The French missionary, Dallet (1874) wrote in his book that there was same book for the children education for the Chinese character education both in ancient China and in ancient Korea, and he expressed it Tcheonzamun (The thousand character essay). The author studied the translation of Tcheonzamun poem through the meaning of Chinese character and through Korean pronunciation of Chinese character. And one of the goal of this study is to know the history of ancient Korea. This translation, it is the poem from 193rd to 208th letters of Tcheonzamun (The thousand character essay). Here, the method was taken through the meaning of Chinese character on the translation. 193-196 墨(Mug) 悲(Bi) 絲(Sa) 染(Yeom) “In order to do the thing (絲) well done (染), we might do the sacrifice, for example, the grief or the sorrow (悲). And then, we can obtain the thing (墨) which we want.” This is my attitude as the father of my children in my family. 197-200詩 (Si) 讚(Tchan) 羔(Go) 羊(Yang) Differently, the next is the attitude of my wife Hyeonhi for the children education. And she often said to me as follows. "No, it is so! To do command to children is not good! In order to grow (羊) the children (羔), we might give them praise or speak good of them (讚) as we sing a song (詩).” 201-204 景(Kyeong) 行(Haeng) 維(Yu) 賢(Hyeon). “In order for other people (行) and myself also to keep continuously good and bright and in delight (景), I must have (維).the virtue (賢).” This expressed the method of children education which was recommended by the author of Tcheonzamun. 205-208 克(Keug) 念(Nyeom) 作(Zag) 聖(Seong) This is not attitude of me but of Hyeonhi. And it is the supposition of the author of Tcheonzamun. “It is not so difficult! In order to overcome (克) the false thought (念), you have the simple method (作); Let’s live in good manner for our lives (聖)!”

The French missionary, Dallet (1874) wrote in his book that Tcheonzamun (The thousand character essay) has been utilized as an instructing textbook for the ancient Chinese children and the ancient Korean children. The present researcher tried to translate the poem of Tcheonzamun 193rd-208th through two methods; one is through Korean pronunciation of those Chinese characters and the other through the meaning of Chinese character. 193-196 墨(Mug) 悲(Bi) 絲(Sa) 染(Yeom) 무엇이여? Mueot iyeo? I am surprised! What is that? 197-200 詩(Si) 讚(Tchan) 羔(Go) 羊(Yang) 쉬 차거워! Shi Tchageoweo! The food is now warm and delicious! But if you do not take this food now, it will be soon changed into the cool state and it will be not delicious! 201-204景(Kyeong) 行(Hang) 維(Yu) 賢(Hyeon) 가아위 혀! Kaawi Hyeo! My wife, let’s select the person who will take this food first! To play ‘Kaawi bai bo’ is a kind of game with the hands among two persons or more than two persons. 205-208 克(Keug) 念(Nyeom) 作(Zag) 聖(Seong) 그냥 잡숴! Keunyang Zabsuo! No, no, my husband, please take the food without considering me! I tried to make the food delicious and warm for you! If you eat the food deliciously, my husband, it is my great joy!

The French missionary, Dallet (1874) wrote that ancient Chinese people and ancient Koreans used Tcheonzamun (The thousand character essay) for the instruction of Chinese characters for their children. Park et al. (2021a) and Park et al. (2021b) translated Tcheonzamun poem. And Kim (in submission) through Korean pronunciation wrote the translation of the same poem (Tcheonzamun 129th-144th). Kim (in submission).translated the same poem as the present study, and the method was through Korean pronunciation of Chinese character. Number of Tcheonzamun (The thousand character essay). Chinese character (Korean Pronunciation of Chinese character in English alphabet). The meaning of the remained Chinese character 129-132 鳴(Myeong)-鳥=口 鳳(Bong)-鳥=η 在(Zae)-十=十ㅣ一 樹(Su)-十=木豆寸 In order to take the comfortable thing or the delicious food (η) into the mouth or the body (口), the two (豆) living (木) persons (寸) (the husband and the wife) must be in the same house (十) together (ㅣ一). 133-136 白(Bae) 駒(Gu) 食(Sig) 場(Zang). In order for the mind of the wife (駒) to be content and bright (白), the husband (場) must give the affection (食) to his wife. 137-140 化 (Hwa) 被(Pi) 草(Tcho)-十=十曰十 木(Mog) -十=人 In order to the affection received from her husband (被) might be changed (化) favorable, the woman (人) can speak (曰) freely (十) again and again (十) with her husband. 141-144 賴 (Noe) 及(Geub) 萬(Man) 方(Bang). If the love of the husband (賴) is reached to his wife (及), all (萬) is well (方)!

Inspite of the fact that the agricultural sector has the potential to contribute significantly to the development of the Nigerian economy, the performance of the economy over the years has not been satisfactory. This study therefore examined the contribution of the agricultural sector to economic development in Nigeria. Specifically, the study investigated the impact of crop production, livestock, fishery and forestry outputs on economic development proxied by per capita income which is measured in terms of per capita real gross domestic product in Nigeria. The analytical techniques applied include Augmented Dickey Fuller (ADF) unit root test, Autoregressive Distributed Lag (ARDL) approach, error correction model (ECM) and Granger causality test. Annual time-series data from 1981 to 2020 were used for the study. The findings indicated that crop production and forestry outputs make strong contribution to the development of the Nigerian economy while the outputs of livestock and fishery make insignificant contribution to economic development of Nigeria. The Granger causality test indicated bidirectional causality between crop production output and economic development and a unidirectional causality from livestock output to economic development. To improve the contribution of agriculture to the development of the economy, it is recommended, among other things, that the government should increase its budgetary allocation to the agricultural sector while providing subsidized agricultural inputs to farmers.

Analysis of the effectiveness and international impact and influence of the World Health Organization, the leading global healthcare system, with a focus on key aspects. These are: structure and composition, including reforms and historical insight, the role of WHO during the COVID-19 pandemic, the essential aspect of funding and contribution from member states, as well as the future of WHO and its effectiveness in its aims and strategies. The World Health Organization has many criticisms and strengths, which are weighed up in accordance to each aspect and overall judged to achieve a conclusive outcome and measurement of the effectiveness of WHO as a global organization.

Through the survey result of the word "a few" in different roles in the process of its functions, this paper presents the semantic features of "a few" in Vietnamese on the semantic aspect from the perspective of functional linguistics. Also, compare the ways how to translate "a few" into English and modern Chinese rely on a corpus from To Hoai's work "Diary of a Cricket". Based on the results, summarize translation methods of "a few" into the same and different types of language, and propose recommendations and appropriate solutions to translation and related work.

The French missionary, Dallet (1874) wrote in his book that the ancient Korean people and the ancient Chinese people had utilized Tcheonzamun (The thousand character essay) commonly for their children for the study of Chinese character. For the present researcher, there are two methods for the translation of Tcheonzamun poem. The one is through Korean pronunciation of Chinese character, and the other is through the meaning of Chinese character. This time, a poem of Tcheonzamun 161st-176th was translated through the meaning of Chinese character. 173-176 得(Deug)-日=行 能( Neung) 莫(Mag) -日=十十大 忘(Mang). The husband, do you want to be able to do (行) your best ability (能)? The husband, you should forget (忘) your fault, and you should forget again (十) and again (十) your bad behavior (大)!

The French missionary, Dallet (1874) wrote that there is a common textbook for the ancient Chinese people and for the ancient Korean people in order to instruct the Chinese character to their children. It is ‘Tcheonzamun’ in Korean pronunciation, and it is ‘The thousand character essay’ in English. But it is not well known that who has created the masterpiece of Asia. Therefore, the researchers including the present researcher tried to translate the poem from Tcheonzamun through the meaning of Chinese character and through Korean pronunciation of Chinese character in Tcheonzamun (Park et al., 2021a; Park et al., 2021b). This research has a goal of knowing of ancient Korean history. The title is ‘This is your mother!’ This present study has a goal of knowing of ancient Korean history as shown in the title. And this poem contains 16 letters from 209th to 224th characters of Tcheonzamun (The thousand character essay). This time, the researcher translated the poem through the meaning of Chinese character. 213-216 形 (Hyeong) 端(Dan) 表(Pyo) 正(Zeong). No, it is not true! In order to show that I am outside (表) good and right (正), my figure inside (形) must be right (端)

Dallet (1874), the French missionary, wrote in his book that Tcheonzamun (The thousand character essay) had been utilized as a textbook for the children of the ancient Chinese people and of the ancient Korean people. During the translating study of Tcheonzamun (The thousand character essay), there are two methods. The one is to interpret through the meaning of Chinese characte, the other is to do through Korean pronunciation of Chinese character. In addition to these, to delete the same part of Chinese character exactly same part or similar part. Here, in this study, the two methods with additional method were utilized. The poem was from Tcheonzamun 209th-224th, 16 letters. 221-224 虛(Heo)-片片=虎 堂(Dang) 習(Seub)-羽羽=白 聽(Tcheong). If you want a wild tiger (虎) come into your house and make your family dangerous (堂), do not (白) hear (聽) anything from me your wife!

The main objective of this study was to investigate the effect of class rules on noisemaking and interruption behaviour of pupils in Uruan Local Government Area. Quasi-experimental research design was used and the study population comprised 2, 204 primary five pupils in all the 45 public primary schools in Uruan Local Government Area. A sample size of 68 primary five pupils from two intact classes selected through purposive sampling technique. Instrument for data collection was Noise Making and Interruption Diagnostic & Rating Scale (NMIBDRS). The instrument was and validated by three experts and Cronbach Alpha Statistic was used to determine the internal consistency of the instrument which yielded reliability co-efficient index of 0.68. Mean (X ̅) and standard deviation (SD) were used in answering the research questions while analysis of covariance (ANCOVA) was used to test the hypotheses at 0.05 level of significance. The study revealed that there is a significant difference in the noisemaking and interruption behaviour of pupils exposed to class rules and those exposed to conventional behavioural management strategy. Also, there is no significant difference in the noisemaking and interruption behaviour of boys and girls exposed to class rules. Based on the findings of the study, it was recommended among others that teachers should adopt the class rules because it seems potent in managing noisemaking and interruption behaviour in pupils than the conventional behavioural management strategy.

The study investigated the conflict management strategies of principals in resolving students’ conflict in secondary schools in Port Harcourt metropolis. The descriptive survey design was employed in the study. Two research question and two hypotheses were formulated to guide the study. A population of five hundred and sixteen (516) principals in public secondary schools in Port Harcourt metropolis were used for the study. The sampling techniques that were used were the fluid survey sample size method, simple random and stratified random sample techniques. The sample size of three hundred and twenty principals were drawn from the population of the study. The instrument for data collection was a questionnaire titled: Principal Conflict Management Strategies (PCMS). The statistical mean and standard deviation were used to answer the research questions, while the Independent t-test at 0.05 level of significance was used to test the hypotheses. The result showed that conflict management strategies of principals in resolving students’ conflict in secondary schools in Port Harcourt metropolis thus: The gender respondents did not matter as most of the handling strategies of students’ conflict hinged on contingencies and nature of conflict. Educational qualification of the principals in handling students’ conflicts did not play a major role since most of the respondents did not matter as most of the handling students’ conflict. The researcher recommended that principals should adopt the most optimal approach in handling students’ conflicts in order to forestall occurrences. Also, principals should from time to time he given a forum to share their experiences of how they handle conflicts of their teenagers or how such experiences bear in their handling of conflicts in their various schools.

During the work of Tcheonzamun (The thousand character essay) translation, the present researcher used two methods. The one is to utilize Korean pronunciation of Chinese character in Tcheonzamun, and the other is to use the meaning of Chinese character. In the present study, the researcher took the method of the meaning of Chinese character in Tcheonzamun. And the researcher took 16 letters of (Tcheonzamun 225th-240th). 225-228 禍(Hwa) 因(In) 惡(Ag) 積(Zeog) If you want that bad things (惡) occur (積) often to you, please make habit of (因) doing harm (禍) to your neighbors. 229-232 福(Bog) 緣(Yeon) 善(Seon) 慶(Gyeong) In order to occur (慶) many good things (善) in your home again and again, please do favor (福) here and there to other neighbors. And it will be done soon (緣)! 233-236 尺(Tcheog) 璧(Byeog) 非(Bi) 寶(Bo) In order for not-really joyful thing or not-happiness (非) to treat as treasure (寶), please keep a bag (尺) of precious pearl (璧) in your house. 237-240 寸(Tchon) 陰(Eum) 是(Si) 競(Gyeong) In order to take the happiness (是) in the strong desire (是), you might do these important things (寸) in your life (陰).

The French missionary Dallet (1874) wrote in his book that there was a common textbook for Chinese character instruction to their children both in the ancient China and in the ancient Korea. The common textbook, it was Tcheonzamun. It was called ‘The thousand character essay’ in English. The present researcher tried to translate the poem (Tcheonzamun 225th-240th). 225-228 禍(Hwa) 因(In)-一=口人 惡(Ag) 積(Zeog)-一=禾土貝 If you enter solely your wife (人) into the house (口), and if you make your wife in difficulty (禍), the harvest of your rice (禾) and the condition of your field (土) and the harvest of your shell in the sea (貝)will be deteriorated (惡). 233-236 尺(Tcheog) 璧(Byeog) 非(Bi) 寶(Bo) 철벅! 비벼 Tcheolbeog ! Bibyeo My husband treated me his wife in a very bad manner, he drove me into the water! He soaked me in the water.

Dallet (1874) wrote in his book that Tcheonzamun (The thousand character essay) was a textbook of Chinese character for the children of the ancient China and those of the ancient Korea. There are two methods for interpret of Tcheonzamun (The thousand character essay) poem. The one is translation through the meaning of Chinese character, and the other is through Korean pronunciation of Chinese character. This time, the present study was carried out on the meaning of Chinese character. The present researcher studied a poem of Tcheonzamun 241st-256th. 245-248 曰(Wal) 嚴(Eom) 與(Yeo) 敬(Gyeong) If I am able to speak (曰) to them on common manner (or somewhat roughly) (嚴), to my family members and to my colleagues on my working place, I must have the important thing. It is the affection (敬) for them in my heart deeply (與).

The French missionary Dallet (1874) wrote in his book that Tcheonzamun (The thousand character essay) had been used for textbook for children’s education for Chinese character in the ancient China and in the ancient Korea. This time, a poem of (Tcheonzamun 241st-256th) was studied. 253-256 忠(Tchung) 則(Tchig) 盡(Zin) 命(Myeong) 칙칙해지면! Tchigtchig Haezimyeon! My husband! When there are too many other people here! (Because I feel shy in front of other people!) 253-256 忠(Tchung) 則(Tchig)-人=目刀 盡(Zin) 命(Myeong)-人=一口ρ My husband, do you want to have (盡) good relation with me (忠), your wife, by inspecting me (目) and by your power (刀)? You had better use the very (一) important method (ρ), it is your talking to me (口)!

The title is ‘The figure of Saint Mary is warm!’ French missionary Dallet (1874) expressed that Tcheonzamun (The thousand character essay) was used as a textbook for the children in the ancient China and in ancient Korea. It was used for instruction of Chinese character in the above two countries etc. There are two methods for the present researcher to translate Tcheonzamun poem. The one is through the meaning of Chinese character, the other is through Korean pronunciation of Chinese character. In the present study, the first method (through meaning of Chinese character) was utilized. The present study ranged for Tcheonzamun 257th-272nd. Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet) 261-264 夙(Sug) 興(Heung) 溫(On) (淸-‘)(Tcheong) My dear husband, if you want to sleep well (夙) and deeply (興), please make the cold place (淸-‘) warm (溫)! As the bed is warm, you can sleep well. When the relation between you my husband and me your wife were good, my husband, you can live well!