ENGLISH 101/3

KASSU JET-TERM 2-2023

MARKING SCHEME

1. Imaginative Composition (COMPULSORY) (20 marks)

a) Write a composition that has the following words: friends, police, court,
jail.

Points of Interpretation
This should be a narrative composition (story)
 The expected answer should show awareness of the structure of a good
story.
 It should have the above things not necessarily in the same way they
appear in the question. If all the four are in one sentence (deduct 2
marks).
 Introduces and develops the characters.
 Contain well developed and well-organized paragraphs.
 Make use of cohesive devices e.g. transitional words and phrases,
pronouns and appropriate repetition
 Have appropriate choice of words and expressions
 Make use of Standard English grammar, spelling and punctuation.
b) Write a composition on the following statement:

“Technological advancement has impacted negatively on the society,

especially the youth.”

Points of Interpretation

 There MUST be an introductory paragraph, if missing deducts 2

marks AD.
 The composition MUST be in continuous form. If not deduct 4 marks
AD.

 The candidate’s argument MUST be realistic and factual e.g. cyber

bullying/harassment/shaming, pornography,
radicalization/indoctrination/brainwashing/recruitment into
cults/religious extremism, cybercrimes (cat-fishing, conmen/women,
identity theft), family/relationship problems, social isolation,
disconnection from reality, depression, distraction in

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 classroom/job/work, exam cheating, addiction and
dependence(gaming/betting), etc.
 The candidate must expose /show negative or harmful effects of
technology on social values in society especially on the youth. If not
deduct 2 marks AD.
 Points should flow fluently and logically
 Award credit for creativity in the execution of ideas
 There MUST be a concluding paragraph or a recap, if missing deducts
2 marks AD.

2. The Compulsory Text: Blossoms of the Savannah – Henry Ole Kulet.

(20 marks)

The Nasila culture is not entirely harmful. Justify this statement with
reference to Blossoms of the Savannah by Henry Ole Kulet.

Points of Interpretation
Ci. Justice system
Nasila culture has an apt and acceptable justice system in place to punish wrong
doers in the society. The two vagabonds are beaten and fined for trying to rape
Taiyo and Resian as they are coming from their fathers shop one afternoon.
Fortunately, Olarinkoi appears from nowhere and beat the two vagabonds. When
Kaelo hears of his daughter’s near rape incident he is so incensed that he is
hopping mad (pg 186). With the help of Joseph Parmuat and young men from the
Ilmolelian clan they form search parties ‘enkitungat’ to hunt down the vagabond.
When they catch up with them hiding in a tree, they are beaten until they bleed
profusely. Luckily for them, they are saved by their hiding between the legs of two
elderly men and pleading for mercy. However, they pay fines; Ntara Muyo pays
three heifers while Lante pays two heifers. (pg 163). At her lowest moment of her
daughters’ mishap, Mama Milanoi retracts, is persuaded and begins to see the
wisdom of the Maa founder. She even talks of the story of the naughty man who
waylaid a fourteen year old girl and how justice was swift. This is a good thing
about Nasilan culture of tempering justice with mercy.(pg 162-164) This practice
also ensures there is no unnecessary bloodshed in Nasila.
Cii. Shielding the girl child
Nasila culture protects the girl child from possible harm. For instance, when Resian
is in the homestead of Uncle Simiren, she discovers that the girl child is always
protected and shielded from males who ogle and stare at girls with not so good

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intentions. (pg 175) Whenever males visit, girls are shepherded away into one of
the aunt’s houses. The aunts serve the guests and the girls only come out when the
guests have left. Courteous elders always ask whether there are children before
they enter a house. In this context, children refer to girls. If there are girls in
the home, such elders wait outside until the girls have left.
Ciii. Unity/communalism
Nasila culture foster unity and communalism. For example, in preparing for Ole
Kaelo’s homecoming ceremony, Simiren and his wife gather a retinue of young men
and women from his Ilmolelian clan and charge them with the responsibility of
organizing activities and chores. (pg 39). Ole Kaelo notes that if it was in Nakuru
such youths would have had to be paid. He actually regrets having abandoned his
culture in the first place. While living at Simiren’s home, Taiyo and Resian realize
that everything in the home is shared: love, news, happiness, sorrows, experiences,
time, lotion, combs, work, food and anything else that could be, shared. (pg 149)
Civ. Patureishi
Nasila culture regulates relationship between young men and young women to avoid
pre-marital affairs through the institution of Patureishi – an affair that runs
simultaneously with the conventional love. Patureishi is meant to check on the
conduct and behavior of the young people and keep then disciplined. (pg 125-126)
Nasila clan system prevents the chance of a brother marrying a sister. As such,
Joseph Parmuat turns down Taiyo’s advances of love because according to their
culture, people of the same clan cannot marry. Taiyo and Parmuat are both from
the Ilmolelian clan. (pg 137) This cultural expectation on love guard against illicit
relationships.
Cv. Hospitality/generosity
Nasila culture promotes hospitality/generosity. In Nasila, it is not unusual to get up
in the morning and find the living room full of people who have just come to share
breakfast. (pg 35) Initially Taiyo and Resian think that people visiting their home
are intrusive but later discover that in Nasila, the home belongs to all clan
members. When Olarinkoi first come to their house, the girls do not bother since
it is “in line with the Nasilian hospitality where every house is open to sojourners”.
Ole Kaelo recalls with amusement that his clan of Ilmolelian is said to be made up
of ludicrously generous men who would slaughter a bull and foolishly share out all
the meat to others leaving themselves without any. (pg 37) True to this Imolelian
spirit and tradition, when the homecoming party is thrown, Ole Kaelo holds nothing
back. He slaughters a fattened ox, six rams and four he-goats. (Pg 38) at five o’
clock Simiren charmingly invites all those present to savour his brother’s lavish
hospitality. (Pg 46)
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Cvi. Brotherhood
Nasila culture encourages a sense of friendship and brotherly loyalty where
brothers support each other. A case in point is that of Simiren’s show of support
to his brother, Ole Kaelo. For instance, for the 30 years or so that Ole Kaelo is
away in Nakuru, Simiren takes care of everything. He acts as the head of the Kaelo
Family and ably represents the family on behalf of his elder brother and his clan.
There is no argument or rivalry between them. Simiren has always accepted his
position as subordinate ever since they were young and considers his brother as
the olmorijoi. In Ole Kaelo’s absence he runs all kinds of errands for him. Ole Kaelo
has always sent him money many times to buy and sell livestock for him at
Dagoretti Cattle Market. In perhaps the greatest showmanship of brotherhood,
Simiren has always done so faithfully and even sent him back profit. Ole Kaelo also
appreciate him as a capable olkunchai. Simiren also welcomes him back and willingly
hands over the mantle of leadership to him. It is this brotherhood that sees him
participate fully in the construction of Ole Kaelo’s shop and residential house. (pg
11-12)
Cvii. Cultural Identity
Another positive way of life for the Nasilan people is the insistence and pride in
their cultural identity. Such practices enhance the Maa’s unique identity. For
instance, during the homecoming ceremony, the old Ole Musanka says that Nasila
was a Maa house and that anybody born of Maa is entitled to its shelter. He likens
the Nasilan culture to blood and marrow that gives sustenance to the body. He
warns people who alienate themselves that they risk becoming Olkiriki. He advises
Ole Kaelo to re-assimilate himself into his people’s culture. (Pg 51-52) Cultural
identity is also manifested in the jewelry, ivory beads, coloured lessos, kangas, and
shukas worn in the various occasions. The songs and dances also add to this
beautiful way of life.
Cix. Value for family
The Maa people value family. In the family, there is love, care and provision. Ole
Musanka says this to summarize the importance of family: “Home is Maa, home is
Nasila, home is family and home is the children. He warns that if one kills one of
these pillars then there is no home to think about. He also asks the women of Maa
to welcome Mama Milanoi and her children back home. Ole Kaelo’s care for his
family (pg 9, 29, 30, 31, 59). Simiren also cares for his family. (Pg 152-155)
Cx. Religious/spiritual mentality
The Maa people have a strong religious/spiritual mentality which binds them
together. For example, Ole Kaelo’s home is blessed by the elders who also give good
tiding to the children and property. Apart from performing the revered ceremony
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to assimilate Ole Kaelo back to the communal fold of the Ilmolelian, Ole Musanka
also blesses the daughter of Ole Kaelo who served him with a special dish and says
that she will be the mother of the next leader of Nasila and Maa. (pg 52)
{Any 4 well developed points=3x4=12marks}

3. Optional Text: A Silent Song and other short stories – Godwin Siundu
Basing your argument on ‘The Sins of the Fathers’ by Charles Mungoshi, show
how Rondo’s scars are as a result of his father’s wrongdoings.
(20
marks)
Introduction
In “The Sins of the Father” by Charles Mungoshi, pain from past
experiences and childhood trauma affect present lives and events. For example,
Rondo's low self-esteem and bitterness emanates from how his father handled him
while growing up.
{Any plausible introduction=2mks}
Points of Interpretations
Si. Rondo at four/an old guitar/ first disappointment
Mr. Rwafa destroys Rondo’s guitar when he is four which guts all the courage
out of Rondo and destroys his self-esteem.( Pg. 30-31) Rondo’s uncle gives him an
old guitar and his father comes home only to find him strumming tunelessly on the
instrument. Out of anger, Mr. Rwafa breaks the guitar strings ultimately throwing
the guitar into the fire while claiming that no child of his would be irresponsible
rolling stones and idle like Mick Jagers and John Whites. The images of the
burning guitar gut all the courage in him. The experience is so traumatizing that he
even pees in his shorts. As a result, the incident implants fear in Rondo and he
grows up scared of his father. Rondo cannot remember of a time when he was close
to his father since his past makes him cry. (pg. 31, 40). His father destroying his
guitar creates more rift and space between them ultimately becoming his first
disappointment.
Sii. Stammer.
Additionally, Rondo develops a stammer and cannot speak freely due to his
father’s harshness towards him. . (Pg. 31-32) Rondo’s father is a disappointed man
based on many reasons including the fact that he only has one son. He pursues his
duties zealously and fails to distinguish being a father from being a minister. Mr.
Rwafa seems to be on a mission to destroy his son perhaps in the quest of
searching for a duplicate heir. Rondo cannot answer his father’s questions thus
develops a stammer due to his father’s angry nature.
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Siii. Rondo at eight/thrashing/neighbors garden/ripe mangoes
Furthermore, Rondo grows up with the feeling of powerlessness based on his
past traumatic encounter with his father at eight after helping himself to a
neighbor’s ripe mangoes. . (Pg. 40) At that formative stage, Rondo is still learning
what is right or wrong. As such, he does not see any problem going into a neighbor’s
farm to eat ripe mangoes. His mother comes to his defense only to fail to help even
after lifting her skirt in the man’s face. Disparaging names are thrown around.
Unfortunately, Mr. Rwafa comes with his thick elephant-hide belt and, even
without bothering to find out what the matter was, joins in to thrash his son.
Although his mother desperately moves from one man to the other pleading for his
release, Rondo feels completely uncomfortable. Consequently, the humiliating
experience brings with it a sense of powerlessness that continually haunts him even
in his old age. Therefore, his father failing to defend him when he was eight
affects his personality later as he becomes powerless in handling life issues.
Siv. Shadow/fool
Also, Rondo continuously thinks of his father as his shadow and he has to
rely on him on many things such as his new journalism job. He always thinks his
father must be right and is too diminished to think otherwise. As such Rondo is
even afraid for his mother whenever she has to oppose Rwafa. His father always
does everything for him. His failure to think independently reduces him to a
laughing stock at his place of work. His friends think he is a fool and he acts as
one. His wife Selina also cautions him to stop being under his father’s shadow. His
father finds him a job deciding for him that it is time he earned his upkeep money.
Rondo also cannot talk against Mr. Rwafa’s sentiments when in the car back “duck
shooting.” It is as though his father controls his every move while directing his
life. As a result of remaining in his father’s shadow, Rondo feels as though Selina
has always been the main decision maker in their marriage. At work, he also feels
incapable of being a good journalist. . (Pg. 28, 29, 32, 41)
Sv. Birthday party
Moreover, during Yuna’s and Rhoda’s birthday party, Mr. Rwafa refers to
Rondo as an effeminate spineless son of the family who marry into their enemies’
families, poisoning the pure blood of the Rwafa clan. . (Pg. 39, 40) This the
watershed and defining moment in the already sour relationship between a father
and son. It is like the proverbial straw that broke the camel’s back. The disrespect
that his father shows him makes Rondo feel dejected and he cannot bring himself
to look at his father. Rondo cannot bring himself to his feet to even bid farewell to

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the departing guests. His father’s rant made him feel ashamed and powerless at
the same time.
Svi. Suspicions
Rondo suspects that his father Rwafa could have been the one who orchestrated
the murders of his daughters Yuna, six and Rhoda, five; and his father-in-law, Basil
Mzamane. Recent events have been driving Rondo insane and making him see
something else that he had always taken for granted. This is when his friend,
Gaston, ask him whether he knows about the Second Street accidents. (pg 33)
Rondo feels trapped by this revelation. However, he now accepts what he had
refused to think about why his father left the house in morning and what he did
before he returned in the evenings. Consequently, the accumulation of events and
the history behind them makes him so numb that he is almost a zombie when he has
the butt of a gun pointing at his father.
Svii. Wedding/ marriage/ignominy
Rondo’s father fails to acknowledge his marriage to Selina. His father actually
frowns and even spit at it instead thus bringing tension in the whole family. Rwafa
is one bombed-out battlefield of scars and cannot forgive his ‘enemies’. He calls it
an ignominy of marrying a muNdevere and further chagrins his son for having a
granddaughter with Ndevere blood as first in the family. After this marriage,
nothing can appease Mr. Rwafa. It is as if his son has been written out, written off,
disappeared. . (Pg. 31, 34) This has always brought tears to Rondo’s eyes to see his
mother and wife together. Due to this tension Rwafa conveniently leaves town ‘on
State Business’ for two weeks and does not attended his son’s wedding. Not
surprising, the bill for the couples wedding is met by Basil Mzamane though his
mother helps in tears. Another result of this strained relationship is that Rondo
has lost touch with his father. He feels more close to his father-in-law, Basil
Mzamane and would choose him as his father if he had a choice.
{Any 4 well developed points=3x4=12marks}
Conclusion
In conclusion, Rondo’s troubles, bitterness, misgivings, powerlessness and low self-
esteem are as a result of what his father did or did not do while he was growing up.
{Any plausible conclusion=2mks}
Language =0-5=1

6-10=2

11-15=3

16-20=4

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