹(Ham) 河(Ha) 淡(Dam)). This study concerns the translation of Tcheonzamun poem. The title of this study is ‘My husband! Are you going to make me (your wife) to say(曰) freely? When the fish(魚) takes the sufficient water(氵), the fish will feel so good! My husband! Give the energy to me who is really mild, and I shall be the kind wife as a sheep(羊) with wings(羽) (鱗(Lin) 潛(Zam) 羽(Wu) 翔(Sang)) (Tcheonzamun 065th-080th)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).>. 065-068 海(Hae) 鹹(Ham) 河(Ha) 淡(Dam). 065-068 海(Hae)-每=氵. 鹹(Ham)-酉(每)=咸. 河(Ha)-氵=可. 淡(Dam)-氵=炎. My husband! Do you want your diligent wife (咸), the hard worker, to make the fool (氵)? You can (可) make her to such a condition with the fierce (炎) insult. 069-072 鱗(Lin) 潛(Zam) 羽(Wu) 翔(Sang). 069-072 鱗(Lin)-[小-小]-[夕-㐄(夕)]-一=魚. 潛(Zam) -[六-六]-一=氵曰. 羽(Wu). 翔(Sang)-[刁一-刁一]=羊. My husband! Are you going to make me (your wife) to say(曰) freely? When the fish(魚) takes the sufficient water(氵), the fish will feel so good! My husband! Give the energy to me who is really mild, and I shall be the kind wife as a sheep(羊) with wings(羽). 073-076 龍(Lyong) 師(Sa) 火(Hwa) 帝(Ze). 073-076 龍(Lyong)-立-月=与三. 師(Sa)-巾-呂(月)=一. 火(Hwa). 帝(Ze)-巾-立=丿. My husband! Do you want to get (与) three things (三) with only one thing (一)? My husband! The rising thing (丿) must be active as if it were the fire (火)! 077-080 鳥(Zo) 官(Gwan) 人(In) 皇(Hwang). 077-080 鳥(Zo)-白-与-丶=二. 官(Gwan)-宀(与)-丨(丶)=口口. 人(In). 皇(Hwang)-白=王. My husband! Do you want that you and me your wife (二) will talk (口) joyously again (口) and again? My husband! Now you are the higher person (王) than me your wife. You must descend from the higher place to the lower condition (人).

French Missionary Dallet (1874) wrote that there is the textbook for instructing Chinese characters for the children both in China and in Korea. It is the thousand character essay that has been used in Tchi’n(秦) Empire (Dallet, 1874). Tchi’n(秦) Empire was ruined before the era of BC 200. It means that Tcheonzamun was created more than 2,200 years ago. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). The main direction of Tcheonzamun translation has been through the meaning of Chinese character on Chinese grammar. (Han, 1583). Recently, several researchers showed that Tcheonzamun is translated on Korean grammar (Park et al., 2021; Kim, 2023). In the viewpoint of Tcheonzamun translation on Korean grammar, there are three methods. The first translating method is through the meaning of Chinese character (Park et al., 2021). The second method is on the basis of Korean pronunciation of Chinese characters on Tcheonzamun (Kim, 2023). The last one is the deleting method (Kim, 2023). The last method is the one for the present work. The range of the present Tcheonzamun study is of (Tcheonzamun 033rd-048th), and the somewhat old Tcheonzamun book was used on the present work (Han, 1583). The mark of ( ) indicates the deletion of similar part of Chinese characters on the same line, and the mark of [ ] shows the deletion on the same Chinese characters. The line is, for example, (033-036 雲(Wun) 騰(Deung) 致(Tchi) 雨(Wu)). The title of this study is ‘My wife Hyeonhi said to me “I ‘m nearly boiled with your hot hands!” (玉(Og) 出(Tchul) 崑(Kon) 岡(Kang)) (Tcheonzamun 033rd-048th)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet)>. There are two replications for each line. This is in order to compare the deleted form of Chinese character with the original Chinese character. 033-036 雲(Wun) 騰(Deung) 致(Tchi) 雨(Wu). 033-036 雲(Wun)-二-水-一=冂厶. 騰(Deung)-二-[月-火(月)]=馬. 致(Tchi). 雨(Wu)-水-一=冂. My husband! Do you want to upset(冂) all of your precious things(致)? Please abandon(冂) me(your wife)(小) swiftly(馬)! Do you want to preserve all of your fortune? Please keep me (your wife) well! 037-040 露(Lo) 結(Kyeol) 爲(Wi) 霜(Sang). 037-040 露(Lo)-雨=路. 結(Kyeol). 爲(Wi). 霜(Sang)-雨=相. My husband! It is not so. If you want that the relation (結) between two human-beings results good (路), the two persons do their best (爲) for themselves each other (相). My husband! You must do your best for me, your wife! 041-044 金(Keum) 生(Saeng) 麗(Yeo) 水(Su). 041-044 金(Keum)-王=人人. 生(Saeng)-主(王)=丿. 麗(Yeo). 水(Su). My husband! Do you want that the person (人) and the other person (人) will be good and comfortable (丿)? The water (水) must be clean (麗) and beautiful! In other words, the ambience (水) must be good (麗) among you (the husband) and me (your wife). 045-048 玉(Og) 出(Tchul) 崑(Kon) 岡(Kang). 045-048 玉(Og). 出(Tchul)-凵=山. 崑(Kon)-山-[匕-匕]=曰. 岡(Kang)-山-冂(凵)=小. My husband! If you want the whole mountain (山) will be changed into the treasure (玉), I(your wife) (小) can speak (曰) freely to you! My wife Hyeonhi said to me “I ‘m nearly boiled with your hot hands!".

French Missionary Dallet (1874) noted that the thousand character was used in ancient China from Tchin(秦) dynasty. Tchin dynasty was ruined around B.C. 200. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). Dallet (1874) added into his book tens of Chinese character of Tcheonzamun. Tcheonzamun was mainly translated onby Chinese grammar (Han, 1583). However, recently several researchers tried to translate Tcheonzamun poem both on Korean grammar (Park et al., 2021) and through Korean pronunciation of Chinese character (Kim, 2023). In addition, a deleting method was used for the translation (Kim, 2023). The present study was carried out on somewhat old book of Tcheonzamun (Han, 1583). This work is in order to translate the Tcheonzamun poem of (Tcheonzamun 449th-464th). The present method for translation through the deleting method (Kim, 2023). Apparently, this method is ‘Non sense’. However, the meaning of the translation through the deleting is valuable, so the present researchers take the method (Kim, 2023). The deleting occurs generally for the same or the similar part of Chinese characters between the different Chinese characters on Tcheonzamun (Kim, 2023). Sometimes, on the same Chinese characters, it occurs. In this case, the mark of [] was used in order to show the deletion on the same Chinese character. The title of this study is ‘My husband! If you (人) want for me(your wife) to assist you and to help you in order to live (生) long time, at first you must take care of (必) me (小)! (Tcheonzamun 449th-464th)’. The next the result of this work. There two repetitions of each line. It is in order to compare the original Chinese character with the deleted forms of Chinese characters on Tcheonzamun. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 449-452 肆(Sa) 筵(Yeon) 設(Seol) 席(Seog). 449-452 肆(Sa)-[二二-彐一]-[丨-丨]-一=厶. 筵(Yeon)-[k-k]-廴=心. 設(Seol). 席(Seog)-巾(廴)-一-[广(卄)-卄]=(nothing). My husband! If you give me(your wife) (厶) your whole affection (心), you must grow (設) your love for me. My husband! Because now you do not have any affection (nothing) for me. 453-456 鼓(Go) 瑟(Seul) 吹(Tchi) 笙(Saeng). 453-456 鼓(Go)-口-[土-土]-乂=小. 瑟(Seul)-[王-王]=必. 吹(Tchi)-口-人(乂)=人. 笙(Saeng)-[k-k]=生. My husband! If you (人) want for me(your wife) to assist you and to help you in order to live (生) long time, at first you must take care of (必) me (小)! 457-460 陞(Seung) 階(Gye) 納(Nab) 陛(Pye). 457-460 陞(Seung)-[丿十-卄(丿十)]-[口-口]-土=丶. 階(Gye)-阜比=日. 納(Nab). 陛(Pye)-阜比-土=(nothing). My husband! Certainly, you do not want your early death. However, it can be arrived to you earlier. My husband! Do you know the reason of your possible date (日) of early death (丶)? The reason, it is that your wife(me) will not offer (納) anything (nothing) to you. 461-464 弁(Byeon) 轉(Zeon) 疑(Eui) 星(Seong). 461-464 弁(Byeon)-厶=卄. 轉(Zeon)-[一由-一由]-[十-十]=丶. 疑(Eui)-[上-下(上)]-厶-[人-人]=大. 星(Seong). My husband! Will you find out a lot of (卄) my(your wife) aids for you? These aids look like tiny (丶) things, but they are really valuable things for you! My husband! Please enlarge (大) your observation as large as the star (星) in order to see my meaningful help for you!.

This paper explores urban solitude, fragmented identity and silent human connection in Kiran Rao’s film Dhobi Ghat and Virginia Woolf’s novel Mrs. Dalloway. Both works belong to different historical, cultural, and artistic contexts, depict modern city as a paradoxical space where people live in physical proximity yet remain emotionally distant. It examines how loneliness, memory, class inequality, gendered isolation, trauma, and incomplete relationships are shaped by city life. The paper adopts a qualitative comparative approach, using close textual and visual analysis to investigate Woolf’s modernist techniques and shifting perspectives, and Rao’s cinematic photography, video diaries, paintings, silence and fragmented encounters. The analysis shows both works represent urban life not as a total, coherent experience, but rather as a sequence of fragmented memories, indirect communications and fragile emotional bonds. This paper concludes that modern cities not only generate isolation but also contain latent possibilities for recognition, sympathy and human connection.

French Missionary Dallet (1874) wrote that the thousand character essay has been used long time more than 2200 years. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). However, it is not well known who created Tcheonzamun. Anyway, there are two main methods for Tcheonzamun translation. The first one is on the basis of Chinese grammar (Han, 1583). The second one is through Korean grammar (Park et al., 2021; Kim, 2023). The present translating study is carried out on the viewpoint of Korean grammar. The present translating method is the deleting one (Kim, 2023). If there is(are) the same part or the similar part on the different letter or the same letter, the same part or the similar part will be deleted. The mark of ( ) shows the deletion of similar part. And the mark of [ ] indicates the deletion on the same Chinese character. The range of this study is of (Tcheonzamun 145th-160th). And the Tcheonzamun book on the present study was somewhat old (Han, 1583). There are two replicates of the four letters. It is in order to compare the deleted Chinese character with the original one. The title of this study is ‘My husband! Do you(一) want to be really gentle to me(your wife) like sheep(羊)? I(your wife) am a truly tiny person like a hair(髮) or a thread. Please make me to become better (丿) and better(丿) than now!(盖(Gae) 此(Tcha) 身(Sin) 髮(Bal)) (Tcheonzamun 145th-160th)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 145-148 盖(Gae) 此(Tcha) 身(Sin) 髮(Bal). 145-148 盖(Gae)-皿=羊. 此(Tcha)-[ㅛ-ㅛ]=一. 身(Sin)-耳(皿)=丿丿. 髮(Bal). My husband! Do you(一) want to be really gentle to me(your wife) like sheep(羊)? I(your wife) am a truly tiny person like a hair(髮) or a thread. Please make me to become better (丿) and better(丿) than now! 149-152 四(Sa)-儿=口. 大(Dae)-人(儿)=一. 五(Oh)-力=二. 常(Sang)-冖(力)=小弔. My husband! You are greater (一) than me, your wife. And are you going to say (口) to me? My husband! If you behave with such an attitude, my (小) sorrow (弔) will be increased two times (二). 153-156 恭(Gong) 惟(Yu) 鞠(Gug) 養(Yang). 153-156 恭(Gong)-㣺-井=人. 惟(Yu)-㣺-亻-十-二=亠. 鞠(Gug)-井-十=口勹米. 養(Yang)-人(亻)-二=小良. My husband! If I were able to say to you (人) your mistakes (亠), what shall I do? My husband! I am your sensible (良) wife (小)! As many as the number of rice (米) in the bag (勹), I must tell (口) you such a lot of words to you! 157-160 豈(Ki) 敢(Gam) 毁(Hwe) 傷(Sang). 157-160 豈(Ki)-山=豆. 敢(Gam)-攵-丁=耳. 毁(Hwe)-土(山)-攵-日-刀=丨. 傷(Sang)-亻(丁)-日-刀=人丿. My husband! If you can hear the advices of your wife (me) well with your ears (耳) largely open like the pea (豆). My husband! You (人) have to continue (丨) to succeed (丿) well.

This study focuses on the urban cultural influences of Al-Andalus spanning 92-478 AH / 711-1085 CE. Addressing the understudied topic of non-core cities in existing historical research, it selects four sample cities: Alcalá de Guadaíra, Madrid (Majrīt), Murcia, and Granada. The study aims to clarify the constructive role of these cities, which operated outside the core capital system in the civilization of Al-Andalus. This study adopts historical analysis to trace the origins, administrative evolution, and developmental trajectories of the four cities, and analyzes their contributions to the fields of agriculture, industry, trade, and science and culture. The study finds that all sample cities supported regional political stability and integration, and served as core economic nodes for irrigated agriculture and handicraft industries. Meanwhile, the four cities exhibit clear functional differentiation: Murcia and Granada developed into core scientific and cultural centers, while Madrid (Majrīt) and Alcalá de Guadaíra undertook military and administrative functions including border defense and urban governance. This study ultimately concludes that small and medium-sized cities in Al-Andalus were a core element of the civilization’s construction, and the omission of these cities in traditional research must be remedied through a comprehensive reexamination of historical sources.

Social media is a fluid space of cultural performance, a sphere to negotiate the identity and social engagement of Bangladeshi millennials, and Facebook is one of the most used social platforms among the millennials in Bangladesh. Facebook is not just a site of communication, but a site of active meaning-making. This is a qualitative case study that uses Stuart Hall’s theory of media message reception to examine the response of five participants from different socio-cultural backgrounds and levels of education to the Facebook message. Three different Facebook (cross-cultural romantic post, local product promotion and cultural celebration video) were presented, followed by semi-structured interviews to get insights into cognition, emotion and behaviour. Study results show engagement isn’t as simple as liking or sharing. Users read, interpret or challenge content in the context of personal experience, cultural values, and social situations. The most frequent negotiated readings were those that showed selective interpretation influenced by educational and professional, and social factors. There was a strong element of disagreement and critique and the interpretative agency was very obvious. This research brings the reception theory to the algorithmically mediated digital environment in Bangladesh and provides evidence that millennials are not just consumers of information but are also part of the creation of meaning. The results of this research offer insights for content creators, educators, policymakers, and media scholars interested in the complex interpretative activities involved in engaging with Facebook.