French Missionary Dallet (1874) wrote in his book that there are many differences between Chinese culture and Korean culture. And in the book (Dallet, 1874), he introduced ‘the thousand character essay’ to Western World. Chinese character is commonly used by both Chinese people and Korean people. And the thousand character essay (in Korea, it is called as ‘Tcheonzamun’) is used commonly by Korean people and Chinese people (Han, 1583). In the present work, a) Tcheonzamun translation, b) the relation between Korean language and Tcheonzamun were treated. On the present work, the next method was utilized for the translation of the Tcheonzamun poem (Tcheonzamun 273rd-288th). It is the method through the meaning of Chinese character on Tcheonzamun (Park, et al., 2021). The title of this study is ‘My husband! To me (your wife), you have to speak your words (言) with the great effort (辭) (Tcheonzamun 273rd-288th)’. Mainly, this work concerns the translation of the Tcheonzamun poem (Tcheonzamun 273rd-288th). In addition, the present researchers tried to know the relation between the grammar of Korean language and Tcheonzamun translation. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 273-276 川(Tcheon) 流(Lyu) 不(Bul) 息(Sig). My husband! The river (川) flows (流) continually without (不) any rest (息). My husband! We can not see our faces through this moving stream of water. The river does not function as a mirror. 277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong). However, my husband! The water through which we can see our faces is the water of lake. The water of silent lake is not moving. My husband! It is the lake through which we can successfully (取) see (映) our faces. It is the clear (澄) lake (淵) that functions as the good mirror for us. Supposing that (277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong)) were ABCD, the order of the present translation is CDAB. It is the grammar of Korean language. 281-284 容(Yong) 止(Zi) 若(Yag) 思(Sa). My husband! Do you want to think (思) something (若) deeply and well? My husband! In order to do this, you must hide (止) your expression in your face (容)!

French Missionary Dallet (1874) wrote that ‘the thousand character essay’ was utilized as the text book for ancient Chinese children for instructing Chinese characters. The period is up to Tchin (秦) dynasty before B.C. 2 century. In Korea, the thousand character essay is called as ‘Tcheonzamun’ (Han, 1583). It is really thought that Tcheonzamun was created by Chinese people (Han, 1583). However, several researchers found that Tcheonzamun might be created by Korean language-speaking people (Park et al., 2021; Kim, 2023). In the present study, the Tcheonzamun poem of (Tcheonzamun 273rd-288th) was translated on the basis of the meaning of Chinese characters (Park et al., 2021). This study concerns the translation of ‘the thousand character essay’. The range of the present translation of Tcheonzamun poem is 16 Chinese characters of (Tcheonzamun 273rd-288th). The title of this study is ‘My husband! Do you want to think (思) wisely something (若) good? The look of your face (容) must be stable and peaceful (止) to me (your wife) (Tcheonzamun 273rd-288th)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 273-276 川(Tcheon) 流(Lyu) 不(Bul) 息(Sig). My husband! The river (川) flows continually (流) without (不) stop (息). My husband! With this unstable state, you and me (your wife), we can not accomplish any important or valuable thing. 277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong). My husband! In order for any type of the water (for example, river or lake or stream) can reflect (取) the image well (映). The water (淵) must rest calmly (澄), and it must be deep! Supposing that (淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong)) were ABCD, the order of translation of the present phrase (277-280) is CDAB. In the viewpoint of grammar, this phrase is the type of Korean language. 281-284 容(Yong) 止(Zi) 若(Yag) 思(Sa). My husband! Do you want to think (思) wisely something (若) good? The look of your face (容) must be stable and peaceful (止) to me (your wife). Supposing that (容(Yong) 止(Zi) 若(Yag) 思(Sa)) were ABCD, the order of translation of the present phrase (281-284) is CDAB. In the viewpoint of grammar, this phrase is the type of Korean language. 285-288 言(Eon) 辭(Sa) 安(An) 定(Zeong). My husband! Do you want to find out (定) the something precious (安)? Your words (言) to me must be reasonable (辭) and soft! Supposing that (言(Eon) 辭(Sa) 安(An) 定(Zeong)) were ABCD, the order of translation of the present phrase (285-288) is CDAB. And in the viewpoint of grammar, this phrase is the type of Korean language.

Abstract: French Missionary Dallet (1874) wrote in his book that ‘the thousand character essay’ have been used as a textbook for both Chinese children and Korean children. And Tcheonzamun was utilized for the children for learning Chinese characters. In Korea, the thousand character essay is called as ‘Tcheonzamun’. Most of Koreans believed that Chinese people has created this great book (Tcheonzamun) (Han, 1583). However, recently, several researchers suggested that Korean language-speaking people has made Tcheonzamun book (Park et al., 2021; Kim, 2023). Korean people and Chinese people commonly use Tcheonzamun book (Dallet, 1874). However, there are differences in the grammar between Chinese language and Korean language. It is well known that both the grammar of Korean language and that of Japanese language are similar. The previous two languages are composed of SOV(subject + object + verb), while Chinese language and English language are composed of SVO(subject + verb + object). As a result, the translation must be different with the same Chinese characters between on Chinese language and on Korean language. The thousand character essay is called as Tcheonzamun in Korea (Han, 1583). A Tcheonzamun poem is composed of 16 Chinese characters (Park et al., 2021; Kim, 2023). The range of this study is (Tcheonzamun 257th-272nd). On the present study, the translation will be carried out on the basis of meaning of Chinese characters (Park et al., 2021). This study concerns the translation of Tcheonzamun poem (Tcheonzamun 257th-272nd). The title of this study is ‘But you had better refresh (夙興) the ambiance when it is not warm! (Tcheonzamun 257th-272nd)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet)>. 257-260 臨 (Im) 深(Sim) 履(Li) 薄(Bag). My husband! You say to me frequently, “Be careful as if you were above the river covered with thin ice (履薄).” “Be careful as if you were on the dangerous place (臨深) in the case of the breakdown of thin ice.” 261-264 夙(Sug) 興(Heung) 溫(On) 凊(Tcheong). My husband! But I(your wife) will say to you! “Your words are not false! But you had better refresh (夙興) the ambiance when it is not warm! When the ambiance is too dark, please make it bright! But when the ambiance is too bright, please make it to be calm (溫凊).” 265-268 似 (Sa) 蘭(Lan) 斯(Sa) 馨(Hyeong). My husband! I will say to you, “If you do those things sincerely, the ambiance of our family will become good. And our ambiance will become good as if we had the fragrance (斯馨) of orchid plant (似蘭).” 269-272 如 (Yeo) 松 (Song) 之(Zi) 盛(Seong). My husband! I will advise the next thing to you! “If you do this diligently, the growth of our children (之盛) will become directly as that of pine plant (如松).”.

French Missionary Dallet (1874) described that there are many differences between Chinese culture and Korean culture. However, Chinese people and Korean commonly use Chinese character and the thousand character essay. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). Nearly all of Koreans believe that Tcheonzamun was created by Chinese people (Han, 1583). However, recently, several researchers suggested that Korean language-speaking people have created Tcheonzamun (Park et al., 2021; Kim, 2023). Chinese character was taken from the somewhat old Tcheonzamun book (Han, 1583). For the first time, deleting method was corrected. Until now, deletion of the same or the similar part was between another Chinese character (Kim, 2023). The title of this study is ‘My dear husband! I love you! (Nim(履)-a(薄)!) You are so strong! (Him(臨)-sen(深)) (Tcheonzamun 257th-272nd)’. This is the first translation through Korean pronunciation of Chinese character on Tcheonzamun. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet>. 257-260 臨 (Im) 深(Sim) 履(Li) 薄(Bag). “힘센 님아!” Him(臨)-sen(深) Nim(履)-a(薄)! My dear husband! I love you! (Nim(履)-a(薄)!) You are so strong! (Him(臨)-sen(深)). 261-264 夙(Sug) 興(Heung) 溫(On) 凊(Tcheong). “쉬이 와서!” Swi(夙)-i(興) Wa(溫)-seo(凊)! My husband! Come to me (Wa(溫)-seo(凊)!) soon (Swi(夙)-i(興))! 265-268 似 (Sa) 蘭(Lan) 斯(Sa) 馨(Hyeong). “사람 살려!” Sa(似)-lam(蘭) Sal(斯)-lyeo(馨)! My husband, help (Sal(斯)-lyeo(馨)!) me! (Sa(似)-lam(蘭)). 269-272 如 (Yeo) 松 (Song) 之(Zi) 盛(Seong). “어서 해주셔!” Eo(如)-seo(松) Haezu(之)-syeo(盛)! My husband! Now quickly (Eo(如)-seo(松)), please do (Haezu(之)-syeo(盛)!) the thing for me, your wife! This is the second translation of on the basis of the meaning of Chinese character on Tcheonzamun. There are two repetitions for each line. It is in order to compare the deleted form with the original form of Chinese characters on the present Tcheonzamun poem. For the first time, the same parts on the same Chinese character were deleted. The bracket of [ ] was used in the next part. It is the expression of deleting same part or similar part in the same Chinese character. <Number in Tcheonzamun (the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet)>. 257-260 臨(Im) 深(Sim) 履(Li) 薄(Bag). 257-260 臨(Im)-口-口-口-[口-口-口] =人. 深(Sim)-氵-儿-木=冖. 履(Li)-人(儿)-尸-[夂(尸)]-曰-冫=丨. 薄(Bag)-氵-曰-艹(木)-一丶(冫)=寸. My husband! Do you want the better thing (丨) will become into the worse one (寸)? Please treat your wife (人) badly (冖)! 261-264 夙(Sug) 興(Heung) 溫(On) 凊(Tcheong). 261-264 夙(Sug)-一-夕=丿乙. 興(Heung)-(冂一⊃)-丨二-[二丨(丨二)]-一=人. 溫(On)-日-皿(冂一⊃)-冫=丶. 凊(Tcheong)-冫-月(日)-三(夕) = . My husband! It is not reasonable to say, but do you want your misfortune (丶) to continue directly (丨)? My husband! If I, your wife, treat you (人) as the flying and splendid (丿) bird (乙) in the sky. 265-268 似(Sa) 蘭(Lan) 斯(Sa) 馨(Hyeong). 265-268 似(Sa)-亻-[人(亻)] =小. 蘭(Lan)-十-[十]-丨彐-[彐丨(丨彐)]-曰-木=(nothing). 斯(Sa)-亻一-丨-人-土-三=亠. 馨(Hyeong)-曰-尸(亻一)-木-丿(丨)-人-土-夕(三)=乂. My husband! There is somebody whom you do not (亠) have to scold (乂). My husband! It is me, your wife! You must not treat me, your wife (小), as not-important (nothing) person! 269-272 如(Yeo) 松(Song) 之(Zi) 盛(Seong). 269-272 如(Yeo)-十-丶=口. 松(Song)-人-[人]-十=厶. 之(Zi)-丶=亠. 盛(Seong). My husband! Do you want there will be a lot of (盛) things unsuccessful (亠)? My husband! Please make me (your wife) to say (口) only a little (厶).

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.

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.

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.