essays in memories we lost

Memories We Lost and Other Stories Summary Notes

Memories We Lost and Other Stories is an anthology of short stories compiled by Chris Wanjala. It is an optional English Set Book in Kenya. The book features many literary works done by different Authors from different Countries across the World hence a wider setting.

The most featured work is ‘Memories We Lost’ by a South African Author, Lidudumalingani. The short story was nominated for and won The Caine Prize for African Fiction 2016. It is about challenges brought by mental illness to the victim and those around them. The mental illness is schizophrenia. Other issues it addresses superstition, ignorance, love, a few but to mention.

‘Memories We Lost’ is a biography. The life of a sister seen by a younger sister who acts as protector of her sister, whose serious mental health problems cause consternation in a South African village. The illnesses is first described as this thing that takes the narrator’s younger sister. Over time it robs the sister of the ability to speak and remember hence the title Memories We lost. The title is a reflection of loss and regret.

The narrator shows sisterly love and cares for the sick sister really well. They always played and worked together in all circumstances. Their mother too demonstrated love and she did whatever she can to have her daughter healed of “the thing”. Like any good mother, she had made many attempts to have the girl cured.. She had used herbs, modern medication, prayers and even consulted local medicine men – witchdoctors. An example is Nkunzi, a local man who employed traditional techniques to rid people of their demons. But the sick sister situation deteriorated as her care is entrusted to Nkunzi.The narrator opposed the practices of Nkunzi and for that sake the two decided to escape from their home village in the middle of the of one night.

The work is inspired by the writers real life experience. ‘Of Memories We Lost ’ he says, ‘I am fascinated by mental illnesses, and having seen my own extended relatives deal with it – a sort of ongoing journey – I was trying to find ways or invent ways that could help me write about how one family is dealing with it.’

Other works are:

1. ‘How Much Land Does Man Need’ By Leo Tolstoy. 2. ‘Light ’ By Lesley Nneka Arimah. 3. ‘My Father’s Head’ By Okwiri Oduor 4. ‘The umbrella Man’ By Sipphar Thagigoo

For a comprehensive discussion on all the stories in the book, click ORDER ONLINE . We charge KES 100/- only for our administrative functions. Thank you for being associated with Schools Net Kenya!

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MISSING OUT: By Leila Aboulela - Memories we Lost and Other Stories Study Guide

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Summary/Synopsis

The plight of africa, the place of women in the society., narrative voice, local dialect, maidy's mother.

The short story missing Out by Leila Aboulela was published in Granta in 2010 a time when Sudan, the country of origin of the story, was unstable politically, socially and economically. During this period chaos are all over the country and the sky fire red. The civil servants are underpaid and therefore strikes and go slows by the workers are common. It is such factors that drive Leila into writing about a classic situation: that of an immigrant couple (Sudanese in London). Having been born to a Sudanese father, brought up and schooled in Sudan, Leila understands the plight of Africa as a continent and at the same time celebrates and champions for the values that have held the African continent together. By the use Of scarce characters, Leila uses a couple, Maidy and Samra to represent both sides of African continent: the pros and cons of living in Africa. Maidy embraces the new culture while Samra retreats more and more and becomes withdrawn and isolated from the reality of life around her.

In this story of love, culture and alienation, Leila still for trading our culture with the western one but yet retain the pros of our culture.

She is not totally opposed to adapting what is good from the own. culture 'Missing out' depicts its originality by the fact that author uses religion that is widespread in the country of its origin: Sudan. The author's own experiences, especially while at the, university, influenced her writing. She pursued Economics at the university, which she found difficult due to high baccalaureate scores and math being a particularly strong subject under the dedicated tutelage of her mother. Other than her personal life and the biographical, which have been major influences and sources of inspiration for her work, Aboulela's literary influences include writers such as Naguib Mahfouz and Tayeb Salih. She also admires works by Doris Lessing, J.M. Coetzee, Ahdaf Soueif, Anita Desai, Chimamanda Ngozi Adichie and Abdulrazak Gurnah.

'Missing Out' is an emotional and moving story of love, culture, alienation and a longing for home by one of its characters while the other character blindly sinks into the new culture and hence he is alienated. It's a story of Maidy, a young and ambitious Muslim man living in London. It's a wondrous story that moves rather swiftly, giving the readers the character's conflicts without unnecessarily dwelling too long on their problems. This quick pace helps the author to state, though not explicitly, that the story is not about Maidy, but about a sort of young, ambitious Muslim caught between modernity and tradition. Maidy is sympathetic and his conflict is a universal one, charmingly rendered.

Story revolves around a young man from Sudan who joins college in London. During his first term, Maidy writes home citing he would not make it and that he would give up and return.

With encouragment from his mother, who strongly believes he can make it. Maidy weds Samra as the mother advocates.

This is made to make him concentrate more on his studies and deter him from marrying a white and losing taste of his culture the beauty of his country. Samra learns that Maidy has religion as he doesn't observe the mandatory prayers and in tries to win him back. Samra is nostalgic and has refused to adapt to new life in London and observes her duties as a Muslim woman. On the other hand, Maidy sinks into the new culture and all he sees looking at his origin country, Sudan, is negativity and backwardness. He tries to discourage Samra but she stays aloof and gets excited when it is suggested to her that she was going to spend holiday in Sudan.

Maidy later calls home and announces that he desired to remain in London even after his studies. This is ironical as from the beginning he had always expressed attachment to his mother country.

The setting of this story shifts from London to Sudan. This could be a deliberate move by the author to compare and contrast life in Sudan and in London. London is depicted as developed politically, socially and economically. Life in London was swift and 'interfered' with normal life. Maidy argues, 'here in London praying was distraction, an interruption 'p 112 London was civilized. Life was easy. Samra wondered how one can buy meat already cut up for her. The author observes, 'every Obiect she touched was perfect, quality radiated from every little thing. London is so developed that even Samra longed to be ill in order to take medicine which was so seducing. The author says, 'even the pharmacies were stocked so full of medicine in so many different colors and flavors that she almost longed to ill '(pl 13)

Sudan on the other hand is depicted as underdeveloped. Although life in Sudan is still and rhythmic, many elites like Maidy find it ra retrogressive. Unlike in London where begging is illegal, in Sudan beggars are all over. Child labor is a common practice in third world countries as inferred in this story 'Shooing away the bare foot children who passed by with loaded trays trying to sell her chewing gum, hairpins and matches ' (P. 108) for the elites like Maidy Sud and by extension African Continent is underdeveloped.

Maidy thought Samra would be grateful to him for rescuing her from the backwardness of Khartoum. Chaos is in the city and strikes by the civil servants prevail. This is the plight of Africa.

It is said that change is inevitable. Many traditions of people, particularly Africans change when they go to abroad. This is clearly shown by Maidy who abandons his culture eg the mandatory Islamic prayers. He says, "here in London praying was distraction, an interruption ' It is no wonder his mother gets really shocked when she learns about the sudden change of her son. Additionally, he even sees the very fabric of traditions that have held his life together as 'backwardness' and retrogressive. It is in that view that Maidy thinks that Samra should be grateful for saving her from 'the backwardness of Khartoum '

Maidy was hardworking back in the days. He was brilliant and always came to the top of his class. He even had appeared on a newspaper at sixteen. In London, Maidy loses his hardworking spirit and 'in his first term at college in London he complained that studies had become hard '

Leila Aboulela is concerned about the staggering poverty and underdevelopment in Sudan and the inability of African governments to function at the level they ought to. African has resources but is taken away from the Africans. Sudan is underdeveloped. Children at tender age who ought to be in school are in the streets busy hawking to feed their families 'Shooing away the barefooted children who passed by with loaded trays trying to sell her chewing gum ' (p 108)

Africa is suffering from civil wars. Sudan is politically unstable. Samra's teacher says, 'you must be relieved that you are here, all that War and famine back home.

Africa suffers from brain drain. Such are the people who appreciate more the western culture and abandon their own. According to Majdy, African culture is inferior to western culture.

This is clearly a patriarchal society that believes in the male over female. It is clear that Maidy's mother is left with the responsibility of taking care of her son. Parenting has been left to women. The relationship between Maidy and Samra is domineering one. That could be the reason why Maidy uses abusive language on his wife. She is not supposed to question her husband's behavioral changes. She is not supposed to question him for not doing his prayers and when she does Maidy calls her stupid.

Techniques and Language Use.

The author has employed third person narrative mode, where every character is referred to by the narrator as 'he', 'she' or 'they'. This makes it clear that the narrator is an unspecified entity or uninvolved person in the story. This kind of narration brings out the thoughts and intentions of different characters hence their character traits are fully developed. A third person narrator is omniscient and omnipresent. Such narrator has knowledge of all times, people, places and events and this makes it possible to shift the plot from London to Khartoum, Sudan. Even then the narrator's knowledge is "limited" to the characters, that is, the narrator cannot describe things unknown to the focal character.

To keep it original, the author has used local dialect to avoid the story been confused with European literature. Use of local dialect also helps the reader to determine the physical setting of the story. The author has used certain local words among them tobe, zed Inshallah, ka 'ba and Qibla

Maidy is a humorous character. He gets lazy with prayers and says that it's because life in London is swift. He tells Samra not to cover her head because he didn't want to be associated fanatics and backwardness: His culture.

It's also humorous that when Maidy complains of studies being difficult for him his mother saddles him with a wife.

Irony is a strange, funny or sad situation in which things happen in the opposite way to what you would expect. It is ironic that Maidy, who does so well in his secondary education certificate, goes to study abroad but complains of studies being hard on him on his first term.

There is irony when Maidi calls home to complain about studies and his mother instead marries him to Samra. One wonders whether marriage makes studies easy or complicates the state of the learner.

It is therefore not a surprise that Maidy abandons obligatory prayers completely.

It is ironic that Maidy expects Samra to show gratitude and appreciation for saving her "the backwardness" of Khartoum but instead she continues to be nostalgic about the same backwardness and eventually travels back home during the holiday.

Maidy asks Samra to take a leave to Sudan so he can also take a break from her but soon after leaving, he feels hollow and empty.

Character and Characterisation

This story like any other short story uses scarcity of characters and this has given the author the opportunity to explore the characters into details giving us their character traits. Each character plays a significant role that clearly can't be overlooked

He is loving : He shows love and care to Samra. He shows her around and does everything possible to make her happy and comfortable in her new environment; London. He gives her his attention despite his busy schedule.

He is supportive : He supports Samra to settle in her new environment. He buys her a mat to use during her obligatory prayers.

He is alienated/Detached : He is detached from his culture. He blindly copies the western culture. He abandons the very fabric of his culture that holds him together: the obligatory prayers. It is no wonder that he views the practice of his people back in Khartoum, Sudan as 'backwardness '

He is abusive : He calls Samra stupid and sees her as retrogressive for observing her obligatory prayers.

He is immoral : He sees it as an opportunity to bring other women in his matrimonial bed when Samra travels to Sudan for holiday.

Maidy represents the elites who go overseas either to study or work there and fail to ever return to their countries:

She is religious : She observes her religious duties in a foreign country and even urges her husband to create time for prayers in her busy schedule.

She is resilient : Unlike her husband who is changed by his surrounding, Samra remains as religious as she left Khartoum. She still observes her religious duties despite the fact that life in London is swift.

She is naive : Amazed by the kind of development there is in London especially in the field of medicine, Samra is so much seduced by the color and flavor of medicine that she wishes to fall sick that she may use them.

She is loving : As a typical African woman, Samra takes care of her husband and it is no wonder he feels hollow and incomplete when she goes back to Sudan for a holiday. She represents Africans who stick to their cultures and admonishes it so much that they actually value it even when in oversees. As a typical African woman, she adores and cherishes her husband. She represents African women who stand up for their marriages and families.

She is caring : She calls her son to check on her. She gets worried when she learns that her son thinks of dropping because studies have become hard and encourages him to work harder.

She is generous : when her son does well in examinations back in Khartoum, she throws up a party for him. She invites the villagers to come and celebrate with her.

She is selfish : She only thinks of herself and not her son. When he announces that he will stay in London she only complains about her being left alone other than looking at the advantages her son will get.

She is hopeful : She hopes that things will not remain dark in Sudan and speaks of a better future. She says, 'But what if things improve here, son? If they strike oil or make lasting peace. She represents citizens who endure hostility and poor standards of living in their African countries with the hope that 'things will improve ' As a mother, she shows love, care and good will to her son. She wishes the very best to him.

Compare and contrast the character of Maidy and Samra
The university students were demonstrating. Do you think demonstrations can solve problems? Discuss.
Discuss irony as used in this story.
Discuss the theme of religion
Maidy's determination to remain in London symbolizes running away from the culture of his people. Discuss.

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A Guide to Memories We Lost and other stories

This guide provides a detailed analysis of the anthology of Memories we lost and other stories compiled by Chris Wanjala.The analysis is aimed at preparing KCSE candidates for both the excerpt as well as the compulsory essay questions in the examination.Furthermore, the guide is written in a manner that both the candidates and teachers will immensely benefit from it.

Description

This guide provides a detailed analysis of the anthology of Memories we lost and other stories compiled by Chris Wanjala.

The guide covers the following:

Introduction to short stories

A Brief History of the Author

The setting

The relevance of the title.

Chapter summaries & analysis

Character and characterization

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‘Memories We Lost’ Wins 2016 Caine Prize for African Writing

July 16, 2016 MahoganyBooks Book News

South African Lidudumalingani has won the 2016 Caine Prize for African Writing for his short story ‘ Memories We Lost’ .

Lidudumalingani was presented with the £10,000 prize by chair of judges, Delia Jarret-Macauley, at a ceremony at the Bodleian Library in Oxford yesterday (4th July).

‘Memories We Lost’ tells the “emotionally charged” story of a girl who acts as protector of her sister, whose serious mental health problems cause consternation in a South African village. Her situation deteriorates as her care is entrusted to Nkunzi, a local man who employs traditional techniques to rid people of their demons.

Jarrett-Macauley said: “The winning story explores a difficult subject – how traditional beliefs in a rural community are used to tackle schizophrenia. This is a troubling piece, depicting the great love between two young siblings in a beautifully drawn Eastern Cape. Multi-layered, and gracefully narrated, this short story leaves the reader full of sympathy and wonder at the plight of its protagonists”.

Lidudumalingani is a writer, filmmaker and photographer. He was born in the Eastern Cape province of South Africa, in a village called Zikhovane. Lidudumalingani has published short stories, non-fiction and criticism in various publications.

He was joined on the 2016 shortlist by Lesley Nneka Arimah from Nigeria for ‘What it Means When a Man Falls From the Sky’ published in Catapult (Catapult); Tope Folarin from Nigeria for ‘Genesis’ published in Callaloo (Johns Hopkins University Press), Bongani Kona from Zimbabwe for ‘At Your Requiem’ published in Incredible Journey: Stories That Move You (Burnet Media) and Abdul Adan from Somalia/Kenya for ‘The Lifebloom Gift’ published in The Gonjon Pin and Other Stories: The Caine Prize for African Writing 2014 (New Internationalist). Each shortlisted writer will receive £500.

Joining Jarrett-Macauley on the judging panel were actor Adjoa Andoh; writer and founder of Storymoja Festival, Muthoni Garland; associate professor and director of African American Studies at Georgetown Univeristy, Dr Robert J Patterson; and South African writer and 2006 Caine Prize winner, Mary Watson.

‘Memories We Lost’ is available to read here .

Repost from www.thebookseller.com

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One day the patient runs away from home. All the villagers wake up in the middle of the night to help look for her. They organize disoriented search parties that comb the murky village in search for her. After a long unfruitful search, they return feeling defeated. The narrator’s mother does not return until she finds her daughter.

“She would scream at intervals as is to taunt me” (pg 11)

At other times, she would inflict injury on herself. She bangs her head against a wall until she bleeds. The narrator wishes she would inflict injury on herself. The narrator wishes she would stop this thing with horns, spikes and oversized head. She imagines the pain of knowing a monster is coming for you but you can’t run. The patient bangs her head until she cracks the old mud wall and leaves blood on it. A ‘sangoma’ (traditional healer) is called to cleanse the spot.

In November it was worse. It causes the patient to drop out of school and disrupts the narrator’s education. One day at school the patient smashes a window using a desk and breaks a chair against a wall. She also screams bringing learning activities to a standstill. The sight of her sister calms her down.

She is forced to drop out of school. Her sister feigns illness in order to skip school and be with her. She stays at home until her sick sister begs her to go to school.

Since people are ignorant about schizophrenia. The patient is given tons of needless medication, taken to sangomas and churches for impotent healing and prayers.

The patient stays away from school for very long time that her sister who is three years younger than her catches up with her and goes two classes above.

Luckily her sister learns some facts about her condition- schizophrenia; a mental illness that has no cure. Since she cares for her sister, she insists that she deserves to feel something. The first step she takes is dumping the medicine and asking her sister to only pretend to take it.

The medication and other ignorant ‘remedies’ combined with the illness and has resulted to loss of speech. The patient is forced to use gestures and insert a few words while trying to communicate with her sister. She realizes that her sister needs love and compassion.

“I need no words”

Without the needless medication the patient could feel again. They even play in the rain; they began forming new childhood memories, filling the void left by the ones that had been wiped out. They laugh and jump but this worries their guileless mother.

The patient is subjected to many rituals that bear no fruit. Church sermons sangomas promise healing in a matter of time but these miracles have proven elusive. They even offer the ancestors sacrifice in terms of tobacco meat and matches which are only stolen by thieves. They stab a goat for blood and meat the villagers curse “the thing” and refer to it as the devils work and demons. They don’t ,however, care about the sick girl.

The girl’s father also had schizophrenia. He disappeared from home on a horse. His condition was kept a secret. The mystery surrounding this condition has made it difficult to control.

One morning, the narrator eavesdrops and overhears her mother telling her uncle that she (together with Smellyfoot) were making plans to take her sister to a Sangoma called Nkunzi who uses callous means to “cure" demon possessed people like her sister. He would make fire from cow dung and wood and ties a patient section of zinc roofing then would potentially kill the patient. The caring girl couldn’t allow this to happen to her sister.

That evening they run away from home. She tells her they are going to see a sick aunt. They go past a village (maybe philoni) and walk all night until they come to a hospital.

Surely such a patient only needs love, compassion and professional care by a doctor.

Main issues in Memories we Lost

· Problems/trials/obstacles of schizophrenia (mental illness) · Love, hope and care for the patient make life more bearable

Challenges experienced by schizophrenic patients

a) Loss of speech

· The first thing this thing took from us was speech; unfamiliar language, trembling words, relaying unthinkable revelations from the gods (p10) · Screaming words I did not understand, talking our own language, she only nodded and shook her head (p13) · She & I began to communicate again, we invented our own language, she had stopped talking, simply gestured to each other, inserted a few words here and there, connected by laughing, crying, holding hands (p14)

b) Loss of memory, consciousness, reality

· And then it took our memories; the memories faded one after the other until our past was a blur (p10) · she had transformed into someone else, she was not here, when she gained consciousness she was shocked and devastated, she began to recognise herself (p12)

c) Running away from home

· Screaming and running away from home, waking my mother and me, abducting the entire village, men, women and children (p10) · searched for hours, mother searched all night, returned the next day (p11) · The medications and rituals did not work, my mother said, my sister needed to go see Nkuzi, Nkuzi was a sangoma, baked people like my sister, tie demon-possessed person and placed them on a fire (p17) · I could not allow this to happen to my sister, after sunrise we left together, we were going to see a sick aunt (p17) · We had no idea where we were going to sleep, eat live; won’t return home, until mother dies, we were running away from home, the real story would destroy her, she had a mental disorder, walked all night – morning was close, could see modern buildings – hospital

d) Injury

· My sister banged her head against the wall until she bled (p11)

· always hoped that I could stop it (desperation), hitting the back of her head against the wall, tried to grab her, to make her stop, cracked the wall open with her head, left blood on the wall (p12)

· She threw hot porridge on me; abducted her, she flung the pot across the room, my chest was not that fortunate, the pain was unbearable, she was shocked & devastated when she regained consciousness, told her I had poured hot water on myself by mistake, she would never forgive herself (p12)

e) Education is interrupted

· It followed her to school & she had to drop out (p12);

· she was so strong, out of control, flung a desk, smashed a window, broke a chair against a wall, screaming words I did not understand, eyes turned red, entire body was shaking, I could see this thing leave, could see my sister returning, missed so much school over the years, I caught up with her, went two grades above her (p13)

· I went truant from school; every morning I threw up, convinced my mother I was sick, she asked a schoolmate to tell the class teacher I was sick, I want to be in the same class as you; mother, the teachers, the principal will never allow it, yes they will, spent a week doing sketches; she could sketch me, another me, more happy, less torn, existing elsewhere, she begged & begged me to go to school, my week of absence had gone unreported, this bothered neither my class teacher or me (p13)

f) The treatment

· My mother took my sister to more sangomas , more churches, gave her more bottles of medication, became unresponsive, only nodded & shook her head, the teacher told us about schizophrenia, this is what my sister had, medication she had been taking would never help her, it was destroying her (p13) · there was no cure, my sister deserved to feel something, got rid of her arsenal of medication, this is going to be our secret, we dug holes and buried the roots (p13) · Get rid of the medication drink, take an empty sip, throw it out the back window, poured her medication, took an empty sip, it was our game (p14) · she began to recognise herself, we began to communicate again, we invented our own language, she had stopped talking, we began to love each other again, we connected again; staring into the landscape, mountains, horizons, laughing, crying, holding hands (p14) · We jumped in the rain, my sister returned, she jumped, she laughed, we began to form new childhood memories, we lay on the wet ground, felt free (p14) · The medications and rituals did not work, my mother said (p17)

g) The rituals

· Village gathered outside our house, yet another ritual meant to cure my sister, been through many rituals & church sermons, nothing changed, sangomas and pastors promised that she would be healed within days, sangomas healing worked, tobacco, matches, meat left out for ancestors wasn’t there in the morning, they believed ancestors had healed her, this came again, the sacrifices had been stolen by thieves, women chatter and sing, men come in silence, children run around playing, everyone moved in a chaotic choreography (p14) · women gossiping about my sister, emotionless, tears rolled down our cheeks, goat stabbed in the stomach to summon ancestors, we came out of the house, hugged tightly, wiped tears, holding hands, fingers intertwined (p15) · villagers shouted insults at the thing, elders called it the devil's work & demons, none of them knew my sister, non of them cared (pg 15) · The medications and rituals did not work, my mother said (p17)

h) Ignorance

· Led to more suffering · There was never a forewarning that this thing was coming, came out of nowhere as ghosts, mumbled 2 short prayers; to God and ancestors, every time this thing took her she returned altered, unrecognisable, two people were trapped inside her (p10) · with horns, spikes, an oversized head – how I imagined it looked, a monster, a sangoma came and cleansed the spot (p12) · My mother took my sister to more sangomas , more churches, gave her more bottles of medication, became unresponsive, only nodded & shook her head, the teacher told us about schizophrenia, this is what my sister had, medication she had been taking would never help her, it was destroying her, there was no cure (p13) · She had been through all rituals, church sermons, sangomas , pastors, nothing changed (p14) · villagers shouted insults at the 'thing’, it remained unknown to them, elders called it the devil's work & demons, none of them knew my sister, none of them cared (pg 15) · The medications and rituals did not work, my mother said, my sister needed to go see Nkuzi, Nkuzi was a sangoma, baked people like my sister, tie demon-possessed person and placed them on a fire (p17)

i) Father disappeared, family separation

· Mother torn defeated, why God gave this thing to my sister and my father, father disappeared, it was a buried secret, left one day on a horse, never came back, it has been 20 years (p15)

· mother replaced our father and us with Smellyfoot (p17)

j) Nkuzi-sangoma

· “baking” people like my sister, Fire from cow dung and firewood, Tie down demon-possessed person to zinc roofing, placed on fire, no one lived after that, I couldn’t let this happen to my sister, ran away from home

Ignorance results is suffering

The sick girl suffers more because of the people’s lack of knowledge rather than her condition. The incomprehension about schizophrenia makes the patient suffer since the perceived remedies only compound her situation.

“ This thing” · The patient's sister calls the disease “this thing” · It came out of nowhere like ghosts do · Her primitive solution is mumbling two short prayers to God and the ancestors (Pg10) · She hopes she could see the thing, with a view of stopping it · She deems it a monster with horns, spikes and an oversized head (Pg12) · Villagers shout insults at the “thing” – it remains unknown to them · Elders erroneously refer to it as the devil’s work and demons Sangomas and Pastors · The people put too much faith in sangomas and pastors · A sangoma comes to cleanse the blood-stained spot where the patient had bludgeoned her head (Pg12) · The girl is taken to more sangomas and more churches (Pg13) · Sangomas and pastors promise she would be healed within days (Pg14) Medication · Apart from the visits to the sangomas and pastors, the patient is given many bottles of medication · This impuissant remedy makes her unresponsive · Her sister learns that she has schizophrenia – a condition without a cure · The medication would never help her – it is destroying her · Gets rid of the medication (Pg13) · She begins to recognise herself. The girls begin to communicate again (Pg14) · The medication does not work (Pg 17) Rituals · Conduct rituals supposedly to cure the girl · She has been through all rituals and church sermons but nothing had changes · Sangomas and pastors promise she would be healed within days · The elders once triumphantly hail sangoma's healing – the meat, tobacco and matches left out for the ancestors was not there in the morning. We later learn they were stolen by thieves when the thing returns · The rituals involve men, women and children (Pg14) · Women stand gossiping about the girl · The patient’s face becomes emotionless · The girl's mother tells a visiting uncle that the medication and rituals do not work (Pg17) Nkunzi · Mother plans to take the patient to Nkunzi, a sangoma from remote village, famous for “baking” people like the sick girl – claiming to cure them · He tied the demon-possessed person to a zinc roofing and placed it on a fire made from cow dung and wood · Claimed to be baking demons the demons – the patient would recover from the burns after a week · This callous procedure is potentially fatal (Pg17) · “I could not allow this to happen to my sister” · They run away from home

27 comments:

Thanks for the feedback.

Thank you for your great work

Welcome. Thanks for the feedback.

Very elaborate, it shows all the features of a good written work

Thanks for the feedback mwalimu.

I'm always looking forward to your analysis of these stories. They're quite helpful in teaching

Thanks for the feedback

Excellent work brother. Always looking forward to your works on literature

Thanks for the kind words brother.

I really appreciate and love your work Thank you so much God bless you mwalimu

Thanks for the warm message

I just love your works ..be it literature ,oral literature ...its amazing..it's really helping in my revision for KCSE.

Thanks for your feedback.

can you give an update on this question? "people with mental issues need love and support"

I will post a similiar question and answers soon.

Thank you so much Wekati for this guides I have benefited so much

Thanks for your comment

It is very clear...thanks for the good work

Excellent piece

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Bookforum talks with Lidudumalingani Mqombothi

When Lidudumalingani Mqombothi (he coolly goes by his first name) sat down to write " Memories We Lost ," the short story that won him the 2016 Caine Prize for African Writing , he’d finished film school having felt frustrated at the lack of creative freedom on which film schools tend to pride themselves. The story, which he previously sought to turn into a film, concerns two teenage sisters, the younger of whom battles an unnamed mental illness in a community that seeks to cure her through traditional means. The older sister attempts to protect her sister from her illness and her community while assuming the role of the narrator. Bookforum spoke to the South African writer, photographer, and filmmaker over Skype about the idea behind "Memories," the role of film and photography in his writing, and the relationship between the Caine Prize and African literature.

Firstly, congratulations on your Caine Prize win. Not only was it well-deserved, but it also stood in good company among the other shortlisted stories this year. In "Memories We Lost," you center the story around mental illness and how it is spoken about and dealt with within a specific South African context. I’m interested to know what brought you to that idea?

The subject of mental illness was always there for me years before I even wrote the story. When I was in film school, I had wanted to make a movie on schizophrenia but I didn’t. Two years before I wrote the story, a friend of mine was trying to write a play about her own father who has Alzheimer’s. I think the play was centered around the idea of the family and the different ideas they had about taking him to a home. So all of those things that happened contributed to mental illness being an obsession of mine, something I wanted to make either a movie out of or write a short story about.

The relationship between the two sisters in the story is an intimate and complex one. You do a really great job of showing a close sisterly bond without resorting to cliches of sentimentality, competition, or jealousy, which tend to dominate literature that deals with relationships between teenage girls. Was gender something you thought about when you came up with the main characters for "Memories We Lost" ?

I sat down to write a story and the characters were girls. That’s how it worked out. I didn’t think about the gender. For me, what was important was to have three characters in the story: the mother who represents a different generation, the girl with schizophrenia at the center of the story, and the sibling who then has opposite ideas to the mother. The story is also about the different thinking between an older generation and a younger generation.

You give readers a slice of rural South African life through short, evocative scenes. I think of when the sisters are chasing each other around the rondavel (hut) and the younger sister bangs her head against the wall and bleeds. That moment gives a sense of how this disease manifests itself within such an environment. Has this world which you capture so well influenced you as a writer?

I think to an extent, but I’m quite reluctant to commit myself to being that writer who writes about the villages because I’ve lived in the city as long. My idea of writing about a place is to always write with respect. The idea of it would be to know the village, not to make it up. There’s a scene where they are looking out into the field and the landscape. That would be the same thing I would’ve seen when I was growing up. For that reason, I think it was important for me, and I think generally in my writing, for my characters to be aware of what’s around them. My idea is always to make the characters aware of that setting. They need to know what's around in that setting.

I was struck by the fact that you chose to leave the two main characters nameless. You also chose not to diagnose the mental illness immediately.

Yeah, so I’m interested in names but also I’m so interested in what it means when someone doesn’t have a name. Does it mean they’re not fully human? People want to know other people’s names, right? But I wanted people to feel for these girls even though they don’t know their names. They know their story, they know their pain, and they can connect with them on that level without knowing their names. There was never a point where I felt that the girls needed to have names, so I decided they were not going to have names. In writing about this one community in the story, what their relationship is with mental illness, it was important to present a sense of not knowing. I felt it was important for readers to experience it from the community's point of view.

I’m curious about your relationship is with memory because the name of your short story is "Memories We Lost." Then in the " The Art of Suspense ," which is a short nonfiction piece about growing up listening to soccer matches on the radio in your native village of Zikhovane, you write, “Only a handful of things in life are an exact science, memory is not one of them.” Are you fascinated by memory?

Well, one thing: I have a very bad memory. So I think memory is fascinating for me because a lot of it is about how we live. We’re always remembering things. And I can't imagine a life where people don’t remember things. And when we don't remember, what then do you fill in those places? If you grew up in a house that you no longer remember, what do you then picture as the house that you grew up in? And for the people who can remember, which details do they remember? That said though, sometimes it’s convenient to forget. If you’ve had a terrible experience, perhaps sometimes the best thing to do is to forget. So I’m interested in those kind of things. What do we have to forget? What are we encouraged to forget? What won’t we want to forget?

At times, the prose read like an extended monologue because of its lyricism and use of verse. The Nigerian critic, Ikhide Ikheloa, expressed that some of the stories from the Caine Prize finalists read “as mere reportage with hints of creative nonfiction.” What’s your take on that?

Usually when I read, I’m just a reader. Ikhide [Ikheloa] read those stories as a critic. I think like any reader, I have my own preferences when it comes to literature. My personal one would be poetry in the writing. That’s all I’m interested in when I’m reading. So I suppose I cannot write any other way, otherwise I wouldn't be able to stand it. I’m also open to the idea that people are not like me. My story, at some point, people accused of not being sentimental enough. And I’m completely fine with that idea because that’s what that reader likes. But I don’t like that and I’ll never write that kind of story. I like to think of myself as one of those writers who cares about every single sentence and who cares about the poetry of the story. The way that I think about writing is in terms of movies. So you get a movie that will have a sex scene or a love scene and that’s enough. Then you get movies that have a love scene that’s in slow motion and there’s romantic music and there’s flowers in the air—that’s a bit too much.

It’s interesting you mention film because you’re also a filmmaker and a photographer. I get the impression that film and photography could help with imagery and narrative, because you’re so used to thinking about the mechanics of a story and how it moves from scene to scene. Do these mediums play a role in how you write?

I’ve been asked this question so many times and my answer has been different each time! I’m beginning to tell lies, actually. I think to an extent they do. For me, a photograph is a perfect sentence. I then think of my writing like a movie because the story has to go forward, it has to move. A photograph is the poetry and a movie is how it goes forward. That’s how I think about it, or least in this interview! I admire writers who try their hand at understanding art and composition and the way artists think, because it can be beneficial to writing. All these things come together when I have to write anything because my brain is already wired in that way. I’m already thinking in those terms about how the story has to be visual.

The Caine Prize is considered one of the most prestigious awards for African writers writing in English, but there’s been some debate about whether it deserves the prominence it’s bestowed. I recall the Kenyan writer Binyavanga Wainaina once stating in an interview that he felt the Caine Prize was held in too high esteem in some literary circles. Do you think it affords African writers a larger platform for their work to be read?

I think it certainly does. The way I think about the Caine Prize is that it’s the very last step in the story. I wrote my story way before the Caine Prize was involved. My story got published. The book came out. People read the story and the Caine Prize picked up on that story. So I don’t know if it’s fair to blame the Caine Prize for the stories that African writers produce. The Caine Prize is simply there to pick up on stories that have already been published. I don’t even like the argument of how the Caine Prize is destroying or not doing justice to African literature. There’s no way that it’s not doing things for African writers. You look at all the past winners who’ve gone on to produce novels. So I think the Caine Prize is good for African writers but I also think that African writers should not be concerned about the Caine Prize when they write their short stories.

When we discuss African literature, it can feel like a comparative exercise. A lot of emphasis is placed on the West and whether some writers are perpetuating age-old stereotypes of the continent, or disregarding the realities of many in favor of stories that document the lives of traveling African elites. Either way, a menacing presence of the West is always assumed and elevated in these conversations, which is not always helpful or entirely true. Sometimes I fear that the imagination and creativity of young African writers is at stake because they have to be painstakingly aware of all these considerations.

I think we have to be careful of these ideas because what tends to happen is African writers end up not writing about things that matter to them. There are rituals in the West that I look at and go, "These people are fucking crazy. Why would they even do that?" But some will say, "This is what we do." And that’s how I think we should do it. There are the conversations that we, as Africans, are having and they're not strange to us because we know about them. I have no interest in people who read my stories and get shocked. "Oh, did that really happen?" I’m like, "Yeah it happens, but really, don’t be shocked because I’m not even interested in your shock." People are people, and people get up to different things around the world. So it’s quite a delicate thing to balance.

Do you have any projects in the pipeline?

I’m working towards a novel and I have been even before the Caine Prize. I’m also going to be on the eighth draft of a script I’ve been writing for the past two years which I hope will be my first feature film. It’s just a lot to think about and I’m trying to make a movie that I’m going to watch.

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”Desperation and hard times have created a harvest ground for fake preachers.” Drawing illustrations from Segun Afolabi’sAfolabi’s Folded Leaf show the truth of this statement.

Our religious institutions have been hacked by fake and materialistic pastors who take advantage of their congregations’ foolhardiness. They manipulate and exploit their poor, desperate, and ignorant congregation with a promise to salvation and healing. In Afolabi’sAfolabi’s Folded Leaf , Pastor Fayemi is rich and exploitative. He lies to his congregation that God does not like the poor to make them pay for his services. He also receives donations from Reverend Abbe’sAbbe’s followers, who have followed him to the city for redemption, miracles, and healing.

Pastor Fayemi lies to his congregation that God does not like the poor to convince and pester his followers to give money before healing. He tells his congregation that everyone is rich, for God gave them wealth more than they can imagine. He compares his congregation to a fool who wallows with pigs in the pen. The writer says that Fayemi sounded angry as if his followers had done anything to displease him. The pastor further advises his listeners that to give is to please the Lord, urging them to donate if they are to be blessed by God generously. All these lies and sweet-talking make people give by believing that salvation and healing do not come for free. A voice from the stage next to Pastor Fayemi directs people to give all they can, warning them not to cheat for the pastor can see through their hearts. This has blinded most people who even have to travel long distances to seek salvation, having sold whatever little they own as a token of appreciation for the servant of God’sGod’s efforts. God’sGod’s love is eternal, for it knows neither the poor nor the rich in terms of material and riches for happy are the poor in heart for thy Kingdom of heaven belongs to them.

Papa and his family believe that Fayemi will heal them and not God, and they decide to take a long trip to Lagos to meet him during one of his crusades. When they leave their seats for the stage to receive healing, Fayemi’sFayemi’s security stops them in their tracks. Papa tells them that they don’t understand his situation, for they have been traveling the whole day just to come to meet the pastor, showing them his daughter and son. When the men insist that they should go back to their seats, Papa thinks they have made an error that they ought to correct for his family is yet to receive healing. Bunmi is afraid that the pastor may see her sins, doubt, and disbelief, but she is hopeful. A woman behind her shouts that they should follow the others towards the stage. The communion and flock of kindred souls give Bunmi hope even though she is stumbling like a drunkard among the crowd, and she believes that the love on the stage will make her whole again. Disappointed, they all head back to their seats, with Bunmi wishing Bola had not come saying he should have left his chance to Lola, who had had diabetes all her life. She later understands that Bola, too, had come to be healed. Salvation and healing all come from God and not human beings; therefore, if we believe and pray in the highest, our problems shall be lifted from our shoulders.

Followers of Reverend Abbe are poor but still donate money to Pastor Fayemi for healing. They have been made to believe that one cannot see the hand of God without giving. Fayemi is best known on account of his helicopter and Gulf-stream jet, his homes in Florida, Switzerland, and the Caribbean; therefore, his exploitative, materialistic, and opulence nature is revealed. Mr. and Mrs. Ejiofoh are rich but still travel in the minibus with the others because they believe that one can never have too much for as you give, you receive in abundance. The family is also famous for its church donations, which are done to seek favor from the pastor. When police stop them, Mrs. Kekere challenges the officers to leave them alone, for they are going to Lagos to praise God. She further tells them to leave the sick children alone, for God is watching them as Mr. Ejiofoh bribes them without dignity. As Papa and his family prepare for the healing, he distributes funds to each of them. They have been raising funds for months, and their donations are sealed in envelopes to present to the pastor. In the end, they walk home disappointed, Bunmi sure that her salvation will only come from God and not Fayemi. God does not make it a necessity that for you to receive healing, you must pay; therefore, donate willingly.

Pastor Fayemi’sFayemi’s ushers are insensitive and opportunistic. They lie to the crowd of different miracles performed by Fayemi, and this convinces people to give more without question. While Ejiofoh and his wife are ushered to the VIP area, the rest are moved to the arena’sarena’s back. Fayemi calls to his congregation, telling the disabled to stand from their wheelchairs, for they shall receive healing, and this prompts Sam to try to stand up, but Papa asks him to sit. Bunmi is curious whether they have shown anybody stands from their wheelchair or if it is mere fabrication. Another voice booms from the stage, probably Fayemi’sFayemi’s ushers asking people to give all they can for God can see into their hearts. Another voice from the stage shouts, saying a girl has been healed from cancer, and people gasp as they call names of their loved ones, their names, Jehovah, Jesus, and even Lord. Bunmi burns with anxiety, for she is ready to see the healed girl. As Papa and his family make way for the stage, the ushers order them to sit down, for there should be no obstruction or wheelchair. He tells them that Fayemi can reach them where they are. Sam tries to stand up again, but Kekere comforts him that they will all receive healing in their lifetime, and he shouldn’tshouldn’t worry. Another voice calls out again saying that someone had been healed of arthritis prompting applaud from the audience. God’sGod’s healing hand needs not to be announced and advertised, but instead, we should believe in what we pray for and not expect much from human beings.

It is indeed true that desperation shown by Papa, Bunmi, Sam, Mr. and Mrs. Ejiofoh, Mrs. Kekere, and Fayemi’sFayemi’s congregation amidst hard times where they have to travel for long distances despite being poor and ignorant has given Fayemi the chance to exploit and manipulate them for they provide donations with a promise of salvation.

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The best of both worlds; an anthology of stories for all ages McHargue, Georgess PN6120.2 .M34
Masterpieces of adventure PN6120.2 .M37 1922 v.1
Memories we lost, and other stories : an anthology of short stories PN6120.2 .M446 2016
Micro fiction : an anthology of really short stories PN6120.2 .M48 1996
New sudden fiction : short-short stories from America and beyond PN6120.2 .N49 2007

Obama's pollster on the Republican voters Trump should fear: "Wild enough to threaten his chances"

"for trump, even a small dip in his base could cost him the election", by chauncey devega.

Public opinion polls show a 2024 election that, at this point, is very close. President Biden appears to be ahead in several key battleground states. However, other polls have consistently shown that Donald Trump is leading Biden, both nationally and in the battleground states. As politics experts know, there is always the qualifier and truism that public opinion polls are a snapshot in time and are not predictive – unless they turn out to be correct in retrospect on Election Day.

The polls and focus groups also show that many Americans across the political divide are tired, exhausted, and would prefer that neither Biden nor Trump be their respective party’s presidential nominees. Many Americans are in their own self-curated self-reinforcing information echo chambers and closed episteme(s) that make finding a common ground regarding the facts and the truth even more difficult.

"For Biden, 2024 must be a referendum on Trump — not a choice."

In an attempt to make better sense of the 2024 election in this tumultuous and confusing time, I recently spoke with Mike Kulisheck, who is Managing Director of BSG, a consulting and strategic research firm that worked as Barack Obama's pollsters during his 2012 presidential re-election campaign.

In this wide-ranging conversation, Kulisheck explains how the 2024 election is uniquely and highly volatile. He also shares his concerns and warnings about how the many Americans who view Trump’s time in office through a distorted lens as “the good old days” and plan to punish President Biden on Election Day. Kulisheck highlights how, contrary to the dominant news media narrative, Trump’s support among Republicans is not as strong as many observers believe. Those voters, he tells me, could be the wildcard that derails the corrupt ex-president’s quest to take back the White House and become America’s first dictator.

This interview has been lightly edited for length and clarity :

Public opinion polls and other data about voter attitudes and behavior are a type of story. Where are we in the story that is the Age of Trump?

I like the idea of data as a story. BSG fielded a poll of 1,001 likely voters last month that highlights the complexity of the moment. In our survey, two-thirds of voters say things in the U.S. are off on the wrong track, three-quarters say America is in decline, and two-thirds say they are worried or fearful about the November election for president. In addition, 7-in-10 voters rate the U.S. economy as only fair or poor and 4-in-10 say their family’s finances are getting worse. Yet, despite deep-seated negativity, the incumbent president trails the former president by just two points. The race for president is essentially a tie.

For me, the story in these numbers is that 2024 is not going to be the straightforward pocketbook election that it looked like when experts were predicting recession and steep inflation. It’s not a ‘just the economy, stupid’ election. The economy will by a factor in November, but for the slice of voters who will decide the election, the story in the polls is going to be about how they weigh the importance of different policy issues, their feelings about the economy and the country, and their thoughts about specific candidates as they make their decision.

What are the dominant narratives so far from the mainstream media in terms of the election? But what is the data telling us?

There is a narrative these days that the contours of the 2024 race are set in stone. This narrative emphasizes the things that, in retrospect, feel inevitable, like Trump and Biden capturing their respective parties’ nominations.

"The best polling this cycle will tell us about what is driving voters’ preferences and how events and new information shape voters’ election calculations."

I believe the 2024 race is actually very fluid and uniquely up for grabs. Just about anything could decide our next president – Latinos shifting right, young people staying at home, RFK, Jr. siphoning votes, Trump’s indictments, the age of both candidates, etc. Rather than set in stone, this race wiggles like Jello.

The Trump regime was only a few years ago and was one of the most disastrous in American history. Yet, there are huge swaths of voters either yearning for Trump to return or somehow are misremembering that disaster nostalgically. Help me make sense of such madness.

Donald Trump is benefitting from voters looking backward through rose-colored lenses. Their memories of the Trump administration have recovered and are remarkably upbeat. Three years after the Jan. 6 insurrection and the second Trump impeachment, a 52% majority of voters in our March poll say they approve of the job Trump did as president. This is a huge improvement from when Trump was president and his job approval never cracked 50% and averaged in the low-40s.

President Biden will lose if voters choose between faded memories of Trump and their current thoughts about Biden. Voters feel the world was safer (+10%) and America was stronger (+11%) when Trump was president. When Trump was in the White House, voters say they were more positive about the future (+5%), prouder to be an American (+4%), and that the economy was better (+19%). Voters acknowledge that the Trump administration was more corrupt (+9%) and chaotic (+9%) than the Biden administration and that America was more divided when Trump was president (+10%). But head-to-head, voters will likely put up with chaos and division if it means a strong America with a growing economy.

Biden needs to flip the 2024 narrative so that it is about what Trump actually did in office – not based on rose-colored memories. He needs to call out the effects of Trump’s actions on the lives of everyday Americans and the ongoing dangers Trump poses to America. For Biden, 2024 must be a referendum on Trump — not a choice.

How are third-party candidates impacting the 2024 election?

Donald Trump holds a razor-thin 42% to 40% lead over Joe Biden in our March poll, with 11% supporting third-party candidates. If third-party voters stay where they are now, they will swing the election to Donald Trump.

It is important to note, however, that in an election cycle defined by hyper-partisanship, support for third-party candidates is interestingly soft and up-for-grabs. Only one-fifth of third-party voters are very certain they will end up voting for their candidate, compared to 7-in-10 Biden and Trump voters.

While third-party voters are not fans of Joe Biden or Donald Trump, our data suggest that they would rather have Biden in the White House than Trump. When asked to choose between the two leading candidates, third-party voters opt narrowly for Biden over Trump 32% to 23%, with 45% undecided or possibly not voting. But 67% of third-party voters believe Biden is the lesser of two evils compared to Trump, and compared to Biden, third-party voters describe Trump as more authoritarian (79%), dangerous (76%), and corrupt (69%).

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Leaning toward Biden is not the same as voting for him. Biden and the Democrats need to raise the stakes about 2024 and convince these third-party voters that defeating Trump means voting for Biden.

The Republican Party belongs to Donald Trump. But what about the Republican voters?

Trump’s hold on Republican voters in a general election is looser than conventional wisdom suggests. Donald Trump has fully tamed the party, but a bloc of Republican voters remains wild enough to threaten his chances in November.

In our poll, 62% of Republicans identify as Trump or MAGA Republicans and they are solidly in Trump’s corner. Among these Republicans, 94% are favorable toward Trump, 96% approve of the job he did as President, and 98% say they are voting for him in 2024.

The 38% of Republicans who do not identify with Donald Trump or MAGA are a different beast. Just 58% of these Republicans are favorable toward Trump, and while 71% say they will vote for Trump, half say they are voting against Biden rather than for Trump.

For Trump, even a small dip in his base could cost him the election. In 2020, Trump lost just 6% of Republicans according to exit polls. In 2024, if he holds on to 98% of the Trump/MAGA wing of the party and keeps 71% of ‘questioning’ Republicans, he will have lost 11% of Republicans, a scenario that makes his re-election very difficult, even in a multi-candidate race.

What are you and your colleagues at BSG focusing on that others may not be?

I was talking to my colleague Patrick Toomey, a partner here at BSG, about how he’s looking at the data and opportunities for Biden and the Democrats. Here is what he told me:

Much of the conversation about women voters in this election has centered on abortion and reproductive rights, but in my polling, I frequently see women voters expressing more concerns about the cost of living than men. I’m particularly interested in the degree to which women end up prioritizing one over the other. Of course, Biden and the Democrats have strong arguments about making life more affordable, but many women swing voters are torn between voting for the candidate they know will protect abortion rights and the one whom they associate with (wrongly in my view) a lower cost of living.

Social scientists and other experts have repeatedly shown that time feels faster because of how dominant the perpetual crisis frame has become since the 1960s. From your perspective and experiences, how do you feel about “hyper-politics”? What does the data tell us?

News cycles are faster, but the effect of news on public opinion is slower and more muted. The overwhelming majority of voters are sorted into partisan camps. When news stories pop up – no matter how salacious or shocking – they are viewed through a partisan lens. Big stories hit, stories that would have knocked older politicians on their heels, and they barely make a dent in public opinion. Current events can reset feelings about candidates over time, but the ability of a single story to change public opinion is less than in the past because of rigid partisanship.

What do we know about Trump’s trials and how the so-called “walls closing in” will impact his electoral chances?

In our March poll, we asked voters about Trump’s conviction and fine in the New York civil fraud case. One-quarter of voters told us that Trump’s conviction made them less likely to vote for him, one-quarter said more likely, and half of voters said it didn’t make a difference either way.

"The danger for Trump is less the outcome of his trials, than the storyline that emerges from the trials."

The danger for Trump is less the outcome of his trials, than the storyline that emerges from the trials. For example, in the New York civil case, Trump not being able to make his bond payment was potentially more damaging to him politically than the actual verdict. The possibility that State Attorney General Letitia James would seize Trump's properties or force him to sell would have undermined Trump’s core identity as a rich and successful businessman. Whether or not Trump is convicted in the election interference cases will likely matter less than the story that comes out about him during the trials.

That said, voters would like to see Trump’s legal issues addressed before the election. Three-quarters of voters in our poll say that his cases should be resolved before the November election, including 59% of Republicans.

What is the overall state of polling today?

I believe polls are capturing the mood of the country quite accurately these days: We are divided, in a foul mood, and worried about the future.

When it comes to the 2024 election for president, polls show an extremely tight race. Though it can be used as a crutch for pollsters, the race is in the margin of error. Meaning, a poll reporting Trump +2 should be interpreted as a toss-up. I don’t mean this to be a get-out-of-jail card for pollsters, but the best polling this cycle will tell us about what is driving voters’ preferences and how events and new information shape voters’ election calculations.

I am less confident about the ability of individual polls to capture the attitudes among key subgroups like voters of color and Gen Z voters. Across polls, there is persuasive evidence that these subgroups are wobbly on Biden and the Democrats, but it is less clear where they are going between Trump and third-party candidates. Looking at individual polls, it is difficult to get large, representative samples of these subgroups, and results need to be interpreted with care.

What about focus groups?

I’m a big fan of qualitative research like focus groups. A focus group cannot be interpreted as representative of anything more than the handful of people in the room. However, a handful of people talking about current events can clarify how everyday Americans interpret complicated issues and make tough choices. Quantitative polling gets at ‘what’ voters think and want. Qualitative focus groups let pollsters ask ‘why’ voters think the way they do.

Focus groups can be a tip-off to larger findings. I was involved with focus groups for state senator Barack Obama in his 2004 campaign for Senate. The focus groups revealed the degree to which Obama was capturing the zeitgeist with his message of hope and change. The focus group setting drew out this insight.

Right now, given what we know, would you rather be Donald Trump or President Biden in terms of the polls and what they are suggesting about Election Day?

Narrowly, I would rather be President Biden.

Donald Trump is coming out of a long stretch during which news about him was about winning. He vanquished Ron DeSantis and Nikki Haley and consolidated the core of his party around MAGA. The campaign has now shifted to the general election. Biden and the Democrats are getting much more aggressive with Trump. Trump’s legal cases are gaining steam. And the Democrats’ money advantage has not yet been fully activated.

Biden faces his own set of vulnerabilities, but Donald Trump is in a weaker spot than it seemed even six weeks ago.

about this topic

A dangerous return to denial: Trump's threats against Biden met by familiar media shrug
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Trump's love letters to MAGA: Campaign emails forge a cult bond

Chauncey DeVega is a senior politics writer for Salon. His essays can also be found at Chaunceydevega.com . He also hosts a weekly podcast, The Chauncey DeVega Show . Chauncey can be followed on Twitter and Facebook .

How feeling envy helped me in life — mostly

As a child in south korea, i thought the emotion was a ‘sin.’ but as a life coach, i’ve seen it used as an instrument for good..

Stuck in a male-dominated Korean culture, I grew up with envy. My earliest memory was waking up in my family’s Chicago apartment to find the living room jampacked with blue baby shower presents. Not only was I not invited to the party, but my unborn brother gained more possessions in one evening than I owned in the first six years of my life before he arrived.

Four years later, when I was 10, we moved to Seoul. There, at school, my biggest lesson was adjusting to a culture where, as a girl, I felt I had no status. This was during the late 1970s and the idea of virtuous women, or y eolnyeo, who first served fathers, husbands and then sons, was pretty firmly in place. I knew it was unjust, but mostly I was envious of boys, especially my brother, Roger, who had unseated me as the favored child. If that wasn’t enough, my father was a professor of Christian ethics and a minister, and so I knew envy was a vice. On top of everything else, I was a sinner, too.

Yet jealousy helped me thrive in my career, marriage and parenting. And as a certified life coach in New York for the last 15 years, I’ve helped many clients turn the destructive side of envy into an instrument for good, as a motivator to persist even when life feels unfair.

Envy gets a bad rap. When I bring it up in casual conversations outside of work, most friends deny experiencing the emotion, even if they just badmouthed a mutual acquaintance with some undeserved good fortune. In Korea, status comparisons are openly discussed. You see threads of both admiration and disdain for the elite in every K-drama or film — from the 2019-2020 television series “ Crash Landing on You” to the 2020 Oscar-winning movie “ Parasite .”

I wondered whether my background made me preoccupied with what seemed to be the last taboo: In the United States, we openly discuss politics, sex and religion, yet feelings of envy remain unexplored.

“How you experience envy correlates to how you respond to competition,” said Princeton University psychology professor Susan Fiske, author of the book “Envy Up, Scorn Down: How Status Divides Us.” “If somebody is a little above you, and they’re your ally or mentor, then benign envy is when you say, ‘You have something I want, I’m going to learn how you’re doing it and imitate you.’ If the person is too far above you, like the Queen of England, then forget it. ... But, if they’re just a bit above you, and you think you deserve it and they don’t, that’s toxic envy.”

“Envy is about status. Jealousy is a threat to a valued primary relationship,” says psychologist Robert Leahy, director of the American Institute for Cognitive Therapy. In his therapy practice, “it’s pervasive. People avoid other people. Friendships and family relationships are affected. Generally, it’s people who are aspirational, during their 20s through 40s, trying to advance.”

This helps explain why so many of my high-achieving clients ruminated about close colleagues who worked faster or received more interesting assignments. But they rarely mentioned heads of their organizations or competitors outside their organization.

I was a classic case. Growing up, my father groomed my baby brother to become a doctor while expecting little of me. My mother scolded me in childhood for not finishing the crusts of my sandwiches while dutifully chopping them off upon Roger’s request. I loved them and ached for them to adore me as they did him.

It didn’t help that I was not alone. Middle school girls back then were taught how to iron a man’s shirt and use an abacus to manage household expenses. Meanwhile, boys seem to mostly get away with snapping back our bra straps and flicking up the edge of our skirts. To this day, I can’t sit in a dress without making sure I sit on its bottom edges.

I was also ashamed of resenting my sibling. He was my sole comrade in the upheaving move from the United States to Korea and for the six years we lived there, until at 16 I went to live with my aunt in Los Angeles.

New York Episcopal Bishop Allen Shin, who is Korean American, reassured me that merely having a negative feeling was not a sin. “It’s natural. We can’t control it. How you use it, express it, and act upon it ... that’s what matters.”

He also agreed that growing up in a traditional Korean family likely made me more susceptible. “Korean culture is such a rigid, patriarchal, Confucian culture. The girl must sacrifice for the boys. So yes, a daughter feels envious of her brother. It can be suffocating, needing to do to honor for the family while suppressing individuality.”

“Rather than deny your envy, you have to acknowledge and accept how you feel,” adding that both the Buddhist tradition of mindful contemplation and the Christian tradition of spiritual detachment can be helpful.

Without such awareness, however, my juvenile fantasy of winning back my parents’ affection turned into a great motivator in my life. To prove I was worthy, I pushed myself to graduate school. I struggled until one day I realized that if I didn’t finish my dissertation soon, my brother could become a “doctor” before me. I earned my PhD in education policy and leadership a month before he got his MD — only to discover my parents’ views did not change. And, despite landing a coveted postdoc position at Columbia University, I was miserable. Climbing the academic ladder required publishing journal articles I didn’t enjoy reading, let alone writing.

I finally came to realize that “if you consider people struggling with status — trying to gain it, keep it, undermine others from having it, there’s no end,” as Leahy put it.

He recommends searching for meaning and devised the “negation technique”: “Imagine you’ve lost everything, your body, memories, possessions, and family. Then, add back one thing at a time, but only if you can prove you appreciate it.”

Knowing this technique could have saved me years of struggle. Envy motivated me to get technical skills, an advanced degree and a good job, providing me with public success. But to make my life fulfilling, I needed to look beyond outward status markers and dig inward. I need to figure out what I truly wanted. Envy, oddly, helped me again, but it did even more.

While I loved being the primary caregiver for my children, it irked me that mothers tended to struggle with their careers in a way that many fathers did not. I was also envious of entrepreneurs and writers. Watching them — and, yes, I suppose envying them — made me decide to start my own life coach practice, helping women figure out how to balance careers and family, and taking writing classes whenever I could.

As Fiske describes in her book, envy is also “a moral emotion” and often “entails feelings of injustice.” For me, that meant a path to a profession that aimed to rectify the unfairness similar to what I had experienced or witnessed. In doing so, I gained a sense of purpose, doing work that deeply mattered to me, guiding young ambitious women to navigate some of the shoals I had.

Harnessing the power of envy was a tool I shared — figuring out how to use it as both compass and engine to a desired career or life, without it becoming toxic. Clients learned to emulate, seek advice and sometimes even collaborate with those they once envied to find something more rewarding

Twenty-three years since we got our degrees, my brother and I are closer. We have commiserated about the burdens of cultural expectations on each of us. He sees the weight of elder care responsibilities on me (including caregivers now who save all their questions and needs for my visits) and I the pressures to advance on him. These days we take turns traveling back to Seoul to care for our frail father and our mother with late-stage Alzheimer’s.

On one of those recent trips, while tidying my parents’ cluttered apartment, I discovered copies of recent essays I’d written tucked in my father’s desk. I found notebooks in which my mother had copied and translated into Korean sections of articles I had written how I had once despised Korea for its stifling sexism. Reading those translations in the margins, I suspected my words resonated with her, too, even as her memory and handwriting faltered.

And I wondered if coming to terms with my own feelings of envy, and then using them to finally get to a place that was important to me, had helped them finally see me, too.

What the Bridge Meant to Baltimore

The victims, the history, the void. Residents reflect on their collective pain, and the city’s strength.

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A view of the cargo ship that hit the Francis Scott Key Bridge in the background. In the foreground, a person on a bench at a nearby park is seen sitting on a bench, head down.

By Anna Betts and JoAnna Daemmrich

Anna Betts reported from New York, and JoAnna Daemmrich reported from Baltimore.

Blue-collar workers crossed it. Families went crabbing around it. Teenagers celebrated new driver’s licenses by traversing it. And couples were known to get engaged near it.

Completed in 1977, the Francis Scott Key Bridge was a practical, final link to the beltway of roads that circled Baltimore Harbor, a much-needed solution to reduce Harbor Tunnel congestion. But for so many, it was more than that.

For some, it symbolized the working-class communities around it — for others, the city itself. The bridge also served as a reminder of a storied chapter in history: Near Fort McHenry, the bridge is believed by historians to be within 100 yards from where Key was held by the British during the War of 1812, when he witnessed the siege of the fort in September 1814 and wrote the poem that became the national anthem. (A star-spangled buoy commemorates the supposed spot.)

And the Key Bridge was simply a presence in people’s everyday lives. Since the collapse last week, residents have been processing the loss on many levels, from profound grief for the six workers who died, to concern for the immigrant communities affected by the port’s shutdown, to a sense of emptiness that has cast a pall over their memories.

Here are a few reflections from Baltimoreans, condensed and edited for clarity.

Dr. Panagis Galiatsatos, physician who grew up on the east side of Baltimore

“There’s not a lot of things that tend to unite this city, unfortunately, but this is one of them. Every single Baltimorean felt that bridge fall down. That’s our London Bridge. That’s our Golden Gate Bridge. It was like a friend constantly saying hello to me in the morning.

The bridge was one of the first jobs really available to a lot of the immigrant populations in Baltimore city. My dad, who worked as a painter on the bridge, said if you were an able-bodied person that knew how to do any level of construction or painting and you’re an immigrant, chances are you worked on that bridge.

Up until the bridge was built, you hear these stories from the locals, it would take hours sometimes to get to any place that was reasonable to work at, because of the back roads they had to take. The bridge was a lifeline to schools and work. That’s where my heart is at: These everyday people that live out there just lost a lifeline connection to these big resources such as supermarkets, schools, work.

Not to sound cheesy, but it was a bridge to the American dream. And the first and last hands touching that bridge were immigrants that came here to pursue that.”

Terry Turbin, pastor of Sonshine Fellowship Church in Dundalk and a onetime carpenter who worked on the bridge foundation

“I’m proud to be able to say I had a part in building it. When they get ready to rebuild it, I would like to work on it, even just one day. I went out on the barge in February 1975. After I got married, and found the bridge was being constructed, I wanted to get on the job and make better money. The bridgework was $8.10 an hour. My first day out, I actually asked myself, ‘Oh God, what did I get myself into?’ It was dangerous work. We were driving the pilings, and at that time of year, the wind was pretty stiff. You had to be very careful. The other part was always looking up to make sure nothing was falling on you. It was really stressful. When you got on dry land, you said a prayer of thanks. I have driven over the bridge a thousand times or more, and I would always tell my family, ‘This is where I was working, I was right under there.’ It was an emotional connection for me.”

Gustavo Torres, executive director of CASA, a nonprofit that provides services to immigrants in Baltimore

“For me, the Key Bridge was just another crossing. Its magnificence seemed, well, average. In its death, it has become so much more, its secret life revealed as the place where workers came together. Laborers born in places ranging from south Baltimore to central Honduras sharing companionship as they worked long after I had gone to sleep to make sure that my passage was uneventful. A place of heroism where workers toiled in the cold and throughout the pandemic so that my life was easier. Workers who are fathers, brothers, sisters and mothers. Workers who are neighbors, co-workers, friends from church. Workers, who in their commitment to all of us, are the best of America.”

Comfort, and anxiety

Congressman Kweisi Mfume, who represents Baltimore as part of Maryland’s 7th District

“I was a freshman in college when they started building [the bridge]. I was anxious for the bridge to go up because it was a quicker way to get to the other side of the harbor, but it also ended up being a kind of cathedral of architecture in that community because it was a beautiful bridge. You felt very comfortable seeing it, because its sturdiness suggested all is well elsewhere.

On the economic side, there’s a real sense of urgency because that bridge affects so many supply line issues all over the country. It’s a cascading kind of ripple effect that will add to an economy right now in the wrong way. There are a number of small businesses that are impacted, particularly those who deal in import-export.”

John Olszewski, known as Johnny O, Baltimore County executive

"I feel it in the very personal way, and in the very painful way, that the people who live here do. We’re still very much in shock and reeling from the loss, not just from our neighbors, people who are experiencing unspeakable tragedy right now, who were working on the bridge, but also our neighbors who have this incredible uncertainty about what their future means, who are port workers.

It’s the little memories: as a high schooler, driving around the beltway and crossing the bridge because it was the thing to do when you got your license, to spending evenings fishing in the channel. I’d do a little crabbing, recreationally, on the side of the bridge there. I have all these incredible memories, and then to have everything you’ve ever known come to a screeching halt … ” [His voice trailed off and he shook his head.]

A sense of home

Michelle Dobbs, veterinary pharmaceutical sales representative, resident of the Sparrows Point neighborhood who crossed the bridge twice a day

“Coming over the Key Bridge, I’d feel an instant lowering of blood pressure, a feeling that my day is done. It was a symbol of coming home. You’d have a beautiful view of the Baltimore skyline from the top of the bridge. I’d see the sailboats and cruise ships coming in and out; one time, I was lucky enough to see the Pride of Baltimore [a tall ship] come through. It never got old. It was just a part of my daily life. I don’t know when it’s not going to be so jarring. It’s unbelievable to have such an emotional attachment to a bridge.”

Joey Harkum, musician from Pasadena, a suburban area south of the bridge on the Patapsco River

“It’s absolutely important to northern Anne Arundel County — that’s how we get to Dundalk, that’s how we get to Fells Point. It’s so close to our house, there’s debris washing up on our beach now. We grew up right there on the river. We would take out a little boat and sneak out to Fort Carroll and just explore. Whenever people from out of town came, I’d drive them to the bridge and show them all the forts. I named my first band Pasadena. Our first album had a drawing of the Key Bridge, the smokestacks and the bridge, showing that’s where we were from. It was just part of our identity for people who lived south of the city."

Coming together

Shannon McLucas, ranger at Fort McHenry, a national monument about four miles across from the bridge

“Throughout the morning, we had a lot of regulars, locals walking along the seawall. Joggers, dog walkers, parents with babies, some come every morning to walk. They had the same emotional reaction I did at seeing this dramatically changed landscape. It was very busy but very eerily quiet. To me, that’s remarkable. There are moments when we have this shared humanity — from the park, you see the wreckage, but you also see the Coast Guard at work. We talk about the Battle of Baltimore, in 1814. People came from all over, from different walks of life, to defend the city, they came together. Now, 210 years later, this was an accident, but it’s one of those moments where you realize we do have a shared community.”

Laura Lippman, author

“All I can tell you is that I’m sad and I know others are sad, too. I love my hometown so much. My family moved here in ’65. I remember the riots after the assassination of M.L.K., I remember when homicides spiked in the ’80s, I remember Freddie Gray. It’s a city that’s forever getting knocked down — and getting back up again.

I went to Opening Day of the Orioles, arriving in time for the acknowledgment of those who died on the bridge. It was sincerely moving. As you may know, Baltimoreans shout the ‘O!’ at the end of the national anthem — for the Orioles, but also, I think, for the city. I have never shouted ‘O!’ as loudly as I did on Thursday.”

Miriam Jordan contributed reporting.

Anna Betts reports on national events, including politics, education, and natural or man-made disasters, among other things. More about Anna Betts

Welcome to the United Nations

Lessons post the 1994 genocide against the Tutsi in Rwanda: we must speak out against discrimination and prejudice

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On 7 April, it will be 30 years since the start of the 1994 genocide against the Tutsi in Rwanda. To commemorate this anniversary, Amb. Ernest Rwamucyo , the Permanent Representative of Rwanda to the United Nations in New York, shares insights with Africa Renewal’s Kingsley Ighobor on lessons learned, Rwanda's remarkable economic growth and advancements in women's empowerment, among other topics. The following are excerpts from the interview:

The United Nations designated 7th April as the International Day of Reflection on the 1994 genocide against the Tutsi in Rwanda. Can you share with us the significance of this date?

The date is significant because it marked the beginning of a tragedy of unimaginable proportions. When the 1994 genocide against the Tutsi started, within 100 days over 1 million Tutsis were massacred.

It is now 30 years, but the memory is deep; the horrors that the victims and the survivors faced are still fresh. By remembering, we dignify those massacred and the survivors.

It is also important for the survivors to reflect on the tragedy that befell them and their families.

As Rwandans, it is a time when we call on our collective conscience to reflect on this tragedy and how we can rebuild our country.

Over the last decade, in remembering we have focused on the theme, Remember, Unite and Renew .

We focus on how we rebuild afresh so that genocide never happens again. In renewing, we look into the future with hope.

How do commemorative events here at the UN headquarters, back home in Rwanda and around the world, promote reconciliation?

First, over a million Tutsis were massacred. By remembering them, we give them the dignity and the humanity that their killers denied them.

We do that as a Rwandan society and as part of the international community. We share the lessons of that tragedy with the rest of the world in the hope that we can work to prevent future genocide.

We do it with members of the international community to reawaken the world to the real dangers of genocide.

Are the lessons from Rwanda on detecting the early stages of conflict reaching other countries?

We hope they do because the dangers are real. Any form of discrimination, prejudice, hatred, or bigotry can happen in any society, which is the beginning of genocide.

We cannot be bystanders when there is discrimination or antisemitism, or when there is prejudice or hatred.

How do you raise awareness internationally and among young people in particular?

It is through commemorative and remembrance events.

We also proactively engage our youth. For example, in collaboration with the UN, we host an event called Youth Connekt , where we bring young people from different parts of the world to Rwanda to witness the country’s rebuilding efforts and how we are empowering the youth to contribute to the process. The aim is to promote peace and tolerance and to demonstrate that after tragedy, rebuilding a nation is possible through hard work.

We emphasize that tolerance and peaceful co-existence is very important. We have also worked to empower our women to participate in rebuilding efforts.

How does Youth Connekt impact young people in Rwanda and other parts of Africa?

President Paul Kagame spearheads the initiative, and we partner with the UN. It started as a Rwandan initiative, but because of its potential to make young people creative and entrepreneurial, we have extended it to the rest of Africa and by extension the rest of the world.

Young people come together to share innovative ideas; they come up with projects they can implement, and we give them access to opportunities and resources.

They create technology-driven startups that uplift the welfare of societies. Some of these startups create significant jobs.

What challenges have you faced in the rebuilding process and how have you addressed them?

First, our society was traumatized by the genocide. So, we had to rebuild hope for our people.

Second, genocide denial is a significant danger as it not only seeks to evade accountability but is also a process of continuation of the genocide.

We have many genocide fugitives in different parts of the world, including in Europe and different parts of Africa, who have yet to face justice. We hope to work with the rest of the international community to hold them accountable so that the victims and survivors of the genocide can see justice served within their lifetime.

Third, we face the challenge of hate speech. Sometimes, people fail to recognize the dangers posed by hate speech and discrimination.

We are a developing country. We have worked to rebuild our country, including its infrastructure, but we still have a long way to go. A new Rwanda built out of the ashes of the 1994 genocide is a beacon of prosperity and hope for our people.

When you say genocide deniers, are there people who believe genocide did not happen?

There are people, especially perpetrators of genocide, who trivialize what happened or want to rewrite history. That is dangerous.

Are you getting the support of the international community as you try to bring perpetrators to justice?

For sure, we get the support of the international community. Internally, we established a tribunal to try genocide perpetrators.

We also had our restorative justice system, which is called Gacaca, aimed at using homegrown solutions to try perpetrators in a way that enables society to heal, while building a foundation of unity and reconciliation.

Many individuals are being tried in other jurisdictions. Still, more needs to be done because thousands more are evading accountability.

How is Rwanda achieving impressive economic growth despite the genocide?

After the tragedy, Rwanda took ownership of its development strategy. We realized that Rwandans killed Rwandans. Of course, there is a long history before that: colonialism, bad leadership and bad governance. We could not allow our society to remain in the abyss of despair after the tragedy.

Rwandans spearheaded the rebuilding of our nation based on unity, reconciliation, forgiveness, and the resilience that enabled us to pick up the pieces.

We rebuilt our infrastructure and provided social protections to uplift the welfare of citizens. Today, Rwanda’s growing economy is creating wealth and prosperity for its people.

We are building a new democratic society with functioning institutions.

How does Rwanda address the challenge of high youth unemployment, often leading to impatience with the government, especially in post-conflict situations?

We are creating opportunities for young people. The Rwandan economy has been growing above 8 per cent over the last decade or so. We ensure that economic growth leads to poverty reduction and creates jobs and opportunities for young people.

We have invested heavily in education, to ensure that our youth are skilled. We've also created a market economy that allows entrepreneurs to be innovative and creative.

Rwanda has the world’s highest percentage of female parliamentarians, along with significant women representation in the cabinet. How do these factors impact economic development?

Women's empowerment is at the forefront of Rwanda's post-genocide reconciliation and development. That our girls, mothers, and sisters feel included is something we are proud of.

As President Kagame often says, no nation can develop if 50 per cent of its population is not included in the development process. It's for that reason that Rwandan women have been empowered and given opportunities to play a role in rebuilding the country.

Women are well represented across our institutions—parliament, cabinet, local government, entrepreneurship, and other areas of decision-making in our society.

The quality of women’s contributions and their level of engagement have been excellent.

Rwanda is also a champion for the African Continental Free Trade Area (AfCFTA). If fully implemented, how do you think the AfCFTA can catalyze the African economy to benefit particularly young people and women?

Africa has not optimized its full potential due to fragmented markets. We have some 54 countries with significant barriers to cross-border.

The AfCFTA creates a market of over 1.3 billion people, with reduced barriers and free movement of people, goods and services.

This will foster the growth of the continent, making it competitive in global trade. So, AfCFTA’s implementation is vital. We are already beginning to see some of the benefits.

As we commemorate the 30th anniversary of the genocide against Tutsis, what final message do you have for Africans and the rest of the world?

One, don't be a bystander when you see any form of discrimination, bigotry, or prejudice. Because that could build into a genocide. You must speak out.

Second, you have to address the root causes of conflict that might grow into a tragedy. For example, hate speech.

Third, we have to build institutions that provide a voice for the people, accountability and justice.

Lastly, we must build free and fair societies.

The lessons of Rwanda should be taken very seriously. The tragedy that befell Rwanda could befall any country.

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PDF A Definitive Guide to The Memories We Lost and Anthology of Short
1. MEMORIES WE LOST By Lidudumalingani Mqombofhi About the Author The author Lidudumalingani was born in the Eastern Cape Province of South Africa in a village called Zikhovane. Lidudumalingani is a writer, filmmaker and a photographer. He grew up herding cattle and moulding goats from clay and later grew fond of words and images.
Memories We Lost and Other Stories
Memories We Lost and Other Stories Essays with answers. The essays below are mostly in marking scheme format. With points that examiners check. It should be noted that in an exam situation, essays should be written in prose and not point form as in some of the examples below. In an exam, the "Introduction", "Body" and "Conclusion" titles should ...
Memories We Lost Kcse Essay Questions and Answers
MEMORIES WE LOST KCSE ESSAY QUESTION "The Handsomest Drowned Man in the World" Gabriel Garcia Marquez. Write an essay to show how admirable people inspire change, basing your illustrations on The Handsomest Drowned Man in the World. Magnificent people motivate us to change or improve our lives. Esteban's arrival in the village makes the ...
Memories we Lost and Other Stories Study Guide Notes (15)
Memories We Lost and Other Stories - Essays and Answers; Each story, as can be seen above, is written by a different author, contains different themes, plots, settings, and language, and the styles used in story narration are also different. Dowload the Memories we Lost and Other Stories Guide on Easy Elimu Today!
Memories We Lost and Other Stories Summary Notes
Schools Net Kenya August 31, 2018. Memories We Lost and Other Stories is an anthology of short stories compiled by Chris Wanjala. It is an optional English Set Book in Kenya. The book features many literary works done by different Authors from different Countries across the World hence a wider setting. The most featured work is 'Memories We ...
MISSING OUT: By Leila Aboulela
Memories We Lost and Other Stories Study Guide; Inheritance Study Guide; A Silent song and Other Stories Guide; Fathers of Nations Guide; ... It is such factors that drive Leila into writing about a classic situation: that of an immigrant couple (Sudanese in London). Having been born to a Sudanese father, brought up and schooled in Sudan, Leila ...
A Guide to Memories We Lost and other stories
Ksh64. This guide provides a detailed analysis of the anthology of Memories we lost and other stories compiled by Chris Wanjala.The analysis is aimed at preparing KCSE candidates for both the excerpt as well as the compulsory essay questions in the examination.Furthermore, the guide is written in a manner that both the candidates and teachers ...
Memories We Lost and Other Stories Guide
Memories We Lost and Other Stories Guide - Free download as PDF File (.pdf), Text File (.txt) or read online for free. A guide
Category: MEMORIES WE LOST
Chris Wanjala: Memories We lost and Other Stories. Read More. 0 Comments Secrets and mistrust among people can be detrimental to their relationships. Using Dilman Dila's 'Stones Bounce on Water', write an essay to justify the truth of the statement. ... Using Leila Aboulela's story "Missing Out", write an essay on how Majdy's stay ...
'Memories We Lost' Wins 2016 Caine Prize for African Writing
South African Lidudumalingani has won the 2016 Caine Prize for African Writing for his short story ' Memories We Lost'. Lidudumalingani was presented with the £10,000 prize by chair of judges, Delia Jarret-Macauley, at a ceremony at the Bodleian Library in Oxford yesterday (4th July). 'Memories We Lost' tells the "emotionally charged ...
MEMORIES WE LOST GUIDE PDF DOWNLOAD
Memories we lost-Lidudumalingani Mqombothi ; KCSE set book essay questions and answers KCSE SET BOOKS ESSAY QUESTIONS and ANSWERS Enjoy free KCSE revision materials on imaginative compositions, essay questions and answers and comprehensive analysis (episodic approach) of the set books including Fathers of Nations by Paul B. Vitta, The Samaritan ...
Memories We Lost. AND OTHER STORIES.
Chris Wanjala. 4.00. 58 ratings6 reviews. This anthology brings together a variety of short stories from Africa and other parts of the world. A rigorous and informed selection has ensured that it combines the confidence of classic with freshness that contemporary writers bring to their craft. The collection is a grain-store of memories that ...
Bookforum talks with Lidudumalingani Mqombothi
When Lidudumalingani Mqombothi (he coolly goes by his first name) sat down to write "Memories We Lost," the short story that won him the 2016 Caine Prize for African Writing, he'd finished film school having felt frustrated at the lack of creative freedom on which film schools tend to pride themselves.The story, which he previously sought to turn into a film, concerns two teenage sisters ...
Memories We Lost Guide [Kcse]
About this app. arrow_forward. memmories we lost guide is a guide for teachers and students with a language that is simple to understand and interpret, it explains the story and content in memories we lost in details so that the reader understands what the writer of the story meant in each story. bonus feature: after all the stories there are ...
Essays on Set books The Pearl, A Doll's House, Memories we Lost
Lesson 8 in a one-term course of academic writing. The course aims at providing students with basic instruction in essay writing, with a special emphasis on literary critical essays. The students are guided through all the stages involved in the process of writing, ranging from choosing the topic to compiling a bibliography.
KCSE REVISION: ENGLISH PAPER 101/3_Memories We Lost and ...
Any type of essay. We'll even meet a 3-hour deadline. GET YOUR PRICE. writers online. KCSE REVISION: ENGLISH PAPER 101/3_Memories We Lost and Other Stories "Desperation and hard times have created a harvest ground for fake preachers." Drawing illustrations from Segun Afolabi'sAfolabi's Folded Leaf show the truth of this statement.
Memories we lost, and other stories : an anthology of short stories
Memories we lost, and other stories : an anthology of short stories / compiled by Chris Wanjala. Format Book Published Nairobi : Moran Publishers, 2016. Description 164 pages : illustrations ; 24 cm Other contributors Wanjala, Chris, compiler. Subject headings Short stories. ISBN
MEMORIES WE LOST by Lidudumalingani Mqombofhi
Memories we lost is a biography. The life of a sister seen by a younger sister. The story is about mental illness and its effect. It is first described as this thing that takes the narrator's younger sister. Over time it robs the sister of the ability to speak and remember hence the title Memories we lost. The title is a reflection of loss and ...
KCSE English Paper 3
@swahililanguagemasterclassKCSE English Paper 1,2 and 3 Revisionmemories we lost questions and answers, english, english past papers questions on memories we...
Memories We Lost by Lidudumalingani
The writer is good at writing words. The writer also needs to think a little harder on what he's writing. If we were living in a society that made it clear that there is a happy, safe middle for people with mental illnesses that both include medical help and allow them to function, this story would have just been an interesting look at a way someone else somewhere else might react to a ...
Obama's pollster on the Republican voters Trump should fear: "Wild
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Happy 20th Anniversary, Gmail. I'm Sorry I'm Leaving You
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Claver Irakoze, a survivor of the1994 genocide against the Tutsi in Rwanda, faces the complex challenge of explaining this dark period to his children.Striving to avoid passing on trauma or at ...
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In the story Memories we lost justify the saying. "Blood is thicker
MEMORIES WE LOST. Blood is thicker than water has clearly been justified in this story, through the narrator who stands by the elder sister throughout her illness in the story. She hardly leaves her sister's side and goes through the emotional trauma caused by the strange illness with her. She holds hands, keeps her company and even drops out ...
Envy helped me thrive in my career, marriage and parenting
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It is now 30 years, but the memory is deep; the horrors that the victims and the survivors faced are still fresh. By remembering, we dignify those massacred and the survivors. ...
STONES BOUNCE ON WATER By: Dilman dila
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