French Missionary Dallet (1874) described in his book that the thousand character essay is used in ancient China. The period of this usage is from Tchin (秦) dynasty until now. The utilization of the thousand character essay was also found in Korea (Dallet, 1874). The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). There are several methods for translation of Tcheonzamun poem. The first method is through Korean pronunciation of Chinese characters on Tcheonzamun (Kim, 2023). The other method is on the basis of the meaning of Chinese character on Tcheonzamun (Park et al., 2021). In the present work, the meaning of Chinese character was used for the translation. The range of this poem is (Tcheonzamun 081st-096th). This work is carried out in order to get the translation of Tcheonzamun poem (Tcheonzamun 081st-096th). The title of this study is ‘The great flow of ‘the Love of the Lord’ has not stopped, it has not reduced, it has not changed! (Tcheonzamun 081st-096th)’ the theme of this research is as follows. 093-096 有(Yu) 虞(Wu) 陶(Do) 唐(Dang). My husband! There are more important things. The first is the pleasure (陶) when, you and me (your wife), we live together (唐). The second is (有) to love (虞) each other with gentle mind among us, you and me (your wife). My husband! The great flow of ‘the Love of the Lord’ has not stopped, it has not reduced, it has not changed!

Several researchers found that the author of Tcheonzamun is really skillful. Her technique for both the separation of Chinese character and the translation on Korean pronunciation is truly good (Park et al., 2021; Kim, 2023). So it is considered that the author of Tcheonzamun or her neighbor might create Chinese character. The present researchers selected by random seven Chinese characters, named them from 0221 to 0227. Sampling of Chinese character is random. The title of this work is ‘A Story about Time Travel – The Story of Chinese Characters (0221-0227) When Translated on Korean Pronunciation’. This work concerns the translation of Chinese character on the basis of Korean pronunciation (Kim, 2023). The theme of this research is as follows. 0227. (祭; 살작 봐! Sal-zag-boa!) {present meaning; the ceremony for the dead ancestors.} < 祭=月(Sal) + 厶(zageun) + 示(boa).> [Originally, it is ‘Sal-zag-boa!’; ‘See you a bit!’] It is not the ceremony for the dead ancestor(s), it is but the feast of the present life! See you a bit! It is the strong hope for seeing his girlfriend or her boyfriend. It is very different from the common sense for this Chinese character of (祭). The meaning of the previous 6 Chinese characters is practical. But the meaning of the seventh Chinese character (祭) is opposite. It is known that Chinese character was created 3,000 years ago. During 3,000 years, why is the meaning of the Chinese character(祭) changed? Originally it showed the joyful love affair. However, now it is the sad ceremony of mourning.

Cultural diversity has an important role in shaping the character of a group. It is the main teaching that leads a community to economic and political success. On the other hand, culture can also hinder the progress of a group of people. This depends on how he chooses the cultural values he adheres to. Cultural values and human progress are two formulations that are intertwined and undermine each other. And this really depends on how the human being determines the values that are good for him. This study aims to explain how the views of the Qur'an and the interpretation of the Ministry of Religion on the Cultural Diversity. This is an analytical study that uses the Library Research method or library research. The data sources used in this study consist of primary data, which only focuses on the interpretation of the Ministry of Religion. And the secondary data is the literature that supports this research. From this study it was found that if scholars or academics find Cultural Diversity in the life of the nation and state, they should preserve every good culture and gradually eliminate every bad culture in accordance with the views of the Qur'an and the interpretation of the Ministry of Religion in Indonesia, because only those who would know very well about how the Cultural Diversity itself.

French missionary Dallet (1874) wrote in his book that Korean language is truly different from Chinese language. Dallet (1874) described that old Chinese people utilized ‘The thousand character essay’ as the textbook for their children for educating Chinese characters. The people in Korea utilized this book of ‘The thousand character essay’ until now for Chinese character for their children. At present, ‘the thousand character essay’ is called as ‘Tcheonzamun’ in Korea. Park et al., (2021a; 2021b) studied the translation of several Tcheonzamum poems. This time, the present researcher tried to translate another poem of ‘The thousand character essay’ ((Tcheonzamun 081st-096th). The present researcher selected continuous 16 letters from ‘The thousand character essay (Tcheonzamun)’, and the researcher considered it as a poem. This time, the poem of (Tcheonzamun 081st-096th). There are two methods for the translation of Tcheonzamun poem. One is through the meaning of Chinese character; the other is through Korean pronunciation of Chinese character. This time the researcher tried to translate through the meaning of Chinese character of the poem. And Tcheonzamun book by Han (1583) was utilized for this study. The title of this work is ‘The important thing for me is not the special or the great one. The small thing near to me is the most important one (Tcheonzamun 081st-096th)’. The result obtained from this work will be described as follows. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet)> 081-084 始(Si) 制(Ze) 文(Mun) 字(Za). If you are going to do (始) something (制), is it not necessary to talk about (字) a big idea (文)? 085-088 乃(Nae) 服(Bog) 衣(Eui) 裳(Sang). No, it is not so. If you want to make (乃) clothes (服), it is necessary for you only to do (衣) this work of making dress (裳). 089-092 推(Tchu) 位(Wi) 讓(Yang) 國(Gug). If you expel (推) someone from the person’s place (位). You will also get kicked (讓) out of the place(國). 093-096 有(Yu) 虞(U) 陶(Do) 唐(Dang). If you make (有) someone to become sad (虞) with telling a lie or with doing cheat, and then, you yourself will be ruined (陶) at your work (唐).

French Missionary Dallet (1874) introduced the thousand character essay (Tcheonzamun in Korean language) to the Western world. This this time, the poem will be translated on both of methods (Park et al., 2021; Kim, 2023). Then, the researchers will try to compare the results both on Korean pronunciation method and on the meaning of Chinese character method. The theme of this research is as follows. Let us dance together! (in Korean language ‘Tchum-i-yo!) (on Korean pronunciation method). 101-104 周(Zu) 發(Bal) 殷(Eun) 湯(Tang). 101-104 周(Zu)-冂-二=丨口. 發(Bal)-攵-夕-冂-二=厶弓. 殷(Eun)-攵-夕=良. 湯(Tang). My husband! Your thought, it is not true! It is wrong! If I (your wife) (厶) can be satisfactorily (弓) and I can say (口) sufficiently (丨) to you, the environment must be good (良) as warm as boiling water (湯) (on the meaning of Chinese character method). The two translations were similar.

French missionary Dallet (1874) wrote in his book that ‘The thousand character essay’ has been utilized as the textbook for the children for Chinese character education. The book was used both in old China and in old Korea. The thousand character essay is called as ‘Tcheonzamun’ in Korea. Several researchers studied the translation of Tcheonzamun (The thousand character essay) poem into Korean language (Park et al., 2021a; Park et al., 2021b). The present researcher used the Tcheonzamun (The thousand character essay) book written by Han (1583). The present researcher selected the poem of the thousand character essay ((Tcheonzamun 033rd-048th), and translated the poem into Korean language. There are two methods for the translation of ‘The thousand character essay’ (Tcheonzamun). The present researcher selected a poem of Tcheonzamun (The thousand character essay), (Tcheonzamun 033rd-048th). The researcher translated the poem into Korean language. In this study, the translating method is through Korean pronunciation of Chinese character. The original Korean pronunciation of Chinese character was modified, and translated into Korean phrase. This method was developed by Park et al., (2021a) and Park et al., (2021b). The next is the result obtained from the present study. The title of this work is ‘Augustin, the present researcher, says to his wife. “Thank you my wife Hyeonhi! And I love you!” (Tcheonzamun 033rd-048th)’. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet) Modified pronunciation in Korean alphabet Modified pronunciation in English alphabet> 033-036 雲(Un) 騰(Deung) 致(Tchi) 雨(U). 웃으시우! Us- Eu-Si-U! My Darling, my husband! Please give me a lot of smile! Give a lot of laugh to your wife! 037-040 露(No) 結(Gyeol) 爲(Wi) 霜(Sang). 노여우사 No-Yeo-U-Sa. My husband! Are you now angry at me, at your wife? 041-044 金(Geum) 生(Saeng) 麗(Ryeo) 水(Su) 금새였수? Geum-Sae-Yeoss-Su? My husband, my Darling! Are you able to change from the anger such a sudden moment? Can you change into the happiness in a few minutes for me, for your wife? 045-048 玉(Ok) 出(Tchul) 崑(Gon) 岡(Gang) 웃을건가? Us-Eul-Gon-Ga? My Darling, my husband! Are you going to laugh at me again? Will you give now a lot of smile to your wife? Augustin, the present researcher, says to his wife. “Thank you my wife Hyeonhi! And I love you!”

French missionary Dallet (1874) wrote in his book that ‘The thousand character essay’ had been utilized as a textbook for the children of the ancient Chinese country for Chinese character. Now in Korea, ‘The thousand character essay’ is called as ‘Tcheonzamun’. Park et al., (2021a) and Park et al., (2021b) translated several Tcheonzamun poems. Now, the present researcher tries to translate a Tcheonzamun poem. There are two methods for the translation of Tcheonzamun (The thousand character essay) poem. The first one is through the meaning of Chinese character, and the other is through Korean pronunciation of Chinese character (Park et al., 2021a; Park et al., 2021b). And the range of translation of Tcheonzamun poem is (Tcheonzamun 081st-096th). The present researcher used somewhat old Tcheonzamun book (Han, 1583). The present researcher deleted same part of two Chinese characters on a line, and the translation was carried out with the remained part(s) of Chinese character. A line means, for example, 081st-084rd four letters. The title of this work is ‘My dear husband! Do you want me to be (有) the intelligent (吉) wife (小人) for you? You have said that you are going to think me as your senior (主). Please, let me - your wife- speak (口) freely, and make me to be excited at my talking as a pottery kiln (陶) (Tcheonzamun 081st-096th)’. The result obtained from this work will be described as follows. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet)> 081-084 始(Si) 制(Ze) 文(Mun) 字(Za). My darling, my husband, you have said these following things. You want to establish (始) some new rules or principles (制). So you are going to write some letters (字) in order to make a document (文) about those rules or principles. 085-088 乃(Nae) 服(Bog) 衣(Eui)-衣+丿=丿 裳(Sang)-衣+丿=小口. It is right! But my darling, my husband, you do not know the most important thing. Before the document, there is one thing for you to do. Do you want that these clothes (服) are prepared right now (乃)? If it is so, the talking (口) of me your wife (小) must be carefully heard (丿) by you. 089-092 推(Tchu)-手-人-亠=主 位(Wi)-人-亠=小 讓(Yang)-厶-厶-一=言井衣 國(Gug)-幺-手-一=几. My dear Darling, my husband! Do you want me - your wife(小) to be senior or be higher in importance (主) in our family? In order for our family to be such a state, you - my husband must become as follows. You must change from the vacant person (几) to the person of good speaker (言), to the person utilizable like water on the well (井), to the person of beauty or warmness like the clothes (衣). 093-096 有(Yu) 虞(U)-广=吉小人 陶(Do) 唐(Dang) -广=主口. My dear husband! Do you want me to be (有) the intelligent (吉) wife (小人) for you? You have said that you are going to think me as your senior (主). Please, let me - your wife- speak (口) freely, and make me to be excited at my talking as a pottery kiln (陶).

Certainly, sports are activities that help individuals to achieve required fitness, stamina and strength in societies. Over the years, there has been increasing commitment by scholars of peace and security studies to explore the role of sports in conflict resolution, mitigation and peacebuilding process in communities affected by protracted hostilities. Different mechanisms have been developed by individuals and organizations to put sports at the centre stage of reconciliation process in conflict zones. Therefore, it can be argued that sports for reconciliation of conflict is an endeavor to make use of the instrument of sports to promote social inclusion and creating bridges between groups that are in confrontation with one another. In addition, it can be stated that sports can play important role through the promotion of friendship, tolerance, normalization of life and building resilience in individuals in communities affected by conflict. This study adopted the use of qualitative approach in both collection and analysis of data. It is on this basis that the data collected were subjected to textual analysis. Certainly, sports have the power to attract large gathering of people as well as serve as agent of development of positive attitudes among individuals in communities. It against this backdrop that this paper seeks to interrogate the strategies of local sports for conflict resolution, mitigation and peacebuilding process in eastern Sokoto State.

French Missionary Dallet (1874) introduced Tcheonzamun (in English it is called as ‘The thousand character essay’). In Korea, it is firmly believed that Tcheonzamun is written by Chinese people (Han, 1583). However, several researchers found that Tcheonzamun can be translated through Korean pronunciation (Kim, 2023) and on the basis of the meaning of Chinese character on Tcheonzamun (Park et al., 2021). In this work, the researchers tried to translate on Korean grammar method (Park et al., 2021). In this study, Tcheonzamun poem was translated on the meaning of Chinese characters on Tcheonzamun (Park et al., 2021). The Chinese grammar is on the following order; B A D C. But Korean grammar is D C B A (Park et al., 2021) for the translation of Chinese character ABCD. The researchers tried to translate on the method of Korean grammar (Park et al., 2021). This study concerns (Tcheonzamun113th-128th). The title of this study is ‘Thank you very much for your vital advice for me, Suora Anna-Maria! (Tcheonzamun 113th-128th)’. The theme of this research is as follows. 121-124 遐(Ha) 邇(i) 壹(il) 體(Tche). My husband! Even though the distance is far (遐) from here or near (邇), it does not matter. My husband! The body (體) is one (壹), when the two persons have the close and intimate relationship.

French Missionary Dallet (1874) wrote in his book that ‘the thousand character essay’ had been used in Tchi’n (秦) dynasty as a textbook for the children for Chinese character instruction. It is said that this dynasty of Tchi’n was destroyed B.C. 207. It will be really interesting if the reader knows the real meaning of Tcheonzamun, so several researchers tried to translate Tcheonzamun poem (Park et al., 2021a; Park et al., 2021b). The conventional translation of Tcheonzamun poem had been for four letters or for eight letters (Han, 1583). And the conventional translation is mainly focused on the Chinese heroes or on Chinese local district. But Park et al., (2021a; 2021b) translated the poem for sixteen letters, and the content is totally different from the content as shown on the usual translation. Therefore, the present researcher wanted to know the intention of Tcheonzamun author, and he studied this poem of (Tcheonzamun753rd-768th). The thousand character essay is called as ‘Tcheonzamun (千字文)’ in Korea (Han, 1583). Tcheonzamun is composed of 1000 Chinese characters. It is the meaning of Chinese character of (千字文). The Tcheonzamun poem is consisted of 16 letters except the last poem. Therefore, there are 63 poems in Tcheonzamun. The method in the present work is through the meaning of Chinese character (Park et al., 2021b). The title of this work is ‘Your father would have the joy, because you have done your work diligently (Tcheonzamun753rd-768th)’. The theme of this Tcheonzamun poem is shown as follows. 757-760 園(Won) 莽(Mang) 抽(Tchu) 條(Zo). While the grass (莽) grown in the soil (園) extends (抽) its own stem (條). Even though the grass is not clear or beautiful, this grass plant does not need to get helps from others.

French Missionary Dallet (1874) described in his book that Korean people originated from Tartar race. And ‘the thousand character essay’ is utilized for instructing ancient Chinese children for Chinese characters (Dallet, 1874). It is thoroughly believed that Chinese people created ‘Tcheonzamun’ (Han, 1583). Park et al., (2021a; 2021b) suggested that Tcheonzamun poem is composed of 16 Chinese characters, and they insisted that Tcheonzamun poem is well translated through Korean pronunciation and on Korean grammar. This work is to know the right author of Tcheonzamun between Chinese people and Korean people. The method for the translation of this poem (Tcheonzamun 753rd-768th) is through the meaning of Chinese character on Tcheonzamun. The title of this work is ‘The most similar person to Doctor Marie Curie in our home is Hyeonhi Regina (Tcheonzamun 753rd-768th)’. The theme of the present work is as follows. 757-760 園(Won) 莽(Mang) 抽(Tchu) 條(Zo). My husband! Do you want that a lot of flowering plants (莽) live together in the garden (園)? The solution is simple. The flowering plant must expand (抽) its stem (條) into the air. With this style, many plants can live together. My husband! The growing season is same as well as the growing space. Certain plant can live in the spring and in the summer, while other plant can grow well in the fall and in the winter. You can see in the same place many different plants alternatively on the different season. This is the grammar style of Korean language.

‘The thousand character essay’ in English is called as ‘Tcheonzamun (千字文)’ in Korea. It is well known that the book of Tcheonzamun was written by the Chinese people (Han, 1583). But Park et al., (2021a) suggested that ‘The thousand character essay’ (Tcheonzamun) was translated through Korean grammar, and through Korean pronunciation of Chinese character (2021b). It is not reasonable. It is said that this great book (Tcheonzamun) was written by Chinese people, but the translation was through Korean grammar and through Korean pronunciation. It is possible to think that the Tcheonzamun was written by somebody whose mother tongue is Korean. The book of ‘the thousand character essay’ is called in Korea as ‘Tcheonzamun’. And it is suggested that 16 letters from Tcheonzamun compose a poem (Park et al., 2021a; Park et al., 2021b). The Tcheonzamun book used in this study was somewhat old (Han, 1583). And the range of ‘The thousand character essay’ poem was (Tcheonzamun 561st-576th). The method for translation was through the meaning of the Chinese character in this study. The thousand character essay was called in Korea as ‘Tcheonzamun (千字文)’. The poem of (Tcheonzamun 561st-576th) was translated. And the next is the result obtained from the research. And the title is ‘My dear aunt Hyeonhi! When you have married, I was sad! (Tcheonzamun 561st-576th)’. <Number in Tcheonzamun Chinese character(Pronunciation in Korean language) The meaning of this line of the poem>. 561-564 俊(Zun) 乂(Ye) 密(Mil) 勿(Mul). Do you want to grow up the talented person (乂) into the superior person (俊)? Whether the level of the person might not be good (勿), it is not important. Which is the most important? It is the number (密) of the person. The more the persons are, the better the result will be. It is the viewpoint of the husband Augustin for educating our children. 565-568 多(Ta) 士(Sa) 寔(Sig) 寧(Nyeong) (宀丁皿心). In order to produce a lot of (多) talented men or talented women (士), what is necessary? At first, there must be a child or children (丁) in the family (宀). And, the person with a warm heart (心) is necessary. Then, the person of a warm heart might give the food (皿) to the child or children. When those things (寧) are prepared, such fruits can be obtained (寔). This is the viewpoint of my wife Hyeonhi for educating our children. 569-572 晋(Zin) 楚(Tcho) 更(Gaeng) 覇(Pae) (西月革). Do you want to help our children, to help me Augustin or my wife Hyeonhi? Even though the thing is not well done, we are going to do the thing difficult. At that time when you see us (楚), do you want to help us? Do you wish (晋) that our children, me Augustin and Hyeonhi to become better? If the conditions of our children and of me Augustin will become favorable, the protectors are necessary. Especially at time of night (西) after the work, the protectors are necessary. At daytime, our children and me Augustin can do the difficult things. But after the work, we ourselves can not do the things. The protector prepare (覇) and give us the food (月) and sandals (革) and clothes. If the protector keep to do continually these things for us, the works of our children and of me will become so favorably (更). 573-576 趙(Zo) 魏(Wi) 困(Gon) 橫(Hoeng). Sometimes somebody looks at our children or me Augustin critically (魏), and someone does not hope our good development (趙). Some person would make a hole in front of our road (橫) or would stop our way (困).

French missionary Dallet (1874) wrote that the thousand character essay (Tcheonzamun) was utilized as textbook for Chinese character for old Chinese people. But Dallet (1874) described that there are many differences between Chinese people and Korean people. It is strange that the present researcher can translate ‘the thousand character essay’ (It is called Tcheonzamun in Korea) through Korean pronunciation. It might be reasonable to translate Tcheonzamun on the meaning of Chinese character (Park et al., 2021a). But the translation of ‘The thousand character essay (Tcheonzamun)’ through Korean pronunciation, it is non-sense! Because it is absolutely considered that Tcheonzamun was written by Chinese people. Don’t you think so for ‘The thousand character essay’, the readers of this study? The fact that Tcheonzamun was translated through Korean pronunciation, it seemed to be absurd. But the translation of Tcheonzamn was carried out through Korean pronunciation (Park et al., 2021b). Therefore, Tcheonzamun might be created by old Korean, the Maeg people. And the suggestion that Tcheonzamun had been created by Chinese people, this viewpoint must be changed. How long does it continue, the language? How much does the language have effect or power for the people? Here, and from now on possibly up to 3000 years ago, the present researcher tries to trace them, the language and the people. This work is too vague to trace them, the people and the language. But this work might be the first step in order to know the concrete ‘history’, even though it is too vague now. There are two translating methods for ‘The thousand character essay (It is called as Tcheonzamun in Korea)’. The first one is through the meaning of Chinese character of Tcheonzamun (Park et al., 2021a), and the second is through Korean pronunciation of Chinese character for the Chinese characters of Tcheonzamun poem (Park et al., 2021b). In the present study, it was called Tcheonzamun poem. The poem was composed of 16 Chinese character. The range of this poem was (Tcheonzamun 081st-096th). Somewhat old book was used written by Han (1583) for the present study. The title of this work is ‘My lovely wife! Please say to me! Even though when it is too hot (Deo-u-e), but your clothes is too thick (Du-teo-weo) for the climate (Tcheonzamun 081st-096th)’. The results obtained are described as follows. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet) Modified phrase through Korean pronunciation shown in Korean alphabet Modified phrase through Korean pronunciation shown in English alphabet> 081-084 始(Si) 制(Ze) 文(Mun) 字(Za). 싫제? 뭔지! Sil-ze? Mweon-zi! My lovely wife! You do not like (Sil-ze) this? What is that (Mweon-zi)? 085-088 乃(Nae) 服(Bog) 衣(Eui) 裳(Sang). 내보이세! Nae Bo-i-se! My dear wife! Let’s talk each other the inner state (Nae Bo-i-se) of us! 089-092 推(Tchu) 位(Wi) 讓(Yang) 國(Gug). 추위에 얇고 Tchu-wi-e Yab-go My dear lovely wife! Let’s talk each other! For example, even though when it is very cold (Tchu-wi-e), but your clothes are too thin (Yab-go) for the climate! 093-096 有(Yu) 虞(U) 陶(Do) 唐(Dang). 더위에 두터워 Deo-u-e Du-teo-weo. My lovely wife! Please say to me! Even though when it is too hot (Deo-u-e), but your clothes is too thick (Du-teo-weo) for the climate.

Patriotism is an ethical requirement, political principle and legal norm regulating the relationship between individuals and the Fatherland, and is also the core of the national spirit. Students are the future of the Fatherland, the force that continues the cause of building socialism. In the context of globalization, and international integration, especially in the context of the information explosion on social networks, patriotism education for students is closely related to the success or failure of the cause of building and developing the country. This study aims to highlight the necessity, basic contents and forms of patriotism education for students according to dialectical materialism in the context of globalization, international integration and information explosion. Qualitative methods and semi-structured interviews with 10 people (05 managers - CBQL and 05 Lectures - GV) were conducted to redefine the research content and have a basis for making appropriate assessments. The research results show that dialectical materialism has helped the education of patriotism for students to be carried out consistently, helping to explore the diversity in content and teaching methods, and at the same time, it is the basis for universities to constantly innovate content and teaching methods in response to the requirements of globalization and international integration as it is today. Discussing and proposing solutions will help patriotism education activities achieve good results in the future.