This study examines the socio-economic status of the Chepang community in Ikchhakamana VDC, Chitwan District, Nepal, focusing on economic conditions, social and cultural activities, and challenges faced by this marginalized indigenous group. Despite government recognition, Chepangs remain economically and politically excluded, with limited access to education, healthcare, and employment opportunities. Addressing a significant research gap, this study employs a mixed-methods approach, integrating survey questionnaires, structured and unstructured interviews, and direct observation to analyze key socio-economic indicators such as income, landholding, literacy, occupation, and cultural identity. Data is analyzed both descriptively and statistically, using simple tabulations and percentage-based calculations. Findings reveal high poverty rates, low literacy levels (especially among women), early marriage prevalence, and persistent social discrimination. Additionally, traditional knowledge systems and cultural practices face threats of extinction due to modernization and external influences. The study emphasizes the need for targeted policy interventions, including educational and employment quotas, financial support for small enterprises, and participatory governance mechanisms to integrate Chepang voices in decision-making. The research highlights the importance of preserving Chepang cultural heritage while promoting sustainable economic development, offering insights for policymakers, researchers, and organizations working with indigenous communities in Nepal and beyond.

The ideology of religious solidarity is a crucial aspect of Ho Chi Minh’s Ideology of fostering a broad-based national unity. Rooted in Vietnam’s practical conditions and an appreciation of religion's humanistic and positive values, President Ho Chi Minh not only advocated and directed the construction of religious solidarity but also exemplified it as a unifying leader. He became a symbolic banner for national unity, including religious leaders and communities. This perspective was demonstrated during the first session of the Government Council of the Democratic Republic of Vietnam on September 3, 1945, when he proposed, “The government should declare: Freedom of belief and solidarity between religious and non-religious people”. Building on his innovative ideology, the documents of the XIIIth National Party Congress introduced several updates and enhanced understandings of the Party's stance on religious solidarity, reflecting a more comprehensive and suitable approach to meet the current developmental needs of the nation. By studying and learning about Ho Chi Minh's ideology on religious solidarity, this study recommends ways to continue strengthening the religious solidarity of the Communist Party of Vietnam in the current period.

This paper aims to provide an in-depth comparative study of the philosophies of Aristotle and Al-Kindi, focusing on the mutual influences between them. Aristotle, who was raised in ancient Greece, established numerous philosophical concepts that deeply influenced Western thought. Conversely, Al-Kindi, who emerged within the Islamic world, played a pivotal role in translating and developing Greek philosophy within an Islamic framework. The paper explores the similarities and differences in their philosophical methodologies, their concepts of the mind and soul, and the impact each had on the development of philosophy and science within their respective civilizations. It also discusses how Al-Kindi integrated Aristotelian philosophy with Islamic thought and the subsequent influence on Islamic philosophy. The study employed a descriptive-analytical approach and reached the following conclusions: Both Aristotle and Al-Kindi utilized advanced philosophical methodologies that included logical thinking and critical analysis, despite their different cultural contexts. Aristotle focused on dividing the soul into vegetative, animal, and rational parts, whereas Al-Kindi focused on dividing the mind into various types, including potential intellect and acquired intellect. Aristotle significantly shaped Western philosophy, while Al-Kindi contributed to the transmission and development of Greek philosophy within the Islamic framework, enriching philosophical and scientific thought in the Islamic world. While Aristotle worked within a purely philosophical framework, Al-Kindi combined philosophy with Islamic religious teachings, adding a religious and ethical dimension to his philosophy.

French Missionary Dallet (1874) introduced Tcheonzamun (‘the thousand character essay’ in English) to the Western world. It is firmly believed that Tcheonzamun was the work of Chinese people (Han, 1583). Recently, several researchers found that Tcheonzamun poems were well translated on the basis of Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023) and through the meaning of Chinese character on Tcheonzamun (Park et al., 2021). Chinese people and Korean people commonly use Chinese character. However, there is a big difference between Chinese language and Korean language (Dallet, 1874). The grammar is really different. Korean grammar is SOV style, while Chinese grammar is SVO style like English language. Here, S indicates subject, and O does object, and V does verb. Therefore, both the translation through Korean grammar and through Chinese grammar must be quite different. Somewhat old Tcheonzamun book (Han, 1583) was utilized as the material of this work. And the range of this study is (Tcheonzamun 161st-176th). This work concerns the study on Tcheonzamun translation of a poem. The title of this study is ‘My husband! Look on the bright side! (Eo-mo Zeo-leon!) (Tcheonzamun 161st-176th)’. The theme of this research is as follows. 161-164 女(Yeo) 慕(Mo) 貞(Zeong) 烈(Lyeol). “어머 저런!” Eo-mo Zeo-leon! My husband! Look on the bright side! (Eo-mo Zeo-leon!).

French Missionary Dallet (1874) wrote in his book that there are many difference between Korean culture and Chinese culture. It is well known that Tcheonzamun (The thousand character essay in English) was written by Chinese people (Han, 1583). However, some researchers assumed that Tcheonzamun was created by Korean-language speaking people (Park et al., 2021; Kim, 2023). Tcheonzamun (千字文) means the thousand (千) character (字) essay (文) in English. There are several methods for the translation of Tcheonzamun poem. The first one is on the basis of Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). The second one is through the meaning of Chinese character on Tcheonzamun (Park et al., 2021). This work concerns the translation of the Tcheonzamun poem (Tcheonzamun 161st-176th). The title of this study is ‘My mother Hyeonhi, you have devoted thirty years for your five children! (Tcheonzamun 161st-176th)’. The theme of this research is as follows. 169-172 知(Zi) 過(Gwa) 必(Pil) 改(Kae). My husband! You have made (知) me sad (過), and then, you must (必) be going to replace (改) my unhappy emotion into the bright mood again!.

The quality of human resources at private universities in the Mekong Delta is pivotal to the region’s socio-economic development and the success of its higher education system. Despite notable growth, these institutions face underqualified faculty, limited professional development, and insufficient industry partnerships, which hinder their ability to meet the demands of a competitive job market. This paper adopts a mixed-methods approach, combining qualitative and quantitative research techniques to explore the key issues affecting human resource quality at private universities. Through surveys and interviews with faculty members, administrators, and industry stakeholders, the study gathers insights into current challenges and potential areas for improvement. Additionally, the research analyzes secondary data from policy documents, institutional reports, and case studies of successful models from other regions and countries. The findings emphasize the necessity of comprehensive faculty development programs, including ongoing professional training, research opportunities, and competitive compensation to attract and retain qualified educators. The study also underscores the importance of aligning academic programs with industry needs through enhanced collaboration between universities and businesses. Furthermore, government support in the form of policy reforms, funding, and quality assurance measures is deemed essential to create parity between public and private institutions. Moreover, the research highlights the need for digital transformation at private universities to address the rising demand for online and hybrid learning models. By leveraging a robust methodological framework, this research provides actionable strategies for private universities in the Mekong Delta to strengthen their human resource capabilities and produce a skilled workforce that supports regional and national development.

French missionary Dallet (1874) wrote in his book that Korean language is different from Chinese language, and he wrote that ‘The thousand character essay’ was utilized in old China for instructing Chinese character to their children. ‘The thousand character essay’ is called in Korea as ‘Tcheonzamun’. Is it possible to translate well ‘The thousand character essay’? It is frequently translated that every 4 letters of ‘The thousand character essay’ (Tcheonzamun). The present researcher called the 4 letters a line. Sometimes, 8 letters (two lines) of Tcheonzamun can be translated together. But translation of 16 letters (four lines) for Tcheonzamun is not seen. The present researcher calls these 16 letters a poem, Tcheonzamu poem. But Park et al., (2021a; 2021b) translated several poems of each 16 Chinese letters. The theme of the poems is usually ‘the love between the husband and the wife’. But in the present work, the theme was not ‘the love’ but ‘the study’. The present researcher used somewhat old book of ‘The thousand character essay’ (Tcheonzamun) written by Han (1583). And the range of this work is (Tcheonzamun 097th - 112nd). There are two methods for the translation of ‘The thousand character essay’ (Tcheonzamun). The first one is through the meaning of Chinese characters, and the second is through Korean pronunciation of Chinese character from ‘The thousand character essay’ (Tcheonzamun). In the present work, the researcher tried to translate through the meaning of Chinese characters on Tcheonzamun. This is the translation of a poem of ‘The thousand character essay (Tcheonzamun)‘. The range of this work is (Tcheonzamun 097th - 112nd). And the title of this work is ‘A word for the chemistry by the person who disliked the chemistry (Hwahagpogizaga Sseuneun Hwahag Iyagi) (Tcheonzamun 097th - 112nd)’. The results obtained are described as follows. <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). You think “I did not study well (罪), so I did hurt (弔) my neighbor’s sentiment (民)!” But do not scold yourself (伐), please! 101-104 周 (Zu) 發 (Bal) 殷 (Eun) 湯 (Tang). Do not study hard in order to take a good result at once! In order to get the significant and rapid effect (湯) for the major parts (殷), you must get even the slow response (發) for the smaller parts (周) all of the surface. It is important to do the advance little by little, and here and there. 105-108 坐 (Zwa) 朝 (Zo) 問 (Mun) 道 (Do). If you can get up early in the morning (朝) and you can sit (坐) and study hard until the late night. It will be very nice, isn’t it? But in order to do well this work of the study, you must be willing (問) to do it, and you must have the motive for this work. The study, it is not forced to do (道) so. 109-112 垂 (Su) 拱 (Gong) 平 (Pyeong) 章 (Zang). Do you want to do the study all the time (平)? Do you want to become the talented person (章)? Please do not delete the thought of studying, even if the place is not favorable (垂) for the work of study. If you do not abandon the thought of “I will do my work of this study!”, and if you continue this thought even at the place unfavorable. You will become such a state as you want to become (拱).