This study examines the socio-economic status of the Chepang community in Ikchhakamana VDC, Chitwan District, Nepal, focusing on economic conditions, social and cultural activities, and challenges faced by this marginalized indigenous group. Despite government recognition, Chepangs remain economically and politically excluded, with limited access to education, healthcare, and employment opportunities. Addressing a significant research gap, this study employs a mixed-methods approach, integrating survey questionnaires, structured and unstructured interviews, and direct observation to analyze key socio-economic indicators such as income, landholding, literacy, occupation, and cultural identity. Data is analyzed both descriptively and statistically, using simple tabulations and percentage-based calculations. Findings reveal high poverty rates, low literacy levels (especially among women), early marriage prevalence, and persistent social discrimination. Additionally, traditional knowledge systems and cultural practices face threats of extinction due to modernization and external influences. The study emphasizes the need for targeted policy interventions, including educational and employment quotas, financial support for small enterprises, and participatory governance mechanisms to integrate Chepang voices in decision-making. The research highlights the importance of preserving Chepang cultural heritage while promoting sustainable economic development, offering insights for policymakers, researchers, and organizations working with indigenous communities in Nepal and beyond.

French Missionary Dallet (1874) introduced ‘the thousand character essay (千字文)’ into the Western world. It is not well known why Dallet (1874) chose ‘the thousand character essay’ as the important literature of education in Korea. The thousand character essay is called as Tcheonzamun in Korea (Han, 1583). The sixteen letters compose a Tcheonzamun poem (Park et al., 2021; Kim, 2023). It is known that Tcheonzamun poem was created for singing the ‘Love between the husband and the wife’ (Kim, 2023). In this study, the subject is how to get the good correlation between our neighbor. And how does it occur the competence among the persons? This work of translation gives us the method of being harmony among the neighbors. And how we can get the individual development? This work concerns the translation of Tcheonzamun poem (Tcheonzamun 177th - 192nd). The title of this study is ‘Mr Jong-seol Hong and Mrs Sookja Martha Min, thank you very much for your supports! (Tcheonzamun 177th-192nd)’. The theme of this research is as follows. 189-192 器(Ki) 欲(Yog) 難(Nan) 量(Lyang). My husband! Do you know following thing? Yourself and other person, how many things do you want (欲)? How many things do you want to do (器)? It is impossible (難) even to count (量) those things. My husband! Other persons as well as you, yourself, hope to do so many things. However, even though you hope to do those things, you might not take them. Because there is no person who believes your talent!.

French Missionary Dallet (1874) described that Tcheonzamun (‘the thousand character essay’ in English) was used from ancient Chinese country such as Zin (秦) which existed until around B.C. 200. Tcheonzamun was well utilized also in Korea (Han, 1583). Han (1583) thought that Tcheonzamun was created by Chinese people. However, recently, several researchers found that Tcheonzamun poem are quite well translated through Korean pronunciation of Chinese characters (Kim, 2023) and on Korean grammar (Park et al., 2021). Therefore, the present researchers will try to do this translating work on Tcheonzamun poem. Tcheonzamun (千字文) means the thousand (千) character(字) essay(文). There are several methods for Tcheonzamun translation. The first one is through Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). The other is through the meaning of Chinese character on Korean grammar (Park et al., 2021). In addition, there is a deleting method (Kim, 2023). The range of this work is (Tcheonzamun 177th-192nd). The title of this study is ‘“Yes! (Ma-za!) Blossom your life! (Pi-eo-na!)” (Tcheonzamun 177th-192nd)’. This is the first translation on the basis of Korean pronunciation of Chinese characters on Tcheonzamun. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet> 177-180 罔(Mang) 談(Dam) 彼(Pi) 短(Dan). “맞아! 피어나!” Ma-za! Pi-eo-na! My dear daughter! Yes! (Ma-za!) Blossom your life! (Pi-eo-na!) 181-184 靡(Mi) 恃(Si) 己(Gi) 長(Zang). “뭣이? 그 자!” Mweo-si? Keu-za! My daughter! Oh! (Mweo-si?) Your fiancé is come! (Keu-za!) 185-188 信(Sin) 使(Sa) 可(Ga) 覆(Bog). “어서 가봐!” Eo-seo Ga-boa! Her parents and the rounding persons tell her (the wife). My dear daughter! “Please (Eo-seo) come to your husband! (Ga-boa!)” 189-192 器(Ki) 欲(Yog) 難(Nan) 量(Lyang). “귀여워라!” Ki-yeo-wo-la! Oh my daughter! With your husband! You, two, are really favorite! (Ki-yeo-wo-la!) Now, this is the second translation. It is through the meaning of Chinese character on Tcheonzamun. There are two repetitions for each line. It is in order to compare the deleted Chinese characters with the original ones. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)> 177-180 罔(Mang) 談(Dam) 彼(Pi) 短(Dan). 177-180 罔(Mang)-小-匕=冂. 談(Dam)-口-二(匕)-亠=炎. 彼(Pi)-亻-丿-亠=又丿. 短(Dan)-人(亻)-口-小-一(丿)=大. My husband! I really wish that you can remove (冂) your fierce anger (炎) against me (your wife)! My husband (大)! In order to do this, you have to grow (丿) more and more (又). Suppose that ‘罔(Mang) 談(Dam) 彼(Pi) 短(Dan)’ were A B C D. The order of translation is D C B A. It is same to Korean grammar. Here, the main theme is “I really wish that you can remove your fierce anger against me (your wife)!” 181-184 靡(Mi) 恃(Si) 己(Gi) 長(Zang). 181-184 靡(Mi)-丨三-广-ㅕ-木=木丿. 恃(Si)-土(广)-寸(ㅕ)=心. 己(Gi). 長(Zang)-丨三-氏(木)=(nothing). My husband! Do you want to grow up (丿) your mind (心) as if the tree (木) increases? My husband! It is not easy! But there is a way! Please, think yourself (己) as the worthless person (nothing). These four parts (木丿, 心, 己, nothing) after deletion show ‘Be not pride of yourself!’ And it is the same meaning of traditional translation of this line, (靡(Mi) 恃(Si) 己(Gi) 長(Zang)) itself (Han, 1583). Suppose that ‘靡(Mi) 恃(Si) 己(Gi) 長(Zang)’ were A B C D. The order of translation is D C B A, it is same to Korean grammar. Here, the main point is “Do you want to grow up your mind as if the tree increases?” 185-188 信(Sin) 使(Sa) 可(Ga) 覆(Bog). 185-188 信(Sin)-亻-口-一-丨=二. 使(Sa)-亻-口-一-丶(丨)=丿. 可(Ga)-口-亅=一. 覆(Bog)-亻-人(亻)-凡(口)-丿(亅)=西夂. My husband! Do you hope the next thing? The agedness or the unhappy occurrence (西) both (一) for you and your wife (me) will come late (夂)? Or the dark occurrence will not come any more. My husband! In order for us to become this favorable state. Both of us (二) have to develop our condition, and we must become happy (丿)! Suppose that ‘信(Sin) 使(Sa) 可(Ga) 覆(Bog)’ were A B C D. This translating method is similar to that on English grammar or to that on Chinese grammar, but this method is somewhat different from English grammar. Apparently, the order of translation A B C D. But the real meaning of the present translation is as follows. In order for [C] to be [D], [A] must do [B]. Therefore, it can be said that this is another kind of Korean grammar. The next is the most important part of these four letters. “The agedness or the unhappy occurrence both for you and your wife (me) will come late? Or the dark occurrence will not come any more.” 189-192 器(Ki) 欲(Yog) 難(Nan) 量(Lyang). 189-192 器(Ki)-人-口-口-口-口=一. 欲(Yog)-人-人-人-口=人. 難(Nan)-人-亻(人)-口-二-王=井亠. 量(Lyang)-口-口-一一(二)-王=(nothing). My husband! Do you (人) really wish to be great and wonderful (一)? My husband! Never (亠) think the poor person (nothing) as the fool like non-utilizable water (井)! In other words, “I have no power! But, my husband! Do not disregard me (your wife)!” ...

The study's purpose was to examine the measures and mechanisms for the realisation of effective supervision of teaching and learning at Junior High Schools in Krachi Nchumuru. The qualitative research approach and the case study design were used. Headteachers and teachers of the junior high schools in Krachi Nchumuru constituted the population of the study. The convenience sampling method was used to select seven (7) head teachers and fourteen (14) teachers, making a sample size of twenty-one (21) participants. Face-to-face in-depth individual interviews were used to gather in-depth information from participants. Permission to conduct the study was sought from the education authorities. Data were collected using tape recording. Each interview lasted for 30 minutes. Collected data were transcribed and later analysed using the thematic analytical method. The findings regarding the measures and mechanisms for the realisation of effective supervision of teaching and learning include teachers exhibiting professional conduct and good relations with supervisors, teachers using effective teaching and assessment practices, supervisors possessing effective supervisory leadership skill sets, the provision of periodic training for supervisors, provision of resources and implementing structured and guided supervision for accountability in schools. Recommendations made include the Ghana Education Service (GES) re-orientating teachers on their professional values and attitudes in improving teaching and learning, school heads and supervision experts creating awareness campaigns on the danger of teachers’ resistance to supervisors' roles in schools, school management teams collaborating with instructional experts to organise in-service training to equip teachers with pedagogical strategies, and inclusive practices, fostering creativity and the application of appropriate assessment methods, the Ghana Education Service working with leadership experts to equip all supervisors with supervisory leadership skill sets and also providing schools and supervisors with all the resources and implementing a structured reward system to recognize outstanding performance in supervision.

Nigeria has increasingly become a theatre of violent conflicts especially that of herders and farmers with spiralling toll on human lives and property. This conflict occasioned largely by global climatic changes that has affected the environmental resources renewability that sustain human beings. The perennial herders and farmers conflicts have attracted large scholarly researches. Despite this scholarly research outcomes, there is a notable research gap on climate change and violent crime. This empirical study aims to address this gap. The objectives include to examine the link between climate change and the recurring conflicts as well as to interrogate how climate change induced conflicts result in violent crime in Nigeria. The Eco-violence theory guided the study. The study employed content analysis to analyse the nexuses between climate change, conflict and violent crimes. The findings revealed that changes in the global environmental composition – drought, desertification, reduction in rainfall, flooding, erosion, reduced land for farming and grazing- are responsible for environmental resource-scarcity that result in the skirmishes between herders and farmers. The study also found that this conflict has overtime assumed violent dimension which has led to the loss of lives and destruction of property. The violence is further exacerbated by the deployment of firearms by the herders. The recommendations include. The study recommends the supply of grasses to herders in their homes at a subsidized rate through a public/private partnership, as this will reduce the migration of herders from far north down south, and also reduce incidences of violent conflict and violent crimes.

French Missionary Dallet (1874) wrote that Tcheonzamun (‘the thousand character essay’ in English) was utilized in ancient China. This Tcheonzamun (千字文) book was used for children’s education for Chinese character, and it was used both in China and in Korea (Dallet, 1874). This work concerns the translation of a Tcheonzamun poem (Tcheonzamun 193rd-208th). And this study was done in order to translate a Tcheonzamun poem. The range of this study is (Tcheonzamun 193rd-208th). The title of this study is ‘To think might not be a great thing. However, if you think (念) “I can!”(克), you will be able to become (作) the wonderful man (聖)! (Tcheonzamun 193rd-208th)’. The next is the result of this translating work on the poem of (Tcheonzamun 193rd-208th). <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)> 193-196 墨(Mug) 悲(Bi) 絲(Sa) 染(Yeom). My husband! Do you want to rest calmly (悲) when you write the Chinese characters with the traditional black ink (墨)? My husband! During the writing on the paper, you are afraid of being dirty (染) of clothes (絲) with the black ink. 197-200 詩(Si) 讚(Tchan) 羔(Ko) 羊(Yang). My husband! On the contrary to your awkward attitude, the content of your writing (詩) is very active. My husband! Your writing shows (讚) the joyful playing of lamb (羔) and the pleasant step of sheep (羊). 201-204 景(Gyeong) 行(Haeng) 維(Yu) 賢(Hyeon). (This is the third line. And this line expresses the appearance of sheep (羊) style of the second line.) My husband! To have a trip (行) and to travel (景) is good for maintaining (維) your intelligence (賢). 205-208 克(Keug) 念(Nyeom) 作(Zag) 聖(Seong). (This is the fourth line. This line shows the behavior of lamb (羔) style of the second line.) My husband! To think might not be a great thing. However, if you think (念) “I can!”(克), you will be able to become (作) the wonderful man (聖)!.

The name Zanzibar refers to a group of islands located near Oman or Tanzania in East Africa. The ancient Greeks and Romans called it "Máthos" as they had commercial connections with the region. Zanzibar enjoyed autonomous authority over the Indian Ocean. During the Age of Exploration, the Portuguese Empire became the first European power to take control of Zanzibar, ruling for 200 years. Under their rule, trade, economy, and agriculture developed, particularly the cultivation of spices, cloves, and garlic. This earned Zanzibar the metaphorical title of the "Spice Islands," competing with the Dutch-colonized Maluku Islands in Indonesia. Additionally, Zanzibar was a major hub for the ivory trade, with elephant tusks sourced from mainland Africa. The third key trade sector was the slave trade, as thousands of individuals from neighboring regions were captured and sold into slavery on the island. Zanzibar, like other African ports, became a primary destination for slave traders from Europe and America, further enhancing its role in the Arab-dominated slave trade. The Indian Ocean was comparable in significance to the transatlantic triangular trade between Europe, America, and Africa. Furthermore, the Sultan of Zanzibar controlled a large portion of East Africa’s coastline, known as the Swahili Coast, along with extensive inland trade routes.

The purpose of this study is to explore the basic contents of financial management of investment projects under the public-private partnership model according to the provisions of Vietnamese law. To achieve this purpose, this study conducts a survey and assessment of several Vietnamese laws regulating the financial management of investment projects under the public-private partnership model; at the same time, semi-structured interviews are conducted with 13 people who are directly involved in financial management activities in several enterprises with public-private partnerships. The results show that the provisions of the law still reveal some limitations that need to be further improved. Based on the assessment of the current situation and based on some comments and assessments of some stakeholders, this study recommends some solutions to improve the law on the financial management of investment projects under the public-private partnership method in the future to improve the use of investment capital in the future.

The Research consisted of four chapters, the first of which included the research problem, its importance and the need for it. The goal was to identify the Personal Dimensions of Kindergarten Teachers and their Reflections on Teaching Art Education. The research boundaries were (2024-2025). The chapter concluded with a definition of terms, then the second chapter represented the theoretical framework, and was divided into three sections. The first was entitled the kindergarten stage and its impact on the development of the child’s future personality, the second section was entitled art education and the child, while the third research was entitled preparing art education teachers in kindergartens. Then the chapter concluded with indicators of the theoretical framework, and after that the third chapter came represented by the research procedures consisting of the research community and the sample, which numbered (17) models and was taken randomly. The research methodology was the survey methodology, and the research tool came in the form of a closed and open questionnaire, and it was subjected to validity and reliability to reach the statistical analysis of the sample. The last chapter, represented by the fourth chapter, included an analysis of the results, including: that most kindergarten teachers intervene with children's drawings, and then the conclusions, including: Most of the art education teachers in kindergartens are old, do not wear bright colors, and do not have academic degrees in the arts, which constitutes a lack of integration in the dimensions of their personalities. Finally, the research concluded with recommendations, suggestions, and a list of sources.

Quality culture is one of the basic requirements for the sustainable development of the education sector, which is of special interest to management levels and educational institutions and has many plans to build and develop. This study aims to explore the role and impact of management activities in building quality culture at Phu Nhuan High School, pointing out the advantages, limitations, and causes of those limitations. Based on the study of theoretical issues related to quality culture in schools, surveying and evaluating the current status of building quality culture at Phu Nhuan High School, Phu Nhuan District, Ho Chi Minh City, this study proposes management solutions to building quality culture activities at Phu Nhuan High School, Phu Nhuan district, Ho Chi Minh City to achieve good results, contributing to comprehensive innovation in education, enhancing the reputation of the school in society.

Abstract: French Missionary Dallet (1874) wrote that there are many differences between China and Korea. For example, the language, and the culture, and the origin of the race. Dallet (1874) introduced Tcheonzamun (in English it is ‘the thousand character essay’) to the Western world. The thousand character essay is called in Korea as ‘Tcheonzamun (千字文)’. The meaning of Tcheonzamun is the thousand (千) character (字) essay(文). The thousand character essay is called in Korea as Tcheonzamun. This translating study was done for the Tcheonzamun poem of (Tcheonzamun 209th-224th). The title of this study is ‘My husband! Do you want your voice (聲) would be well heard (傳) to other person? (Tcheonzamun 209th-224th)’. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 209-212 德(Deog) 建(Geon) 名(Myeong) 立(Lib). My husband! Do you want to be (建) a virtuous (德) man in order for your name (名) to be famous (立)? My husband! Do you think that it is good? However, I (your wife) think that this way of thinking is too short-sighted. Let’s hear the voice of the second line (213-216) of this poem! Let’s consider this line in the grammatical view. If we suppose ‘德(Deog) 建(Geon) 名(Myeong) 立(Lib)’ were A B C D, the translating order will be C D A B. And the translating order of this first line (209-212) is similar to Korean grammar. 213-216 形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong). My husband! Do you wish your behavior (表) were just (正)? Please concentrate all of parts of your mind (形) into one point or one goal (端)! My husband! With this sincere and careful preparation, eventually the good performance of behavior will be appeared. If we suppose that ‘形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong)’ were A B C D, the translating order will be C D A B. And the translating order of this second line (213-216) is similar to Korean grammar. 217-220 空(Kong) 谷(Gog) 傳(Zeon) 聲(Seong). My husband! Do you want your voice (聲) would be well heard (傳) to other person? Please say your words in the vacant (空) cave (谷). My husband! I will say to you my thought. There must not be any barrier in order for your saying to arrive to the mind of other people!

This article aims to analyze cultural continuity and the factors causing the shift of Debus Pariaman or Dabuih from tarekat practice to martial arts attractions. This study uses qualitative methods, and data collection techniques through field observations, interviews with 5 key informants who are closely related to dabuih and through documentation review. It was found that the history of the Pariaman debus has its origins from a popular tarekat that had developed in the archipelago, namely the Rifa'iyah order from Aceh. Debus (dabuih) during the colonial period played a role as a medium of resistance against Dutch colonialism at that time and the media introduced Islam. However, at present, there has been a shift in the Pariaman debus, which was originally a tarekat practice, especially the Rifaiyyah or Qadariyah tarekat, into martial arts attractions and even into folk entertainment arts that have economic value. The factors of the absence of cadre or inheritance, and the awareness of preserving the cultural heritage of the community, resulted in the direction of Debus' development being disconnected between the continuity of martial arts and the practice of tarekat and the media for the spread of Islam. Currently debus as a thick martial art with the influence of the tarekat, only becomes the art of entertainment for the people.

French Missionary Dallet (1874) introduced Tcheonzamun to Western world. Tcheonzamun is called in English ‘the thousand character essay’. Dallet (1874) indicated that there are big differences between the Chinese culture and the Korean culture. However, Dallet (1874) described that Tcheonzamun was commonly utilized both in the ancient China and in Korea. There are several methods for the translation of Tcheonzamun poem. Tcheonzamun (千字文) means writings (文) of the thousand (千) character (字). And in English, Tcheonzamun is called as ‘the thousand character essay’. This work concerns the translation of Tcheonzamun poem. Tcheonzamun is called as ‘the thousand character essay’ in English. The title of this study is ‘Our mother Bohwa Maria (Tcheonzamun 129th-144th)’. The theme of this research is as follows. 141-144 賴(Loe) 及(Geub) 萬(Man) 方(Bang). My husband! Even though you did not do (賴) these favorable things. If you have good intention for our marriage life, it is occurred (及) whole (萬) in the world (方).

French Missionary Dallet (1874) described that there are many differences between Chinese culture and Korean culture. And Dallet (1874) introduced ‘the thousand character essay’ to the Western World. The thousand character essay is called as Tcheonzamun in Korea (Han, 1583). There are several methods for the translation of Tcheonzamun. During the translation, Park et al., (2021) used the method through the meaning of Chinese character on Tcheonzamun. Kim (2023) found somewhat extraordinary method. It is the deleting method; deleting similar or same part(s) of the Chinese character. During this deleting and translating procedure, Park et al (2019) happened to find out that Chinese characters are composed of several parts on the basis of Korean pronunciation. This result suggests that Korean language-speaking people created Chinese character. On the point of this view, the present study was carried out. With the methods of Park et al., (2019) and of Kim (2023), this study was done. And 11 Chinese characters were selected at random. The researchers tried to compare the common meaning of Chinese character and the obtained meaning during the present work. With the methods of Park et al., (2019) and of Kim (2023), this study was done. And 11 Chinese characters were selected at random. The researchers tried to compare the common meaning of Chinese character and the obtained meaning during the present work. This study is the preparative work for the translation of Chinese character on the basis of Korean pronunciation (Park et al., 2019; Kim, 2023). The title of this work is ‘A Story about Time Travel – The Story of Chinese Characters (0240-0250) When Translated on Korean Pronunciation’. The next is the result of the present study. Number of Chinese character. (Chinese character. Pronunciation of the meaning in Korean alphabet. Pronunciation of it in English alphabet.) {the meaning in English.} <Separation of the Chinese character.> [Obtained pronunciation from the separation.] 0240. (助; Zo) {to help}. <助 = 力(Him-it-neun) + 且(Tcha)> [Him-tcha; to be in the vivid condition.] It is same now. At that time also they thought, “If you help me(助; Zo), I shall be in the good condition (Him-tcha)”. 0241. (保; Bo) {to protect}. <保 = 口

French Missionary Dallet (1874) wrote in his book that there are differences between Chinese culture and Korean culture. Between the two countries, the language and the grammar of the language are different (Dallet, 1874). However, the thousand character essay is widely used not only for China but also for Korea. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). Tcheonzamun means the thousand (千) character (字) essay (文). It was believed that Tcheonzamun was created by Chinese people (Han, 1583). However, recently, several researchers started to think that Tcheonzamun book is created by Korean language-speaking people (Park et al., 2021; Kim, 2023). The aim of this work is to translate the Tcheonzamun poem (Tcheonzamun 241st-256th). If it were possible, the present researchers will translate on Korean grammar (Park et al., 2021). The range of this study is (Tcheonzamun 241st-256th). This study concerns the translation of the poem of ‘the thousand character essay’ (Tcheonzamun 241st-256th). There are several methods for Tcheonzamun translation (Park et al., 2021; Kim, 2023). On the present study, the study was carried out through the method of the meaning of Chinese character on Tcheonzamun (Park et al., 2021). And this study will be carried out in the viewpoint of grammar. In other words, the present researchers wanted to know if this Tcheonzamun poem were written on Chinese grammar or on Korean grammar. The title of this study is ‘Yes, we saw the miracle today! (Tcheonzamun 241st-256th)’. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 241-244 資(Za) 父(Bu) 事(Sa) 君(Gun). My husband! Do you wish to help (資) other persons (父) economically? In order to do that so, at first you must help (事) your mother and father (君). In other words, my husband! Will you do the good to others? At first you are able to do the kindness to me (your wife)! Supposing (資(Za) 父(Bu) 事(Sa) 君(Gun)) were ABCD, the translating order is DCBA. It is the order of Korean language. 245-248 曰(Wal) 嚴(Eom) 與(Yeo) 敬(Gyeong). My husband! You must say (敬) to your parents politely (與). My husband! In order to do such a

French Missionary Dallet (1874) wrote in his book that there are differences between Chinese culture and Korean culture. However, the thousand character essay was commonly utilized for the education of their children for Chinese character (Dallet, 1874). The thousand character essay is in Korea called as Tcheonzamun (Han, 1583). Tcheonzamun (千字文) means the thousand(千) character(字) essay(文). It is firmly believed that the origin of Tcheonzamun is Chinese people (Han, 1583). However, several researchers denied this common belief, and they thought that the author(s) of this great work in Asia is Korean people or Korean language-speaking people (Park et al., 2021; Kim, 2023). Therefore, the present researchers will try to prove these recent suggestions of Park et al., (2021) and of Kim (2023). To study which country is responsible for creating Tcheonzamun is not easy. However, there is a method. It is to know the difference of language. The Korean language has the order as follows. It is SOV (Subject + Object + Verb) style. Supposing the order, for example, (241-244 資(Za) 父(Bu) 事(Sa) 君(Gun)) were ABCD. During the recent researches (Park et al., 2021; Kim, 2023), it was known that there are two forms as the Korean style.’ The first and the major form of the translation is B A D C. The translation on the first form will be done as follows. In order to make B (Object) to do A (Verb), we must make D (Object) to do C (Verb). The second and the minor form of the translation is CDAB. The translation on the second form will be carried out as follows. In order to make C (Object) to do D (Verb), we must make A (Object) to do B (Verb). And the present researchers will continue this study on this viewpoint. The range of this study is (Tcheonzamun 241st-256th). The present method for this work is through the meaning of Chinese character on Tcheonzamun poem (Park et al., 2021). The title of this study is ‘My husband! Please keep your promise to give the warm words to me, to your wife! (Tcheonzamun 241st-256th)’. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 241-244 資(Za) 父(Bu) 事(Sa) 君(Gun). My husband! I am your wife, and I want to cry to you as follows. “My husband! You treated (事) other person as the king or the queen (君)! In order