The Book Of Mormon: 'Well, Hasa Diga Eebowai !'

The three topics are the problems about how Brown faces his identity as a gay man, his personal morals, and his relationship to the Lord and people around him. His poem “The Interrogation” it addresses the racial profiling and the relationship with another person. It seems to be about the death of his brother, and the guilt that the person felt about what has happened. The speaker also seems to allow his “sins” in “The Ten Commandments” and other poems like it refers to a relationship between the love and punishment. The Bible refers to the “brotherly love” used in the poem, but it is used for the brother revolting against brothers in their relationship. The word “brother” can be used to describe a friend or friends and other men or people that are in the poems. Use of the Bible language in the book serves as a base for Brown’s personal poems he writes about. He even uses them in poems about himself and a lover, and other combinations that he has in his life that he writes about in his poems. A lot of his work is about his personal life, and it is to help us as readers to feel the need to be justice and to feel the love of the people around us. In the poem, “To Be Seen,” the speaker is having a visit with the doctor, and him having a “God” moment. Brown is talking to the doctor, sounding mad and he also uses the language of faith to make it better. The struggle for him throughout, this is to be understood as a person and as a poet as

Five missionaries, one plane, the Bible, and the Ecuadorian jungle;Elisabeth Elliot’s biography Through Gates of Splendor shows Jim Elliot’s experience in the Ecuadorian jungle. Jim and his four friends venture into the jungles of Ecuador to preach the bible to the fierce tribe of the Aucas. they manage to win the hearts of the Aucas and they preach the bible and manage to win some souls and baptize some Aucas. Unfortunately, not all Aucas believed what they were doing was right and they killed the missionaries. Elisabeth’s book Through Gates of Splendor teaches that in order to be a missionary, oneself needs or should have dedication and patience.

The symbolism in this song is that life is hard for other members of the society. This song regards a man trying/ resolving to alter his ways before starting to change the world. This

Most of these conflicts were generated hundreds of years ago and passed from generation to generation. One example of these problems that can be seen in the song is the segregation in America, which was originated hundreds of years ago when the first slaves settled in the Americas. Racism was transferred from one generation to the other. Eventually, all the racial problems exploded in the 1960s and the racial discrimination was blamed to Joel´s generation. In addition, the second theme is the failed attempt of his generation to achieve world peace. Billy Joel’s generation tried to fix international conflicts and achieve world peace. They also had notable leaders like Kennedy and Malcom X, who tried to fight for human rights. As expressed by Billy Joel “No we didn’t light it, but we tried to fight it.” With this phrase, he is trying to express that his generation tried to fix several conflicts in the world. Some elements that helped analyze the poem are the rhyme elements, figurative language, sound effects, and other elements of poetry.

| An example from text that denotes author’s style * And now for all the people of Africa, the beloved country. Nkosi Sikelel’ iAfrika, God save Africa. But he would not see that salvation. It lay afar off, because men were afraid of it. Because, to tell the truth, they were afraid of him, and his wife, and Msimangu, and the young demonstrator. And what was there evil in their desires, in their hunger? That man should walk upright in the land where they were born, and be free to use the fruits of the earth, what was there evil in it? . . . They were afraid because they were so few. And such fear could not be cast out, but by love.

Although many will claim reading the scriptures and saying prayers are the “primary answers” to any situation, I want to share with you how I have found studying the Book of Mormon is one of “The Primary Answers” to protection and lasting conversion in our lives. The fiery darts of the adversary have little or no effect upon us when we begin a serious study of the Book of Mormon; we are protected through the promises of the Lord who said “whoso would hearken unto the word of God, and would hold fast unto it, they would never perish; neither could temptations and the fiery darts of the adversary overpower them unto blindness, to lead them away to destruction” (1 Nephi 15:24). We are also promised by a modern day prophet, Ezra Taft Benson, “There is a power in the book which will begin to flow into your lives the moment you begin a serious study of the book. You will find greater power to resist temptation. You will find the power to avoid deception. You will find the power to stay on the strait and narrow path.” (Ezra Taft Benson, October 1986, Ensign) There is no other path to true conversion and staying on the path which leads us to the tree of eternal life and that of our Savior, Jesus Christ.

When Idi Amin’s policies are forcing Asians to leave Uganda, Mina’s father Jay asks his lifelong native Ugandan friend Okelo, “Where should I go? Where should I go? This is my home” (Nair). Okelo replies, “Not any more, Jay. Africa is for Africans—black Africans” (Nair). Although the pain of being forced to leave Uganda so that its indigenous people can regain control of the economy is massive for Jay, it is this remark by his closest friend that devastates him, because what it tells him is that he does not belong in Uganda. He is not wanted, not accepted—not even by his best friend.

A discourse of strength and perseverance can be seen throughout the song but particularly in stanza 3, line 6, ‘Dad shaped up and stood his ground. He said ‘You touch my kids and you fight me’ ’. This line demonstrates how the Aboriginal people fought back against the Government’s policies, and would not stand for the injustice. This is also reflected in the ending of the song, when the children who were taken return to their families, home, and culture, despite all the horrible things that happened to them. Furthermore, there is the blatant racism being carried out by the white Australians. This can be seen in stanza 2, line 3 ‘We’ll give them what you can’t give / Teach them how to really live’ which implies that the Aboriginals aren’t really living by what they’re doing now, and shows a disrespect for their culture. While it is easy to dismiss this as a socio-cultural discourse of the 1910’s, racism and disrespect towards the Aboriginal people is still prominent today. Lastly, there is a prominent discourse of cultural erasure, ‘ ‘Cause we were acting white / Yet feeling black’ (stanza 4, line 7). This shows the internal conflict many of these kids must have been having, and that many people endure today, when they are forced to conform to a specific culture and way of being. Many people alive in this age are still seriously affected by these issues, further reinforcing this song’s value as an Anthem of a

Mormonism was founded by Joseph Smith, a man who came from a family of poor New York state farmers that were involved in occult practices according to Malise Ruthven and Peggy Fletcher Stack. He claimed to have been visited by the angel Moroni after attending a revival in the New York area. During his visitation, he was given spiritual revelation from God, which Joseph claimed were written on “golden plates”, which he then translated using sacred stones . His translation of these golden plates was printed in 1830 with financial aid from a farmer by the name of Martin Harris who obtained a loan for the publication fees. Criticism of the book of Mormon was almost immediate, the Wayne Sentinel declared that “most people entertain an idea that the

“Remotely Global: Village Modernity in West Africa” by Charles Piot is a book based on the lives of the people of the remote village called Kabre located in Northern Togo. The author discusses the “vernacular modernity” of the people of Kabre village that has been influenced by a long tradition of encounters with outsiders that included the colonialists. The author provides an in-depth analysis with ethnographic details about the Kabre people as the author discusses a wide range of their culture and history that included houses and the structure of homestead, gender ideology, ritual like initiations, exchange system, and social relations (Piot 178).

Throughout history, Africa has been subjugated to multiple waves of its that clash at its innate sense of oneness. No more had one wave caused as much damage, than that of the disaster of the Trans Atlantic trade of Africans. This disaster has been unequivocally understood as one of the worst acts against humanity in recorded history. One of the many scholars that have come to study the traumas left behind by this episode in history, has been Mama Marimba Ani. Marimba Ani coined the term Maafa to encapsulate this field of interest. Maafa is the Kswahili (Swahili) word for disaster. In studying the Maafa, a focus is concentrated on the effects that the European ideal of capitalism has had directly on Africa as a continent, but also gives attention to the factors that led to this ideal just like how any analysis of history looks at the cause and effect of an event.

In a freezing class, two brilliant minds unlocked the fiery passion that is their talent one an artist the other a writer. Bringing to light a history long forgotten creating abstract thoughts arbitrary to our own. Komi Olaf the artist and Okey Ndibe the writer not only enlightening the class but also the world with each brush stroke and each word. Every creation stemming from the hands of these masters tell of issues at the heart of Africa from colonialism to existential dilemmas. Thru spoken word, hip-hop, art, music, poems and literature issues close at heart to the artists and to Africa are portrayed. This paper will focus on the art exhibit by Komi Olaf and Foreign Gods inc by Okey Ndibe as spoken by them during their discussion in the class on October 13th. Where the talks focused on the key course objectives being stereotypes, post-colonialism, youth culture, and resistance.

Donovan speaks about the missionaries who came to East Africa after they were taken into slavery. The missionaries thought it would be a good idea to come over and buy the people to save them from harsh lives, so they bought as many as they could. Doing this they also taught them all of their customs and where forced into Christianity instead of their beliefs ways and cultures. This struck off a

While it would be very easy to focus on the constant assault of the sexuality of both the men and women that are represented in this story, I feel that sexuality is only a minor theme. The provocativeness that the story contains is used more to draw people to either listen or view the story itself than present a major theme in sexuality. The major issue that he is trying to bring forward is that of conflict and how it occurs in more than just war. Let's look at the three major conflicts within this story.

The paper discusses how Marley’s music changed society by mainstreaming the ideas of black resistance, social justice, racial equality, and anti-colonialism to the baby-boom generation and generations endlessly onward. The paper will outline the historical background of reggae as well as the social cause to which it became attached by the work of Marley. The paper submits that reggae, ultimately, became the chief means of expressing the angst and dislocation felt by many within the African Diaspora. Finally, the paper will offer a critical analysis of one of Marley’s works, “I Shot the Sheriff”, and will explain why this signature work is a classic instance of reggae speaking out against injustice and the prevailing power structure.