College students encounter a wide range of academic and non-academic challenges that significantly influence their academic performance and overall well-being. This study determined the needs and problems encountered among college students in a higher education institution. A descriptive–quantitative research design was employed using a researcher-made questionnaire administered to 1,390 randomly selected respondents across different colleges. Findings revealed that students have high demands for academic support such as access to learning resources, instructional guidance, and technological facilities. Moreover, non-academic needs including financial assistance, mental health services, and a secure learning environment were also identified as essential. The results further showed that students commonly experience adjustment difficulties, financial constraints, and learning anxiety. Statistical analysis indicated no significant differences in students’ needs when grouped according to most demographic variables. The findings serve as a basis for developing an institutional intervention framework to enhance student support services.

Dallet (1874) wrote in his book that ‘The thousand character essay (In Korean language it was called as “Tcheonzamun”)’ was utilized as the textbook in Tch’in (秦) dynasty. The book was for the children for the education of Chinese characters (Dallet, 1874). The Tcheonzamun poem was composed of 16 Chinese characters (Park et al., 2021a; Park et al., 2021b). The poem from Tcheonzamun was translated through the meaning of Chinese characters (Park et al., 2021a), and was translated through Korean pronunciation (Park et al., 2021b). Why is the Tcheonzamun poem translated on the method through Korean grammar? This point is interesting for the present researcher. If this Tcheonzamun book was written by Chinese people, why is it translated on Korean grammar, the total of the poem of 16 letters? Does this result show that Tcheonzamun was written on Korean language? ‘The thousand character essay’ is called in Korea as Tcheonzamun. The present researcher used the somewhat old book of Tcheonzamun (Han, 1583). The poem was consisted of 16 letters (Tcheonzamun 113th-128th). And the translating method was through the meaning of Chinese character. The title of this work is ‘I was happy with my father Ilsoo Joseph (In Korean language “Zeo-neun Zeul-geo- weot-neyo”) (Tcheonzamun 113th-128th)’. The result will be shown as follows. <Number in Tcheonzamun Chinese character(Pronunciation in Korean) The meaning of this line of the poem> 113-116 愛(Ae) 育(Yug) 黎(Ryeo) 首(Su) If I am able to grow my child (children) (育) joyfully (愛), the color of the hairs of my head (首) must be black (黎). I must be young. I can do the growing of my child when I have power. The description on the first line (113-116), is it true? Will a lot of things become good with power? 117-120 臣(Sin) 伏(Bog) 戎(Yung) 羌(Gang) By the way, the person apparently polite (伏) to me, will the person become the true friend of me (臣)? It will be the very rare occurrence. Can the west (戎) be changed into the east (羌)? It is not possible. The apparently polite person to me will become the true friend of me? It can-not be occurred… And then, how can we do this thing? 121-124 遐(Ha) 邇(I) 壹(Il) 體(Tche) In order for me to make good relation (遐) with my neighbors, my friends, my family members (邇), I have to accept them (my neighbors, my friends, my family members). As if I and they, we were the sole (壹) body (體). 125-128 率(Sol) 賓(Bin) 歸(Gwi) 王(Wang) Do you want (率) to get along with somebody (賓) who is not close to me? You can have such a good relation with the person as follows. Please accept somebody to you (歸), who has the favorable relation with you and who has also the good relation with the person (王). Here, the person who has good relation (王) with me and also with the person stands the middle between the upper part (上) and the lower part (下). Saint Joseph, Saint Mary and our Lord Jesus Christ are such persons, because they take part in the close relation between me and other person.

French Missionary Dallet (1874) wrote in his book that the thousand character essay has been long time used as the textbook for the children for Chinese character both in China and in Korea. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). Who has created this masterpiece in East Asia, Tcheonzamun? The author of Tcheonzamun is strongly believed to be Chinese people (Han, 1583). However, recently, several researchers tried to translate Tcheonzamun poem on Korean grammar (Park et al., 2021; Kim, 2023). The present researchers will try to translate the present Tcheonzamun poem on Korean grammar. The more important subject of this great work, Tcheonzamun, is the matter of marriage, it is the love between the husband and the wife (Park et al., 2021; Kim, 2023). The somewhat old Tcheonzamun book (Han, 1583) was used. In this work, some pronunciation of the period (16th Century) was taken from the book (Han, 1583), for example, 幾(Geui). The method on the present study is Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). And the range of this study is of (Tcheonzamun 673rd-688th). The title of this study is ‘My Darling! My dear wife! I apologize to you for my unfaithfulness! Please lessen your angry (Sag-hyeo-zu-o!) at me! (庶(Seo) 幾(Geui) 中(Zung) 庸(Yong)) (Tcheonzamun 673rd-688th)’. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). Modified pronunciation of Chinese character on Korean language in Korean alphabet. Modified pronunciation of Chinese character on Korean language in English alphabet >. 673-676 孟(Mang) 軻(Ga) 敦(Don) 素(So). “망가졌소!” Mang-ga-zyeo-sso! My husband! The marriage life of us, you and me, is already broken! (Mang-ga-zyeo-sso!) 677-680 史(Sa) 魚(Eo) 秉(Byeong) 直(Zig). “싸워보지!” Ssa-weo-bo-zi! My husband! I will fight (Ssa-weo-bo-zi!) against you! Because you are not faithful to me (your wife)! 681-684 庶(Seo) 幾(Geui) 中(Zung) 庸(Yong). “삭혀주오!” Sag-hyeo-zu-o! My Darling! My dear wife! I apologize to you for my unfaithfulness! Please lessen your angry (Sag-hyeo-zu-o!) at me! 685-688 勞(No) 謙(Gyeom) 謹(Geun) 勅(Tchig). “화 녹여! 그쳐!” Hwa-nog-yeo! Geu-tcheo! My Dear wife! Please make nothing of your anguish! (Hwa-nog-yeo!) Stop hating me! (Geu-tcheo!).

Child protection is a sensitive aspect of the social welfare systems across the globe as more children get exposed to abuse, neglect, trafficking, exploitation and other vulnerable factors that threaten their growth and well-being. This paper analyzes child protection and welfare systems in Nigeria with special reference to the application of social-work intervention. Using policy reports, legislative frameworks, government reports and academic literature, the paper discusses the institutional frameworks, legal provisions that influences child-protection mechanisms in Nigeria. The analysis is based on three issues: child-protection policies and law that govern child-welfare in Nigeria; the functions and roles of social workers in the systems; gaps and challenges that impact the effectiveness of child-protection interventions. The study, which is based on the Systems Theory, conceptualizes child protection as a network of interrelating institutions, such as welfare agencies, legal systems, health care services, schools, and community systems, which act in unison to protect children against harm. The evidence shows that Nigeria has come up with a number of legislative and policy frameworks, such as the Child Rights Act that have been established to help prevent abuse, exploitation and neglect of children. The adoption of these frameworks, however, is inconsistent because of the poor institutional capacity, lack of sufficient funding and inter-agency co-ordination, as well as lack of professionalization of social-work practice. The discussion also establishes that social workers are very significant as direct service providers, advocates of protective services, and coordinators of these services by performing various functions like case management, family support, counselling, rehabilitation, and community-based interventions. This research recommends that Nigeria needs to enhance its child-protection system by strengthening legal enforcement, better professional capability of its social workers, better institutional coordination and community based support system to protect and provide comprehensive welfare to vulnerable children.

French Missionary Dallet (1874) described that the thousand character essay has been well utilized as the textbook for the children both in Korea and in China. The thousand character essay is called as Tcheonzamun(千字文) in Korea (Han, 1583). The method in Chinese grammar is the main stream (Han, 1583). The minor method is in Korean grammar (Park et al., 2021; Kim, 2023). This study is carried out on Korean grammar. Somewhat old Tcheonzamun (Han, 1583) was taken for this work, and Chinese characters were used from this book. There are several methods for the translation of Tcheonzamun poem (Park et al., 2021; Kim, 2023). For this study, deleting method (Kim, 2023) was used. It is to delete the same or the similar part of a Chinese character between the different Chinese character on the same line. However, sometimes the deletion on the same Chinese character occurred. And the mark of [ ] shows the deletion on the same Chinese character, and the mark of ( ) indicates the deletion of the similar part. This study concerns the translation of a poem of the thousand character essay. The title of this study is ‘My husband! Are you going to make no(亠) trouble(亅) between us two(丨丨), you and me(your wife)? My husband! Please trust(心) me(your wife)(人)! (Tcheonzamun 545th-560th)’. There are repetitions of each line. It is in order to compare the original one and the deleted one. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 545-548 桓(Hwan) 公(Gong) 匡(Kwang) 合(Hap). 545-548 桓(Hwan)-三-口-丨=小. 公(Gong)-八=厶. 匡(Kwang)-三-丨=乙. 合(Hap)-口-人(八)=一. My husband! Are you going to treat me (your wife) (厶) as the wonderful Madame(小)? At first, you(my husband) (一) must become to be the gentle man like the noble bird(乙)! 549-552 濟(Ze) 弱(Yag) 扶(Bu) 傾(Gyeong). 549-552 濟(Ze)-[刀-丁(刀)]-K-亠-二-丨丨=氵. 弱(Yag)-二-[弓-弓]=二. 扶(Bu)-二-人=扌. 傾(Gyeong)-亻-匕(K)-ㅜ(亠)-二-人(丨丨)=口. My husband! Do you want that we, the wife(me) and the husband(you)(二), are going to be nothing(氵)? It is easy. Please protect(扌) me(your wife) to talk(口) freely, then, our relation will be destructed. 553-556(1) 綺(Ki) 回(Hoe) 漢(Han) 惠(Hye). 553-556(1) 綺(Ki)-幺-彡-亠-小-口=亅. 回(Hoe)-口-二=丨丨. 漢(Han)-氵(彡)-[十-十]-三(小)-口=人. 惠(Hye)-口-二-厶(幺)-╎(亠)=心. My husband! Are you going to make the mind of us two(丨丨), you and me(your wife), to be united together(亅)? Please give your heart(心) to me(your wife) (人)! 553-556(2) 綺(Ki) 回(Hoe) 漢(Han) 惠(Hye). 553-556(2) 綺(Ki)-幺-彡-小-口=亠亅. 回(Hoe)-口-二=丨丨. 漢(Han)-氵(彡)-[十-十]-三(小)-口=人. 惠(Hye)-口-二-亠丶(幺)=心. My husband! Are you going to make no(亠) trouble(亅) between us two(丨丨), you and me(your wife)? My husband! Please trust(心) me(your wife)(人)! 557-560 說(Seol) 感(Gam) 武(Mu) 丁(Zeong). 557-560 說(Seol)-一口-一-亠=兌. 感(Gam)-弋-一口-[丿-丿]=心. 武(Mu)-弋-一-亠=丨一. 丁(Zeong). My husband! Do you want to make me(your wife)(心) happy(兌)? My husband(丁)! It will be possible when you are grand(一) and right(丨).

Women’s inroad to power is hazy due largely to a highly competitive political environment with an unpredictable political culture. In this light, this paper seeks to examine whether political culture undermine women’s quest for political office in Nigeria especially to the National Assembly. Nevertheless, extant literature established that scholars have written extensively on women’s inclusion in politics. The paper applied liberal theoretical explanations to the major variables of the study. Data was generated via documentary sources while content analysis was utilized for analytical discourse. The paper revealed that out of a total sum 469 seats in the National Assembly, the average percentage of elected female legislators between 2007 and 2023 is 5% and the average percentage of elected men for the same period stood at 93%, representing a worrisome disparity in the gender gap in political participation, inclusion and apathy amongst others. Despite campaign promises and assurances, our analysis revealed consistent women under-representation in the national assembly. Hence, the paper recommended that equity and fairness for women should be a top priority of the current administration. It also recommended that Civil society organizations need to rise and support or promote female representations for elective and appointive positions across government establishments.

French Missionary Dallet (1874) introduced the great book in Asia, the thousand character essay, to the Western world. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). There are two ways of translation for Tcheonzamun. One is on the Chinese grammar (Han, 1583). The other is upon the Korea grammar (Park et al., 2021; Kim, 2023). The difference of language grammar between the two countries is so great that the result of translation does not coincide. The present translating work will be carried out on the Korean grammar. There are several methods for Tcheonzamun translation on Korean grammar. The third one, the method utilized on the present work, is on the basis of Korean pronunciation of Chinese characters on Tcheonzamun (Kim, 2023). The range of this work is 16 letters of (Tcheonzamun 529th-544th). This work was done upon the Korean pronunciation of Chinese character on Tcheonzamun poem (Kim, 2023). The title of this study is ‘Oh you, the ungraceful woman (Eo-i!), “Look at my agony (Bo-ge) occurred by you about my husband!” (Tcheonzamun 529th-544th)’. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). Modified pronunciation of Chinese character on Korean language in Korean alphabet. Modified pronunciation of Chinese character on Korean language in English alphabet >. The wife scolded the woman who has been with her husband. 529-532 磻(Ban) 溪(Gye) 伊(I) 尹(Yun). “보게 어이!” Bo-ge Eo-i! Oh you, the ungraceful woman (Eo-i!), “Look at my agony (Bo-ge) occurred by you about my husband!” 533-536 佐(Zoa) 時(Si) 阿(A) 衡(Hyeong). “저것이 아니여!” Zeo-geos-i A-ni-yeo! Oh you, the woman, “It is not (A-ni-yeo!) the way! ( Zeo-geos-i)” 537-540 奄(Eom) 宅(Daeg) 曲(Gog) 阜(Bu). “어따 고집 부려!” Eo-dda Gozib-buryo! Oh you, the ungraceful woman, “What (Eo-dda) a stubborn woman (Gozib-buryo!) you are!” 541-544 微(Mi) 旦(Dan) 孰(Sug) 營(Yeong). “몸 모두 숙여!” Mom mo-du Sug-yeo! Oh you, “Bend down (Sug-yeo!) all your body (Mom mo-du) including your head in order to apologize!”.