Week 9_JS3_CRS_FIRST TERM

WEEK 9
PERSECUTION OF THE EARLY BELIEVERS
Persecution is an act done against a person in a manner to injure, grieve, afflict, beset with cruelty, malign, harass, punish or put a person to death as a result of the person’s race, sexual identity, adherence to a particular religious creed or mode of worship. The early believers suffered a lot of persecution which mostly resulted in death and imprisonment.

ARREST OF PETER AND JOHN AND THEIR TRIAL BEFORE THE COUNCIL – Acts 4:1-31
While Peter and John were speaking to the people, the priests, the captain of the temple and the Sad′ducees being annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead, they arrested them and put them in custody until the following day because it was already evening. About five thousand men had believed the teaching of Peter and John.

On the following day, their rulers, elders and scribes gathered together in Jerusalem, with Annas the high priest, Ca′iaphas, John, Alexander, and all who were of the high-priestly family. When they had set them in the midst, they inquired, “By what power or by what name did you do this?” Peter, who was filled with the Holy Spirit, said to them, “Rulers of the people and elders, if we are being examined today concerning a good deed done to a cripple, by what means this man has been healed, be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man is standing before you well. This is the stone which was rejected by you builders, but which has become the head of the corner. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

When they saw the boldness of Peter and John, and perceived that they were uneducated and just common men, they wondered. Then they recognized that they had been with Jesus. But seeing the man that had been healed standing beside them, they had nothing to say in opposition. They excused themselves and conferred with one another, “What shall we do with these men? For that a notable sign has been performed through them is manifest to all the inhabitants of Jerusalem, and we cannot deny it. But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” So, they called them and charged them not to speak or teach at all in the name of Jesus. But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge; for we cannot but speak of what we have seen and heard.” They further threatened them before they let them go, finding no way to punish them, because of the people who were praising God for what had happened. The man on whom the sign of healing was performed was more than forty years old.

THE BELIEVERS PRAY FOR BOLDNESS
When they were released, they went to their friends and reported what the chief priests and the elders had said to them. When they heard it, they lifted their voices together to God and said, “Sovereign Lord, who didst make the heaven and the earth and the sea and everything in them, who by the mouth of our father David, thy servant, didst say by the Holy Spirit, ‘Why did the Gentiles rage, and the peoples imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together, against the Lord and against his Anointed’—

for truly in this city there were gathered together against thy holy servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, 28 to do whatever thy hand and thy plan had predestined to take place. And now, Lord, look upon their threats, and grant to thy servants to speak thy word with all boldness, while thou stretchest out thy hand to heal, and signs and wonders are performed through the name of thy holy servant Jesus.”
And when they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness.

Martyrdom of Stephen Acts 6:8, Acts 7: 1- 60
Stephen was a man full of grace and power. He also performed great wonders and signs among the people. Some of those who belonged to the Synagogue instigated some people against him having discovered that they could not withstand the wisdom and the Spirit with which he spoke. They falsely accused him of speaking blasphemous words against Moses and God.

So he was summoned by the council to defend himself. When he stood, they saw his face like the face of angel. He spoke to them boldly dissecting the scriptures to them from the time of Abraham to Jacob to Joseph and Moses and how the people rejected and persecuted all the prophets God had sent especially those who proclaimed the coming of the Righteous One. He also condemned their action of crucifying Jesus and their hypocrisy for not receiving God’s message.

When they heard these things, they were enraged. But Stephen, being full of the Holy Spirit gazed into heaven and saw the glory of God. He said, “Behold, I see the heavens opened, and the Son of man standing at the right hand of God.” At that time, they cried out with a loud voice, blocked their ears and rushed together at him. They took him out of the city and the witnesses laid their garments at the feet of Saul, who supervised the stoning of Stephen. As they were stoning him, he prayed, “Lord Jesus, receive my spirit.” He knelt down and also cried with a loud voice, “Lord, do not hold this sin against them.” After this, he fell asleep (died).

Week 8_JS3_CRS_FIRST TERM

WEEK 8
THE CHURCH IN CAESAREA – ACTS 10:1-48
CORNELIUS CALLS FOR PETER
There was another gathering in Caeserea in the house of Cornelius. Cornelius was a centurion of the Italian Cohort. He was a devout man who feared God with his household. He gave alms liberally to the people and prayed constantly to God. About the ninth hour of the day, he saw clearly in a vision an angel of God calling out to him. The angel said to him, “Your prayers and your alms have ascended as a memorial before God. Now send men to Joppa, and bring one Simon who is called Peter; 6 he is lodging with Simon, a tanner, whose house is by the seaside.” Immediately the angel left, he called two of his servants and a devout soldier, who guards him. He told them everything he heard and sent them off to Joppa.

PETER’S VISION
Peter went up on the housetop to pray, about the sixth hour. He became hungry and desired something to eat. But while they were preparing it, he fell into a trance. He saw the heaven opened and something like a great sheet descending and being lowered down by four corners upon the earth. In it were all kinds of animals, reptiles and birds of the air. And then, there came a voice to him, “Rise, Peter; kill and eat.” But Peter declined and said, “No, Lord; for I have never eaten anything that is common or unclean.” The voice came to him again a second time saying, “What God has cleansed, you must not call common.” This happened three times, and the thing was taken up at once to heaven.

While Peter was perplexed as to what the vision which he had seen might mean, the men that were sent by Cornelius, having made inquiry for Simon’s house, were already standing before the gate. They called out to ask whether Simon who was called Peter was lodging there. Peter was still pondering over the vision when the Spirit said to him, “Behold, three men are looking for you. Rise, go down and accompany them without hesitation because I have sent them.” Immediately, Peter went down to the men and said, “I am the one you are looking for; what is the reason for your coming?” They replied saying, “Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house, and to hear what you have to say.” So, he called them in to be his guests.

PETER AT CORNELIUS HOUSE
The next day, Peter rose and went off with them. Some brethren from Joppa also went with him. On the following day, they entered Caesare’a. Cornelius, who was already expecting them, had called his kinsmen and close friends together. When Peter entered, Cornelius met him and fell down at his feet and worshiped him. But Peter lifted him up, saying, “Stand up; I too am a man.” And as he talked with him, he went in and found many persons gathered. Then Peter said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit any one of another nation; but God has shown me that I should not call any man common or unclean. So when I was sent for, I came without objection. I ask then why you sent for me.” Cornelius said, “Four days ago, about this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel, saying, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. Send therefore to Joppa and ask for Simon who is called Peter; he is lodging in the house of Simon, a tanner, by the seaside.’ So I sent to you at once, and you have been kind enough to come. Now therefore we are all here present in the sight of God, to hear all that you have been commanded by the Lord.”

GENTILES HEAR THE GOOD NEWS
Then Peter opened his mouth and said: “Truly I perceive that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. You know the word which he sent to Israel, preaching good news of peace by Jesus Christ (he is Lord of all), the word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all that were oppressed by the devil, for God was with him. And we are witnesses to all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree; but God raised him on the third day and made him manifest; not to all the people but to us who were chosen by God as witnesses, who ate and drank with him after he rose from the dead. And he commanded us to preach to the people, and to testify that he is the one ordained by God to be judge of the living and the dead. To him, all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”

GENTILES RECEIVE THE HOLY SPIRIT
While Peter was still saying this, the Holy Spirit fell on all who heard the word. The believers from among the circumcised who came with Peter were amazed, because the gift of the Holy Spirit had been poured out even on the Gentiles. They heard them speaking in tongues and extolling God. Then Peter declared, “Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have?” And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.

MORAL LESSONS:
God is the God of the Jews and also the God of the Gentiles.
Anyone that believes in God and walk in His ways is acceptable to God and He shares His gifts abroad to all flesh.

Week 7_JSS3_CRS_FIRST TERM

WEEK 7:
The Church in Samaria – Philip and the Ethiopian Eunuch Acts 8:26 – 32
Church is a local group of people who follow the same Christian religious beliefs. It also refers to a particular denomination of Christianity. There are various Christian gathering after the Pentecost day, which gave rise to the revival in the early days. One of such churches is the one in Samaria.

In Acts 8:26 – 32, an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza.” It was a desert road. When he got there, he saw an Ethiopian eunuch, a minister of the Can′dace, queen of the Ethiopians who was in charge of all her treasure. He had come to Jerusalem to worship and was returning; seated in his chariot. He was reading the scrolls of prophet Isaiah. Then the Spirit said to Philip, “Go up and join this chariot.” So Philip ran to him and heard him reading Isaiah the prophet. He asked, “Do you understand what you are reading?” The eunuch responded and he said, “How can I, unless someone guides me?” He invited Philip to come up and sit with him. There, Philip explained all that was written there and then taught him about Jesus. When they got to a nearby water, the eunuch persuaded Philip to baptize him. Immediately after that, the Spirit of God took him away and the eunuch never saw him again.

The Church in Lydia and Joppa Acts 9:36 – 43
Another of such church is the Church in Lydia and Joppa. There was a disciple at Joppa called Tabitha. Tabitha also means Dorcas. She was a good woman, very kind and generous. One day she fell sick and died. When they had washed her, they laid her in an upper room. Since Lydda was near Joppa, when the disciples there heard that Peter was there, they sent two men to him entreating him, “Please come to us without delay.” Peter rose and went with them. When he got there, they took him to the upper room. All the widows stood beside him weeping, and showing tunics and other garments which Dorcas made while she was with them. Peter directed that all of them should go outside and he knelt down and prayed; then turning to the body he said, “Tabitha, rise.” Immediately, she opened her eyes, and when she saw Peter she sat up. Peter stretched his hand and lifted her up. Then calling the saints and widows, he presented her alive. The news spread throughout all Joppa, and many believed in the Lord. Peter stayed in Joppa for many days with one Simon, a tanner.

A church is a place where two or more people gather in one accord and with similar purpose, praying to God and sharing the word of God. We can see that from there, the gathering of people began to spread from one place to another and thus various churches across the continent were born.

ANALYSIS OF THE POEM BIRCHES BY ROBERT FROST

BIRCHES by Robert Frost

Analysis by Lawal Olajide

Birches is a poem that takes you into the woods and nearly up to heaven. It is one of the most popular of Frost’s BLANK VERSE creations and was first published in 1916 in his book Mountain Interval.
In the words of the poet himself, Birches is ‘two fragments soldered together ‘, that is, he first intended the poem to have two definite angles – one concentrating on the ice-storm bending birch branches, the other detailing the boy swinging on them.

Frost decided to stick to a single, simple title and, as it stands, Birches became one long exploration of the speaker’s relationship to the Truth, split into three aspects viz-a-viz:
1. naturalistic (the ice-storm’s effect on the birch trees),
2. personal (the boy ‘conquering’ the trees),
3. philosophical (the balance between reality and idealism).

Although the majority of the poem is written in IAMBIC PENTAMETER, there are considerable movements away from the steady rhythm in certain lines, which we’ll explore later on line by line in the analysis.
Birches develops a subtle tension as a result of this deviation alongside meaning, the reader never really knowing if the tree branches will break and crash, due to natural causes, or if the boy’s swinging on them is pure fantasy or not.

The poet tests the reader again and again, typical Frost, living up to his famous quote that poetry ‘plays perilously between truth and make believe.’

In some respects the poem is an extended METAPHOR, the birch trees representing creative life itself, their flexibility the fragile support each person needs to strike a balance and to overcome what can be a precarious human existence. Come back down to reality the speaker implies, but enjoy odd moments of freedom.
Real life can be hard, so why not escape into idealism, transcend the mundane, swing a little? Frost chose the former, being a pragmatist, clinging to the finite, occasionally swinging but not too close to heaven.

The poem always deplore the use of a the run-on-line in its structure

The Poem
Birches
When I see birches bend to left and right
Across the lines of straighter darker trees,
I like to think some boy’s been swinging them.
But swinging doesn’t bend them down to stay
As ice-storms do. Often you must have seen them
Loaded with ice a sunny winter morning
After a rain. They click upon themselves
As the breeze rises, and turn many-colored
As the stir cracks and crazes their enamel.
Soon the sun’s warmth makes them shed crystal shells
Shattering and avalanching on the snow-crust—
Such heaps of broken glass to sweep away
You’d think the inner dome of heaven had fallen.
They are dragged to the withered bracken by the load,
And they seem not to break; though once they are bowed
So low for long, they never right themselves:
You may see their trunks arching in the woods
Years afterwards, trailing their leaves on the ground
Like girls on hands and knees that throw their hair
Before them over their heads to dry in the sun.
But I was going to say when Truth broke in
With all her matter-of-fact about the ice-storm
I should prefer to have some boy bend them
As he went out and in to fetch the cows—
Some boy too far from town to learn baseball,
Whose only play was what he found himself,
Summer or winter, and could play alone.
One by one he subdued his father’s trees
By riding them down over and over again
Until he took the stiffness out of them,
And not one but hung limp, not one was left
For him to conquer. He learned all there was
To learn about not launching out too soon
And so not carrying the tree away
Clear to the ground. He always kept his poise
To the top branches, climbing carefully
With the same pains you use to fill a cup
Up to the brim, and even above the brim.
Then he flung outward, feet first, with a swish,
Kicking his way down through the air to the ground.
So was I once myself a swinger of birches.
And so I dream of going back to be.
It’s when I’m weary of considerations,
And life is too much like a pathless wood
Where your face burns and tickles with the cobwebs
Broken across it, and one eye is weeping
From a twig’s having lashed across it open.
I’d like to get away from earth awhile
And then come back to it and begin over.
May no fate willfully misunderstand me
And half grant what I wish and snatch me away
Not to return. Earth’s the right place for love:
I don’t know where it’s likely to go better.
I’d like to go by climbing a birch tree,
And climb black branches up a snow-white trunk
Toward heaven, till the tree could bear no more,
But dipped its top and set me down again.
That would be good both going and coming back.
One could do worse than be a swinger of birches.

SUMMARY AND THEME OF BIRCHES

The poet singled out the Birch trees among several other trees because of its symbol and idealistic relation to his perspective of life. While other straighter and darker trees stand straight, the Birch bends either to the right or left.
“When I see birches bend to left and right
Across the lines of straighter darker trees,
I like to think some boy’s been swinging them.
This led to the curiosity of the poet into inquiring into the reason behind the bending of the tree while others stand straight. This underscores the fact that every person has his or her own unique experience of life and how we react to this experiences differ.

The inquiry led the poet to identify two possible causes of the tree bending, which are; boys swinging on them and ice storm. He quickly establishes by more reliable facts that the trees could not have been bent over by the boys, instead by the ice storms.
But swinging doesn’t bend them down to stay
As ice-storms do…….
The poet stated that during winter, the trees are loaded with ice after the rains. The weight of the ice may them give a clicking sound. Using ONOMATOPOEIA, the poet states, “They click upon themselves
as the breeze rises….,” This statement are used to depict the harsh effect or burdened experience faced by the Birches, which also points to the fact that life is hard. He states further using a METAPHOR that, the Birches, “….turn many-colored, as the stir cracks and crazes their enamel.”

There was a brief relief, when the sun began to shine. The sun’s warmth melts the ice and makes them SHED CRYSTAL SHELLS – (Note also the alliteration used here). Continue in the use of metaphors, the poet compares to melting of the ice to SHATTERING and AVALANCHING on the snow crust, sweeping away the heaps of BROKEN GLASS. The poet deplored the use of personification when he said, “They are dragged to the withered bracken by the load, And they seem not to break; though once they are bowed so low for long, they never right themselves:” This underscores the fact that with the effect of this adverse situation, the Birches endured it all even though the load impaired their physical look.

The poet creates a vivid picture of the effect of the load on the birches, which made the Birches form an inverted ‘U’ shape with their trunks arching in the woods, many years after the load has all melted away.
He uses SIMILE to clearly depict the image of such posture saying, “……trailing their leaves on the ground like girls on hands and knees that throw their hair, before them over their heads to dry in the sun.”

However, the truth can be boring. So the poet chose rather a more interesting turn to the make believe story rather than the fact. The poet in establishing this preference stated, “But I was going to say when Truth broke in with all her matter-of-fact about the ice-storm I should prefer to have some boy bend them as he went out and in to fetch the cows” Life has two faces and each of these faces has its own significance and importance. The poet explores the other side of the coin, which is the make believe aspect of the situation.

This exposition leads to the children from other part of the country, who have no opportunity to be exposed to real life of the rich or the privileged ones neither have they learnt how to play baseball. These set of children only play with what they find either by the road side or in the wood. They find adventure in themselves all by themselves and in what toy nature has provided them with. When these children find the Birches, the climb on them and swing them until they have subdued same. It is exaggeration (HYPERBOLE) to say that he subdue every of the tree until there is nothing left for him to conquer.

In these lines of poem, the poet compares the swinging and subduing or conquering of these trees to a task that must be carried out. It was like a goal that must and has been achieved. This also underscores undaunted spirit. One after the other, one step at a time, a task is fully carried out. This is another intelligent use of Metaphor. In the words of the poet, he states that, “One by one he subdued his father’s trees by riding them down over and over again, until he took the stiffness out of them, and not one but hung limp, not one was left for him to conquer.” In carrying out this task, the poet highlighted the requirements necessary to be successful in any endeavor one is willing to undertake. He states, “He learned all there was to learn about not launching out too soon and so not carrying the tree away clear to the ground. He always kept his poise to the top branches, climbing carefully with the same pains you use to fill a cup up to the brim, and even above the brim.” These lines celebrate careful and meticulous hard work. There is much to learn if one must be successful in any endeavor. So, the boy learnt all he has to learn and was careful and meticulous in carrying out every step.

The poet called it painful. Not that it was painful literally but to create a literary effect, he used the words ‘with the same pain’. A synonym of meticulous is painstaking, which means taking the pain of being careful and not leaving any stone unturned. What followed his painstaking venture was that having learnt and being careful, he flung himself outward with his feet first. One must note at this point that after a painful exercise of caution, there is a world of pleasure and gain. “Then he flung outward, feet first, with a swish, Kicking his way down through the air to the ground.”

The poet then drew his mind back at what he used to be, ‘a swinger of birches.’ The fun and pleasure attached to this act of his made him wish to still be a swinger of birches. At this point, the poet drew another similarities between the situation of life and swinging of birches. He had experience the harshness of this world and in a bid to give a clear description of how hard life could be, he stated, “It’s when I’m weary of considerations, and life is too much like a pathless wood. Where your face burns and tickles with the cobwebs broken across it, and one eye is weeping from a twig’s having lashed across it open.” At this point, one needs to take a break. The poet states further, “I’d like to get away from earth awhile and then come back to it and begin over.”

Taking a break here, the poet stated that it doesn’t mean he is tired of life and want to die. He appealed to fate not to misinterpret his desires to be off a while. All he wished was an opportunity to clear his head and return to life arduous task of surviving. “May no fate willfully misunderstand me and half grant what I wish and snatch me away not to return.” Life may be hard, harsh and tough, it doesn’t mean man wants to die. The poet states that, “Earth’s the right place for love: I don’t know where it’s likely to go better.” The best one can do is “…climbing a birch tree, and climb black branches up a snow-white trunk toward heaven, till the tree could bear no more, but dipped its top and set me down again.”
Taking a break and coming over to face life and its challenges over and again, “That would be good both going and coming back.”

One could do worse than be a swinger of birches.

ANALYSIS OF THE NON AFRICAN DRAMA RAISIN IN THE SUN

PLOT OF RAISIN IN THE SUN
by ABOLAJI FAKEYE

CAST:
Mama, Mrs Lena Younger
Walter Younger
Beneatha Younger
Travis Walter
Ruth
Bobo
Harris Willy
George Murchison
Joseph Asagai
Mr Lindner
Mrs. Johnson

THE PLOT

The story is a play that focused on the life of a very poor black family living in Chicago. The matriarch of the family is Mrs. Younger, a widow who lives in the rundown apartment with her daughter, Beneatha who wants to be a doctor, and her son, Walter Younger, who lives in the apartment with his wife, Ruth, and their son, Travis. Mrs. Younger’s late husband has left for the family a $10,000 insurance cheque that has been a serious cause of concern for the family on how the family will spend the money.

Walter Younger works as a chauffeur but has business ideas he dreams will take the family out of poverty. He is skeptical and cynical of his sister’s, Beneatha, desire to study medicine which he believes will take away a huge chunk of the money. Walter’s wife, Ruth, was pregnant but did not want to disclose this, as she did not want to add another burden to the financially strained family. Mrs. Younger herself wants the family to get a new house and move out of the shabby building.

Beneatha character takes us to the subplot of the need to find an identity inherent of educated blacks. Disinterested in a rich suitor, George Murchison, and preferring an African intellectual, Joseph Asagai, a Nigerian friend. She becomes less religious like Mama and Ruth and more political and civil consciousness as what will save Africans. George did not like intellectual, opinionated and liberated women, contrary to the educated Beneatha’s ideas and she decided to end relationship with him.

Mrs. Lena Younger, also called Mama in the drama, went to deposit part of the insurance money for a house in Clybourne Park, which is a white neighborhood. She is keen to take the family out of the poor environment and fulfill her late, hardworking husband’s desire to live the American dream. However, while Ruth was happy with the news of the down payment for the house, Walter was not. He believes his mother has crushed his prospect to go into liquor business with Willy Harris. Ruth did not like Walter interacting with Willy Harris and they had a brief fight about it.

Mama was not happy to see her son upset that he could not invest in the liquor business. She wanted to have faith in him as the man of the family. She then entrusts him with the rest of the insurance money, $6,500, although telling him to deposit $3,000 for Beneatha’s education.

The family was visited by Mr. Lindner who tries to discourage the family from moving to Clybourne Park because the whites are wary of having a black family living around them. The Younger family was upset but Walter tells Mr. Lindner they will not accept his offer to pay the family not to move into the neighborhood, and tells him to leave. Even the Younger’s neighbor, Mrs. Johnson, tries to say negative things about the family moving out of the poor neighborhood but Lena was determined.

Walter was happy with expectation for the liquor business, which he was finally able to put the money. However, his joy came to a shocking end when one of his friends, Bobo, came to announce to him that Willy Harris has run off with all the money Walter Younger invested in the liquor business. The family was devastated and Lena furiously beat her son on the head in learning that all the money, even the $3,000 for Beneatha’s education was all gone. As usual, Mama turns to God for strength.

Walter ignores his mother’s insults and called back Mr. Lindner to accept the offer of money to not move into Clybourne Park. Mama at first suggests they give up on moving out. However when Lindner arrived and Walter began fawning to the white man, the sense of family pride aroused and both Beneatha and Mama felt Walter was dragging the family down further. But Mama stood for her son and she encouraged Walter to stand up for the family and refuse the offer of money to kill their dream to move out to a better environment. Mr. Lindner’s offer was rejected and he left.

The family therefore went on to move to their new neighborhood, taking a strong stand in fulfilling their dream rather than fall to the symbolic “30 pieces of silver” to betray their dream for money. Beneatha also accepted Asagai’s marriage proposal instead of the rich George. In a way, it shows money is not everything and just as Asagai desire to fight for African independence and not material goals, Walter’s inner struggle also led to his family independence rather than just chasing money.

SETTING

The play is in 1950s Chicago which was an American society bedeviled with racism and color tension that determine the economic and social lines of not just African Americans but as well African countries which were still largely under colonial rule. Prosperity was synonymous with the whites as poverty was synonymous with the blacks with each living in stereotype neighborhoods.

THEME

The play is solely about DREAMS, which evolved around the $10,000 insurance cheque. Walter had the dream of business success. Mama wanted to fulfill the dream of a decent home for her family. Beneatha also had the dream of becoming a doctor. However, despite their struggle to attain these individual dreams, we see they failed in these dreams except that of Mama (Lena Younger) to buy a dream house that unites the family. This underscores the fact the family unity is stronger and should be preferred above individualistic dreams which bring to fore the selfish notion inherent in everyman.

We see that VALUES are more important than money, and family value is more crucial than individual dreams, which isolates, rather than unite. Chasing money should not be placed over principles and this is reflected through family standing for principle rather than collect money to stay away from the white neighborhood. This is also reflected in Beneatha refusing to marry chauvinistic George because of money. The money offered by Mr. Lindner is akin to the 30 pieces of silver that betrayed Jesus as what would betray the family’s dream home too.

The importance of family highlights the need for a sense of unity among blacks in a larger perspective as well. Gender rights, civil and political rights are themes treated in the play and achievable with self-education and consciousness, which Beneatha symbolized in racial America just as Asagai in Africa. Inner values, family and social identity therefore play a major role over materialism in the play’s thematic preoccupation, especially among the blacks in the oppressive American society.

The Panic of Growing Older

THE PANIC OF GROWING OLDER by LENRIE PETERS

Analysis by Olajide A. Lawal

The panic
of growing older
spreads fluttering winds
from year to year

At twenty
stilled by hope
of gigantic success
time and exploration

At thirty
a sudden throb of
pain. Laboratory tests
have nothing to show
Legs cribbed
in domesticity allow
no sudden leaps
at the noon now

Copybook bisected
with red ink
and failures-
nothing to show the world

Three children perhaps
the world expects
it of you. No
specialist’s effort there.
But science gives hope
of twice three score
and ten. Hope
is not a grain of sand.
Inner satisfaction
dwindles in sharp
blades of expectation.
From now on the world has you.

STRUCTURE:
Run on line

THEMES
Fear
Human Growth And Development – Phases Of A Man’s Life
Realities against Dreams and Aspirations
Failed Dreams
Responsibility of Man
The relationship between health and aspirations
Vulnerability and Mortality of man

The Panic Of Growing Older By Lenrie Peters

SUMMARY OF THE POEM
The poem is about the fears and anxiety that comes which each phase in a man’s life, which starts from cradle to old age. As man grows or develops from a simple child to a complex adult, he experiences a level of realization of the burdens and demands of responsibility which gives rise to the fears that predominantly rules the life of the poet persona.

Each year in a person’s life comes with its own fear. The poet, recognizing this fact states, “The panic of growing older spreads fluttering winds from year to year.” This is a personification where attribute of animate object (birds) is given to an inanimate, in fact an abstract feature (panic). The effect created here is that just as the bird ascends into the sky with its fluttering wings, fear or panic of growing older grows or increases year in year out. Although the poet started with the twentieth year as the beginning of serious concerns in a man’s life, years before that time have its own experiences. The childhood and adolescent years are viewed as years of innocence and simple life, which having much ado about what live really is.

In the second phase of the poem, the poet highlights the preoccupation of a young adult, who is still very hopeful about life. He states, “At twenty, stilled by hope of gigantic success, time and exploration” Every young adult, especially the young graduates are very hopeful with dreams of castles and successful exploits in life. People at age twenty are basically in their final year in the university or just graduating from school depending on when such person gained admission into the university. Even those without formal school education are not left out in this aspiration and dreams of gigantic success. The word, “stilled…” there connotes calming a person down. This, in my own view, makes the poet persona relaxes. The hope and thoughts that, life is a bed of roses, makes the poet persona to relax thinking that there is no need for the rush. An analyst of this poem states, Nkem Egenuka (2016), age twenty gives enough room for time and exploration which points to the fact that one is active, agile and has abilities to explore all possibilities and engages in all sort of activities.

The next phase of life opened by the poet is age thirty, where the reality of life dawns on the persona. The realization of the truth of the situation comes too sudden, but with pain. The source of the pain is a mystery. The poem states, “At thirty, a sudden throb of pain. Laboratory tests have nothing to show. The consequences of the activities of the poet persona are now felt at this point. A sudden pain which has no explanation of where or what leads to it begins to show up. Man starts to fall sick and doctors will have no answer to the reason behind such illness. This underscores mental stress and psychological trauma. The poet directs us to possible answer when it states, “…Legs cribbed in domesticity allow no sudden leaps at the moon now” This metaphoric statement relates to responsibilities of catering for oneself and family. Legs, there is Synecdoche, a part used to represent a whole, which means a person is being cribbed, (Metaphor) restricted or confined like a prisoner in domesticity (paying bills and taking domestic and family responsibility). The ageing process takes a toll on the mind, aspiration and health of the poet persona. At this point, the poet cannot make any decision without first thinking about its effect on his family and bills (….allow no sudden leaps at the moon now). The body begins to decline and weakens as age, stress and pressure begin to mount on him. The body begins to experience a lot of changes and agility begins to wane.

At this point in life, one needs to assess how far he has come in life since the body no longer possess the agility it once had. Unfortunately for the port persona, the result was not a pleasant one. The poet uses metaphor to explain the result of such assessment likening it to a classroom environment where a teacher marks his pupils’ or students’ books with his red pen. The poem states, “Copybook bisected with red ink and failures- nothing to show the world”. The result is denigrating such that the poet persona is not proud of it. This expression speaks volume. It is an expression of woe. When the poet sees that his life has become unfulfilled, his fears increases in the face of what lies ahead of him and the fact that he has nothing to show for his exploits, which include omissions and commissions eats him up.

The poet shows concern about expectations and realities. It is true that at such stage in life, one is expected to have had at least or about three children, “Three children perhaps the world expects it of you. No specialist’s effort there.” This is just an analogy to the fact that, at some point in one’s life, there are things you ought to have achieved or heights one ought to have attained. This includes but not limited to the number of children one ought to have had. Furthermore, the poem states that man’s life expectancy is about a hundred and thirty years (130years) – twice three score and ten (2 x 3(20) + 10). “But science gives hope of twice three score and ten. Hope is not a grain of sand.” The expression, hope is not a grain of sand points to the fact that this life expectancy is not guaranteed. There are factors that determine whether one will attain such or not.

“Inner satisfaction dwindles in sharp blades of expectation. From now on the world has you.” This is another metaphoric statement which bring to fore what may cause man’s life to fail against all hopes to full life expectancy. The blades of expectations cut the heart of man, which is vulnerable against such attacks because satisfaction begins to dwindle. Each time he places his expectations beside his achievements, the result is a terrible heart ache. This results in dwindling of inner satisfaction of a fulfilled dream and life. With all these staring at the poet persona, he resigns his fate to the fact that he longer controls life but life controls his taste, his likes, his actions and in fact everything about him. Thus the poem ends it all by saying, “From now on the world has you.”

Harvest of Corruption Analysis

Analysis by Bolaji Fakeye

CAST:
Chief Haladu Ade Amaka
Aloho
Ochuole
Ogeyi
Madam Hoha
Commissioner of Police
Inspector Inaku
ACP Yakubu – Assistant Commissioner of Police
Doctor
Nurse Halimat
Showboy – Madman
Ayo – Clerk
Mrs Obi, Secretary to Chief Haladu Ade-Amaka

Plot of Harvest of Corruption:
By Bolaji Fakeye

The play is about corruption eating deep into the society of a fictitious country called Jacassa. Chief Haladu Ade-Amaka in the play is the Minister of External Relations of the country and is the principal character that depicts corruption in a public servant representative of the government. Corruption is the bane of most poor countries and Chief Haladu Ade-Amaka has other important personalities who are part of this evil destroying developing countries.

From the beginning of the story, Aloho who came looking for a job at the ministry of external affairs met a former schoolmate of hers, called Ochuole, who engages in illicit activities with Chief Haladu. Aloho was a born-again Christian who was new in the capital city of Jabu in Jacassa country. Aloho was desperate for a job and she naively fell for Ochuole’s deceitful promises for a job with Chief Haladu as a protocol officer, not knowing she would be sexually exploited by chief and used as a cocaine courier.

Aloho was squatting with a very devoted Christian friend of hers who lived in a poor neighborhood in the city, an area called Pannya. Aloho, Ogeyi and Ochuole went to the same university and Ochuole’s personality did not make Ogeyi believe in trusting someone like Ochuole. Ogeyi had strict moral values and believed in God’s time and patience, but Aloho was desperate and even disregarded her moral Christian sense. In the end, it got Aloho in so much trouble that she became pregnant, was arrested for being in possession of hard drugs she did not know were planted on her, and eventually she lost her life.

The plot of the play continued at Akpara Hotel, owned by a Madam Hoha. She is one of the crooks in Chief Haladu’s circle of criminal friends and her hotel is where the chief and Ochuole meets to discuss their nefarious activities. Mrs. Hoha’s discussion with Ochuole shows how the rot of corruption has eaten deep into the Jacassan society, especially the civil service that cannot sustain a family except the civil servant engages in bribery and corruption for extra money. The chief, Ochuole and Mrs. Hoha discussed about using the naïve Aloho to run illicit (drug courier) errands while they make the money.

The chief later visits the commissioner of police who is another corrupt individual in high office that is protecting the chief from the law. The chief’s visit was to bribe the commissioner for using the police, led by a DPO, to supervise the chief’s criminal goods. The police commissioner and Justice Odili are on Chief Haladu Ade-Amaka’s payroll to protect his criminal activities.

Aloho had fallen for the bait to travel to the United States as a protocol officer as part of the new job Chief Haladu and Ochuole offered her. Aloho did not know she was being used to push drugs and she was devastated to find herself arrested and in court. Of course, her smart friend, Ogeyi, had warned her to be suspicious of such a job to be protocol officer overnight and traveling to the USA. But Aloho did not listen, landing her in trouble. There is no shortcut to success and it pays to be patient.

Justice Odili’s position as a judge represents the corruption in the judiciary. He receives cash and gifts from Chief Haladu and thereby uses his position to protect and support Chief Haladu’s criminal acts. When the naïve Aloho was arrested with hard drugs belonging to Chief Haladu, Justice Odili dismissed the case from court after receiving a bribe of five hundred thousand from chief.

The plot takes another twist as it bears on good officers like the Assistant Commissioner of Police, ACP Yakubu, and Inspector Inaku, who know Chief Haladu Ade-Amaka is corrupt and determined to investigate the minister. But the commissioner is protecting the chief by preventing his assistant from investigating the minister. ACP Yakubu however was determined not to let the matter rest and he set upon the case with Inaku.

In a subplot, a madman outside Yakubu’s office in rags and loads of junk, is shouting abuses at nobody in particular. The lunatic depicts the ironic ills in the society. He calls himself a rich man who is satisfied with what he has and because he has not stolen anything belonging others. ACP Yakubu asserts the crazy man symbolizes the corruption, lawlessness and craze for money that has pervaded the society so that probably mad should rule the country since the seemingly sane people have gone crazy.

Meanwhile, Inspector Inaku’s investigation took him to Chief Haladu Ade-Amaka’s ministry where he met a clerk called Ayo to help him expose the chief. However, Ayo, in exposing chief’s corrupt ways by producing relevant documents for the police officer. He also demanded a bribe of two thousand naira. The Jacassa society is so ugly with corruption that senior and junior level civil servants are actors at their different levels and only a few ethical officials like Yakubu and Inaku were keen on fighting it and not engage in bribery.

While Chief Haladu Ade-Amaka was able to use his connections with the corrupt judge to dismiss the drug case and acquitting Aloho of all charges, Aloho found she was pregnant. Aloho learns her lesson the hard way and regrets not listening to her friend, Ogeyi, who could not hide the shock that Aloho would do something as immoral as allowing the chief had carnal knowledge of her. Aloho wants to abort the pregnancy, which Ogeyi also counsels her against doing. But Aloho refuses to listen, digging herself deeper in the mess she finds herself.

Aloho tried to abort the pregnancy at Wazobia hospital. The doctor and Nurse Halimatu tries to discourage Aloho from performing the D and C since the fetus was already a full-blown three months pregnancy in her womb and risky. The doctor was a man of conscience who did not want to do it for her.

Meanwhile, ACP Yakubu was angry at the way the drug case that has involved the corrupt chief was dismissed by the court. The ACP and the police commissioner argued vehemently as the police boss did not want Yakubu to investigate the minister or the ministry of external affairs.

Aloho’s bid to abort the pregnancy failed and decided to travel home to her parents in the village. Ogeyi later receives a visit from Aloho’s village; it was Aloho’s younger brother, and he brought tragic news that Aloho died after giving birth to a baby.

The plot takes us to where Ogeyi went to the police and met Yakubu and Inaku with the story of how her friend, Aloho, got involved with the chief who used her to push cocaine and got her pregnant. It was a juicy revelation to the two police officers who have been keen on getting solid evidence to nail the chief on drug-related charges the court had hushed up.

Ogeyi’s statement to the police helped in solving the case and the chief was eventually brought before the law. Chief Haladu Ade-Amaka, the police commissioner and Justice Odili were all arraigned before a court to pay for their crimes; the chief was sentenced to 25 years, the other two to 20 years. Madam Hoha and Ochuole did not escape and bagged 10 years each, and even the clerk Ayo, who also collected #2000 bribe to release a document to the police received a 5-year sentence.

SETTING

The setting of the play is a fictitious country called Jacassa with a fictitious capital called Jabu. Ogeyi who harbored Aloho lived in a poor part of the city called Pannya.

THEME

The primary thematic preoccupation is corruption. Corruption has eaten deep into Jacassan society so much that the police and justice department was severely compromised. The characters of Justice Odili and the commissioner of police depict how Chief Haladu Ade-Amaka could buy justice. The problem of corruption is why graduates like Aloho and Ogeyi were jobless and underpaid respectively, while Ochuole who depicts immorality did not find it hard getting a job. Drug trafficking, sex, bribery and greed have taken over Jacassa, but Ogeyi, Inaku and Yakubu stand for truth that always overtake evil.

The evil effect of Corruption on the society is an eyesore. Corruption is the reason why graduates could not find a good job and the civil service has been reduced to servitude. The civil servants’ pay is so poor that it is difficult to sanitize the service of bribery and corruption. Corruption can also rob the people of the confidence reposed on the police and the judiciary as the Commissioner and the Justice shields Chief Haladu’s nefarious activities because they are placed on his payroll.

The Servitude nature of Civil Service has lured a lot of them like Ayo into bribery and corruption. They see the ministers and directors grow big while the junior officers only scramble for the crumbs. This led a person like Ayo to receive a bribe of #2000 to reveal official document to the inspectors.

Another Major theme in this story is desperation. Desperation is a dangerous killer. We saw how desperation ruin the life of Aloho. She was already a frustrated job seeker and this culminated into desperation. It was desperation that robs Aloho of her rational judgment of the juicy poison that came with her new job offer. She also damned the source of the job, knowing well that Ochuole’s lifestyle was never encouraging and the way she dressed is still suggestive that she has not given up such a lifestyle. The same desperation led her into disregarding her Christian morals, losing her guard to the extent that she gave it all out to Chief Haladu Ade Amaka, which made her pregnant and eventually lost her life.

Nemesis and Retributive Justice is another major theme in the story. As the saying goes, “whatever a man sows, he shall reap” and “No evil man will go unpunished.” Although Chief Haladu Ade-Amaka thrived in his nefarious activities and succeeded in buying the police and judiciary over to his side, his cup became full and he eventually went down with all his cohorts. His activities of embezzlement of money up to #1.2 billion rendered a lot of youth jobless and many are underpaid while he lavish the common good of the people. Having impoverish the people, he uses the same frustrated youths to further his illicit drug deals and eventual uses unsuspecting ladies to satisfy his sexual urge. All these evils came back to him and all his cohorts. The chief was sentenced to 25 years imprisonment as the principal offender, the Commissioner of Police and Justice Odili bagged 20 years each for being accessories, accomplices and betraying the confidence reposed on them. Madam Hoha and Ochuole did not escape as bagged 10 years each for being accessories to the various crime and nefarious activities of the Chief, and even the clerk Ayo, who also collected #2000 bribe to release a document to the police received a 5-year sentence. Justice will always prevail no matter how long.

The Story Behind the Glory

A Synopsis of Ebun-olu Adegboruwa, SAN

THE MAKING OF A SENIOR ADVOCATE OF NIGERIA: THE UNTOLD STORIES

1. Born in the rural community of Ilaje, cut away from all developments.

2. Mother died during my childhood years after enduring child labour for three days without any hospital around.

3. Suffered persecution at home, so was pushed to a boarding school far away from home.

4. Without supervision or mentoring, denied of basic supplies and financial support, dropped out of secondary school.

5. Joined a cart-pushing (omolanke) company loading local gin for sale and became a cart pusher for over a year, until sympathizers informed father to relocate me back home to complete secondary education.

6. Still for fear of persecution at home, sent to Lagos after secondary education to join my Uncle in timber business.

7. Was in timber business for about five years, traversing the forests of Ondo, Edo and Delta States, navigating through Ifon, Sobe, Owan, Iguobasuwa, Nikrogha, Koko, Sapele, all in search of logs, but still pursuing self development via personal coaching.

8. Gained admission into Obafemi Awolowo University, Ile-Ife and became part of the students union.

9. Was expelled from the university along with 61 other students for leading students protest.

10. Chief Gani Fawehinmi, SAN, took up the case in court and all students were re-instated.

11. Was persecuted by a lecturer in the university for membership of the students union and was compelled to repeat a law class whilst classmates proceeded to the next level.

12. Was re-instated after a successful remarking of scripts by external examiners, who all confirmed I truly passed the course but my lecturer deliberately returned a failure.

13. Was re-instated to join colleagues preparing for final year exam, which I took and passed.

14. Was denied admission into Law School following petition from the faculty of law on account of membership of students union. Gani intervened again and I was admitted and eventually called to the Bar.

15. Was arrested by General Sani Abacha government and kept in custody for nine months and was only released after his death.

16. Fire razed first law office completely without any single item of value salvaged.

17. Was arrested by EFCC and charged to court but was discharged subsequently.

I have only just scratched the bare surface of the very long and painful stories.

So, when next you want to talk about Adegboruwa, SAN, please know that there’s a story behind it all.

With determination and the help of God however, you can get it done because ALL THINGS ARE POSSIBLE TO HIM THAT BELIEVES.

I thank God who has kept me alive to tell the many stories.

Ebun-olu Adegboruwa, SAN
Abuja, Nigeria.
24/09/2019

My Africa, My Pain

ONE AFRICA

Tears like a waterfall for Africa; a people so rich yet so poor
A people so blessed, left lusting for more
We fight meaningless wars but bow to conquerors
We leave barren our soils while others reap its yields

While eyes closed and minds shut; our nations people divide
Our youths have nothing to offer; our children for hunger suffer
Like a blind man leading a congregation, we’re blinded by our pride
Like men without a home, we’re scattered all around

Set pride aside, let’s unite and fight
Set fear aside, we’ll hold each other’s hands
Cast war aside and let’s take a stand
A wall so high and strong, nothing can tear down

Let’s fight not for today but tomorrow
Let’s fight for our children and their tomorrow
Let’s fight Africa, but let’s do it as ONE.

© M.E.G.S
Nicole.E.Gandaho.
Benin Republic

POETIC ANALYSIS
This poem addresses the pain of Africa, which can be tagged as being needless pain. It credits the pain to lazy minds, pride and arrogance, unwillingness to learn, greed and lack of contentment. These among others have thrown the continent into a realm of needless battles.

It also evinces the fact that we have been blinded from seeing opportunities for greatness and reward which have only been exploited by foreigners while the sons of the soil languish away in hunger and poverty.

It calls on Africans to set aside their pride that consumes them daily and focus on the future. The fight for posterity is the fight that must be fought selflessly where everyone must see the future as one.

FIGURE OF SPEECH
Simile: Tears like a waterfall for Africa; a people so rich yet so poor
Like a blind man leading a congregation, we’re blinded by our pride
Like men without a home, we’re scattered all around

THEME:
Pain
Greed or lack of contentment
Lazy minds
Unwillingness to learn
Pride
Need for unity
Need to save the future

Week 6_CRS_JS3_FIRST TERM

WEEK SIX
PERSECUTION – 1 PETER 1:3-17, 1PETER 4:2-19

DEFINE PERSECUTION
Persecution is an act done against a person in a manner to injure, grieve, afflict, beset with cruelty, malign, harass, punish or put a person to death as a result of the person’s race, sexual identity, adherence to a particular religious creed or mode of worship. People are persecuted for various reasons and some of which are;
1. their race
2. sexual identity
3. adherence to religious creed
4. mode of worship

In 1 Peter 1:3-17, Peter recognizes the faith that the early Christians have suffered trials in form of persecution because of their faith and adherence to the death and resurrection of Jesus Christ. He encouraged Christians to be unwavering in their faith because the hope we have as Christians is that there is an inheritance in heaven, which is imperishable, undefiled and unfading when Jesus returns. The fact that the new Christians never saw Jesus but believed is most commendable.

He recounted that the prophets of old have predicted that Jesus would suffer and would at the end be glorified. All creatures in both heaven and earth await or look forward to the fulfilment of the same prophesy. He also encourages Christians to remain sober and be hopefully for the manifestation of Jesus Christ. He further states that Christian should be obedient to the faith and not emulate or go back to their old passion which is submerged in ignorance.

He concluded the charge on persecution with the advice that they must conduct themselves with fear throughout the period of persecution, not fear for the persecution but fear of God. In 1Peter 3:24-25, he said, “All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord abides for ever.”

In 1 Peter 4:2-19, Peter further states that since Jesus Christ suffered in the flesh, we should not think less but be prepared to undergo persecution. This will empower us not to live by flesh but by the will of God. Let the unbelievers be surprised with the way we live our lives since we do not join them in their lust after the passions of the flesh which include but not limited to, living in licentiousness, passions, drunkenness, revels, carousing, lawless idolatry and in the same wild profligacy. They will abuse you but will give an account for all that they do while we will live in the spirit like God.

He also encourages Christians to maintain unfailing love for one another because love covers all wrongs. We should speak to all men as oracle of God, practice hospitality ungrudgingly towards one another and render service as stewards according to God’s grace in our lives. In all suffering, we should not be surprised but rejoice that we are partakers of Christ’s sufferings so that we also partake in the glory of Christ.

We should suffer as Christians and followers of Christ but not as murderers, wrong-doers, thieves or mischief-maker. Shame will come on those who are mischievous because judgement will begin with the household of God. This points to the fact that, “If the righteous man is scarcely saved, where will the impious and sinner appear?”
He concluded by saying, ‘Therefore let those who suffer according to God’s will do right and entrust their souls to a faithful Creator.’ 1Peter 4:19

REASONS FOR PERSECUTION OF CHRISTIANS
Reasons why Christians are persecuted:
1. Some people use their faith to carry out unwholesome acts
2. Some people feel threatened because of the stance of Christians
3. Some feel Christians are shutting down the avenues of making corrupt gains
4. Some people just exhibit unhealthy rivalry and hatred for Christians.

WAYS TO CURB PERSECUTION
1. Tolerate the belief system of other people
2. Respect the fundamental human rights of others
3. Respect and tolerate the opinion of other people
4. Live with the right conscience