French Missionary Dallet (1874) described in his book that the thousand character essay was long time utilized for Chinese characters for the children both in China and in Korea. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). Traditionally, the translation of Tcheonzamun has been done on Chinese grammar (Han, 1583). However, recently, several researchers tried to translate the masterpiece in Asia (Tcheonzamun) on Korean grammar (Park et al., 2021; Kim, 2023). The present study will be carried out on Korean grammar. There are three translating methods on Korean grammar. The first method is the meaning of Chinese character on Tcheonzamun (Park et al., 2021). It is similar to the translation on Chinese grammar (Han, 1583). However, the order of translation is different. Supposing that the order of Chinese character is ABCD of the line (it is four Chinese characters) on Tcheonzamun. The translating order on Korean grammar is BADC or CDAB. (The translating order on Chinese grammar is ABCD.) The second method is on the deletion of the same or the similar part between the two different Chinese characters on the same line (Kim, 2023). For example, the line is composed of (705-708 省(Seong) 躬(Gung) 譏(Ki) 誡(Kye)). The third translating method is on Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). The third method (Kim, 2023) was taken on the present study. The title of this study is ‘Hilye Sarah prays “My Lord, I love my husband Yeonghag! (705-708 省(Seong) 躬(Gung) 譏(Ki) 誡(Kye))” (Tcheonzamun 705th-720th)’. Now, the husband is not faithful to the wife. He has liked another woman. And the next is the pray of the wife to the Lord. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). Modified pronunciation of Chinese character on Korean language in Korean alphabet. Modified pronunciation of Chinese character on Korean language in English alphabet >. 705-708 省(Seong) 躬(Gung) 譏(Ki) 誡(Kye). “성-기게!” Seong-ki-ke! Oh my Lord! Please, do the penalty to my husband and to the other woman on the broken method! (Seong-ki-ke!) 709-712 寵(Tchong) 增(Zung) 抗(Hang) 極(Geug). “촘촘하게!” Tchom-tchom-ha-ge! Oh My Lord! Please, give the severe penalty to the two persons –my unfaithful husband and the bad woman- on the tight method! (Tchom-tchom-ha-ge!) 713-714 殆(Tae) 辱(Yog). “태워!” Tae-weo! My Lord, I want You to burn (Tae-weo!) the two persons, my husband and the woman! Because the woman did the unfavorable thing with my husband. 715-720 近(Geun) 恥(Ti) 林(Im) 睾(Go) 幸(Haeng) 卽(Zeug). “같이 익게 해줘!” Ga-ti Ig-ge Hae-zweo! My Lord, I want (Hae-zweo!) You to burn the two persons, my unfaithful husband and the bad woman! My Lord, I wish that You will cook (Ig-ge) them together (Ga-ti) in the fire. Hilye Sarah prays “My Lord, I love my husband Yeonghag! (705-708 省(Seong) 躬(Gung) 譏(Ki) 誡(Kye))”.

French Missionary Dallet (1874) introduced the thousand character essay to the Western World. Dallet (1874) described that the thousand character has been used both in China and in Korea for the very long time, and that it was used as the textbook for the Chinese characters for the children. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). It is thought that the Sphinx is the splendid thing in the Western World. The Tcheonzamun is the miraculous thing in the Eastern World. Recently Park et al., (2021) and Kim (2023) translated Tcheonzamun poem in the interesting manner, and they (Park et al., 2021; Kim, 2023) thought that the theme of the Tcheonzamun poem is the ‘love’ between the husband and the wife. The present study is carried out in the viewpoint of the love between the couple. It is often said that the love is not perfect, but that it is incomplete. In the present study, the condition is very severe between the husband and the wife. Somewhat old Tcheonzamun book (Han, 1583) was used for this study. The method used in the present study is on the basis of Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). By chance, it is known that the sixteen letters on Tcheonzamun make a poem (Park et al., 2021). There are three methods for the translation on Korean grammar (Park et al., 2021; Kim, 2023). On the present study, the translation was done on Korean pronunciation of Chinese characters (Kim, 2023). The range of this study is of (Tcheonzamun 721st-736th). This work concerns the translation of Tcheonzamun poem. The title of this study is ‘It is you Hyeonhi who made me(Augustin) happy on the very difficult life in Japan! (沈(Tchim) 默(Meug) 寂(Zyeog) 寥(Yo)) (Tcheonzamun 721st-736th)’. The present researchers do not judge whether the following curses will be to her husband or not. The curses might be to the woman whom her husband likes. Anyway, the next is the pray of the wife to the living Lord! <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). Modified pronunciation of Chinese character on Korean language in Korean alphabet. Modified pronunciation of Chinese character on Korean language in English alphabet >. 721-726 兩(Yang) 疏(So) 見(Gyeon) 機(Gi) 解(Hae) 組(Zo) “양손 끊기 해줘!” Yang-son Geun-gi Hae-zwo! My Lord! I wish (Hae-zwo!) that You cut (Geun-gi) the both hands (Yang-son) of the person! 727- 732 誰(Shyu) 逼(Pib) 索(Saeg) 居(Keo) 閑(Han) 處(Tchyeo). “슬피 살게한 채!” Seul-pi Sal-ke-han Tche! Oh My Lord! I wish that You make (Tche!) the person to live (Sal-ke-han) unhappily (Seul-pi)! 733-736 沈(Tchim) 默(Meug) 寂(Zyeog) 寥(Yo). “침을 뱉어 줘요! Tchim-eul Baet-eo Zweo-yo! My Lord! I wish (zweo-yo!) that You will spit (Tchim-eul Baet-eo) at my opponent contemptuously. “It is you Hyeonhi who made me(Augustin) happy on the very difficult life in Japan!”.

French Missionary Dallet (1874) wrote that the thousand character was utilized for very long time from Tchin (秦) dynasty. It had been used more than 2200 years as the textbook for Chinese characters for the children both in Korea and in China. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). One of those translating methods for Tcheonzamun, there is a deleting method (Kim, 2023). It is not reasonable to consider this method as the translating tool for Tcheonzamun poem. However, the meaningful results were obtained with this method (Kim, 2023). The present work was carried out on the deleting method (Kim, 2023). The range of this work is (Tcheonzamun 737th-752nd). Traditionally, Tcheonzamun was translated on Chinese grammar (Han, 1583). Chinese language is on the order of SVO (subject + verb + object). Recently, several researchers tried to translate Tcheonzamun poem on Korean grammar (Park et al., 2021; Kim, 2023). Korean language is on the order of SOV (subject + object + verb). There are three translating methods on Korean grammar. The first method is through the meaning of Chinese character on Tcheonzamun (Park et al., 2021). The second method is on Korean pronunciation of Chinese characters (Kim, 2023). The third method is with the deleting method (Kim, 2023). The method for the present study is the third method of deletion of Chinese characters. The title of this study is ‘My husband! Do you make me (your wife) (月(Wol)) bright (日(Il)) from the dark state? Please make me to talk and talk again until the parole (曰) fills up to the bowl (皿) of my mind! (Tcheonzamun 001st-016th)’. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). Modified pronunciation of Chinese character on Korean language in Korean alphabet. Modified pronunciation of Chinese character on Korean language in English alphabet >. 001-004 天(Tcheon) 地(Zi) 玄(Hyeon) 黃(Hwang). 001-004 天(Tcheon)-一=大. 地(Zi)-亠-一=土. 玄(Hyeon)-亠=幺. 黃(Hwang). My husband! You are the ordinary man like the soil (土). Do you want to become the great man (大)? My husband! You must be good like the wife (幺) and like the child, and you must be not the break-promise (黃). 005-008 宇(Uh) 宙(Zu) 洪(Hong) 荒(Hwang). 005-008 宇(Uh)-宀=于. 宙(Zu)-宀=由. 洪(Hong)-艹-小=氵. 荒(Hwang)-艹-小=亡. My husband! If the wives are going (于) to tell the reason (由) in order to explain their behavior, the dead women (亡) will be increased like the river (氵). 009-012 日(Il) 月(Wol) 盈(Yeong) 昃(Tcheug). 009-012 日(Il). 月(Wol). 盈(Yeong)-乃-又=皿. 昃(Tcheug)-小(乃)-八(又)=曰. My husband! Do you make me (your wife) (月(Wol)) bright (日(Il)) from the dark state? Please make me to talk and talk again until the parole (曰) fills up to the bowl (皿) of my mind! 013-016 辰(Zin) 宿(Sug) 列(Yeol) 張(Zang). 013-016 辰(Zin)-衣-二=丿. 宿(Sug)-一=宀亻日. 列(Yeol). 張(Zang)-衣-三(二一)=弓. My husband! If I (your wife) (人) want to increase (丿) my parole (曰) in our home (宀), what shall I do? My husband! I must imagine that people expand (列) the arrow (弓). In other words, if the wife is going to say enough and sufficiently, she must prepare her death!.

College students encounter a wide range of academic and non-academic challenges that significantly influence their academic performance and overall well-being. This study determined the needs and problems encountered among college students in a higher education institution. A descriptive–quantitative research design was employed using a researcher-made questionnaire administered to 1,390 randomly selected respondents across different colleges. Findings revealed that students have high demands for academic support such as access to learning resources, instructional guidance, and technological facilities. Moreover, non-academic needs including financial assistance, mental health services, and a secure learning environment were also identified as essential. The results further showed that students commonly experience adjustment difficulties, financial constraints, and learning anxiety. Statistical analysis indicated no significant differences in students’ needs when grouped according to most demographic variables. The findings serve as a basis for developing an institutional intervention framework to enhance student support services.

Dallet (1874) wrote in his book that ‘The thousand character essay (In Korean language it was called as “Tcheonzamun”)’ was utilized as the textbook in Tch’in (秦) dynasty. The book was for the children for the education of Chinese characters (Dallet, 1874). The Tcheonzamun poem was composed of 16 Chinese characters (Park et al., 2021a; Park et al., 2021b). The poem from Tcheonzamun was translated through the meaning of Chinese characters (Park et al., 2021a), and was translated through Korean pronunciation (Park et al., 2021b). Why is the Tcheonzamun poem translated on the method through Korean grammar? This point is interesting for the present researcher. If this Tcheonzamun book was written by Chinese people, why is it translated on Korean grammar, the total of the poem of 16 letters? Does this result show that Tcheonzamun was written on Korean language? ‘The thousand character essay’ is called in Korea as Tcheonzamun. The present researcher used the somewhat old book of Tcheonzamun (Han, 1583). The poem was consisted of 16 letters (Tcheonzamun 113th-128th). And the translating method was through the meaning of Chinese character. The title of this work is ‘I was happy with my father Ilsoo Joseph (In Korean language “Zeo-neun Zeul-geo- weot-neyo”) (Tcheonzamun 113th-128th)’. The result will be shown as follows. <Number in Tcheonzamun Chinese character(Pronunciation in Korean) The meaning of this line of the poem> 113-116 愛(Ae) 育(Yug) 黎(Ryeo) 首(Su) If I am able to grow my child (children) (育) joyfully (愛), the color of the hairs of my head (首) must be black (黎). I must be young. I can do the growing of my child when I have power. The description on the first line (113-116), is it true? Will a lot of things become good with power? 117-120 臣(Sin) 伏(Bog) 戎(Yung) 羌(Gang) By the way, the person apparently polite (伏) to me, will the person become the true friend of me (臣)? It will be the very rare occurrence. Can the west (戎) be changed into the east (羌)? It is not possible. The apparently polite person to me will become the true friend of me? It can-not be occurred… And then, how can we do this thing? 121-124 遐(Ha) 邇(I) 壹(Il) 體(Tche) In order for me to make good relation (遐) with my neighbors, my friends, my family members (邇), I have to accept them (my neighbors, my friends, my family members). As if I and they, we were the sole (壹) body (體). 125-128 率(Sol) 賓(Bin) 歸(Gwi) 王(Wang) Do you want (率) to get along with somebody (賓) who is not close to me? You can have such a good relation with the person as follows. Please accept somebody to you (歸), who has the favorable relation with you and who has also the good relation with the person (王). Here, the person who has good relation (王) with me and also with the person stands the middle between the upper part (上) and the lower part (下). Saint Joseph, Saint Mary and our Lord Jesus Christ are such persons, because they take part in the close relation between me and other person.

French Missionary Dallet (1874) wrote in his book that the thousand character essay has been long time used as the textbook for the children for Chinese character both in China and in Korea. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). Who has created this masterpiece in East Asia, Tcheonzamun? The author of Tcheonzamun is strongly believed to be Chinese people (Han, 1583). However, recently, several researchers tried to translate Tcheonzamun poem on Korean grammar (Park et al., 2021; Kim, 2023). The present researchers will try to translate the present Tcheonzamun poem on Korean grammar. The more important subject of this great work, Tcheonzamun, is the matter of marriage, it is the love between the husband and the wife (Park et al., 2021; Kim, 2023). The somewhat old Tcheonzamun book (Han, 1583) was used. In this work, some pronunciation of the period (16th Century) was taken from the book (Han, 1583), for example, 幾(Geui). The method on the present study is Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). And the range of this study is of (Tcheonzamun 673rd-688th). The title of this study is ‘My Darling! My dear wife! I apologize to you for my unfaithfulness! Please lessen your angry (Sag-hyeo-zu-o!) at me! (庶(Seo) 幾(Geui) 中(Zung) 庸(Yong)) (Tcheonzamun 673rd-688th)’. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). Modified pronunciation of Chinese character on Korean language in Korean alphabet. Modified pronunciation of Chinese character on Korean language in English alphabet >. 673-676 孟(Mang) 軻(Ga) 敦(Don) 素(So). “망가졌소!” Mang-ga-zyeo-sso! My husband! The marriage life of us, you and me, is already broken! (Mang-ga-zyeo-sso!) 677-680 史(Sa) 魚(Eo) 秉(Byeong) 直(Zig). “싸워보지!” Ssa-weo-bo-zi! My husband! I will fight (Ssa-weo-bo-zi!) against you! Because you are not faithful to me (your wife)! 681-684 庶(Seo) 幾(Geui) 中(Zung) 庸(Yong). “삭혀주오!” Sag-hyeo-zu-o! My Darling! My dear wife! I apologize to you for my unfaithfulness! Please lessen your angry (Sag-hyeo-zu-o!) at me! 685-688 勞(No) 謙(Gyeom) 謹(Geun) 勅(Tchig). “화 녹여! 그쳐!” Hwa-nog-yeo! Geu-tcheo! My Dear wife! Please make nothing of your anguish! (Hwa-nog-yeo!) Stop hating me! (Geu-tcheo!).

Child protection is a sensitive aspect of the social welfare systems across the globe as more children get exposed to abuse, neglect, trafficking, exploitation and other vulnerable factors that threaten their growth and well-being. This paper analyzes child protection and welfare systems in Nigeria with special reference to the application of social-work intervention. Using policy reports, legislative frameworks, government reports and academic literature, the paper discusses the institutional frameworks, legal provisions that influences child-protection mechanisms in Nigeria. The analysis is based on three issues: child-protection policies and law that govern child-welfare in Nigeria; the functions and roles of social workers in the systems; gaps and challenges that impact the effectiveness of child-protection interventions. The study, which is based on the Systems Theory, conceptualizes child protection as a network of interrelating institutions, such as welfare agencies, legal systems, health care services, schools, and community systems, which act in unison to protect children against harm. The evidence shows that Nigeria has come up with a number of legislative and policy frameworks, such as the Child Rights Act that have been established to help prevent abuse, exploitation and neglect of children. The adoption of these frameworks, however, is inconsistent because of the poor institutional capacity, lack of sufficient funding and inter-agency co-ordination, as well as lack of professionalization of social-work practice. The discussion also establishes that social workers are very significant as direct service providers, advocates of protective services, and coordinators of these services by performing various functions like case management, family support, counselling, rehabilitation, and community-based interventions. This research recommends that Nigeria needs to enhance its child-protection system by strengthening legal enforcement, better professional capability of its social workers, better institutional coordination and community based support system to protect and provide comprehensive welfare to vulnerable children.