French Missionary Dallet (1874) described that there are many differences between Chinese culture and Korean culture. However, both Korean people and Chinese people used ‘the thousand character essay’ for their children for Chinese characters (Dallet, 1874). The thousand character essay is called as Tcheonzamun in Korea (Han, 1583). It is firmly believed that Tcheonzamun was written by Chinese people (Han, 1583). However, recently, several researchers tried to find the origin of Tcheonzamun on the different viewpoints (Park et al., 2021; Kim, 2023). There are several methods for Tcheonzamun translation. One is through the meaning of Chinese character (Park et al., 2021). The other is on the basis of Korean pronunciation of Chinese characters on Tcheonzamun (Kim, 2023). In addition, there is a deleting method, however this method was found in happen (Kim, 2023). The present study was done through all of three methods (Park et al., 2021; Kim, 2023). The present translating work was carried out with a Tcheonzamun poem (Tcheonzamun 241st-256th). The title of this study is ‘My wife Hyeonhi wrote a letter to me, “My Darling! My husband Sangdeog Augustin!” (Tcheonzamun 241st-256th)’. The next is the result of the present translating study. It is the first translation of the Tcheonzamun poem. This translation is through Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet>. 241-244 資(Za) 父(Bu) 事(Sa) 君(Gun). “잡으시군!” Za-bu-si-gun! My husband! You hold (Za-bu-si-gun!) me (your wife) now! 245-248 曰(Wal) 嚴(Eom) 與(Yeo) 敬(Gyeong). “왜 이런 겨!” Wae I-reon-gyeo? My husband! You say to me “Why (Wae) do you do this now (I-reon-gyeo?)?” “Why are you opposing me? Until now, you have been very modest and warm to me (your husband). Why are you changed now abruptly?” 249-252 孝(Hyo) 當(Dang) 竭(Gal) 力(Lyeog). “허다 갈래?” Heo-da Gal-lae? My husband! You will say the previous phrase of ‘Wae I-reon-gyeo?’. My husband! You have to quit me (Heo-da Gal-lae?) now without any warm response from me (your wife). 253-256 忠(Tchung) 則(Tchig) 盡(Zin) 命(Myeong). “툭툭 치며!”

States can exercise their rights in nuclear energy for comfortable activities as the legalized action of international public law as long as they ensure control in their territories to ensure nuclear energy side effects are contained to non-involvement of areas beyond their borders. In such situation there is nothing possible to be done about any damages even though the use of nuclear energy continues to be restricted. States possessing an international responsibility to bear all arising damage from energy consumption in material and moral terms because they must compensate whoever is exposed to international law who suffers such damage. Such legal instruments provide an objective way to handle nuclear damage liability such that states are liable to pay compensation to suffers of nuclear operations undertake by them.

Abstract: In the context of a constantly changing society, the innovation of school culture has become an urgent requirement, especially for nursery schools. School culture, as a system of core values, not only shapes the educational environment but also deeply affects the development of the school. This study focuses on systematizing the theoretical basis and evaluating the current status of paradigms of school culture change in nursery schools in Tan Binh district, Ho Chi Minh City. The research results show that the process of changing school culture has been implemented, but there are still certain limitations in implementing paradigms of cultural change. The article proposes practical solutions, focusing on raising awareness, building a systematic plan, improving the psychological environment and promoting community participation. This study not only provides insight into the practice of changing school culture but also serves as a useful reference for preschool education institutions in building and developing a quality educational environment.

In this paper, I argue that Hamid’s character Changez represents those immigrants who are frustrated due to their fractured identity on foreign soil. Moreover, Changez, who initially embraces new cultures but later falls into a big ditch located between native cultures and foreign cultures. This paper examines The Reluctant Fundamentalist through the postcolonial lens. In this era of globalization, emigration has become a normal phenomenon, indicating a possibility of cultural harmony and multiculturalism. The technological advancements have shrunk the word, resulting in a “global village.” The world is becoming smaller and interaction among people from different cultural backgrounds is getting stronger. Yet, there are occasions when multiculturalism proves to be an obstacle to cultural harmony, which exactly is reflected in Mohsin Hamid’s The Reluctant Fundamentalist. Upon examining the novel, the paper claims that failure to reconcile two identities on foreign soil leads to isolation from native and foreign cultures, leading individuals to confront massive psychological turbulence such as frustration and depression.

French Missionary Dallet (1874) wrote in his book that ‘the thousand character essay’ has been utilized as a textbook for the children both in China and in Korea. It is firmly believed that this great book in Asia was created by Chinese people (Han, 1583). In Korea, the thousand character essay’ is called as Tcheonzamun. Recently, several researchers found that Tcheonzamun was quite translated well on Korea language style (Park et al., 2021; Kim, 2023). The object of this study is to know if Korean language-speaking people made Tcheonzamun. It is known that Tcheonzamun poem is composed 16 letters (Park et al., 2021; Kim, 2023). And the range of this study is (Tcheonzamun 225th-240th). The method of meaning of Chinese character was utilized for the present work (Park et al., 2021). The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). This study concerns the translation of Tcheonzamun poem (Tcheonzamun 225th-240th). The title of this study is ‘My husband! Do you want to use your time (陰) in a wise manner (寸)? (Tcheonzamun 225th-240th)’. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 225-228 禍(Hwa) 因(In) 惡(Ag) 積(Zeog). My husband! In order for the unhappiness (禍) to occur (因) to you! My husband! Please do the bad things (惡) many times (積). we suppose that the order of (225-228 禍(Hwa) 因(In) 惡(Ag) 積(Zeog)) were ABCD, the order of the present translation is ABCD. This is the type of Korean language. 229-232 福(Bog) 緣(Yeon) 善(Seon) 慶(Gyeong). My husband! In order for the happiness (福) to follow (緣) you. My husband! You do the good things (善) with pleasure (慶). If we suppose that (229-232 福(Bog) 緣(Yeon) 善(Seon) 慶(Gyeong)) were ABCD, the order of this translation is ABCD. This is the type of Korean language. 233-236 尺(Tcheog) 璧(Byeog) 非(Bi) 寶(Bo). My husband! Do you try to get (尺) a lot of jewel (璧)? My husband! Do not (非) work hard (寶) for it! If we suppose that (233-236 尺(Tcheog) 璧(Byeog) 非(Bi) 寶(Bo)) were ABCD, the order of the present translation is BACD. It is similar to the type of Korean language. 237-240 寸(Tchon) 陰(Eum) 是(Si) 競(Gyeong). My husband! Do you want to use your time (陰) in a wise manner (寸)? Do work hard (競) for this purpose (是)! My husband! In other words, please share the time well! And make it(to share the time well) very important! If we suppose that (237-240 寸(Tchon) 陰(Eum) 是(Si) 競(Gyeong)) were ABCD, the order of this translation is BACD. It is similar to the type of Korean language.