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) described that the thousand character essay has been used as a textbook for the children for learning Chinese characters in China and in Korea. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). The translation has been done mainly on Chinese grammar (Han, 1583). Recently, several researchers tried to translate it on Korean grammar (Park et al., 2021; Kim, 2023). The present study will be done on Korean grammar. The range of this work is of (Tcheonzamun 209th-224th). Somewhat old Tcheonzamun book was used for this study (Han, 1583). The present method for this translation was the deleting one (Kim, 2023). The mark of [ ] shows the deletion of the same or the similar part on the same Chinese character. And the mark of ( ) indicates the deletion of similar part. The translation was done only on the remained part(s) of Chinese characters on Tcheonzamun. The present study concerns the translation of Tcheonzamun poem. The title of this study is ‘Hyeonhi says to me. “My husband Augustin! Do you want to do the formidable(丿) defense from the enemy(亠)? Let’s respect(一) the great persons(主) of our family!”(形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong)) “Thank you mother Bohwa Maria and father Ilsoo Joseph!” (Tcheonzamun 209th-224th)’. The next is the result of the translation of Tcheonzamun poem. There are two replications of each line(four Chinese characters). It is in order to compare the original Chinese character with the deleted one. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 209-212 德(Deog) 建(Geon) 名(Myeong) 立(Lib). 209-212 德(Deog)-十-彳-四=心. 建(Geon)-廴(彳)-彐二(四)=丨. 名(Myeong). 立(Lib)-亠(十)=小. My husband! You might say “My wife! I must do (心) all of (丨) these things from the first to the last. And I have no time to talk sufficiently with you! Therefore, my wife (小), I will call your name (名) without any friendly and warm circumstances.” 213-216(1) 形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong). 213-216(1) 形(Hyeong)-毋-二=丿. 端(Dan)-卌(毋)-厂(二) –[小-山(小)]=亠. 表(Pyo) 正(Zeong). My husband! Do you want to do the good(丿) defense(亠)? You must show me the just(正) attitude(表). 213-216(2) 形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong). 213-216(2) 形(Hyeong)-毋-二=丿. 端(Dan)-卌(毋)-厂(二) –[小-山(小)]=亠. 表(Pyo)-氏=主. 正(Zeong)-止(氏)=一. Hyeonhi says to me. “My husband Augustin! Do you want to do the formidable(丿) defense from the enemy(亠)? Let’s respect(一) the great persons(主) of our family!” “Thank you mother Bohwa Maria and father Ilsoo Joseph!” 217-220(1) 空(Kong) 谷(Gog) 傳(Zeon) 聲(Seong). My husband! I want to make disappear (空) the vacant place of our mind (谷) between you and me (your wife). In order for this thing to be done, our talking (聲) must be understood (傳) each other! 217-220(2) 空(Kong) 谷(Gog) 傳(Zeon) 聲(Seong). 217-220(2) 空(Kong)-儿-工=宀. 谷(Gog)-人(儿)-人=口. 傳(Zeon)-亻(人)-寸-日=十. 聲(Seong)-土(工)-夕(寸)-尸一(日 )=耳攵. My husband! Can I (your wife) speak (口) freely to you in our home (宀)? My husband! In order for me (your wife) to do the talking to you at home, you will close (攵) your ear (耳) and stop hearing ten (十) times while I do my talking. You are not going to want to hear my saying! The meaning of this translation is similar to that of the first translation on the fourth line (221-224(1)). There are two translations of the fourth line (221-224) of this poem. The first one is without deletion, and the second translation on the basis of deletion of the same or the similar part of Chinese character of this fourth line. 221-224(1) 虛(Heo) 堂(Dang) 習(Seub) 聽(Tcheong). My husband! Do you want to delete the barrier of the spirit (虛) between you and me, your wife (堂)? My husband! Please listen (聽) often (習) to the words of your wife! 221-224(2) 虛(Heo) 堂(Dang) 習(Seub) 聽(Tcheong). 221-224(2) 虛(Heo)-土-一-厂=斤. 堂(Dang)-土-口-冖(厂)=小. 習(Seub)-一-口=羽. 聽(Tcheong). My husband! Do you want me (your wife) (小) to do well (斤) the affairs in the world? There is a solution. My husband! As soft as the feather (羽) of the bird, please listen (聽) to me, my words!.

French Missionary Dallet (1874) wrote in his book that the thousand character essay has been used as the textbook for the Chinese character 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, Tcheonzamun was translated on Chinese grammar (Han, 1583). Recently, several researchers tried to translate Tcheonzamun poem on Korean grammar (Park et al., 2021; Kim, 2023). The present translating research was carried out on Korean grammar. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). On the viewpoint of translation on Korean grammar, there are three methods. The first translating method is on the meaning of Chinese character on Tcheonzamun (Park et al., 2021). The second one is through the Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). Third method is the deleting method (Kim and Park, 2026). The method of the present study is the third method. The range of this study is (Tcheonzamun 225th-240th). The book used in the present study is somewhat old one (Han, 1583). The mark of ( ) shows the deletion of similar part, and the mark of [ ] indicates the deletion on the same Chinese character. The translation was done only with the remained part(s) Chinese character. This work concerns the translation of Tcheonzamun poem on the deletion method (Kim and Park, 2026). The title of this study is ‘“My Lord Jesus! If we want to decrease(寸) our unhappy condition(陰), our conversation(曰) must be increased up to the heaven(疋)!” (寸(Tchon) 陰(Eum) 是(Si) 競(Gyeong)). “Thank you very much, Father Yeonghag and Mother Hilye Sarah!” (Tcheonzamun 225th-240th)’. There are two replications of each line of four letters. It is in order to compare the original Chinese character with the deleted form of the Chinese character. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 225-228 禍(Hwa) 因(In) 惡(Ag) 積(Zeog). 225-228 禍(Hwa)-冂-冂-示-丶=口. 因(In)-⊃(冂)-冂=一. 惡(Ag)-亞=心. 積(Zeog)-禾(示)-丶-目丿(亞)=主. My husband (主)! Do you want (心) to talk (口) mainly (一) a lot of things to me, to your wife at our family? 229-232 福(Bog) 緣(Yeon) 善(Seon) 慶(Gyeong). 229-232 福(Bog)-口-十-小-亠-一=口. 緣(Yeon)-丁-幺-小=豕. 善(Seon)-口-十-小-二(丁)-丶丿=(nothing). 慶(Gyeong) 亠-冖(一)-夂(幺)-彡(小)-二(丶丿)=心. My husband! You always wish to behave freely (豕), and again you want to speak (口). My husband! In this case, I, your wife, (心) must become nothing (nothing) at our family It is truly sad thing for the family! It is so miserable for the wife as well as for the husband himself! 233-236 尺(Tcheog) 璧(Byeog) 非(Bi) 寶(Bo). 233-236 尺(Tcheog)-尸=丶. 璧(Byeog)-尸-王-亠-小-≠=口. 非(Bi). 寶(Bo)-亠-王-丨厶(≠)-小=貝. My husband! Do you want me to say less(丶) words(口) than now? My husband! In order for you to be at this state, you must be into the poor condition without(非) money(貝)! 237-240 寸(Tchon) 陰(Eum) 是(Si) 競(Gyeong). 237-240 寸(Tchon). 陰(Eum). 是(Si)-曰=疋. 競(Gyeong)-[立-立]-曰-[儿-儿]=曰. My Lord Jesus! If we want to decrease(寸) our unhappy condition(陰), our conversation(曰) must be increased up to the heaven(疋)! Thank you very much, father Yeonghag and mother Hilye Sarah!.

Against the backdrop of deepening population aging and mounting fiscal pressure on the enterprise employee pension insurance system, this study takes Jiangxi Province as the research sample. Employing a tri-level analytical framework of “demand–supply–satisfaction” security, and utilizing the cohort component method, pension actuarial models, and the ARIMA model, this study estimates both the fiscal risk mitigation effects from reducing the supply-side security level and the market demand space for the third pillar in Jiangxi from 2025 to 2050. The findings reveal that if the supply-side security level is adjusted downward to the demand-side security level, the percentage reduction in fiscal risk would decline from 13.81% in 2025 to 2.29% in 2050. This indicates that such a measure yields a notable mitigation effect only over the next 5–10 years, and is unlikely to serve as a fundamental institutional solution to deep population aging in the medium to long term. Over the same period, the continuous expansion in the number of insured retirees drives steady growth in the market demand space for the third pillar. When the relative share of the third pillar increases from 1/2 to 2/3, the market demand space is projected to reach approximately CNY 470 billion by 2050, demonstrating substantial development potential. This paper proposes two policy recommendations: on the one hand, grasp the window for supply‑side adjustment while simultaneously establishing a long‑term mechanism; on the other hand, accelerate the institutional improvement and product innovation of the third pillar to form an effective supplement to the first pillar.

UNESCO experts have compared the invention of generative artificial intelligence (AI) to a scientific and technological breakthrough on par with the invention of electricity or the internet. Students cannot be banned from using it; instead, they need to be guided to use it safely, responsibly, and in a balanced way.

The Trans-Saharan trade was one of the most important commercial relations that connected North Africa and Middle East with the Western Sudanic communities in pre-colonial Africa, and it facilitated the exchange of goods, ideas, and cultural practices across Sahara Desert. It was one of the most impactful external relations that transformed the lives of the communities in the region to date. However, some of these thoughts are either neglected or not adequately brought to limelight in proper historical context to demonstrate the magnitude of the transformations. This paper examines the socio-economic and cultural impacts of the Trans-Saharan trade and lessons drawn for the contemporary regional cooperation and integration in West Africa. The study adopts a qualitative historical research approach based on the analysis of documentary sources, including text books, journal articles, online publications and archival records. The findings indicate that the trade encouraged economic growth, promoted urbanization, strengthened intergroup relations, facilitated state formation, and promoted the widespread of Islam, education, and intellectual exchange across the Western Sudan. However, the trade also encountered significant challenges such as; political instability, insecurity along caravan routes as some Tuareg groups changed from protecting the caravans to raiding particularly during periods of political decline, the harsh and hostile environment of the Sahara Desert, and the eventual rise of Trans-Atlantic slave trade, which contributed significantly to the changing directions of the trade from Sahara routes to water routes and also from North to West. The paper argues that the historical experience of the Trans-Saharan trade provides important lessons for strengthening intra-African trade, improving regional integration, promoting cultural cooperation, and enhancing peace and security in the region. It concludes that the historical legacy of the Trans-Saharan trade remains relevant for advancing sustainable regional integration and economic development.

French Missionary Dallet (1874) wrote that the thousand character essay has been well utilized as the textbook for the children for Chinese character both in China and in Korea. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). It is well known that the theme of Tcheonzamun is loyalty to the king (Han, 1583). Recently, several researchers suggested that the theme of Tcheonzamun is the family and married life (Park et al., 2021; Kim, 2023). The deleting method was used for the translation of Tcheonzamun poem (Kim, 2023). The mark of [ ] indicates the deletion on the same Chinese character, and the mark of () shows the deletion of similar part of Chinese character on Tcheonzamun. The range of this study is (Tcheonzamun 081st-096th). And somewhat old Tcheonzamun book (Han, 1583) was used on the present work The two replication of the Chinese character were presented in order to compare the original Chinese character with the deleted one. The translation was carried out on the remained part(s) of Chinese character on Tcheonzamun (Kim, 2023). The title of this study is ‘My husband! Do you want for our children(子) to grow up into the good person(丿)? (始(Si) 制(Ze) 文(Mun) 字(Za)). My husband! In order to do this, I(your wife)(小) am able to speak(口) well in our family like the water(水) flows in the stream (乃(Nae) 服(Bog) 衣(I) 裳(Sang)) (Tcheonzamun

French Missionary Dallet (1874) wrote that the thousand character essay has been utilized long time as the textbook for the children both in China and in Korea, it was used for learning Chinese characters. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). And it was suggested that the theme of Tcheonzamun is the loyal to the king and the sincere respect for their parents (Han, 1583). However, recently it was reported that the theme of Tcheonzamun is the love between the husband and the wife in the married life (Park et al., 2021; Kim, 2023). The range of this work is 16 letter of (Tcheonzamun 097th-112th). The textbook for this study was somewhat old one (Han, 1583). There are three methods for the translation of Tcheonzamun for the present researchers. The first one is to do it upon the meaning of Chinese characters on Korean grammar (Park et al., 2021). The second one is to translate the Tcheonzamun poem on Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). The third one is the deleting method (Kim, 2023). Apparently, this method is absurd. However, the result through this method is favorable. The present work was done on the deleting method. The deletion occurred on the different Chinese characters on the same line. The line is, for example, 105-108 坐(Zwa) 朝(Zo) 問(Mun) 道(Do). When the deletion was carried out for the similar part of the Chinese character, the mark ( ) was used. And if the deletion occurred on the same Chinese character, the mark [ ] was used. The title of this study is ‘My husband! Do you want that I(your wife) will get along(土) with you well together(I I)? You and me(your wife), we must express and talk(口) our feeling(自)! (坐(Zwa) 朝(Zo) 問(Mun) 道(Do)) (Tcheonzamun 097th-112th)’. There are two replications for each line of Tcheonzamun. It is in order to compare the original Chinese characters and the deleted form of the Chinese characters. <Number in Tcheonzamun(the thousand character essay).

French Missionary Dallet (1874) described that the thousand character essay was used before the period of BC 200. And he wrote that the children of China and those of Korea have used the book in order to learn Chinese characters (Dallet, 1874). The thousand character essay is called as Tcheonzamun(千字文) in Korea (Han, 1583). It is interesting that the meaning of Tcheonzamun is different depending on the translating method. Traditionally the theme of Tcheonzamun is ‘loyalty to the king’ or ‘respect to the parents’ etc. Recently, it is reported that the theme of Tcheonzamun is the love between the husband and the wife (Park et al., 2021; Kim, 2023). The traditional method for Tcheonzamun translation is on the meaning of Chinese character on Chinese grammar. Recently, Tcheonzamun was translated on Korean grammar (Park et al., 2021). The other method is the deletion method (Kim, 2023). This method seems to be unreasonable. However, the result obtained with this method was favorable. Therefore, on the present work, the deleting method was used. Normally, the deletion will be done between the different Chinese character on the same line. The line is, for example, (113-.116 愛(Ae) 育(Yug) 黎(Lyeo) 首(Su)). However, sometimes, the deletion will be done on the same Chinese character. The mark of ( ) shows the deletion of the similar part(s). The mark of [ ] indicates the deletion on the same Chinese character. The present work concerns the translation of Tcheonzamun poem. The title of this study is ‘My husband! In order for me(your wife) to speak(工) freely my feeling(口). My husband! Please, treat me(幺) as the treasure(貝) in our family(宀)! (率(Sol) 賓(Bin) 歸(Kwi) 王(Wang)) (Tcheonzamun 113th-128th)’. There are two replications for each line.