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Even as we speak there are problems facing developing post independence countries. Though we may have obtained freedom, the freedom with it has dragged along some bad demons. We may say ‘see no evil nor speak it nor even hear it’ but in the real sense how do we curb evil if we cannot see it, hear it and speak it out. In this play many problems arose as a result of post independence. Some include dictatorship, nepotism closely related with tribalism, inefficiency in rule and corruption.
Corruption is a very big demon facing the developing country of Kafira. The source of this vice being the overall head of the country, Boss. He is at the forefront of corruption. This is evident where in the committee set aside for visitors he appoints five of his personal selections forming the majority without consultation with the other members. Another incident is where he bribed two bodyguards to kill Kabito who was said to be bad mouthing Boss exposing his well kept secrets. These cases and many others stopped the developing Kafira in its tracks and let numerous vices go ‘Scott-free’. Many thus suffer in silence. A corrupt leader will only suppress development.
Dictatorship is yet another monster that terrorizes a developing post-independence country. Again Boss through his dictatorial rule is standing in the way of the good tokens of development. This is very evident where he refuses anyone to speak up against his rule like Mosese who was put behind bars for life. Another instance is where Boss passes a decree that the shaving ceremony of Adika was not to take place. Boss liked doing things his way and shunned down any additions by the people. Through his dictatorship there were cases of bloodshed and many people were oppressed by him either mentally or physically. Dictatorship is a barrier that prevents a country from developing and thus remains stagnant.
Nepotism, going hand in hand with tribalism, is another problem in the developing town of Kafira. The head of the government Boss practices nepotism marginalizing his citizens. He does this by appointing his illiterate cousin Mulili to head various dockets, being a school drop out with no qualifications. He grabs the milk tender from Kabito and gives Mulili to run it. Mulili is made to head the committee in charge of visitors without consultations with anyone. Tribalism is seen where the Askari offers Mosese a mug of tea as they were from the same tribe and does give the other prisoners like Jere. Through nepotism headed by Boss, hatred was brewed among the citizens of Kafira like Kabito and hence Kafira remained stationary in its progress. Nepotism causes marginalization hence no development occurs to others as few are favoured.
Inefficiency in rule is another demon on the loose in Kafira town. Again Boss tops the list in this category. He employs inefficient people like Tumbo who shoddily do their work. Tumbo was asked to organize a competition for play writing which was never the case as he just picked on Jusper who on short notice was asked to come up with a script. This shows that Mr. Tumbo is lazy. Boss allows prisoners to act in the play using real guns which are lethal. “Prisoners are dangerous people and should not be allowed to mix with people”, as stated by Nicodema.
Boss’ inefficiency leads to his downfall and on the other hand the economy dwindled. Inefficiency will only cause more problems thus a country will never “take off” to higher grounds.
In conclusion the problems facing Kafira revolve around Boss. His role never brought any development in Kafira. In the end of the play Kafira is finally able to see light at the end of the tunnel after Boss is overthrown.
Musyoxx answered the question on February 28, 2018 at 15:53
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HUNGER
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HUNGER
Hunger makes a person climb up to the ceiling
And hold on to the rafters
It makes a person lie down.
But not feel at rest.
It makes a person lie down
And count the rafters.
When the Moslem is not hungry, he says:
“We are forbidden to eat monkey.”
When Ibrahim is hungry, he eats baboon!
When hunger beats the woman in the Koinange,
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One who is hungry does not care for taboos
One who is hungry does not care for death
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Read the excerpt below and answer the questions that follow.
“Hey, was an army passing this way, Mother?” asked Aoro.
“It is not every day my grandchildren – all of them, come to see me; and I am a farmer; I have plenty of food – fresh from the garden, not like that frozen tasteless stuff you people eat in the city.”
“Agreed! Agreed!” answered her eldest son waving a juicy looking drumstick in the air. She noticed with motherly approval that he had started to fill out and his eyes were happy and settled. For a while, she had feared that this particular son was headed for trouble. But that had been long ago in his boyhood. She had been mistaken – happy mistake. She noted with concern, however, that Wandia seemed to have little to say. Something was a miss.
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“Yes tell me. Is he giving you a hard time or something?” Elizabeth asked and Wandia looked at her startled.
“No! No! I mean – gosh – am I so obvious?”
“ I can read you like a book, my girl.”
“I have a scholarship to study in America for a year.”
“And he is against it?”
“No! He is not. In fact he is all for it. But how can I leave him with five children?”
“Don’t worry about him. You see if you don’t go, it is something that will haunt you – a lost chance is very hard to live with. We will all chip in to give him a hand with the children. Mary is also there in Nairobi with absolutely no responsibility whatsoever. They will be OK. Just organize your affairs and go do what you have to do.
“Oh, thank you so much! Now I can tell the good news to my own family. I didn’t want to have to disappoint them.” The two women looked at each other with understanding. The leaving and cleaving was always more difficult for a woman who has to tear herself from so much, and give so much – which almost always went unnoticed.
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“Yes. I am a lucky man. She does a wonderful job with the kids – Becky’s as well as ours. How about you Tony?
How’s the priesthood? Are you happy?”
“Absolutely. It is my life and it fulfills me completely. You know the priesthood is quiet like medicine.
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The Guilty of Giving
You've seen that heap of rags
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Read the article below and answer the questions that follow.
The Guilty of Giving
You've seen that heap of rags
That pollutes the air-conditioned
City Centre
That louse that creeps about
In the clean core of sophistication;
Youve seen him waylay his betters
And make them start
Especially when they have no change
You recall the day you came upon him
And were startled by his silent presence
Intruding into you preoccupation:
You hurled a coin
Which missed the mark
And rolled into the gutter
Where he groped for it
With a chilling grotesque gratitude
That followed you down the street
You dived into the nearest shop
To escape the stare
Of the scandalized crowd
That found you guilty
Of recalling attention
To the impenetrable patience
They had learnt not to see.
Laban Erapu
(a) Who is the Persona in this poem
(b) Paraphrase the subject matter of this poem
(c) Explain the title of the poem by discussing three different ' guilts'
(d) Identify three poetic devices used by the poet.
(e) What is the tone of this poem?
(f) Explain the meaning of the following lines:
And make them start
Which missed the mark
To escape the stare
Date posted: February 16, 2018. Answers (1)
- Read the excerpt below and answer the questions that follow.
The boy's name was Waiyaki, the only son of Chege. He was quite young; not...(Solved)
Read the excerpt below and answer the questions that follow.
The boy's name was Waiyaki, the only son of Chege. He was quite young; not of Kamau or Kinuthia's age. He had not even gone through his second birth, Waiyaki was however, already tall for his age. He had a well-built athletic body. His hair was tough and dry with kinks that finished in a clear outline on the forehead. Just above the left eye was a slightly curved scar. He had got it from
a wild goat. The goat had run after one of the herds boys. Seeing this, Waiyaki had taken a stick and run after the goat shouting. The goat had turned on him and jabbed him with its horns, tearing the flesh to the bone. His father arrived in time to save him. That was along while ago. The wound had healed leaving him a hero among the boys although he had run after the goat for sheer fun and enjoyment of the scene. That, however, was not the sole reason why the other boys, young and old promptly followed him.
Chege, his father, was a well known elder in Kameno. He had now only one wife, who had borne him many daughters but only one son. The other two wives had died during the great famine, without any children. The famine had been preceded by a very rich harvest. Then locusts and worms and a blond drought came to bring death to many. Chege had barely survived. His daughters were now well married, apart from one, who had died early. The other elders feared and respected him. For he knew more than any other person, the ways of the land and the hidden things of the tribe. He knew the meaning of every ritual and every signs. So, he was at the head of every important ceremony.
Many stories ran around him. Some people said that he had the gift of magic. Others said that he was a seer and Murungu often spoke to him. And so they said that he could see visions of the future like Mugo wa Kibiro, who along time back prophesied the invasion of the Gikuyu country by the white man. Some even said that Chege was actually related to Mugo. Nobody knew this for sure Chege himself claimed nothing. Ever since he had warned people against Siriana Missionary Centre and they had refused to hear his voice, he had talked little, keeping all thought to himself. Chege had told the people of the ridges what had happened to the people of Murang'a, Nyeri, and Kiambu. He told them of Tumutumu, Gikuyu, Limuru and Kijabe. They doubted his voice saying:
How do you know?
“See them the butterflies.
“Butterflies? You have never left the ridges!
They are there, beyond the ridges, putting up many houses and some taking the land.
How could you have seen the light beyond?
Fools, fools, he muttered to himself in despair.
Nairobi was already flourishing and the railway was moving across the country in the land beyond where not many from the ridges had been. And they lowered their voices and whispered together:
“The white man cannot speak the language of the hills.And knows not the ways of the land.
But the white man had come to Siriana and Joshua and Kabonyi had been converted. They had abandoned the ways of the ridges and followed the new faith. Still, people shrugged their shoulders and went on with their work, whispering:
Who from the outside can make his way into hills?
However, he remembered something in his old age, a light shone in his eyes, a flicker of hope. He would guard it and divulge the knowledge to none but the right one.
(a) What happens just before this excerpt?
(b) What circumstances cause the ordeal above?
(c)Who are butterflies? Illustrate.
(d)Describe the peoples attitude towards Chege
(e)What is the irony in Chege's warning about Siriana Missionary Centre.
(f) How could you have seen the light beyond?(Rewrite in reported speech)
(g)Discuss the role of Waiyaki as evident in this excerpt.
h) Discuss one major theme in this extract.
(i) Who is right one' and what knowledge will Chege divulge to him?
Date posted: February 16, 2018. Answers (1)
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Repentant
Yesterday my emotions
burst like a dam
and flowed violently
onto your innocent self.
Today deluged with
a deep sense of...(Solved)
Read the poem below and answer the questions that follow:
Repentant
Yesterday my emotions
burst like a dam
and flowed violently
onto your innocent self.
Today deluged with
a deep sense of regret
I hold out my hand
a gesture of reconciliation.
Seeking to forget
The galling bitterness
Of that regrettable moment
When I caused you pain.
A.D. Amateshe.
i) Describe the rhyme scheme in this poem.
ii). Which word would you stress in line 2 of the first stanza?
a) What tone would you use to recite the poem and why?
(b) For each of the following words, write another word that is pronounced the same.
Sale:
Boos:
Cymbal:
Douse:
Morning:
(c) (i) Indicate and name the sound patterns used in the following proverbs:
(i) Better beg than steal.
(ii) Health is better than wealth.
(iii) Time and tide wait for no man.
(iv) Money makes money.
(ii) Give an illustration of the riddling process.
(d) Imagine you are narrating a trickster narrative to children.What would you do to make the performance interesting? Explain.
(e) For each of the following sets of words, underline the odd one out according to the pronunciation of the underlined sounds.
Knot Weapon Saw Breathe
Note Weed Sow Breath
Not Wed So Breadth
Date posted: February 16, 2018. Answers (1)
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