This study explores the collocational patterns of ten high-frequency adjectives in the Written Corpus of China English (abbreviated to WCCE) with a focus on its collocations with nouns. A corpus-based comparative methodology was adopted to investigate the differences between China English and British English in the use of adjective and noun collocational patterns. The major findings of the study can be stated as follows: 1) Some collocational structures only occur in the Chinese context, such as economic rebalancing, economic belt, and international airspace. 2) Some collocational structures, like economic corridor, economic construction, new energy, are used more frequently in China English than in British English. 3) The frequencies of some collocational structures in BNC are much greater than those in WCCE, in particular, Old Testament, local election. The reasons for these different uses of collocational structures with distinct Chinese features might include (but not limited to), i. the development of China’s economy (e.g. economic belt, economic corridor); ii. the differences between China and Britain in politics and society (e.g. Old Testament, local election); iii. the influence of the development of science (e.g. new energy); iv. linguistic transfer (e.g. old Yao, economic take-off). The findings show that China English has its distinctive collocational patterns which may suggest that English used in China has undergone a process of nativization.

The French missionary Dallet (1874) wrote that the ancient Chinese people in Tchi’n(秦) country utilized ‘The thousand character essay’ (It is called as Tcheonzamun in Korea) as the textbook for their children of learning Chinese characters. ‘The thousand character essay’ is called as Tcheonzamun in Korea. The present researcher used a Tcheonzamun book written by Han (1583). And the range of translation was (Tcheonzamun 497th-512th). For the present researcher, there are two methods for translation. One is through Korean pronunciation of Chinese character. And the other method is through the meaning of Chinese character in this Tcheonzamun poem (497th-512th). The title of this work is ‘We can call it “Hope”!’ <Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)> 497-500 戶(Ho)-‘=尸 封(Bong)-‘=土土十 八(Pal) 縣(Hyeon) Do you want to find if tens (十) of field (土) or paddy field (土) are barren (尸)? It is not difficult. You can see such barren fields within the 10 (八) villages (縣). There are many destructive fields, here and there. How do you think about the wife and the husband? 501-504 家(Ga)-ウ=豕 給(Geub) 千(Tcheon) 兵(Byeong)-ウ=一人 If the wife want to do the good (給) for the bad husband (豕)? It will not be sufficient for the bad husband even though the wife (一人) do the good for the bad husband one thousand times (千). 505-508 高(Go)-立=’二 冠(Gwan) 陪(Bae, Bi)-立=阜 輦(Ryeon, Nyeon) Therefore, the wife and the husband will be hard for their life. In order for the two persons, the wife and the husband (二), in their distress (’) will do the happy life (冠), what will be the solution? If there are lots of (阜) very good houses (輦) for the wife and the husband, is it OK? 509-512 驅(Gu) (穀-禾+車)(Gog)-め=士軍Ђ 振(Zin)-才=辰 纓(Yeong) No, it is not so! The discouraged (Ђ) wife (士) and the unhappy (Ђ) husband (軍)! Do you want to recover your happy marriage life (驅)? Please fasten the long band or the signal (纓) on the star in the heaven (辰). We can call it “Hope”!

Interfaith dialogue is a crucial technique for mitigating interreligious tensions that exist around the world. However, It is in the name of religion that we see many heinous crimes being perpetrated resulting in the deaths of many innocents despite the fact that every religion promotes universal love and compassion for other people .Today, Islam has been misunderstood due to the lacking of proper Islamic knowledge. So research is needed to mitigate ambiguity regarding Islam’s proper knowledge and Islamic perspective on interreligious dialogue. This article has been designed to go through the Qur’an and the Prophet’s ﷺ way of life in order to clarify how Islam views interfaith dialogue and also to warn of various hazards to be guarded against while in dialogue. The study demonstrates how Islam plays a unique role in encouraging interfaith dialogue by ensuring justice, equal rights, and religious freedom for all religions, cultures, and civilizations, as well as accepting all prior prophets as Prophets of Islam .The study concludes by emphasizing that Islam is a comprehensive faith that promotes peaceful interreligious coexistence. It can be used as a model for resolving interfaith conflicts and promoting interfaith harmony and peaceful coexistence in today's world of diverse faiths and traditions .This research adopted the qualitative method in the form of contextual analysis and the historical interpretation of the Qur’an and Sunnah.

Tcheonzamun (The thousand character essay) is the splendid writing (Park et al., 2021a). The two persons, Augustin (husband) and Hyeonhi (wife), found that 16 letters of Chinese character on Tcheonzamun composed a poem (Park et al., 2021b). The present study was carried out for the poem of Tcheonzamun 593rd-608th. And the title is ‘Daegon-Andrea’s 3 generations history (U-ri-zib Sam-dae-eui Yeog-sa)’. Daegon-Andrea is our son. For the present researcher, there were two ways of translation of Tcheonzamun (The thousand character essay) poem. One is through the meaning of Chinese character, and the other is through Korean pronunciation of Chinese character from Tcheonzamun. <Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)> 593-596 起 (Gi) (剪-刀+羽)(Zeon) 頗(Pa) 牧(Mog) It is for me very difficult (頗) how to manage the affair (牧). Because I don’t know when I stop the thing (剪-刀+羽) and I don’t know when I start the thing (起). 597-600 用(Yong) 軍(Gun) 最(Tchoe) 精(Zeong) But there is a method. It is that each of us becomes (用) the really (最) good (精) person (軍) in the world. 601-604 宣(Seon) 威(Ui) 沙(Sa) 漠(Mag) And even the most hard condition (沙漠) of soil such as no rain, no tree, or no grass, we can exercise our power (威). On such a condition, we can show (宣) who we really are. 605-608 馳 (Tchi) 譽(Ye) 丹(Dan) 靑(Tcheong) And on the history of our family (丹靑), our descendants will speak well of (譽) us, and the descendants are widely (馳) proud of our activity.

Dallet (1874) wrote in his book that ‘The thousand character essay’ was utilized by old Chinese people. The people of Tch’in(秦) dynasty already used the ‘The thousand character essay’ book in order to teach their children the Chinese characters (Dallet, 1874). Korean people calls ‘The thousand character essay’ book as ‘Tcheonzamun’. Usually the Tcheonzamun was well translated for 4 letters (one line) or for 8 letters (two lines). Park et al., (2021a; 2021b) called the 16 Chinese characters of Tcheonzamun a poem. In order to translate a Tcheonzamun poem of the 16 Chinese characters, Tcheonzamun should be translated on the Korean grammar (Park et al., 2021a). Why did not Koreans try to translate the poem on the Korean grammar? The reason might be Korean’s strong belief that Tcheonzamun was written by Chinese people. And the poem was translated through Korean pronunciation into their own language, Korean words (Park et al., 2021b). Why was Tcheonzamun poem translated on Korean pronunciation? It is really unreasonable! The ‘Maeg’ tribe was defeated on the battle against the Chinese, and the captured Maeg people on the battle worked for the Chinese country as public service man or woman (Kangxizidian, 1716). The present researcher considered that Maeg people wrote Tcheonzamun. And the researcher thought that the Maeg people used Korean language. In other words, Maeg people is the ancestor of present Korean people. The present researcher tried to translate the poem of ‘The thousand character essay’ (It was called as Tcheonzamun in Korean language) (Tcheonzamun 097th - 112nd). There are two methods; one is through the meaning of Chinese character, the other is on Korean pronunciation of Chinese character. Here, in this work the researcher used both the first method and the second method. Somewhat old Tcheonzamun book (Han, 1583) was utilized in this work. The present researcher translated this poem (Tcheonzamun 097th - 112nd) in Korean grammar through the meaning of Chinese character. The researcher utilized another method. It is the deleting method. When there are similar part(s) or same part(s) on the two Chinese characters on the same line, the present researcher deleted the similar or the same part from the Chinese letter, and the researcher translated the Tcheonzamun poem with those remained part(s). The present researcher tried to translate a poem of ‘The thousand character essay (Tcheonzmun)’. And the range of a poem in “The thousand character essay (Tcheonzmun)’ for this study is (Tcheonzamun 097th - 112nd). The title of this work is ‘My dear husband! This is the third thing necessary. I love you truly! If you want me, your wife (小), to do the essential thing (丿) for you when you, my loving husband, are in deadly want of something (凵)! You must do for me, your wife (小), to say my word (曰) freely (立) (Tcheonzamun 097th - 112nd)’. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet)> 097-100 弔(Zo) 民(Min)-弋=尸 伐(Beol) -弋=人丿 罪(Zoe). My husband! You know well this next proverb. “In order to escape (弔) from the death (尸), you (人) must get out of (丿) the crime (罪).” My husband, my Darling, this saying is too simple. For me, your wife, these things of the next three lines are necessary! 101-104 周(Zu) 發(Bal)-殳=月厶弓 殷(Eun)-殳=良 湯(Tang)=水凵二一勿. My husband, my love! This is the first thing. If you want to have the practical relation (月; Sal) as the couple (厶弓; Zzag-gung) with me for a long time (周), you must know the Maeg (水凵二一; Mulgil) language (勿; mal) well (良)! Here, Mulgil is compose of (水; Mul, 凵; gyeol, 二;i, 一;il). Mulgil means the route through the river. And it is considered that ‘Mulgil’ sounds similarly to Malgal tribe. Malgal tribe indicates the Maeg people. The present researcher thinks that this ‘Mulgil’, ‘Malgal’, ‘Maeg’ indicate the same people, and this ‘Mulgil (or Malgal or Maeg)’ people created the master-piece, Tcheonzamun (The thousand character essay). There is another thing to write. ‘To know the Maeg (水凵二一; Mulgil) language (勿; mal) well (良)!’ does not mean the proficiency of the language itself. It means that the husband has to understand well the saying of his wife… 105-108 坐(Zwa)-土=人人 朝(Zo)-土-口=十月 問(Mun)-口=門 道(Do). My love, my husband! This is the second thing. In order for life-long time (十月) you (人) and me(your wife) (人) can live together, what is necessary? The joyous life style (道) must be here in our home (門)! 109-112 垂(Su)-扌-十-十=丿凵 拱(Gong)-扌-十-十=小 平(Pyeong)-十=小 章(Zang) -十=曰立. My dear husband! This is the third thing necessary. I love you truly! If you want me, your wife (小), to do the essential thing (丿) for you when you, my loving husband, are in deadly want of something (凵)! You must do for me, your wife (小), to say my word (曰) freely (立).

The purpose of this study was to explore the dynamics of South Sudanese crisis from 2013 to 2021. Descriptive research design that anchored on the judgmental sampling technique was adopted. The secondary sources (books, journal articles, conference papers, internet materials and monographs) were sourced from Nigerian libraries and internet, subjected to content analysis, before qualitatively analyzed for the study. Findings revealed that political exclusion, proliferation of small arms and light weapons, corruption and weak institutions triggered grievances that led to December 2013 South Sudanese crisis. The crisis had impacted negatively on security, humanitarian needs, human rights, as well as economy. United Nations Mission in South Sudan, Inter Governmental Authority on Development, African Union Mission in South Sudan, United States, Canada, Uganda, Sudan, Kenya, Ethiopia and Eritrea had intervened. Though these findings have deepened the understanding of Group theory, the fear of South Sudanese crisis reoccurring immediately after general election in 2024 is looming. The study recommends, rotational presidency, devolution of power, mental disarmament and development assistance to avert the incoming crisis.

In the records of Kerala, the role of religious conversion in the growth of Muslims in Malabar cannot be omitted. Religious conversion is the adoption of a set of ideals identified with a particular nonsecular denomination to the exclusion of others. An inflexible caste system in Malabar gave remarkable growth to Islam. Like Christianity, Islam is a missionary faith, but pressured conversion is not practiced by using Islam like different missionaries. Conversion to Islam becomes a method found by the lower castes to get away from persecution from the top castes.

French missionary Dallet (1874) wrote in his book that ancient Chinese people in Tchi’n country had used ‘The thousand character essay’ for their children. ‘The thousand character essay’, it is called Tcheonzamun in Korea. For the present researcher, there are two methods for the translation of Tcheonzamun (The thousand character essay). The first one is the translation of Tcheonzamun through Korean pronunciation, and the second is through the meaning of Chinese characters of Tcheonzamun poem. And the range of the poem is (Tcheonzamun 593rd-608th). In addition, the present researcher deleted the similar or same part of Chinese character. And then, the translation was done with the remained parts. The title of this study is ‘I, your wife, hope that the honor (譽) of my husband will increase more and more (馳). So I, your wife, will not (┴) take two (二) husbands. I will serve my only one husband (主).’ < Number of Tcheonzamun (The thousand character essay) Chinese character (Korean Pronunciation of Chinese character in English alphabet) Transformed phrase on Korean pronunciation in Korean alphabet (Transformed phrase on Korean pronunciation in English alphabet)> 601-604 宣 (Seon) 威 (Ui) 沙 (Sa) 漠 (Mag) 손 위 (Son-ui) 삼아! (Sam-a!). You must make me your wife to be your senior! You! Make me (Sam-a!) your superior! (Son-ui) < Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)> 597-600 用 (Yong)-月=I 軍 (Gun) 最 (Tchoe) 精 (Zeong)-月=米主 I, your wife, want that my husband (軍) will be good at everything (I). So I will give to my husband (主) the food (米) the most delicious (最). 601-604 宣 (Seon) 威 (Ui) 沙 (Sa)-水=少 漠 (Mag)-水=莫 I, your wife, want that the power of my husband (威) will develop the more (宣). Therefore, I will decrease my mistakes (莫) the less (少). 605-608 馳 (Tchi) 譽 (Ye) 丹 (Dan)-П=┴ 靑 (Tcheong)-П=主二 I, your wife, hope that the honor (譽) of my husband will increase more and more (馳). So I, your wife, will not (┴) take two (二) husbands. I will serve my only one husband (主).

French missionary Dallet (1874) wrote about ‘The thousand character essay’. And ‘The thousand character essay’, it is called as Tcheonzamun in Korea. (Park et al, 2021a) and (Park et al, 2021b) translated several Tcheonzamun poems. And there were two methods for the present researcher for the translation of ‘The thousand character essay’. The first one is through Korean pronunciation of Chinese character, and the second one is through the meaning of Chinese character of Tcheonzamun. The range of this study was (Tcheonzamun 001st-016th). The title of this work is ‘The lecture of Father Jungchan Jean Kim during the Mass’. < Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet)> 013-016 辰(Zin) 宿(Sug) 列(Yeol) 張(Zang) The writer of Tcheonzamun seems to say to me, Augustin. “Please do not be in the indifferent state (列) for the world!” “Please see your wife Hyeonhi! And you also, do as she does your wife! She is interesting for the affairs outside in the world (張)! She has the eyes intelligent, and she has a balanced and powerful attitude in her body, in her feet, and in her hands. And then, for you also, splendid stars will appear in your mind one and two, and more and more (辰). At last, all of your mind and the whole world will become bright (宿). The professor of Tcheonzamum seems to speak to me “Augustin, look on the bright side! Even though you are weak now, I am very proud of you! Be courageous!” These sayings of the writer of Tcheonzamum seems to me Augustin as if my mother Bohwa Maria, my father Ilsoo Joseph, my father in-law Yeonghag, my mother in-law Hilye Sara say to me such a thing!

French missionary Dallet (1874) wrote in his book about ‘The thousand character essay’, The thousand character essay is called in Korea as Tcheonzamun (千字文), The range of Tcheonzamun poem in this study is (Tcheonzamun 001st-016th), As a text for this research, the Tcheonzamum book by Han (1583) was utilized, The title is ‘Our Lord, amen! The Lord of two of us, Hyeonhi and Augustin, thank you so much! At that time you have given the happiness to the original author of Tcheonzamun! It is the great pleasure also for us, the two translators, Augustin and Hyeonhi!’, <Number of Tcheonzamun (The thousand character essay) Chinese character (Korean Pronunciation of Chinese character in English alphabet) Transformed phrase on Korean pronunciation in Korean alphabet (Transformed phrase on Korean pronunciation in English alphabet) The meaning in Korean language is as follows.> 013-016 辰(Zin) 宿(Sug) 列(Yeol or Lyeol) 張(Zang or Dyang) 찐 (Zzin) 술 (Sul) 열다! (Yeol-da!) My Darling, my husband! Let us make our matrimonial life happy! It is for me your wife and you my husband, it is greatly joyful for us. It is enough to open the difficult relation between the husband and the wife. At last, it is opened (Yeol-da!) the big bottle or the large sack or the wooden cabin for the boiled (Zzin) Korean wine! (Sul).

Dallet (1874) wrote in his book that Korean culture is different from Chinese culture, and Chinese language is different from Korean language. Between Korean and Chinese, there is only a little difference on their visage. But the language itself is truly different each other. Korean language is S+O+V type, while Chinese language is S+V+O type. Here, S is subject, V is verb, O is object. In this work, the present researcher is going to take 16 Chinese letters from ‘The thousand character essay’ (in Korea, it is called as ‘Tcheonzamun’. There is no other reason for taking 16 letters. It was convenient for Park et al., (2021a; 2021b) to consider those 16 Chinese letters as a poem. And it is for the present researcher to translate the 16 letter poem. ‘The thousand character essay’ is called ‘Tcheonzamun’ in Korea. The present researcher used the somewhat old Tcheonzamun book (Han, 1583). The range of this work is (Tcheonzamun 097th - 112nd). There are two translating methods on this study. The first method is through Korean pronunciation of Chinese character (Park et al., 2021b). And the second method is through the meaning of Chinese character (Park et al., 2021a). In the present work, both the first method and the second one are used. ‘The thousand character essay’ is called as ‘Tcheonzamun’ in Korea. This study concerns the poem of (Tcheonzamun 097th - 112nd). And the result is described as follows. The title of this work is ‘If I want to get the right answer (問) for my life (道), what shall I do? I had better get up early in the morning (朝), and I sit down (坐) in order to do something, for example, the study for my life! (Tcheonzamun 097th - 112nd)’. The first translation is through Korean pronunciation of this poem. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet) Modified pronunciation of Chinese characters> 097-100 弔(Zo) 民(Min) 伐(Beol) 罪(Zoe) Zu-myeon, Beol-zi. My Darling husband! If you give me (Zu-myeon) to your wife, you will gain (Beol-zi) from me! 101-104 周(Zu) 發(Bal) 殷(Eun) 湯(Tang) Zwo-boa, On-da. My husband! Give (Zwo-boa) me to your wife, and something will come to you (On-da) from me! 105-108 坐(Zwa) 朝(Zo) 問(Mun) 道(Do) Zoa-do, Mut-eo-dwo. My Darling, my husband! When you feel good (Zoa-do) about me your wife, you may hide (Mut-eo-dwo) your glad feeling for me! 109-112 垂(Su) 拱(Gong) 平(Pyeong) 章(Zang) Sil-go-do, Pyeo-za. My loving husband! But even when you have the unpleasant sentiment (Sil-go- do) for me your wife, please make your expression good and soft (Pyeo-za) for me your wife! The second translation is through the meaning of Chinese characters. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet)> 097-100 弔(Zo) 民(Min) 伐(Beol) 罪(Zoe). In order to give the consolation (弔) to the people (民), you are going to give the penalty (伐) to somebody who is guilty (罪). Is it true? It might be true on the viewpoint of common sense. But the present researcher thinks that it is not viewpoint of Tcheonzamun author. By the translation by the present researcher, the Tcheonzamun author wrote this poem as follows. It is somewhat difficult for the present researcher to explain and translate well the meaning of this poem. But the present researcher will try to do it. The next is the content of this line of this poem. 101-104 周(Zu) 發(Bal) 殷(Eun) 湯(Tang). In my case, I will do my best (殷) to make myself to be in the stable state. I was boiling with a lot of thoughts, and then, I was in the exciting state (湯). But I will not express (發) my rude and rough attitude to the people. On the contrary, I am going to look after the other people (周) with my tender and soft mind. And I will spread my calm mind to many other persons. 105-108 坐(Zwa) 朝(Zo) 問(Mun) 道(Do). If I want to get the right answer (問) for my life (道) and if I want to live a life as shown in the second line (101-104), what shall I do? I had better get up early in the morning (朝), and I sit down (坐) in order to do something, for example, the study for my life! 109-112 垂(Su) 拱(Gong) 平(Pyeong) 章(Zang). Yes, there is another method. The objective of this behavior is in order to do the thing on the second line (101-104) of this poem. Please, collect both your hands (拱), and open (平) one’s writing (章) in order to read the sentence and another sentence! Please, do these readings at a street corner (垂) where there are few people. In Kangxizidian (1716), there is a description about ‘Maeg’ tribe. On the book (Kangxizidian, 1716), the Chinese people considered the ‘Maeg’ people very good. From this poem of (Tcheonzamun 097th - 112nd), the reader might observe the good behavior or thought of Maeg people. In other words, at first the person oneself thinks deeply. And the thought of the person will become deeper and deeper. Then, this good behavior from this consideration might spread to the mind of other persons. The author of Tcheonzamun..........