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.

French Missionary Dallet (1874) introduced ‘the thousand character essay (千字文)’ into the Western world. It is not well known why Dallet (1874) chose ‘the thousand character essay’ as the important literature of education in Korea. The thousand character essay is called as Tcheonzamun in Korea (Han, 1583). The sixteen letters compose a Tcheonzamun poem (Park et al., 2021; Kim, 2023). It is known that Tcheonzamun poem was created for singing the ‘Love between the husband and the wife’ (Kim, 2023). In this study, the subject is how to get the good correlation between our neighbor. And how does it occur the competence among the persons? This work of translation gives us the method of being harmony among the neighbors. And how we can get the individual development? This work concerns the translation of Tcheonzamun poem (Tcheonzamun 177th - 192nd). The title of this study is ‘Mr Jong-seol Hong and Mrs Sookja Martha Min, thank you very much for your supports! (Tcheonzamun 177th-192nd)’. The theme of this research is as follows. 189-192 器(Ki) 欲(Yog) 難(Nan) 量(Lyang). My husband! Do you know following thing? Yourself and other person, how many things do you want (欲)? How many things do you want to do (器)? It is impossible (難) even to count (量) those things. My husband! Other persons as well as you, yourself, hope to do so many things. However, even though you hope to do those things, you might not take them. Because there is no person who believes your talent!.

French Missionary Dallet (1874) described that Tcheonzamun (‘the thousand character essay’ in English) was used from ancient Chinese country such as Zin (秦) which existed until around B.C. 200. Tcheonzamun was well utilized also in Korea (Han, 1583). Han (1583) thought that Tcheonzamun was created by Chinese people. However, recently, several researchers found that Tcheonzamun poem are quite well translated through Korean pronunciation of Chinese characters (Kim, 2023) and on Korean grammar (Park et al., 2021). Therefore, the present researchers will try to do this translating work on Tcheonzamun poem. Tcheonzamun (千字文) means the thousand (千) character(字) essay(文). There are several methods for Tcheonzamun translation. The first one is through Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). The other is through the meaning of Chinese character on Korean grammar (Park et al., 2021). In addition, there is a deleting method (Kim, 2023). The range of this work is (Tcheonzamun 177th-192nd). The title of this study is ‘“Yes! (Ma-za!) Blossom your life! (Pi-eo-na!)” (Tcheonzamun 177th-192nd)’. This is the first translation on the basis of Korean pronunciation of Chinese characters on Tcheonzamun. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet> 177-180 罔(Mang) 談(Dam) 彼(Pi) 短(Dan). “맞아! 피어나!” Ma-za! Pi-eo-na! My dear daughter! Yes! (Ma-za!) Blossom your life! (Pi-eo-na!) 181-184 靡(Mi) 恃(Si) 己(Gi) 長(Zang). “뭣이? 그 자!” Mweo-si? Keu-za! My daughter! Oh! (Mweo-si?) Your fiancé is come! (Keu-za!) 185-188 信(Sin) 使(Sa) 可(Ga) 覆(Bog). “어서 가봐!” Eo-seo Ga-boa! Her parents and the rounding persons tell her (the wife). My dear daughter! “Please (Eo-seo) come to your husband! (Ga-boa!)” 189-192 器(Ki) 欲(Yog) 難(Nan) 量(Lyang). “귀여워라!” Ki-yeo-wo-la! Oh my daughter! With your husband! You, two, are really favorite! (Ki-yeo-wo-la!) Now, this is the second translation. It is through the meaning of Chinese character on Tcheonzamun. There are two repetitions for each line. It is in order to compare the deleted Chinese characters with the original ones. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)> 177-180 罔(Mang) 談(Dam) 彼(Pi) 短(Dan). 177-180 罔(Mang)-小-匕=冂. 談(Dam)-口-二(匕)-亠=炎. 彼(Pi)-亻-丿-亠=又丿. 短(Dan)-人(亻)-口-小-一(丿)=大. My husband! I really wish that you can remove (冂) your fierce anger (炎) against me (your wife)! My husband (大)! In order to do this, you have to grow (丿) more and more (又). Suppose that ‘罔(Mang) 談(Dam) 彼(Pi) 短(Dan)’ were A B C D. The order of translation is D C B A. It is same to Korean grammar. Here, the main theme is “I really wish that you can remove your fierce anger against me (your wife)!” 181-184 靡(Mi) 恃(Si) 己(Gi) 長(Zang). 181-184 靡(Mi)-丨三-广-ㅕ-木=木丿. 恃(Si)-土(广)-寸(ㅕ)=心. 己(Gi). 長(Zang)-丨三-氏(木)=(nothing). My husband! Do you want to grow up (丿) your mind (心) as if the tree (木) increases? My husband! It is not easy! But there is a way! Please, think yourself (己) as the worthless person (nothing). These four parts (木丿, 心, 己, nothing) after deletion show ‘Be not pride of yourself!’ And it is the same meaning of traditional translation of this line, (靡(Mi) 恃(Si) 己(Gi) 長(Zang)) itself (Han, 1583). Suppose that ‘靡(Mi) 恃(Si) 己(Gi) 長(Zang)’ were A B C D. The order of translation is D C B A, it is same to Korean grammar. Here, the main point is “Do you want to grow up your mind as if the tree increases?” 185-188 信(Sin) 使(Sa) 可(Ga) 覆(Bog). 185-188 信(Sin)-亻-口-一-丨=二. 使(Sa)-亻-口-一-丶(丨)=丿. 可(Ga)-口-亅=一. 覆(Bog)-亻-人(亻)-凡(口)-丿(亅)=西夂. My husband! Do you hope the next thing? The agedness or the unhappy occurrence (西) both (一) for you and your wife (me) will come late (夂)? Or the dark occurrence will not come any more. My husband! In order for us to become this favorable state. Both of us (二) have to develop our condition, and we must become happy (丿)! Suppose that ‘信(Sin) 使(Sa) 可(Ga) 覆(Bog)’ were A B C D. This translating method is similar to that on English grammar or to that on Chinese grammar, but this method is somewhat different from English grammar. Apparently, the order of translation A B C D. But the real meaning of the present translation is as follows. In order for [C] to be [D], [A] must do [B]. Therefore, it can be said that this is another kind of Korean grammar. The next is the most important part of these four letters. “The agedness or the unhappy occurrence both for you and your wife (me) will come late? Or the dark occurrence will not come any more.” 189-192 器(Ki) 欲(Yog) 難(Nan) 量(Lyang). 189-192 器(Ki)-人-口-口-口-口=一. 欲(Yog)-人-人-人-口=人. 難(Nan)-人-亻(人)-口-二-王=井亠. 量(Lyang)-口-口-一一(二)-王=(nothing). My husband! Do you (人) really wish to be great and wonderful (一)? My husband! Never (亠) think the poor person (nothing) as the fool like non-utilizable water (井)! In other words, “I have no power! But, my husband! Do not disregard me (your wife)!” ...