The range of the poem for the present study is 657th~672nd letters in Tcheonzamun. In Korea, it is firmly believed that Tcheonzamun was created by Chinese people (Han, 1583). But several researchers thought that Tcheonzamun poem was well interpreted through Korean grammar (Park et al., 2021a), and the researchers thought that Tcheonzamun poem was interpreted through Korean pronunciation of Chinese characters of Tcheonzamun (Park et al., 2021b). The theme of this Tcheonzamun poem is as follows. My husband! Do you want to live in the next atmosphere? “I am truly happy (賞)!” And do you want me, your wife, to live at such a favorable (勸) condition? My husband! Please make me your wife to be in the better condition (黜), and to live the happy life (陟)! - My wife Hyeonhi defends me Augustin against the cancer (Tcheonzamun 657st-672nd).

French missionary Dallet (1874) wrote in his book that Korean language and Korean race is different from Chinese language and Chinese race. This time, the present researcher tried to translate ten Persian words into Korean words. The present researcher compared several Persian words, and the researcher tried to translate into Korean words. The researcher used a Dictionary of Persian/French and French/Persian (Bau, 2008). The title of this work is ‘Are they similar or are they same origin, Persian language and Korean language? (0075-0084)’. <number Persian word (its meaning) Korean word (its meaning in English)> 0075 Melkyat (possession) Meog-eo-ya (You, take the thing and eat it!) 0076 Elan (declaration) Yeol-lin (opened) 0077 Dala (mackerel) Dala (different. e.g. Mackerel is different from other fishes.) 0054-2 Esteqamat (perseverance) Igos-e-gam-a (You, turn the band or the cloth here!) 0054-3 Esteqamat (perseverance) Yeogi-e-ggweme (You, sew or stitch here!) 0079 Sabun (soap) Sae-bun (new powder as a beauty product) 0080 Hejab (shy) Suzubeun (shy) 0081 Elai (Oh! my Lord!) Yeol-lyeo (I order that it will be opened!) 0082 Magbul (good, interesting) Mas-bul (counter-protest, backfire) 0083 Mortsha (ant) Mul-iss-eo (There is some water!) 0084 Naqel (citation) Nae-ggeos (It is mine!) From the result, it is known that some Persian words are very similar to Korean words while other Persian words are similar to Korean words. It is possible to think that the two languages – Persian language and Korean language- come from the same origin.

French missionary Dallet (1874) wrote in his book that Korean language is truly different from Chinese language. Several researchers described that Persian words are similar to Korean words (Park et al, 2019; Kim and Park, 2022). And the present researcher tried to interpret eleven Persian words into Korean words. The present researcher used a Dictionary of Persian/French and French/Persian (Bau, 2008). The present researcher compared eleven Persian words with Korean words on their pronunciations. The researcher tried to find out the similar or the same Korean pronunciation for each of the Persian word. The title is ‘Are they similar or are they same origin, Persian language and Korean language? (0085-0095)’. And the result was obtained as follows. <number Persian word (its meaning) Korean word (its meaning in English)> 0085 Doroxshan (radiant, brilliant) Ddu-ryeos-han (distinct, clear) 0086 Sufi (man of beard) O-bba (older brother) 0087 Ba qasd e (to go to the journey) Baggas-e (outside, out of the place) 0088 Wahm (illusion) Bahm (the night) 0089 Molaqat kardan (official visit) Molae-gada (steal one’s way, sneak) 0090 Shima (force) Shima (Oh power!) 0091 Alim (wise man or wise woman) Alim (notice, announcement) 0092 Awsat (middle level) Ossag (shivery, to get chills) 0093 Pix zadan (to find fault, criticize) Bbig-sari nada, Pig-sari nada (to do abnormal tune) 0094 Angoshtana (to make clothes) Ang-geo-seo teona or Ang-geo-seo teuna (to sit in order to open) 0095 Ba sorat (rapidly) Baro sso-a-ra! (shoot immediately, shoot now!) At this study for nine words, the relation between Persian language and Korean language was good. But two Persian words (‘Molaqat kardan’ and ‘Awsat’) were not well translated into Korean words.

French missionary Dallet (1874) wrote in his book that Korean culture is distinct from Chinese culture. Several researchers studied the relation between Persian language and Korean language (Park et al., 2019; Kim and Park, 2022). The present researcher selected several words of Persian language, and the researcher compared the words with those of Korean language. The researcher used a dictionary of Persian/French and French/Persian (Bau, 2008) in order to do this study. The title is ‘Are they similar or are they same origin, Persian language and Korean language? (0096- 0104)’. The results obtained were described as follows. <number Persian word (its meaning) Korean word (its meaning in English)> 0096 Tatilat (vacation) Da-teul-lyeo (All of you, you are wrong!) 0097 Jehad (combat) Zae-weo ! (You, kill them as they sleep!) 0098 Jahil (lake) Zae-il (number one, the best) 0099-1 Koloft (thick, rough) Geol-le-gat-eun (dirty like rag or dirty like mop) 0099-2 Koloft (thick, rough) Ggeoleong ggeoleong-han (good for nothing, lacking discipline) 0100 Bambak (exaggerated, arrogant) Beombeog (wreck, mess, ruin) 0101 Zawya (angle, degree of angle) Zeoul-a (Oh! The measuring balance!) 0102 Dawlat (fortune, richness) Da ola, Bog-I da ola (All of fortune might come to you!) 0103 Faza (ambience, ambiance) Bbazyeo (You, fall into the ambience!) 0104 Merawam (I go, I leave) Maryeoweo (I want to go to the toilet, to go to the bathroom.) As a conclusion of this study, the relation between Persian language and Korean language seemed to be very close.

This study examines inhibiters of positive interpersonal relationships among senior high school teachers in the Tamale Education Metropolis. The study made used of qualitative research methodology, as such, case study design was adopted. Purposive sampling technique was used to select fifteen (15) teachers and five (5) secondary school head teachers. An interview schedule with open-ended questions was developed to conduct face-to-face in-depth individual interviews. Data collected through pen-and-paper personal interviews were analysed using deductive thematic analytical method. Findings were that tribal differences, religious diversity, superiority complex, gender differences, political ideologies, gossiping and backbiting, poor leadership styles and student-teacher intimate relations were some of the inhibiters of positive interpersonal relationships among teachers in the secondary schools of the Tamale Education Metropolis. Recommendations made were that senior high schools heads should work with the Regional Metropolitan Education and the Ghana Education Service to organize workforce diversity management training to educate all teachers and school managers on the need to embrace all the differences that exist among them and to also confront their own ethnic, cultural, political and gender stereotypes. School heads should foster in teachers a school culture that is characterised by positive teacher-teacher interpersonal relations and to appeal to all teachers who practice superiority complex to desist from such an act as it inhibits good teacher-teacher relations. School heads in their official meetings should sincerely talk to teachers to do away with all forms of gossips and backbiting. Heads of senior high schools should work with the Regional Metropolitan Education and the Ghana Education Service to organize workshop on the Code of Conduct for all teachers. In the same workshop, the need for teachers to desist from teacher-student intimate relations should be emphasised and the kind of relationship that should exist between teachers and students should also be highlighted.

Recent warm reception to military takeovers and mongering for coups d’état by citizens in some African nations due primarily to the disillusionment that has accompanied the promise that democracy in a globalized world will lead to prosperity and improve standards of living coupled with the myriad of social, economic, security and political challenges have become of great concerns to scholars, social scientists, advocates, and observers of African democracy. Three decades since the publication of Huntington’s famous work, Democracy’s Third Wave and Prezeworski’s recent book “Crisis in Democracy”, political observers of Africa’s democratic transitions and consolidation are questioning whether recent successful coups and attempts since 2010 in countries such as Mali, Burkina, Faso, Niger, Sudan, Zimbabwe, Equatorial Guinea, Guinea Bissau, Madagascar, Democratic Republic of Congo, Ivory Coast, Central African Republic, Chad, Egypt, Gabon, Sudan amongst others raise serious questions about the future of African democracy. The numerous and successful military takeovers across the continent particularly in the West African sub-region raise a myriad of questions as to the direction of African democratic transition and consolidation. These causing many scholars, political analysts, academics, democratic advocates and experts on military takeovers/coup to begin to analyze whether recent happenings on the continent can be characterized as “debris” of coups d’état in the post-independence-democratic transitional era or a reversal of the Third Wave of democracy on the continent. Building upon earlier analytical work on military coups this paper explores the concept of securitization of elections through the recruitment and prioritized treatment of political vigilante groups into the regular and specialized security agencies) as long terms risks for “debris” of coup d’états by adopting elections as a “minimalist” or “electoralist” definition of democracy.

French Missionary Dallet (1874) wrote that the Korea is truly different from the Chinese, for example, their languages and their origins. And the origin of Korean people seems to be Tartar (Dallet, 1874). The present researcher will search for the Korean word whose pronunciation is similar to the Persian word, and then he will imagine the meaning of Persian word in Korean pronunciation (Kim and Park, 2022). The present researcher translated some Persian words into Korean words, and the next is the result of the present work. <The number Persian word the meaning of the Persian word the word in Korean language (in Korean letter) the word in Korean language (in English letter) the meaning of the Korean word>. 0215 Ba miras gozashtan. Make remain the thing as heritage. 봐! 미랏을 (용을) 꽂았었다. Bwa! Miras_eul Ggozaseos_ta Look at (Bwa) me! I have already killed (Ggozaseos_ta) the dragon (Miras_eul) 0216 Tarqwa. Collar bone. (Clavicle.) 탈을 까! Tar_eul qa! Take off (qa) your outer mask (Tar_eul)! 0217 Ba moshkelat andaxtan. Make hurdle. (The difficulty, the difficult problem.) 봐 무엇이 걸렸어? Bwa! Mueos_i keolyeot-eo? Andoesseumnida. Look at (Bwa) the thing! What makes you to be in difficulty? (Mueos_i keolyeot-eo) It is not good, I am sorry to hear that! (Andoesseumnida) 0218 Feshar e xun e beland. The hypertension. (Tension.) 뺏어! 애쓴 것 애 밴 것. Bbaess-eo! Aesseun-geot Aebaen-geot! Take a thing away (Bbaess-eo) from somebody! The thing was accomplished with hard work (Aesseun-geot) of someone. The child in the womb of the mother (Aebaen-geot) was snatched by force. 0219 Geraw Mandan. Pay the salary 계란을 맡다. Gyeran_eul matda. Preserve (matda) the egg (Gyeran_eul). 0220 Zabala. The waste, the refuse. 짜발아 (짜서 빨아). Zzabbal-a (Zzaseo bbal-a). Squeeze the clothes (Zzaseo) and wash it (bbal-a)! 0221 Zabala. The waste, the refuse. 자 봐라. Za boala. Please (Za) look at (boala) this! 0222 Tartib. The method, the arrangement. 탈 집. Tar-zib. The house (zib) made with the mask (Tar). 0223 Tartib. The method, the arrangement. 틀 집. Teul-zib. The model (Teul) for making the house (zib). The conclusion of this study is that Persian language and Korean language, they are same origin.

]: When ASHAs were introduced in NRHM in 2005, their primary aim was to visit homes of newborns as the first program in UP operated through the ASHAs was the Comprehensive Child Survival Program in 2008. Since then, tracking of all deliveries and all the newborns are an integral part of the work of ASHAs in all the primary health care programs operated by the NHM in UP. Evaluation studies on the performance of ASHAs was done since 2011 as by then ASHAs had actually worked in the field for a minimum period of 5 years. It is to be noted that National Rural Health Mission was rolled out in April 2005 but it took about one to two years for the states to hire ASHAs and put things in place right from the state to the village level. In this article, a comprehensive feedback is elicited from the mothers of Scheduled Caste (SC) community from the last visit of ASHAs to their homes to visits during pregnancy & newborn care in Saharanpur district of UP. The current study explores some of the crucial variables through five case studies on the performance of ASHAs through their message delivery & visits during natal, newborn care of mothers of Scheduled Caste (SC) community. The article also includes the feedback of the SC community mothers on the work & approach of ASHAs. That’s how the perception of the Recently Delivered Women of SC community in the state of UP is included in this article. The mothers of SC community responded about the performance based upon their experience in visits & messaging by ASHAs on Janani Surakhya Yojana (JSY), New Born Care (NBC) & Routine Immunization (RI) as these were the frontline programs for the states. The responses of these mothers or Recently Delivered Women (RDW) (as named for the current study) had a 3 to 6 months old child during the time of survey. They were selected as respondents as they were from SC community & were in a position to recollect the health care events of their children. The relevance of the study assumes significance as data on the details of visits, care and message during pregnancy, newborn care, postnatal care & perception or feedback details on the health personnel’s performance is usually not collected from the mothers of Scheduled Caste (SC) communities through case studies. Such responses that collect feedback on the work & approach of ASHAs including the care & visits during all the stages of maternal & newborn care of SC community mothers are not the focus in very large-scale health surveys like National Family Health Surveys. Such feedback that go beyond work & focus on the opinion of mothers on the work & approach of ASHAs come under the ambit of social audits. The audits gain more teeth when the feedback is solicited from the mothers of SC communities. It is important to note that social audit is an integral part of the National Health Mission document but it is not a priority activity of NHM. Usually, the responses, knowledge of trained health personnel are assessed in many studies while neglecting the response & perception of the community members. Here in this article, the same mothers & that too from the socially unprivileged SC community mothers talk about their feedback on the work & approach of ASHAs including the performance of ASHAs through message delivery & visits. Here also it is seen that usually, the trained health personnel become the respondents as part of evaluation of their timely actions in many other studies. The uniqueness of the current study is that the SC community mothers become the pivot around which all the modalities move. A total of four districts of Uttar Pradesh were selected purposively for the study and the data collection was conducted among the RDWs in the villages of the respective districts with the help of a pre-tested structured interview schedule with only open-ended questions. Banda was one such district. These in-depth interviews collected descriptive details as responded by RDWs. The responses were collected in Hindi language and were translated to English language later for the case studies to cater to a large audience. The qualitative data were conducted amongst the RDWs and a total of 5 respondents participated in the study in the district. The summary of the case studies reflected that regarding the last visits, the ASHAs of Banda district had poor work performance on three variables. All the mothers in the district received information on arranging transportation for an institutional delivery. One mother had home delivery. Regarding availing the JSSK and JSY benefit, only one mother did not receive the benefits. Mothers also did not receive the critical information regarding cord care from the ASHAs in Banda district. The advice on skin to skin care was also poor in the district. All the 5 mothers received the advice on referral in Banda district. All the mothers in Banda district opined that they were satisfied with the approach of ASHAs as a community worker. Regarding the approach, the mothers ...

Now at this work, the present researcher tried to translate 8 Persian words into Korean words. And the present researcher wanted to know the origin of Korean language. The present researcher used a Dictionary of Persian/French and French/Persian (Bau, 2008). The present researcher randomly chose 8 Persian words. And the researcher tried to translate several Persian words into Korean words. This study was done on the basis of pronunciation of the two languages. The title is ‘Are they similar or are they same origin, Persian language and Korean language? (0105-0112)’. The results of translation were obtained as follows. <number Persian word (its meaning) Korean word (its meaning in English)> 0105 Okom or Hokom (sentence) Yeog-geum (to weave, to tie together) 0106 Ejaza (permission) Essu-za (Here, it is!) 0107 Tshutsh peshak (kitten, kid cat) Tchutchu bazzak! (Come here, near to me!) 0108 Tshtsh ahu (fawn, kid deer) Tchutchu eohu! (voice when calling friendly, and voice of growl) 0109 Bayanya (conference) Bi-eos-nya? (Is there any vacant seat?) 0110 Romman (pomegranate) Zamong (zamboa, grape fruit) 0111 Besat (demonstration, parade) Gosat (a narrow alley, the common place of the village) 0112 Tshay (tea) Tcha (tea). It is difficult to say in one sentence about the relation between Persian language and Korean language. But at the present level, it can be said that there is a common language both of Persian language and of Korean language. In other words, it can be said that both Persian language and Korean language come from same origin.

French missionary Dallet (1874) wrote in book that Korean people is truly different from Chinese people. This is also applied to the two languages (Dallet, 1874). Several researchers studied the relation between Persian language and Korean language (Park et al., 2019; Kim and Park, 2022). Now, the present researcher chose several Persian words randomly, and the researcher tried to find out the relation between the two words (Persian and Korean). The present researcher wants to know the origin of Korean culture. The title is ‘Are they similar or are they same origin, Persian language and Korean language? (0113-0124)’. <number Persian word (its meaning) Korean word (its meaning in English)> 0113-1 Zeraat (agriculture) Zal-hae-ya! (You must do it well!) 0113-2 Zeraat agriculture Zal-was-so! (To visit a good place, Welcome!) 0114 Asel or Asl (principle, origin) Adeul (son) 0115 Balad (familiar) Bareuda (To rub something. Someone is right, bright.) 0116 Pas tar (inferior in value) Pag ddeol-eo-zyeo! (Just now, you, have a distance from that! Because it is bad!) 0117 Ba xod (to oneself) Bwa sog-eul! (You, see the inside of the thing!) 0118 Xod (oneself) Sog (the inside of something, the heart) 0119 Ba (to, toward) Bwa! (You, see the thing!) 0120 Din (religion) Dding (the voice of clash against something) 0121 Gol e roz (rose) Ggoss-eu-ro (It is classified as a flower.) 0122 Oqab (eagle) O! Keob-na! (Ah, I am so much afraid of something or somebody!) 0123 Xalifa (a caliph) Sal-lyeo-bwa! (You, make the dead person to be safe! You, rescue the person from the death!) 0124 Parda (curtain) Bareuda (to cover something, to apply, to paste) In general, it is difficult to know the source of Korean language. It means that there is no origin for Korean language. At present, this study showed that there might be the same or the similar origin for Persian language and Korean language.

French missionary Dallet (1874) wrote in his book that the Korean people are not similar to the Chinese people. Several researchers studied the relation between Persian language and Korean language (Park et al., 2019; Kim and Park, 2022). The present researcher tried to translate several Persian words into Korean words on the basis of the pronunciation of the two languages. The researcher used the Dictionary of Persian/French and French/Persian (Bau, 2008). The sound of the two language words is expressed in English. The title is ‘Are they similar or are they same origin, Persian language and Korean language? (0125-0132)’. The 9 Persian words were interpreted into Korean words. <number Persian word (its meaning) Korean word (its meaning in English)> 0078 Adab (politeness, Your sitting attitude is well!) Areumdabda (You are beautiful!), 0125 Boz (goat) Beos (friend, colleague), 0126 Gosh (ear) Gwi (ear), 0127-1 Mashima (placenta) Meosimae (a boy, a son), 0127-2 Mashima (placenta) Keuda (It is big or it is great!), (from the meaning of the English word ‘Maximal’), 0128 Zarar (bad, the bad thing, to lose money) Zza-reu-da (to cut), 0129 Hoson (beauty) Heos-son (faint motion, pawing the air, to repeat air), 0130 Asa (baton, stick, bar) As-ssa! (Thank God! Extremely! Voice of exclamation), 0131 Adabiyat (good letters, literature) Areum-da-weo-ya! (You are truly beautiful!), 0132 Tatilat (vacation) Da teul-lyeoss-eo! (All is not well! All things are wrong!), Among these 9 Persian words, 8 Persian words can be translated similarly. As a conclusion, it is assumed that there is a deep relation between Persian language and Korean language.

This paper theoretically evaluated leadership and management of change in organizations, realizing that change management is a continuous method used in transitioning social, organizational, and psychological change of employees. The review focused on the change management processes that address leaders' and employees' attitudes and how change management is created, as a catalyst for possible changes in an organization. The purpose of change management is ultimately to make use of initiatives and ensure that every employee in an organization is willing and ready to switch over to an anticipated new role in the organization. This current study evaluated the relationship between evaluated management of change in organizational leadership, change, and organization, management of change, the importance of change management, and principles of change management, other areas visited are types of organizational change, popular models for managing change, overcoming resistance to change, challenges of change management, how change management are created viz-à-viz ideas, thoughts, feelings, plans, habits, commitment, lifestyle, and change. The review concluded that consistently and effectively navigating change requires strong leadership because, in the end, it is the employees who will execute the new strategy in their day-to-day work lives. Leaders must be able to inspire people through a strong vision, define the strategy, communicate effectively, support their employees, and maintain the energy and commitment to change through to completion. The study recommends amongst others that organizational leaders should not undermine the power of ideas in their move toward change management, and should not underestimate thoughts, feelings, plans, and habits as an essential component of the change management process.

French Missionary Dallet (1874) wrote in his book that ‘The thousand character essay’ was utilized as a textbook for the instructing Chinese children in ancient China. There are two methods for translation of ‘Thousand character essay’. The thousand character essay is in Korea called as ‘Tcheonzamun’. The first translating method is through Korean pronunciation of Chinese characters on Tcheonzamun, the second through the meaning of Chinese character. This time, the present researcher tried to translate the Tcheonzamun poem (Tcheonzamun 673rd-688th). This is the first translation method, and this poem is translated through Korean pronunciation of Chinese character in Tcheonzamun. The title of this work is ‘Even though Mother Bohwa Maria is deadly sick, she does her best in order not to hurt her son Augustin. Because Augustin comes to her to see his mother Bohwa (Tcheonzamun 673rd-688th)’. The theme of this Tcheonzamun poem is as follows. 685-688 勞(Lo) 謙(Gyeom) 謹(Geun) 勅(Teui). 685-688 勞(Lo)-力= 冖火火 謙(Gyeom)-言=兼 謹(Geun)-言=菫 勅(Teui)-力=來. My husband! Do you want to make really (火) the great problem (火) between you and me (your wife) (兼) in our home (冖)? My husband, I am always waiting for you on our home. If you come (來) rarely (菫) to our home to meet me your wife, it would be so. My husband! If you do something rarely, it is not always good.