Bk5-Embedded TO THE COLLABORATORS ## Eri Abanywanyi mu Mulimu Since its inception in the early 1970s, ## Okuva ku ntandiikwa yaakyo mu myaka egy’ensanvu (1970’s) egyasooka, the Ruhi Institute has striven to serve through its educational activities ## Ruhi Institute, erafuubanye okuweereza, ng’eyita mu mirimu gyayo egy’ebyenjigiriza, young people between the ages of twelve and fifteen, ## abavubuka abali wakati w’emyaka 12 ne 15, often referred to as "junior youth", ## enfunda nnyingi abayitibwa “abavubuka abato”, who represent such a special segment of society. ## abakiikirira ekitundu eky’enjawulo ennyo mu bantu abali awamu. As it witnessed the idealism and energy of so many in this age range, ## Bwe kyagenda kyetegereza endowooza n’amaanyi ag’abangi ku abo abali mu myaka gino, the Institute became convinced of the importance ## Ettendekero lyamatizibwa ku bukulu of providing them with the opportunity ## bw’okubawa omukisa to explore a number of themes and concepts ## okunoonyereza ku miramwa n’ebirowoozo that would enable them to deal with the complexities of life, ## ebyandibasobozesezza okwaŋŋaanga ebiri mu bulamu, combat the forces of moral decay gaining strength everywhere, ## okulwanyisa amaanyi agaleeta okuvunda kw’empisa okwali kweyongera amaanyi buli wantu, and become active agents of social change. ## era bafuuke ababaka banyiikivu mu nkyukakyuka kw’embeera z’abantu. The next several decades constituted a period of action and reflection ## Emyaka egyaddirira egyasukka mu makumi abiri gyalimu ekiseera eky’okukola n’okufumiitiriza ebyaganyula ennyo that benefited increasingly from a worldwide experience ## okuva mu bumanyirivu okwetooloola ensi yonna in serving junior youth from a variety of backgrounds, ## mu kuweereza abavubuka abato abasibuka mu bifo n’embeera ezitali zimu, including efforts in the field of development, ## nga muno mwe muli emirimu mu kisaawe eky’enkulaakulana, most notably in the area of literacy. ## n’okusingira ddala mu kuyiga okusoma n’okuwandiika. By around the year 2000, ## Awo nga mu mwaka ogwa 2000, the concept of the spiritual empowerment of junior youth had emerged. ## endowooza y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato yali emeruse. This book, the fifth in the Institute's main sequence, ## Ekitabo kino, nga ky’ekyokutaano mu nteekateeka enkulu ez’Ettendekero, is intended to assist those wishing to offer ## kigendereddwa okuyamba abo abaagala okukubiriza the junior youth spiritual empowerment program ## entegeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato in their villages, towns, and neighborhoods. ## mu byalo byabwe, ebibuga, n’emiriraano. It is the first in a series of courses, ## Kino ky’ekitabo ekyolubereberye mu nziriŋŋana ya zi kkoosi, branching off from the main sequence, ## ekivudde ku mugendo gw’entegeka enkulu, that will help individuals develop the capabilities ## ekinaayamba abantu okukuza obusobozi required to serve this age group. ## obwetaagisa okuweereza ekibiina ky’abavubuka abali mu myaka gino. While not everyone studying the book will enter this field of service, ## Wadde si buli omu asoma ekitabo kino aneenyigira mu mulimu ogw’obuweereza, it is hoped that all will derive inspiration ## kisuubirwa nti bonna bajja kuganyulwa from the themes addressed ## okuva ku miramwa egikwatiddwako and recognize the importance of giving due attention ## era bategeere obukulu bw’okussaayo to the noble aspirations of junior youth ## omwoyo n’ebiruubirirwa eby’akitiibwa eby’abavubuka abato —this, as an essential aspect of creating a culture ## – kino, ng’embeera eyeetaagisa ennyo ey’okutondawo ennono that promotes attitudes towards young people ## esitula endowooza ezenjawulo ennyo mu bavubuka so different from the ones being perpetuated in many societies today. ## okuva ku ezo ezibungeesebwa mu bantu bangi abali mu bitundu ebitali bimu. In such an environment, then, ## Kale mu mbeera ng’eyo, even those not directly involved in the program ## n’abo ababeera tebeenyidde buteerevu mu ntegeka will find ways of supporting its burgeoning endeavors.## bajja kuzuula amakubo ag’okuwanirira emirimu egigenda gyeyongera okutinta. Before a description is provided ## Ng’ennyinnyonnyola of the three units that make up the book, ## y’ebitundu ebisatu ebikola ekitabo kino tennatuukibwako, a few words should be said about the junior youth program itself. ## ebigambo bitono nnyo ebikwata ku ntegeka y’abavubuka abato yennyini bisaana okwogerwako. At its heart lies the concept of spiritual empowerment. ## Ekinyusi kyayo mwe muli endowooza y’okunnyikiza amaanyi g’omwoyo. Through its various facets, ## Ng’eyita mu nkola zaayo ez’enjawulo the program seeks to release ## entegeka enoonya okusumulula the intellectual and spiritual powers of young adolescents ## amagezi n’amaanyi g’omwoyo ag’abavubuka abato and direct them towards service to humanity. ## era babalambike mu kkubo ery’obuweereza eri abantu bonna. The conception of power employed here ## Amakulu g’ekigambo buyinza ge tukozesezza wano differs greatly from prevalent definitions ## ga njawulo nnyo okuva ku nnyinnyonnyolwa yaago that associate it with the intention to dominate ## egakwataganya n’ekigendererwa eky’okulinnya abalala ku nfeete or to induce others to acquiesce to one's wishes and demands. ## oba okubawaliriza okukkiriza okwagala ebiragiro eby’omuntu omu. The aim is, instead, to become channels ## Naye nno, ekiruubirirwa kwe kufuuka emikutu for the flow of the powers of the human spirit: ## omukulukutira amaanyi g’omwoyo gw’omuntu: the power of unity, of love, of humble service, of pure deeds. ## amaanyi ag’obumu, ag’okwagala, ag’obuweereza obw’obwetoowaze, ag’ebikolwa ebirongoofu. In this connection, ## Mu buufu buno, the program tries to engage the expanding consciousness of junior youth ## entegeka ey’okulambika entegeera y’abavubuka abato egenda egaziwa in an exploration of reality ## mu kunoonyereza ku mbeera eriwo that helps them to recognize ## ebayamba okutegeera the constructive and destructive forces at work in society ## amaanyi agazimba n’ago agazimbulula agali mu bantu and to understand the influence these forces ## era n’okutegeera obuzito amaanyi gano exert on their thoughts and actions, ## ge buteeka ku birowoozo n’ebikolwa byabwe, sharpening their spiritual perception, ## nga googiwaza entegeera yaabwe ekwata ku by’omwoyo, enhancing their ability to draw on the power of the word, ## nga galinnyisa obusobozi bwabwe obw’okukozesa amaanyi ag’ekigambo, and reinforcing moral structures ## era n’okunyweza ennambika y’empisa that will serve them throughout their lives. ## ezinaabayamba mu bulamu bwabwe bwonna. With this in mind, ## Nga bwe tulowooza ku kino, the first unit of the book, "Life's Springtime", ## ekitundu ekisooka eky’ekitabo ekiyitibwa, “Obulamu obw’Ekivubuka” focuses on the attributes that ## kissa essira ku birungi the Bahá'í teachings indicate are ## enjigiriza za Bahá’í bye ziraga nti to distinguish the period of youth in general. ## ze zinaatongoza ekiseera ky’obuvubuka okutwalira awamu. It seeks to clarify a number of concepts ## Kinoonya okwanjuluza emiramwa related to this stage of life, ## egiwerako nga gikwatagana n’ekiseera kino eky’obulamu, particularly the interplay ## naddala enkolagana between service, education, ## wakati w’obuweereza, ebyenjigiriza, and preparation for the future. ## era n’okweteekerateekera ebiseera eby’omu maaso. From the analysis undertaken, ## Okusinziira ku kunoonyereza okukoleddwa a vision gradually emerges of the role played ## ekifaananyi mpolampola kyeyerula eky’obuvunaanyizibwa by each generation of youth within society, ## obwa buli mugigi gw’abavubuka mu bantu, a vision that should give direction ## ekifaananyi ekisuubirwa okulambika to efforts to engage junior youth in activities ## emirimu abavubuka abato gye beenyigiramu mu bye bakola for their spiritual empowerment. ## ku lw’okunnyikizibwa kwabwe mu by’omwoyo. Among the concepts introduced in the unit is a twofold moral purpose. ## ## Mu miramwa egyanjuddwa mu kitundu kino eky’ekitabo mwe muli ekigendererwa ekya nnabansasaana ekikwata ku mpisa. A dual transformation ## Enkyukakyuka ey’emirundi ebiri at the level of the individual and in the structure of society ## ku ddaala ery’omuntu kinnoomu ne mu nsengeka ey’abantu is envisaged in the writings of the Faith, ## erengerwa mu biwandiiko by’Enzikiriza, and the unit suggests, in this light, ## era ekitundu kiwa amagezi, mu mbeera eno, that young people should be endowed with a strong sense of purpose ## nti abavubuka bandibadde balina okumanyira ddala ekigendererwa to take charge of their own intellectual and spiritual growth ## eky’obuvunaanyizibwa ku nkulaakulana yaabwe mu by’amagezi ne mu by’omwoyo and to make enduring contributions to the betterment of society. ## era n’okukola emirimu egy’ettendo ku lw’okuleetawo embeera ennungi ey’abantu. It claims, further, that ## Era, kyeyongera ne kigamba nti these two aspects of moral purpose are complementary ## embeera zino ebbiri ez’ekigendererwa ekikwata ku mpisa buli emu eyamba ginnaayo and fundamentally inseparable, ## era tezisobola kwawukanyizibwa, for the standards and behavior of individuals shape their environment ## kubanga ebipimo n’empisa z’abantu kinnoomu bye bikola embeera zaabwe and are, in turn, molded by social structures and processes. ## era, mu ngeri y’emu, ne zikyusibwa ensengeka n’enteekateeka z’abantu abali awamu. Participants should pay particular attention ## Abeetaba mu kusoma basaana basse nnyo essira to the sections of the unit that deal with this concept, ## ku bitundu ebiri mu kitundu ky’ekitabo kino ebikwata ku mulamwa guno, as it is central to the discussions that follow ## nga bwe gujja okubeera omukulu ennyo mu kukubaganya ebirowoozo okunaddirira and to the junior youth program itself. ## ne ku nteekateeka y’abavubuka abato yennyini. The second unit is entitled "An Age of Promise", ## Ekitundu ekyokubiri kiyitibwa “Emyaka egy’Ekisuubizo”, and it is concerned with junior youth ## era kikwata ku bavubuka abato and their immense potentialities. ## n’ebibasuubirwamu ebingi ennyo. It seeks to consolidate in the minds of those who study it ## Kigenderera okunyweza mu mmeeme z’abo abakisoma the understanding that junior youth are members of a distinct age group, ## okukitegeera nti abavubuka abato bantu abali mu mugigi ogumu ogw’etongedde, one with its own particular characteristics ## omugigi ogulina obubonerobwagwo obw’enjawulo —characteristics which leave no doubt that ## – obubonero obutaliimu kubuusibwabuusibwa kwonna nti it would be a mistake to treat them as children. ## ebeera nsobi okubayisa nga abaana abato. The unit also hopes to make clear that the approach ## Ekitundu eky’okusoma kino era kirina ekigendererwa eky’okutangaaza nti enkola adopted by the Bahá'í community towards this age group, ## eyeeyambisibwa Ababahá’í ababeera mu kitundu eri omugigi guno, shaped by the writings of the Faith ## eruŋŋamizibwa ebiwandiiko by’Enzikiriza and charged by such examples as young Rúhu'lláh, ## era n’eyolesebwa eby’okulabirako, nga Ruhu’llah omuto, is radically different from approaches ## eyenjawulo nnyo okuva ku nteekateeka based on prevalent assumptions and theories, ## ezeesigamiziddwa ku ndowooza n’ebirowoozo ebiriwo ennaku zino, so many of which propagate images of rebelliousness and crisis. ## nga nnyingi ku zo zivaamu ebifaananyi eby’obujeemu n’obutabanguko. To this end, the unit briefly examines the nature of early adolescence, ## Ku lw’ekigendererwa kino, ekitundu kino mu bufunze kyekenneenya ku nnono y’omuvubuka esooka, the challenge of directing ## okusoomoozebwa okuli mu kulambika the growing awareness of young people in this age range, ## abavubuka ab’omugigi guno ku ngeri gye bagenda beeyongera okumanya ensonga, the effects of the environment on their lives, ## ebibatuukako mu bulamu olw’embeera ebeera ebeetoolodde, the concept of a "junior youth group" ## omulamwa oguyitibwa “ekibiina ky’abavubuka abato” as an environment of mutual support, ## ng’embeera eya buli omu okuyamba munne, and the posture to be assumed by all those arising ## era n’enkola eneegobererwa abo bonna abagolokoka to serve as "animators" of such groups. ## okuweereza nga “abakubiriza” b’ebibiina ng’ebyo. The purpose of the third unit, "Serving as an Animator", ## Ekigendererwa eky’ekitundu ekyokusatu, “Okuweereza ng’Omukubiriza”, is to help participants become familiar ## kwe kuyamba abeetabamu okumanya with the various aspects of the junior youth spiritual empowerment program. ## embeera ezitali zimu ez’enteekateeka y’okunnyikiza abavubuka abato mu by’omwoyo. Like other endeavors promoted by the Ruhi Institute, ## Okufaananako ng’emirimu emirala egikubirizibwa Ruhi Institute, the program is offered at the grassroots of the community ## entegeka entandikira ku kyalo okuli abagoberezi through a system of distance education ## ng’eyisibwa mu nkola ey’ensomesa esaasaanira ebitundu ebiwerako omuli, that includes, in this case, ## mu mbeera eno, the junior youth group, the animator, and a set of materials, ## ekibinja ky’abavubuka abato, omukubiriza, eby’okukozesa, which are reinforced by complementary activities. ## ebinywezebwa emirimu egibiyamba. After first considering the nature of the group, ## Oluvannyuma lw’okusooka okulowooza ku nnono y’ekibinja, the unit embarks on a discussion of the materials, ## ekitundu eky’okusomako kibakana n’omulimu ogw’okukubaganya ebirowoozo ku bikozesebwa, the study of which represents the core of the program. ## ng’okwekkaanya ku bino kye kinyusi kyennyini eky’entegeka. Extracts are provided throughout, ## Ebitundutundu eby’ebitabo bigabibwa ekiseera kyonna, but two books are reviewed in their entirety ## naye ebitabo bibiri bisomebwa mu bulamba bwabyo Breezes of Confirmation and Spirit of Faith ## “Empewo ez’Okunywezebwa” ne “Omwoyo gw’Enzkiriza” and participants will need to have copies on hand. ## era abeetabamu bajja kwetaaga okubeera n’ebitabo bino. In this connection, ## Mu buufu buno, it should be acknowledged that ## kisaana kitegeerekeke nti a process of moral and spiritual empowerment ## enteekateeka y’okunnyikiza eby’omwoyo n’empisa involves a number of interacting factors, ## mubeeramu ensonga eziwerako nga zikwatagana, and the greater part of the unit ## era ekitundu ekisinga obunene eky’ekitunudu eky’okusomebwa kyonna is given over to exploring some of these, ## kyesigamiziddwa ku kunoonyereza ku zimu ku zino, drawing on examples from the materials, as necessary. ## nga tweyambisa ebyokulabirako okuva mu bikozesebwa, nga bwekyetaagisa. Participants, especially those intending to enter this field of service, ## Abeetabamu, naddala abo abaabala okuyingira ekisaawe eky’obuweereza, should recognize that there is now a considerable amount of experience ## basaana okukimanya nti kaakano waliwo obumanyirivu bungi in conducting the program under diverse circumstances, ## mu kussa entegeka eno mu nkola mu mbeera ezenjawulo, and what is becoming clear is the potential of the texts ## era ekigenda kyeyerula bwe busobozi bw’ebitabo to empower junior youth across all cultures. ## mu kunnyikiza abavubuka abato aba buli buwangwa. The concept treated in Breezes of Confirmation, for instance ## Omulamwa ogukwatiddwako mu “Mpewo ez’Okunywezebwa”, ng’ekyokulabirako, that if one makes an effort, one will attract divine confirmations ## nti singa omuntu afuba, ajja kusikiriza okunywezebwa okutukuvu resonates in the hearts and minds of young people everywhere. ## gukkirizibwa mangu mu mitima n’emmeeme z’abavubuka abato mu bifo byonna. The understanding they gain through study of the text ## Okutegeera kwe bafuna nga bayita mu kusoma ebitabo seems to help them overcome trepidations and fears, ## kulabika okubayamba okuvvuunuka okweraliikirira n’okutya, and the lack of confidence that often accompanies such apprehension, ## era n’okwekomomma enfunda ennyingi okuwerekera okutegeera okwo, without creating the aggressive behavior ## nga tekutonzeewo mpisa ez’obujoozi ezivaayo ennyo so indicative of too much emphasis on "self'. ## singa essira lissibwa ku “kwerowoozaako”. In this way, ## Mu ngeri eno, the simple yet profound story that unfolds in the book, ## olugero olwangu so nga lulimu amakulu ag’ebuziba olugenda lweyerula mu kitabo, usually the first studied by junior youth, ## ebiseera ebisinga ekisomebwa abavubuka abato, sets many on a path which protects them, ## lulambika bangi mu kkubo eribataasa, at least in part, from forces of disintegration ## kale mu mbeera ezimu, amaanyi agaleeta okusaanyizibwawo tearing at the fabric of society, ## okuyuzaayusa embeera z’abantu abali awamu, forces that would rob them of their true identity as noble beings. ## amaanyi agayinza okubanyakulako ekifaananyi kyabwe ng’abantu abeekitiibwa. Similarly, the clarification of concepts provided in Spirit of Faith, ## Mu ngeri y’emu, okutangaazibwa ku miramwa egiweereddwa mu “Mwoyo gw’Enzikiriza”, such as human evolution, to give another example, ## gamba nga mu nkyukakyuka mu kikula n’embeera z’obuntu, ng’ekyokulabirako ekirala, appears to assist junior youth from every culture, ## girabika okuyamba abavubuka abato okuva mu buli buwangwa, enabling them to reflect deeply on philosophical issues ## nga gibasobozesa okufumiitiriza ennyo ku nsonga ez’ekifirosoofa that begin to occupy their minds during this stage of life ## eziba zitandise okubatwalira ebiseera okulowoozaako ku mutendera guno ogw’obulamu and to see the intricate connections ## era n’okulaba enkwatagana ey’engeri ennyingi that exist between the spiritual and the material. ## ebeerawo wakati w’ebyomwoyo n’ebyomubiri. Following the discussion of the materials, ## Ekiddirira okukubaganya ebirowoozo ku bikozesebwa, the unit turns to the question of complementary activities: ## ekitundu eky’okusomako kidda ku nsonga y’emirimu egikolebwa okuyambako: service projects, sports, arts and crafts, ## emirimu egy’obuweereza, emizannyo, eby’emikono, and the occasional special event. ## era n’oluusi omukolo ogwenjawulo. As explained in the unit, ## Nga bwekinnyonnyoddwa mu kitundu ky’okusomebwa kino, much will depend on the circumstances of each group in this respect, ## bingi bijja kwesigama ku mbeera za buli kibinja ku nsonga eno, and here the dynamic interplay ## era wano enkologana egenda ekyukakyuka between the universal and the particular ## wakati w’emiramwa n’ebikolebwa is brought into sharp focus. ## erambikibwa bulungi. The texts studied by junior youth ## Ebitabo ebisomeddwa abavubuka abato address themes and concepts drawn from the writings of the Faith that, ## bikwata ku miramwa n’ebirowoozo ebiggidwa mu biwandiiko by’Enzikiriza, as indicated above, have demonstrated their capacity ## nga bwe kiragiddwa waggulu, to enhance spiritual perception, develop the powers of thought and utterance, ## obusobozi bwabyo obw’okulinnyisa okutegeera okw’omwoyo, okukulaakulanya amaanyi g’okulowooza n’okwogera, and strengthen moral structures. ## era n’okunyweza ennambika y’empisa. Yet the way in which universal ideals and knowledge find practical expression ## Naye ate engeri endowooza ezibeerera wonna n’amagezi is necessarily shaped by the particular culture ## gye byeyubulira mu bikolwa bibangibwa obuwangwa bwennyini and the aspirations of its people. ## n’ebiruubirirwa by’abantu baabwo. For this reason, ## Ku lw’ensonga eno, the unit refrains from going beyond the presentation ## ekitundu eky’okusomako kyewala okuyingirira ebirala okuggyako okwanjula of a few principles and ideas related to complementary activities, ## empagi n’ebirowoozo ebikwatagana ku mirimu egikolebwa okuyambako, noting that these will need to emerge in accordance with local circumstances. ## nga kiraga nti bino bijja kwetaaga okuvaayo nga bisinziira ku mbeera z’ebitundu. Nevertheless, it is hoped that ## Naye nno, kisuubirwa nti service will be given emphasis in the implementation of the program, ## obuweereza bujja kuweebwa enkizo mu kussa mu nkola entegeka eno, for service, it is suggested, ## kubanga obuweereza, nga bwe kisuubirwa, unites the fulfillment of individual potential ## bugatta okutuukiriza obusobozi bwa buli muntu kinnoomu with the advancement of society and provides, ## wamu n’okugenda mu maaso okw’abantu era bussaawo, in this way, an arena in which ## mu ngeri eno, embeera ekigendererwa the twofold moral purpose mentioned earlier can manifest itself. ## ky’empisa ey’emirundi ebiri eyogeddwako waggulu gy’eyinza okweyolesaamu yennyini. The unit ends by discussing several matters ## Ekitundu eky’okusoma kyonna kikomekkerezebwa n’okukubaganya ebirowoozo ku nsonga related to the work of the animator, ## eziwerako ezikwatagana ku mulimu gw’omukubiriza, sharing insights into how to go about ## omuli okugabana amagezi mu ngeri helping a number of young people form a group, ## y’okuyamba abavubuka okutondawo ekibinja, how to conduct the first few meetings, ## engeri ey’okutuuza enkiiko entono ezisooka, and how to converse with parents about the nature of the program ## era n’engeri y’okwegera n’abazadde ku bikwata ku kigendererwa ky’entegeka and the progress of their sons and daughters. ## era n’okugenda mu maaso okwa batabani ne bawala baabwe. Indeed, the capabilities required to serve effectively as an animator ## Weewaawo, obusobozi obwetaagisa okuweereza obulungi ng’omukubiriza will develop over time, ## bujja kuvaayo mpolampola, and those pursuing this path of service ## era abeewaddeyo mu buweereza buno need not feel compelled, at the beginning, ## tebasaana kukitwala nti bawalirizibwa, ku ntandikwa, to offer the program in all of its dimensions. ## okussa mu nkola entegeka yonna nga bweri. One might start by implementing the study portion only, ## Omu ayinza okutandika n’okussa mu nkola ekitundu eky’okusoma kyokka, and progressively add other elements ## era n’agenda nga agattako ebitundu ebirala in keeping with growing experience. ## ebigendera awamu n’obumanyirivu nabwo obugenda bweyongera. It should be remembered that the materials of the Ruhi Institute ## Kisaana kijjukirwe nti eby’okukozesa ebya Ruhi Institute are principally concerned with capacity building ## ekigendererwa kyabyo ekisinga obukulu kwe kuzimba obusobozi a process conceived in terms of walking a path ## enteekateeka etegeerwa ng’okutambulira mu kkubo on which individuals are assisted in carrying out acts of service, ## abantu kinnoomu mwe bayambirwa mu kukola emirimu gy’obuweereza, gradually acquire the attributes needed to perform them, ## mpolampola bafuna obusobozi obwetaagisa okukola emirimu egyo, and eventually are able to accompany others ## era oluvannyuma lw’ekiseera basobola okuwerekera abalala in their efforts to follow a similar path. ## mu kuweefube waabwe ow’okutambulira mu kkubo lye limu. Life's Springtime ## Obulamu obw’Ekivubuka Ekiseera eky’enkizo mu bulamu bw’omuntu. Purpose: ## Ekiruubirirwa To gain an understanding of some of the characteristics ## Okusobola okutegeera ku bumu ku bubonero that are to distinguish youth, ## obunaatongola abavubuka, as a prerequisite for engaging junior youth ## ng’entandikwa y’okukwasaganya abavubuka abato in a program for their spiritual empowerment. ## mu ntegeka y’okubannyikiza mu by’omwoyo The period between the ages of twelve and fifteen ## Emyaka egyo wakati w’ekkumi neebiri n’ekkumi neetaano represents a special time in the life of an individual, ## kiseera kikulu nnyo mu bulamu bw’omuntu kinnoomu, for it is during these years that he or she leaves childhood behind ## kubanga gino gy’emyaka gy’aviira mu kubeera omwana omuto and undergoes profound change. ## era n’akyukira ddala. Not yet in the fullness of youth, ## Naye nno kubanga babeera tebannaba kufuukira ddala bavubuka, individuals in this age range are often referred to as "junior youth". ## abantu ababeera mu myaka egyo enfunda nnyingi bayitibwa “abavubuka abato”. Engaging junior youth in activities that seek ## Okukwasaganya abavubuka abato mu mirimu egikolebwa to enhance their spiritual and intellectual capacities ## olw’okulinnyisa obusobozi bwabwe mu by’amagezi ne mu by’omwoyo and prepare them to participate effectively ## era n’okubateekateeka okwenyigira obulungi in the affairs of their communities ## mu nsonga eziruma abantu ab’omu bitundu byabwe is a most significant act of service. ## kikolwa kya buweereza kikulu nnyo. The three units of this book focus ## Ebitundu ebisatu eby’ekitabo kino bissa omulaka on some of the concepts, skills, qualities, ## ku miramwa egimu, obukugu n’emitindo, and attitudes that experience has shown are required ## endowooza n’obumanyirivu by those wishing to implement the program ## abo abaagala okussa mu nkola entegeka for the spiritual empowerment of junior youth ## ku lw’okunnyikiza eby’omwoyo mu bavubuka abato recommended by the Ruhi Institute. ## Ruhi Institute by’emaze okusemba. The activities that make up the program ## Emirimu egiri mu ntegeka okutwalira are generally conducted in small groups at the local level. ## awamu gikolebwa mu bibinja ebitono ku musingi ogw’ebyalo. As the one animating the endeavors of such a group, ## Nga ggwe akubiriza ebikolebwa mu kibinja you will be seen as a mentor by several youngsters ## ng’ekyo abavubuka abato abawerako bajja kukulaba ng’eky’okulabirako, who, within a relatively short span of time, ## nga mu kiseera kitono ddala, will reach the age of fifteen, ## bajja kuweza emyaka ekkumi neetaano, the threshold of maturity, ## omugguukiriro gw’okufuukira ddala abantu abakulu, when they will assume new responsibilities. ## kye kiseera we batandikira okufuna obuvunaanyizibwa obuggya. In this first unit, ## Mu kitundu kino ekisooka, we will reflect not so much on the attributes of junior youth ## tetujja kufumiitiriza nnyo ku mbeera z’abavubuka abato but on the kind of young people ## wabula ne ku kikula ky’abavubuka that the writings of the Faith suggest ## ebiwandiiko by’Enzikiriza kye birowooza nti kye they should grow up to be. ## bandibadde babeera nga bakuze. What should become clear from the passages you will study ## Ekisaana okutegeerekeka okuva mu mboozi empavu ze mujja okusoma is that there are a number of characteristics ## ky’ekyo nti waliwo obubonero bungiko which are to distinguish every generation of youth ## obunaayawula buli mugigi gw’abavubuka and particular forces which must shape their lives. ## era n’amaanyi ag’enjawulo agateekwa okulambika obulamu bwabwe. It is quite possible of course, that ## Weewaawo kisobokera ddala nti you yourself are a young person ## ggwe kennyini oli muvubuka in your late teens or early twenties, ## mu myaka gyo egy’ekitiini oba mu myaka abiri egisooka, in which case the material presented in this unit ## mu ngeri nti ebikozesebwa ebyanjuddwa mu kitundu kino will offer you the opportunity ## bijja kukuwa omukisa to examine your own goals and priorities as well. ## okwetegereza ebiruubirirwa byo byennyini wamu n’ebyo eby’okusoosowaza. To begin, consider the group of junior youth ## Okusooka, lowooza ku kibinja ky’abavubuka abato with whom you will soon be working. ## ky’ogenda okukolagana nakyo mu biseera ebitali by’ewala. Over the next three years you will meet with them ## Mu bbanga ery’emyaka esatu egiddirira, ojja kubasisinkana every so often as a true friend ## enfunda eziwerako nga mukwano gwabwe owa nnamaddala and will assist them in studying and exploring ideas together, ## era ojja kubayamba mu kusoma n’okwetegereza ebirowoozo nga muli wamu, in planning and carrying out simple service projects, ## mu kuteekateeka n’okussa mu nkola emirimu gy’obuweereza emyangungu, and in reflecting on what they learn ## ne mu kufumiitiriza ku bye bayiga as a group from such experience. ## ng’ekibinja okuva mu bumanyirivu ng’obwo. It would be worthwhile for you to think ahead ## Kyandikubeeredde kya mugaso okusooka okulowooza to the end of that three-year period ## n’okwetegekera ebbanga ery’emyaka esatu when they will have completed the program. ## gye banaamala balyoke bakomekkereze entegeka eyo. The exercises below will help you ## Ebyokukola ebiweereddwa wammanga bijja kukuyamba to clarify for yourself the characteristics ## okukulambululira ggwe wennyini embeera which you hope will have been reinforced in the group ## z’osuubira okubeera nga zimaze okunywezebwa mu kibinja during that time ## mu kiseera ekyo and will have come to distinguish your young friends. ## era ezinaabeera nga ze zaawula mikwano gyo emito. Will the youth you envision be characterized by a high sense of purpose? ## Abavubuka abo b’olina mu birowoozo banaabeeranga n’empisa eziraga obukulu bw’ekigendererwa? What would they consider this purpose to be? ## Bandirowoozezza ekigendererwa kino kibeere kiruwa? On what do you hope they will focus their energies most? ## Osuubira amaanyi gaabwe banaagamalira ku ki okusingira ddala? What would motivate them to work for their ideals? ## Kiki ekyandiyinzizza okubasikiriza okukola olw’okutuukiriza endowooza zaabwe? How aware do you expect them to be of the challenges facing humanity today? ## Obasuubira kumanya kyenkana wa ku kusoomoozebwa okwolekedde abantu bonna olwa leero? Would they be convinced that they can actually contribute ## Olowooza bandimatidde nti nabo bayinza okuwaayo to making the world a better place? ## kye basobola ku lw’okufuula ensi eno okusingako w’eri. Below are several statements that reflect attitudes towards learning. ## Wammanga by’ebigambibwa nti biraga endowooza ku kuyiga. To what extent, do you hope, ## Osuubira will your young friends have acquired the attitudes ## mikwano gyo emito banaaba batuuse wa mu kutegeera endowooza implied by each statement? ## eziri mu buli kimu ku ebyo ebigambibwa? They would be studious ## Bandibadde baagala nnyo okusoma and would try to put into action what they learn. ## era n’okugezaako okussa mu nkola ebyo bye bayiga. They would have the habit of reflecting ## Bandibadde beemanyiza empisa ey’okufumittiriza on the results of their actions. ## ku ebyo ebiva mu bikolwa byabwe. They would have an open mind ## Bandibadde tebeekubiira mu ndowooza and would approach learning with humility. ## era bandibadde bakkiriza okuyiga mu bwetoowaze. They would have an ardent desire ## Bandibadde balina okwegomba okungi to cultivate their capacity to serve humanity. ## okukulaakulanya obusobozi bwabwe basobole okuweereza abantu bonna. They would yearn to achieve excellence ## Bandibadde bayaayaana okusukkuluma in whatever they do. ## mu buli kye bakola. They would be passionate ## Bandibadde baagala nnyo about the study of the sciences and the arts. ## okusoma ebya ssaayansi n’amasomo ag’obuwangwa. They would recognize ## Bandibadde bategeera the importance of sharpening their spiritual perception. ## obukulu bw’okutumbula okuteegera kwabwe mu by’omwoyo. They would derive as much joy from learning to work ## Bandibadde bafuna essanyu lingi nnyo okuvu mu kuyiga okukola for the progress of humanity ## ku lw’okugenda mu maaso okw’abantu bonna as they would from their own intellectual and spiritual growth as individuals. ## nga lye bandifunye okuva mu kukulaakulana kwabwe mu by’amagezi ne mu by’omwoyo. Which of the following statements describe ## Biki ku bigambo ebyogerwa wammanga ebinnyonnyola the way you hope the young people you have in mind will conduct themselves? ## engeri gy’osuubira abavubuka b’olowooza gye baneeyisaamu? Their standards would be more or less the same ## Omutindo gwabwe gwandibadde kumpi gwe gumu as those adopted by the generality of youth in the world. ## ng’ogwo abavubuka bonna mu nsi gwe beenyumiririzaamu. They would look in the popular media for standards to govern their lives. ## Bandinoonyezza mu mikutu emiganzi bafune omutindo ogw’okutambulizaako obulamu bwabwe. They would follow in the footsteps ## Bandikutte ekkubo of those who strive, despite formidable challenges, ## abo abalafuubana lye batambuliramu, newaakubadde nga lirimu okusoomoozebwa okw’amaanyi, to live according to high moral standards. ## basobole okutambuza obulamu obugendera ku mutindo gw’empisa ogwa waggulu. They would be able to detect ## Bandisobodde okumanya when their actions contradict their beliefs, ## ebikolwa byabwe we bikontanira n’enzikiriza zaabwe, if such contradictions arise. ## singa okukontana ng’okwo kubalukawo. They would believe in such ideals ## Banakkiririza mu biruubirirwa as the oneness of humankind, ## ng’obumu obw’abantu bonna, the equality of men and women, and justice, ## omwenkanonkano wakati w’abasajja n’abakazi, obwenkanya, but their actions would reflect more closely the accepted norms of a society that, ## naye ebikolwa byabwe byandiraze bulungi empisa ezikkirizibwa mu bantu nti, while proficient in the rhetoric of such ideals, ## wadde balina obusobozi mu kwogera ku biruubirirwa ng’ebyo, fails to uphold them in practice. ## naye balemererwa okubituukiriza mu nkola. They would forsake high standards ## Bandibadde baleka omutindo ogwa waggulu in order to live comfortably in a social environment ## bwebatyo basobole okubeera mu bulamu obweyagaza obw’abantu that does not uphold them. ## abatagulabamu mugaso. Below are several questions that will help you think about ## Wammanga by’ebibuuzo ebiwerako ebinaakuyamba okulowooza ku the implications of a pure and chaste life. ## makulu agali mu bulamu obulongoofu era obutukuvu. To what extent will the young people that you are imagining understand these implications? ## Abavubuka b’olina mu birowoozo banaategeera amakulu gano kyenkana wa? Would their conduct be frivolous? ## Enneeyisa yaabwe yandibadde ya kyegyo? Would they be attached to trivial and misdirected pleasures? ## Bandyemalidde mu masanyu agataliimu era agabuzaabuza? Would worldly pleasures distract them from their high purpose? ## Amasanyu ag’ensi gandibadde gabataataaganya ne gabaggya ku kigendererwa kyabwe ekikulu? Would they follow fashions and fads ## Bandibadde batwalirizibwa emisono n’emiyiito even when they are contrary to the standards of chastity? ## ne bwe bibeera nga bikontana n’omutindo ogw’obulongoofu? Would they think purity only means not having extramarital sex? ## Bandirowoozezza nti obulongoofu kitegeeza buteegatta mu bikolwa bya bwenzi kyokka? Would they exercise moderation in the way they dress? ## Bandibadde n’ensa mu nnyambala yaabwe? Would they exercise moderation in the way they speak? ## Bandibadde n’ensa mu njogera yaabwe? Would they exercise moderation in the activities they pursue for entertainment? ## Bandibadde n’ensa mu ebyo bye bakola olw’okwesanyusa? Would they be distinguished by their modesty and humility? ## Bandibadde baawufu olw’obuwombeefu n’obwetoowaze bwabwe? Would they be distinguished by their freedom from jealousy and envy? ## Bandibadde baawufu olw’obutaba na buggya n’effubitizi? Would they be distinguished ## Bandibadde baawufu by their purity, decency, and clean-mindedness? ## olw’obulongoofu bwabwe, empisa n’emmeeme ennungi? Would they be vigilant in controlling their lower passions? ## Bandibadde bassayo omwoyo mu kufuga okwegomba kwabwe okubi? Over the few years that you spend with them, ## Ebbanga ery’emyaka emitonotono ly’omala nga oli nabo, how strong do you hope the willpower of your young friends ## osuubira obumalirivu bwa mikwano gyo emitoo bunaaba bwenkana will have become to accomplish each of the following? ## wa mu maanyi okusobola okutuukiriza buli kimu ku bino wammanga? Resist temptations: ## Okulwanyisa ebikemo: Overcome challenges: ## Okuvvuunuka ebibasoomooza: Persevere in the face of tests and difficulties: ## Okufunvubira wakati mu bizibu ne mu kugezesebwa: Resist pressures that require them ## Okulwanyisa ebikemo ebibawaliriza to act contrary to high moral standards: ## okukola ebyo ebikontana n’empisa ennungi: Let us now turn to a few passages from the writings of the Faith ## Kaakano ka tusome ku bitundu by’emboozi ebitonotono okuva mu byawandiikbwa by’Enzikiriza and examine how they describe a youth. ## era twekenneenye engeri gye binnyonnyolamu omuvubuka. 'Abdu'l-Bahá states: ## 'Abdu'l-Bahá alambika nti: O loved ones of 'Abdu'l-Bahá! ## Abange mmwe abaagalwa ba 'Abdu'l-Bahá! Man's life has its springtime ## Obulamu bw’omuntu bulina ekiseera kyabwo eky’obuvubuka and is endowed with marvelous glory. ## era buweebwa ekitiibwa eky’ekitalo. The period of youth is characterized by strength and vigor ## Ekiseera ky’obuvubuka mwe muli amaanyi n’embavu and stands out as the choicest time in human life. ## era ekisingira ddala okubeera eky’oku ntikko mu bulamu bw’abantu. Therefore you should strive day and night ## Noolwekyo mwandirafuunbanye emisana n’ekiro so that endowed with heavenly strength, ## bwemutyo nga muwereddwa amaanyi agava mu ggulu, inspired with brilliant motives ## nga muluŋŋamizibwa ebigendererwa ebirungi ennyo and aided by His celestial power ## era nga mubeerwa amaanyi Ge and heavenly grace and confirmation, ## n’ekisa Kye ebiva mu ggulu wamu n’okukakasibwa you may become the ornaments of the world of humanity, ## mulyoke mufuuke ebyokwewunda eby’ensi y’abantu bonna, and preeminent among those ## era abasukkulumu mu abo who are initiated into true learning and the love of God. ## abayingizibwa mu kuyiga okutuufu era n’okwagala kwa Katonda. You must be distinguished amidst men ## Muteekwa okwawulibwa wakati mu bantu by your sanctity and detachment, ## ku lw’obutukirivu n’okwerekereza kwammwe, loftiness of purpose, magnanimity, ## ekigendererwa eky’ekitiibwa, obugabi, determination, noble-mindedness, ## obumalirivu, empisa ezisiimibwa, tenacity, the elevation of your aims ## obunyiikivu, okulinnyisa kw’ebiruubirirwa byammwe and your spiritual qualities; ## n’embeera zammwe ez’omwoyo; that you may become the means of exaltation and glory ## olwo musobole okufuuka amakubo ag’okugulumizibwa n’ekitiibwa for the Cause of God ## ku lw’Enzikiriza ya Katonda and the dawning-places of His heavenly bestowals; ## era n’ensibuko z’ebirabo Bye ebiva mu ggulu; that you may conduct yourselves ## olwo mulyoke mweyise in conformity with the counsels and exhortations of the Blessed Beauty ## ng’okubuulirirwa n’okukubirizibwa kw’Omubalagavu Eyaweebwa Omukisa may my life be offered up for His loved ones ## obulamu bwange buweebweyo ku lw’abaagalwa Be and by reflecting Bahá'í qualities and attributes, ## era mu kufumiitiriza ku bubonero n’embeera za Bahá’í, you may stand out distinguished from others. ## musobole okwawulwa okuva ku balala. 'Abdu'l-Bahá eagerly anticipates that ## 'Abdu'l-Bahá alina essuubi lingi nti each one of you may become even as a fearless lion ## buli omu ku mmwe ayinza okufuuka kale ng’empologoma enkambwe moving in the pastures of human perfection ## etambulira mu malundiro g’okutuukirira kw’obuntu and a musk-laden breeze wafting over the meads of virtue. ## era ng’empewo ejjudde akaloosa ng’ekuntira mu ttale ly’obulongoofu. Complete the following sentences on the basis of the above quotation: ## Maliriza emboozi zino wammanga ng’okozesa ekiwandiiko ekyo waggulu: The springtime of human life is endowed with marvelous glory. ## Ekiseera eky’obuvuka kiweebwa ekitiibwa eky’ekitalo. The period of youth is characterized by strength and vigor ## Ekiseera eky’obuvubuka mwe muli amaanyi n’embavu The period of youth stands out as the choicest time in human life. Ekiseera eky’obuvubuka ekisingira ddala okubeera eky’oku ntikko mu bulamu bw’abantu. During the period of youth we should strive day and night ## Mu kiseera eky’obuvubuka, twandirafuubanye emisana n’ekiro so that endowed with heavenly strength ## bwetutyo nga tuwereddwa amaanyi agava mu ggulu and inspired with brilliant motives, ## nga tulaŋŋamiziddwa ebigendererwa ebirungi ennyo we may become the ornaments of the world of humanity ## tusobola okufuuka ebyokwewunda eby’ensi eri abantu bonna. 'Abdu'l-Bahá eagerly anticipates that every youth may become even as a a fearless lion ## 'Abdu'l-Bahá alina essuubi lingi nti buli muvubuka ayinza okufuuka kale ng’empologoma enkambwe moving in the pastures of human perfection ## etambulira mu ddundiro g’okutuukirira kw’obuntu and a musk-laden breeze wafting over the meads of virtue. ## era ng’empewo ejjudde akaloosa ng’ekuntira mu ttale ly’obulongoofu. You have probably heard one expression or another of the popular belief ## Oyinza okuba nga owuliddeko ku njogera emu oba endala ku ndowooza eŋŋanzi that youth should focus on having fun, ## nti abavubuka bandyemalidde mu kwefunira ssanyu, for they will have to face the serious matters of life soon enough. ## kubanga mu kaseera mpaawo we kaaga bajja kwaŋŋanga ensonga ezisinga obukulu mu bulamu. Such a notion is clearly not in agreement with the above statement of 'Abdu'l-Bahá. ## Ekirowoozo ng’ekyo kirabikirawo nti tekikkiriziganya n’ebigambo bya 'Abdu'l-Bahá ebiri waggulu. What are some of the assumptions underlying this popular belief? ## Ebimu ku birowooza ebiwanirira endowoozo eno eŋŋanzi bye biruwa? Discuss this question with the group of friends ## Kubaganya ebirowoozo ku kibuuzo kino n’ekibinja ky’abeemikwano with whom you are studying today, ## b’osoma nabo olwaleero, and write your conclusions here. ## era owandiike wano by’owunzise nabyo. In the following prayer, 'Abdu'l-Bahá expresses some of the hopes He cherishes for youth: ## Mu ssaala eno wammanga, 'Abdu'l-Bahá alaga ebyo bye yandisuubidde mu bavubuka: O Thou kind Lord! ## Ayi Ggwe Mukama ow’ekisa! Graciously bestow a pair of heavenly wings ## N’obuwoonbeefu nkusaba owe omugogo gw’ebiwaawaatiro unto each of these fledglings ## buli kimu ku binyonyi bino ebito and give them spiritual power ## era obiwe amaanyi ag’omwoyo that they may wing their flight through this limitless space ## bwebityo bisobole okuseeyeeyeza mu lubaale olutakoma and may soar to the heights of the Abhá Kingdom. ## era bisobole okutumbiira bituuke waggulu mu Bwakabaka bwa Abhá. O Lord! Strengthen these fragile seedlings ## Ayi Mukama! Onyweze endokwa zino ennafu that each one may become a fruitful tree, verdant and flourishing. ## bwezityo buli emu esobole okufuuka omuti ogubala ebibala, omugimu era ogutinta. Render these souls victorious through the potency of Thy celestial hosts, ## Osobozese emyoyo gino okubeera emiwanguzi nga giyita mu maanyi g’eggye Lyo ery’omu ggulu, that they may be able to crush the forces of error and ignorance ## bwebatyo basobole okubetenta amaanyi g’obulimba n’obutamanya and to unfurl the standard of fellowship and guidance amidst the people; ## era n’okwanjuluza omutindo gw’okusseekimu n’okuluŋŋamizibwa wakati mu bantu; that they may, even as the reviving breaths of the spring, ## bwebatyo basobole, kale ng’empewo za ttoggo ezizaamu amaanyi, refresh and quicken the trees of human souls ## okuwummuza n’okuzuukusa emiti gy’emyoyo gy’abantu and like unto vernal showers ## era okufaananako n’enkuba ya ttoggo make the meads of that region green and fertile. ## bafuule ettale ly’ekitundu ekyo ekya kiragala era ekigimu. Thou art the Mighty and the Powerful, ## Ggwe Owoobuyinza era Owaamaanyi, Thou are the Bestower and the All-Loving. ## Ggwe Lugaba era Ayagala-bonna. Complete the following sentences on the basis of the above quotation: ## Maliriza emboozi zino wammanga ng’okozesa ekyawandiikibwa ekyo waggulu: 'Abdu'l-Bahá likens those in their early youth to fledglings ## 'Abdu'l-Bahá ageraageranya abo abali mu myaka emito ku binyonyi ebito in need of a pair of wings ## ebyetaaga omugogo gw’ebiwaawaatiro and asks God to give them spiritual power ## era asaba Katonda okubawa amaanyi ag’omwoyo He likens those in their early youth to fragile seedlings ## Ageraageranya abo abakyali mu myaka gyabwe emito ku endokwa ennafu and beseeches God to strengthen them ## era yeegayirira Katonda okubanyweza so that each one may become a fruit tree ## bwebatyo buli emu ku zo esobole okufuuka omuti ogubala ebibala He asks God to render them victorious that they may be able to crush ## Asaba Katonda okubafuula abawanguzi olwo basobole okubetenta the forces of error and ignorance ## amaanyi g’obulimba n’obutamanya and to unfurl the standard of fellowship and guidance amidst the people ## era n’okwanjuluza omutindo gw’okusseekimu n’okuluŋŋamizibwa wakati mu bantu; He prays that they may, even as the reviving breaths of the spring ## Yeegayirira nti basobole, kale ng’empewo za ttoggo ezizaamu amaanyi refresh and quicken the trees of human souls ## okuwummuza n’okuzuukusa emiti gy’emyoyo gy’abantu In the prayer, 'Abdu'l-Bahá asks God ## Mu ssaala, 'Abdu'l-Bahá asaba Katonda to bestow spiritual powers upon youth. ## okuwa abavubuka amaanyi ag’omwoyo. Which of the following do you associate with spiritual power? ## Biriwa ku ebyo wammanga by’okwataganya n’amaanyi ag’omwoyo? loftiness of purpose ## obukulu bw’ekigendererwa reliance on God ## okwesigama ku Katonda chastity ## obulongoofu slyness ## obukujjukujju competitiveness ## okuvuganya solidarity ## obumu upright character ## empisa enneesimbu worldly ambition ## okwegomba eby’ensi craving for social status ## okululunkanira ebifo eby’ekitiibwa love of God ## Okwagala kwa Katonda love of luxury ## okwagala eby’okwejalabya magnanimity ## obuntubulamu glamour ## okweragalaga determination to accomplish tasks ## obumalirivu mu kutuukiriza emirimu noble-mindedness ## emmeeme ennungi generosity ## obugabi desire to dominate others ## okwegomba okuwaŋŋama ku balala firmness and resolve ## obunywevu n’obuvumu humility ## obwetoowaze pride in one's accomplishments ## okwewaanawaana arrogance ## eggume purity of intention ## obulongoofu bw’ekigendererwa In the prayer, 'Abdu'l-Bahá asks God to enable youth ## Mu ssaala, 'Abdu'l-Bahá asaba Katonda okusobozesa abavubuka to crush the forces of error and ignorance. ## okubetenta amaanyi ag’obulimba n’obutamanya. Decide which of the following ## Salawo ku biki wammanga will assist youth in their struggle against such forces: ## ebinaayamba abavubuka mu kulwanyisa amaanyi ago: ability to discern right from wrong ## obusobozi bw’okulaba ekirungi n’ekibi ability to manipulate others ## obusobozi bw’okukozesa abalala ggwe by’oyagala ability to express profound ideas with clarity ## obusobozi bw’okunnyonnyola obulungi ebirowoozo ebikulu ennyo ability to recognize and overcome prejudice ## obusobozi bw’okutegeera era n’okuvvuunuka kyekubiira ability to put material means to proper use ## obusobozi bw’okukozesa obulungi ebintu ebikalu ability to control others in order to achieve one's personal goals ## obusobozi bw’ofuga abalala kikusobozese okutuukiriza ebigendererwa byo ability to control one's lower passions ## obusobozi bw’okufuga okwegomba okubi ability to contribute to unity of thought ## obusobozi bw’okuleetawo embeera y’okukkaanya ability to be impartial in one's judgment ## obusobozi bw’obutabeera na kyekubiira mu kulamula ability to promote justice ## obusobozi bw’okukulaakulanya obwenkanya In the prayer, 'Abdu'l-Bahá asks God to enable youth ## Mu ssaala, 'Abdu'l-Bahá asaba Katonda okusobozesa abavubuka to unfurl the standard of fellowship and guidance. ## okwanjuluza omutindo ogw’okusseekimu n’okuluŋŋamizibwa. Decide which of the following will assist youth in such efforts: ## Salawo biruwa ku bino wammanga ebinaayamba abavubuka mu kufuba ng’okwo: ability to establish bonds of friendship ## obusobozi bw’okunyweza enjegere z’omukwano ability to listen carefully to others ## obusobozi bw’okuwuliriza abalala n’obwegendereza ability to face difficulties with calm and composure ## obusobozi bw’okwaŋŋanga ebizibu mu bukkakkamu n’obuteefu ability to identify the faults and shortcomings of others ## obusobozi bw’okusonga ennwe mu nsobi n’ebitatuukiridde ku bantu abalala ability to overlook the faults and shortcomings of others ## obusobozi bw’okubuusa amaaso ensobi n’ebitatuukiridde eby’abalala ability to serve society selflessly ## obusobozi bw’okuweereza abantu awatali kwefaako ability to rejoice in the success of others ## obusobozi bw’okujagulizaako abalala bafune obuwanguzi ability to instill hope in others ## obusobozi bw’okuzza esuubi mu balala ability to cooperate with others ## obusobozi bw’okukolagana n’abalala ability to promote one's own interests with little regard for the well-being of others ## obusobozi bw’okutumbula omuntu bye yettanira nga tafuddeeyo ku bulungi bwa balala ability to promote the well-being of the community ## obusobozi bw’okutumbula embeera ennungi ey’abantu ab’omu kitundu The quotations we studied in the last two sections ## Ebyawandiikibwa bye tusomye mu bitundu ebibiri emabega give us insight into some of the characteristics that youth should possess. ## bitulaga bulungi empisa abavubuka ze basaanye okubeera nazo. Clearly by the time young people reach the age of fifteen, ## Awatali kubuusabuusa abavubuka we bawereza emyaka ekkumi neetaano, much will be expected of them. ## bingi ebijja okubasuubirwamu. Indeed, we know that the writings refer to the age of fifteen ## Weewaawo tukimanyi nti ebyawandiikibwa byogera ku myaka ekkumi neetaano as the beginning of maturity. ## ng’entandikwa yokubeera omuntu omukulu. It is at this age that Bahá'í laws ## Gino gye myaka amateeka ga Bahá’í, such as those related to prayer and fasting ## gamba ng’ago agakwata ku kusaba n’okusiiba become binding on the individual. ## we gakakatira ku muntu. About the transition to maturity, 'Abdu'l-Bahá states: ## Okuva mu buto okuyingira mu bukulu, 'Abdu'l-Bahá akwogerako bwati: The suckling babe passeth through various physical stages, ## Omwana omuwere ayonka ayita mu mitendera gy’enkyukakyuka egitali gimu egy’omubiri, growing and developing at every stage, ## ng’akula n’okukulaakulana ku buli mutendera, until its body reacheth the age of maturity. ## okutuusa omubiri gwe lwe gutuuka ku myaka egy’obukulu. Having arrived at this stage ## Ng’atuuse ku mutendera guno, it acquireth the capacity to manifest spiritual and intellectual perfections. ## afuna obusobozi bw’okwolesa okutuukirira mu by’omwoyo ne mu by’amagezi. The lights of comprehension, intelligence and knowledge become perceptible in it ## Ekitangaala eky’okutegeera, eky’amagezi n’okumanya kirabikira mu ye and the powers of its soul unfold. ## era n’amaanyi g’omwoyo gwe ganjulukuka. There are many thoughts about youth ## Waliwo ebirowoozo bingi ku bavubuka that can be examined in light of the above statement of 'Abdu'l-Bahá. ## ebiyinza okwekenneenyezebwa nga tusinziira ku bigambo ebyayogerwa 'Abdu'l-Bahá. Which of the following do you think apply to a fifteenyear-old person? ## Biruwa ku bino wammanga ggwe by’olowooza nti bikwata ku muntu ow’emyaka ekkumi neetaano? He has the spiritual capacity to reflect ## Alina obusobozi obw’omwoyo okufumiitiriza on the meaning of life and death. ## ku makulu g’obulamu n’okufa. She is able to consider profound themes ## asobola okulowooza ku miramwa emikulu ennyo only if they are clothed in the garb of fun. ## singa gibeera gyambaziddwa mu kyambalo eky’ekinyumu. He has the intellectual capacity to identify and analyze the forces ## Alina amaanyi g’obwongo okuzuula n’okusengejja amaanyi that are influencing his life. ## agafuga obulamu bwe. She has the capacity to carry out tasks diligently. ## Alina obusobozi obw’obukola emirimu n’obumalirivu. He has the spiritual capacity to overcome difficult challenges. ## Alina obusobozi bw’omwoyo okuvvuunuka okusoomoozebwa okuzibu. She has the capacity to hold classes for the spiritual education of children. ## Alina obusobozi bw’omwoyo okusomesa ebibiina eby’abaana abato ku bikwata ku by’omwoyo. He has the capacity to explain the teachings and principles of the Faith ## Alina obusobozi okunnyonnyola enjigiriza n’emiramwa egy’Enzikiriza with eloquence and conviction. ## bulungi nnyo era mu kwekakasa. She does not need parental support and love. ## Teyeetaaga buwagizi na kwagala kwa bazadde. He can assume responsibility for observing Bahá'í laws. ## Ayinza okukkiriza obuvunaanyizibwa obw’okugondera amateeka ga Bahá’í. She has the intellectual capacity to understand social processes. ## Alina obusobozi bw’omwoyo okutegeera ennambika y’embeera z’abantu He can engage in meaningful service to society. ## Ayinza okwenyigira mu buweereza obw’omugaso eri abantu. You may wish to memorize the prayer below. ## Oyinza okwagala okukwata obukusu essaala eno wammanga: 0 Lord! Make this youth radiant ## Ayi Mukama! Oyakaayakanye omuvubuka ono and confer Thy bounty upon this poor creature. ## era owe omukisa Gwo ekitonde kino ekinaku. Bestow upon him knowledge, grant him added strength at the break of every morn ## Omuwe amagezi, omwongere amaanyi buli lunaku nga busaasaana and guard him within the shelter of Thy protection ## era omukuumire mu kigo ky'obukuumi Bwo so that he may be freed from error, ## bwatyo asobole okwetakkuluza ku nsobi, may devote himself to the service of Thy Cause, ## asobole okwewaayo mu buweereza bw’Enzikiriza Yo, may guide the wayward, lead the hapless, ## asobole okuluŋŋamya abo abaawaba, free the captives and awaken the heedless, ## akulembere abanaku, anunule abawambe era agolokose abatafaayo, that all may be blessed with Thy remembrance and praise. ## olwo bonna balyoke baweebwe omukisa olw’okujjukirwa n'okutenderezebwa Kwo. Thou art the Mighty and the Powerful." ## Ggwe Owaamaanyi era Owoobuyinza. Certain physical, intellectual, and spiritual powers ## Amaanyi agamu ag’omubiri, ag’obwongo, era n’ago ag’omwoyo are brought into focus when young people cross the threshold ## geeyolesa abavubuka bwe babeera baakasuumuka of maturity at the age of fifteen. ## nga bawezezza emyaka ekkumi neetaano. Required to leave the attitudes, thoughts, and habits of childhood behind, ## Kubanga kibeera kibeetaagisa okuleka endowooza, ebirowoozo n’emize egy’obuto, they are to cultivate new capacities. ## balina okukuza amaanyi amapya. Channeling these powers into service to the Cause of God ## Okulambika amaanyi gano mu buweereza eri Enzikiriza ya Katonda is to begin in the prime of one's youth. ## kulina okutandikira ku ntikko y’obulamu bw’ekivubuka. Blessed is he who in the prime of his youth ## Aweereddwa omukisa oyo, nga ali ku ntikko y’obuvubuka bwe and the heyday of his life will arise to serve the Cause ## era ne mu makungula g’obulamu bwe, aligolokoka okuweereza Enzikiriza of the Lord of the beginning and of the end, ## ya Mukama ow’olubereberye era ow’enkomerero, and adorn his heart with His love. ## era n’ayambaza omutima gwe n’okwagala Kwe. The manifestation of such a grace ## Okwolesebwa okw’ekisa ng’ekyo is greater than the creation of the heavens and of the earth. ## kusingira ddala okutondebwa okw’eggulu n’ensi. Blessed are the steadfast and well is it with those who are firm. ## Baamukisa abo abatasagaasagana era beesiimye abo abanywevu. The service rendered to the Cause by each generation of youth ## Obuweereza abavubuka aba buli mugigi bwe bawa eri Enzikiriza is indispensable to its advancement. ## bwetaagisa nnyo mu kugenda kwayo mu maaso. Shoghi Effendi underscores the significance of the contribution that youth make: ## Shoghi Effendi assa essira ku bukulu bw’obuweereza abavubuka bwe bakola: It is on young and active Bahá'ís, like you, ## “Mu mmwe abavubuka Ababahá’í era abanyiikivu, that the Guardian centers all his hopes ## Omukuumi mw’atadde essuubi lye lyonna for the future progress and expansion of the Cause, ## ku lw’enkulaakulana n’okugaziwa kw’Enzikiriza mu biseera eby’omu maaso, and it is on their shoulders that ## era ku bibegabega byabwe he lays all the responsibility for the upkeep ## kw’ateeka obuvunaanyizibwa bwonna ku lw’okuwanirira of the spirit of selfless service among their fellow-believers. ## omwoyo gw’obuweereza obutaliimu kwebalirira wakati mu bakkiriza bannaabwe. Without that spirit no work can be successfully achieved. ## Awatali mwoyo guno tewali mulimu guyinza kutuukirizibwa. With it triumph, though hardly-won, is but inevitable. ## Bwe gubeerawo, newaakubadde ng’okuwangula kubeera kuyita mu bizibu, obuwanguzi tebwebeereka. As to those characteristics that make youth ## Ku kikwata ku mbeera ezisobozesa abavubuka specially suited for the field of service, ## naddala okusaanira okukola emirimu gy’obuweereza, the Universal House of Justice in a message ## Ennyumba ey'Ensi Yonna ey'Obwenkanya mu bubaka bwayo to all National Spiritual Assemblies writes: ## eri Enkiiko ez'Omwoyo ez’Amawanga gonna ewandiika nti: The endurance of youth under arduous conditions, ## Obusobozi bw’abavubuka mu kugumira embeera enzibu, their vitality and vigor, okubeera n’embavu wamu n’amaanyi, and their ability to adapt themselves to local situations, ## era n’obusobozi bwabwe okwemanyiiza amangu embeera ze beesangamu, to meet new challenges, ## okwaŋŋanga okusomoozebwa okupya, and to impart their warmth and enthusiasm to those they visit, ## era n’okuleetawo ebbugumu wamu n’essanyu eri abo be bakyalira, combined with the standard of conduct upheld by Bahá'í youth, ## nga bagaseeko n’omutindo gw’enneeyisa oguwanirirwa abavubuka Ababahá’í make them potent instruments ## bibafuula abakozi ab’amaanyi ennyo for the execution of the contemplated projects. ## mu kumaliriza emirimu egiteekebwateekebwa okukolebwa mu biseera eby’omu maaso. Indeed, through these distinctive qualities ## Weewaawo, nga beeyamba obukugu buno obwenjawulo they can become the spearhead of any enterprise ## bayinza okufuuka abakulembeze mu mulimu gwonna and the driving force of any undertaking in which they participate, ## era amaanyi agali emabega w’omulimu gwonna abavubuka mwe beenyigira, whether local or national.## gubeere gwa ku kyalo oba gwa ggwanga. Complete the following sentences on the basis of the above quotations: ## Maliriza emboozi zino wammanga nga weesigama ku kyawandiikibwa ekyo waggulu: Those who arise to serve the Cause of God in the prime of their youth ## Abo abagolokoka okuweereza Enzikiriza ya Katonda mu maanyi g’obuvubuka bwabwe and adorn their hearts with His love are potent workers. ## era ne bambaza emitima gyabwe n’okwagala Kwe abakozi ab’amaanyi ennyo. The responsibility for the upkeep of the spirit of selfless service ## Obuvunaanyizibwa bw’okukuuma omwoyo gw’obuweereza obutaliimu kwebalirira among their fellow-believers ## wakati mu bakkiriza bannaabwe bwa rests on their shoulders ## ku bibegabega byabwe Without the spirit of selfless service, ## Awatali mwoyo guno ogw’obuteebalira, whose upkeep rests on the shoulders of young and active Bahá'ís, ## ng’okuwanirirwa kwagwo kuli ku bibegabega by’abavubuka Ababahá’í abanyiikivu, no work can be successfully achieved. ## tewali mulimu guyinza kutuukirizibwa. the triumph of the Cause, though hardly-won, is but inevitable ## obuwanguzi bw’Enzikiriza, newaakubadde kwa bugubi, obuwanguzi tebwebeereka. Through their distinctive qualities ## Nga beeyamba obukugu bwabwe obwenjawulo youth can become the spearhead of any enterprise ## abavubuka bayinza okufuuka abakulembeze mu mulimu gwonna A number of concepts are generally associated with the services performed by youth, ## Endowooza eziwerako okutwalira awamu zikwanaganyizibwa n’obuweereza obukolebwa abavubuka, among them spontaneity, excitement, ## nga muno mwe muli ekinyegenyege, okucamuukirira, and the freedom to pursue ## era n’eddembe ly’okukozesa whatever possibilities capture the imagination. ## emikisa egya buli ngeri egimuggira mu birowoozo. While there is validity in associating these concepts with service, ## Newaakubadde kirungi okukwanaganya endowooza zino n’obuweereza, we should exercise care not to overemphasize them. ## tusaana okwegendereza obutazizimbulukusa. It is all too easy to fall into the habit ## Kyangu nnyo okwemanyiiza okutwala of reducing the activities of youth to a series of exciting events ## emirimu gy’abavubuka ng’ebikolwa eby’okukyamuukirira and neglecting the value of understanding the nature of process ## ne tusuula ttayo obukulu bw’okutegeera ennono y’enkola and the need to learn the discipline of systematic action. ## era n’obwetaavu bw’okuyiga empisa y’okukola omulimu omuteeketeeke obulungi. Together with your friends studying this course, ## Ng’oli wamu ne mikwano gyo bwe musoma kkoosi eno, think of some acts of service to be undertaken by youth ## mulowoozeeyo ku bikolwa ebimu eby’obuweereza ebinaakolebwa abavubuka that contribute directly to one of the systematic processes ## nga biyamba butereevu ku emu ku nteekateeka eramibikiddwa obulungi through which the Faith advances, ## Enjigiriza mw’eyita okululaakulana, for example, the spiritual education of children, ## gamba nga, okuyigirizibwa kw’abaana abato ku by’omwoyo, the consolidation of community life, ## okunywezebwa kw’obulamu bw’abantu ab’omu kitundu, and the development of human resources. ## era n’okukulaakulanya obusobozi bw’abantu. Are not these activities conducive to joy? ## Ebikolwa bino tebireeta essanyu lingi? Do they not allow for the appropriate degree of spontaneity? ## Tebissaawo mwagaanya ogw’ekinyegenyege ekisaanidde? We often hear that the period of youth is a time of preparation. ## Enfunda nnyingi tuwulira nti ekiseera ky’obuvubuka kibeera kiseera kya kweteekateeka. This statement is true indeed. ## Ekigambibwa kino wamma ddala kituufu. Referring to the changes needed in the world today, ## Ng’ejuliza ku nkyukakyuka ezeetaagibwa mu nsi yonna leero, the Universal House of Justice writes that ## Ennyumba ey’Ensi Yonna ey’Obwenkanya ewandiika nti: the transformation which is to occur in the functioning of society ## “enkyukakyuka erina okubaawo mu bantu abakulaaklana mu butuufu will certainly depend to a great extent ## ejja kwesigama nnyo on the effectiveness of the preparations ## ku kweteekateeka okulungi the youth make for the world they will inherit. ## abavubuka kwe bakolera ensi gye balisikira. What we should ask, then, is how ## Kale nno, kye tulina okubuuza y’engeri young people can best prepare themselves ## esingira ddala abavubuka gye bayinza okweteekateemu for the responsibilities they will have to shoulder. ## ku lw’obuvunaanyizibwa bwe balyetikka. Not infrequently, this question gives rise to others ## Emirundi si mitono, ekibuuzo kino kisumulula ebirala concerning the relationship between studies ## ebikwata ku nkolagana eri wakati mu by’okusoma whether academic, vocational, or professional ## eby’amagezi ag’omu mutwe, eby’emikono, oba eby’ekikugu and service to the Faith. ## era n’obuweereza eri Enzikiriza. Specifically, it is sometimes not clear how much energy ## Ekikulu kiri nti, oluusi tekitegeerekeka maanyi genkana wa young people should devote to each. ## abavubuka ge bandimalidde ku buli kimu. One extreme is to advise youth to dedicate themselves fully to their education ## Engeri emu kwe kuwa abavubuka amagezi beemalire ku misomo gyabwe and to wait until they have gained more life experience ## era balinde okutuusa nga bamaze okweyongera okufuna obumanyirivu ku nsonga z’obulamu before becoming seriously engaged in one or more areas of service. ## nga tebannaba kwemalira nnyo mu buweereza obw’engeri emu oba endala. The other extreme is to encourage them to forgo any formal education ## Engeri endala kwe kubakubiriza okwerekereza emisomo emirambulukufu and to spend their energies, ## olwo bakozese amaanyi gaabwe, especially at this time of opportunity, ## naddala mu kiseera kino ekirimu emikisa, entirely in the field of service. ## mu kisaawe eky’obuweereza. Both of these extremes, of course, should be avoided. ## Weewaawo, engeri zino zombi zandisaanye okwewalibwa. Below are a few quotations from the writings ## Wammanga bye byawandiikibwa ebitonotono okuva mu biwandiiko to help you think through this set of issues. ## bikuyambe okweyongera okutegeera ensonga zino: That service should be central to the life of every youth ## Nti obuweereza busaanye okubeera ensonga esinga obukulu eri obulamu bwa buli muvubuka is clear from many passages, ## kitegeerekeka okuva mu bitundu by’ebiwandiiko, such as the following written on behalf of the Guardian: ## gamba nga bino wammanga ebyawandiikibwa ku lw’Omukuumi: The youth should become severed from all things of the world and, ## Abavubuka basaana okwekutula ku bintu byonna eby’ensi era, filled with the dynamic power of the Holy Spirit, ## nga bajjuziddwa amaanyi agakyusa ag’Omwoyo Omutukuvu, arise to spread the Message and quicken the hearts. ## bagolokoke okubunyisa Obubaka era n’okuzuukusa emitima. This next passage written on behalf of Shoghi Effendi ## Ekitundu kino ekiddirira ekyawandiikibwa ku lwa Shoghi Effendi refers to the need for youth to develop ## kyogera ku bwetaavu bw’abavubuka okukulaakulanya their intellectual and spiritual capacities ## obusobozi bwabwe mu magezi ag’obwongo wamu n’obwo obw’omwoyo as part of their preparation for the future: ## ng’ekimu ku ebyo ebirina okubaawo mu kweteekateekera ebiseera byabwe eby’omu maaso. His hope, as well as that of the friends, ## Essuubi lye, era n’eryo ery’abeemikwano, is that you should increase both in number and spirituality. ## liri nti musaana okweyongera mu bungi ne mu by’omwoyo. The future of this Cause, ## Ebiseera eby’omu maaso eby’Enzikiriza eno, which is so dear to us all, ## ey’omuwendo ennyo eri ffe ffenna, depends upon the energy and devotion of the rising generation. ## byesigama ku maanyi n’okwewaayo kw’omugigi guno oguyimuka. It is you who before long will be called ## Mu bbanga eritali ly’ewala mmwe mujja okuyitibwa to shoulder its responsibilities and undertake its spread. ## mwetikke obuvunaanyizibwa bwayo era n’okugibunyisa. To do that, however, you ought to be well equipped. ## Naye nno, okukola ekyo musaana okwenyweza obulungi. You ought to have your intellectual as well as spiritual side equally developed. ## Musaana okukulaakulanya eby’amagezi ag’omu mutwe wamu n’ebyomwoyo mu kyenkanyi. A letter written by the Universal House of Justice further explains: ## Ebbaluwa eyawandiikibwa Ennyumba ey’Ensi Yonna ey’Obwenkanya eyongera n’ennyonnyola nti: For any person, whether Bahá'í or not, ## Omuntu yenna, abeere Mubahá’í oba nedda, his youthful years are those in which ## emyaka gye egy’obuvubuka gy’egyo he will make many decisions which will set the course of his life. ## mwalisalirawo ku nsonga nnyingi ezirirambika ekkubo ly’obulamu bwe. In these years he is most likely to choose his life's work, ## Mu myaka gino mw’alabikira okulonda omulimu gw’obulamu bwe, complete his education, begin to earn his own living, ## okumaliriza emisomo gye, okutandika okwebeezaawo, marry and start to raise his own family. ## okuwasa atandike okufuna amaka ge ku bubwe. Most important of all, ## Ekisingira ddala obukulu, it is during this period that the mind is most questing ## kino kye kiseera amagezi mwe gasinga okunoonyereza and that the spiritual values that will guide the person's future behavior are adopted. ## era nti mwe mufunirwa empagi z’omwoyo eziriruŋŋamya ebiseera by’omu maaso eby’omuntu. And another letter written on behalf of the House of Justice ## Ate ebbaluwa endala eyawandiikibwa ku lw Ennyumba ey’Obwenkanya provides the following relevant guidance: ## ewa okuluŋŋamya okusaanidde wammanga: Many youth have found that dedicating a period of service to the Faith, ## Abavubuka bangi bakizudde nti okuwaayo ekiseera mu buweereza eri Enzikiriza, either in their own countries or abroad, ## mu nsi zaabwe zennyini oba mu nsi endala, is an excellent means of gaining knowledge and experience, ## libeera kkubo essukkulumu ery’okufunamu amagezi n’obumanyirivu, setting the stage for a life of devotion to the Cause. ## ebissaawo omusingi ogw’obulamu obw’okwewaayo eri Enzikiriza. However, care should be taken to ensure that, ## Naye nno, kisaana okwegenderezebwa okukakasa nti, in an effort to help youth reach greater heights of service, ## mu kufuba okuyamba abavubuka okweyongera ennyo mu buweereza, they are not prompted to disregard the need ## tebasikirizibwa kusuula ttayo obwetaavu to prepare themselves for the future. ## bw’okweteekateekera ebiseera eby’omu maaso. A period of full-time service to the Faith ## Weewaawo, ekiseera eky’obuweereza obudde bwonna eri Enzikiriza can, of course, be a valuable component of their preparation. ## kiyinza okubeera ekitundu eky’omuwendo mu kweteekateeka kwabwe. Whether they are at a point in their studies or careers ## Bwe babeera nga baliko we batuuse mu misomo gyabwe oba mu mirimu where they can undertake such a service ## we bayinza okwenyigira mu buweereza is a matter which has to be determined on a case-by-case basis, ## ng’obwo ebeera nsonga erina okusalwawo nga esinziira ku mbeera kinneemu, through consultations with parents, ## ng’eyisibwa mu kukubaganya ebirowoozo n’abazadde, friends and the institutions of the Faith. ## abeemikwano n’ebitongole by’Enzikiriza. In all cases, ## Mu mbeera zonna, obtaining an education within one's range of possibilities ## okufuna obuyigirize obugya mu busobozi bw’omuntu and acquiring a trade or profession with which to earn one's livelihood ## era n’okufuna omulimu ogw’obusuubuzi oba ogw’ekikugu okufuna ekigulira magala eddiba must be given due importance. ## eteekwa okulowoozebwako ennyo. Yet to define the fruitful years of youth exclusively ## Naye ate okutunuulira emyaka gy’obuvubuka egivaamu ebibala as a stage of preparation ## ng’omutendera gw’okweteekateeka kyokka would be to overlook the creative energies ## kubeera kubuussa maaso amaanyi ag’okuyiiya which are available to youth in such abundance. ## abavubuka ge balina mu bungi. After all, so many of the early heroes of the Faith ## Wadde guli bwegutyo, bangi ddala ku bazira ab’Enzikiriza abaasooka were young men and women who arose to accomplish the greatest of deeds ## baali bavubuka abasajja n’abakazi abaagolokoka okutuukiriza ebikolwa ebyali eby’ekitalo ennyo in the path of their Beloved. ## mu kisinde ky’Omwagalwa waabwe. Now, write a brief statement that reflects your understanding ## Kaakano, wandiika ebigambo ebitonotono ebiraga okutegeera kwo of what it means for the period of youth to be a time of preparation. ## ku kiki kye kitegeeza ekiseera ky’obuvubuka okubeera ekiseera eky’okweteekateeka. No doubt the statement you wrote in the last section ## Tewali kubuusabuusa ebigambo by’owandiise mu kitundu ekiwedde stresses how important it is for youth ## biggumiza nga bwe kiri ekikulu abavubuka to prepare themselves adequately for the world ## okweteekerateekera obulungi ensi they will inherit by receiving an academic education ## gye balisikira nga bafuna okuyigirizibwa amagezi ag’omu mutwe or training in a vocation or profession. ## oba okutendekebwa mu mulimu ogw’emikono oba ogw’ekikugu. But you surely also noted that service to the Cause ## Naye ate ddala wakirabye nti obuweereza eri Enzikiriza cannot be "put on hold" while one studies. ## tebuyinza “kuyimirizibwa” omuntu bw’abeera nga akyasoma. Such an attitude tends to perpetuate itself into the future as one gets older, ## Endowooza ng’eyo ekyayinza okweyongera ne yebbululira mu biseera eby’omu maaso omuntu nga bw’agenda yeeyongera okukula, and one can end up waiting all one's life ## era omuntu ayinza okumala obulamu bwe bwonna ng’alindirira embeera entuufu for the right conditions in order to begin to serve in earnest. ## olwo alyoke atandike okuweereza n’obunyiikivu. This view of the relationship between studies and service ## Endowooza eno ekwatagana eri wakati w’emisomo n’obuweereza can arise when education is defined in terms of book learning alone. ## eyinza okuvaayo ebyenjigiriza bwe bibeera birambikiddwa ng’okuyiga okuva mu bitabo kwokka. When instead we see service as an arena ## Naye ate bwe tutunuulira obuweereza ng’ekisaawe amagezi in which knowledge is applied and the intellect developed, ## gye gateekebwa mu nkola era n’obwongo mwe buzimbibwa, this kind of thinking is readily avoided, ## endowooza ey’engeri eno yeewalibwa mu bwangu, and service is considered not only part of, but central to, ## era obuweereza ne butalowoozebwa ng’ekitundu obutundu kyokka wabula ng’entabiro any sound process of preparation for the future. ## y’enteekateeka ennuŋŋamu ey’okweteekateekera ebiseera eby’omu maaso. Indeed, when service to the Cause begins in the prime of one's youth, ## Weewaawo, obuweereza eri Enzikiriza bwe butandikira ku ntikko y’obulamu bw’omuntu obw’ekivubuka, it becomes a guiding principle throughout all of life, ## bufuuka empagi eruŋŋamya ebbanga ly’obulamu bwonna, enabling one to chart a proper course and keep one's direction clear. ## ng’esobozesa omuntu okuteekateeka olugendo olutuufu era n’okumanya obulungi omuntu gy’abeera agenda. This realization leads naturally to questions ## Okutegeera kuno kututuusa ku bibuuzo about the kind of preparation youth require ## ebikwata ku ngeri y’okweteekateeka abavuvuka kwe beetaaga basobole to enhance their capacity for service. ## okulinnyisa obusobozi bwabwe obw’obuweereza. It would be easy to think that, ## Kyandibadde kyangu okulowooza nti, by attending the various gatherings of the Bahá'í community, ## nga beetaba mu nkuŋŋaana ezitali zimu ez’Ababahá’í mu bifo gye babeera, including those which satisfy their natural desire ## nga muno mw’otwalidde n’ezo ezimatiza okwegomba kwabwe okw’obutonde to have fun together, ## okw’okusanyukira awamu, young people will develop their capacities ## abavubuka bajja kukulaakulanya obusobozi bwabwe and prepare themselves adequately for a life of service. ## era n’okweteekerateekera obulungi obulamu obw’obuweereza. Yet the writings suggest that such an informal educational process, ## Naye ate ebyawandiikibwa biwa ekifaananyi nti enteekateeka y’ebyenjigiriza etali nnambike, while necessary, is not sufficient. ## wadde yeetaagisa, ebeera temala. If we look carefully at his communications, ## Bwe twetegereza obulungi ebiwandiiko bye we see that Shoghi Effendi expresses the hope that ## tukiraba nti Shoghi Effendi alaga essuubi nti youth will become "well educated and trained" in the teachings ## abavubuka bajja kufuuka abo “abayigirize era abatendeke obulungi” mu njigiriza and will acquire a "thorough" and "sound" knowledge of the Faith. ## era bajja kufuna amagezi agali mu Nzikiriza “amannyikivu” era “ageesigibwa”. In addition, he encourages them to learn ## Ekirala, abakubiriza okuyiga through "active, wholehearted and continued participation" ## nga “bayita mu kwetaba okutasalako era okw’okweweerayo ddala mu bunyiikivu” in the activities of their communities. ## mu mirimu gy’abantu ab’omu bitundu byabwe. In this connection, ## Mu buufu buno, he explains that community life provides ## annyonnyola nti obulamu obw’awamu obw’abantu ab’omu kitundu buwa "an indispensable laboratory," ## “eggezesezo eritabulawo”, where young people can ## abavubuka mwe basobolera "translate into living and constructive action the principles" ## “okussa mu nkola empagi ennuŋŋamu” they glean from study of the Faith. ## ze bafuna okuva mu bye basoma ku Nzikiriza. It is in "becoming a real part of that living organism", ## Akiraga nti kiva mu “kufuuka kitundu kyennyini eky’obulamu obwo” he indicates, that they can ## olwo ne balyoka basobola "catch the real spirit which runs throughout the Bahá'í Teachings". ## “okukwatibwako omwoyo gwennyini ogusangibwa wonna mu Njigiriza ya Bahá’í”. Thus, a formal educational process is needed ## Bwekityo, enteekateeka y’ebyenjigiriza ennambike obulungi yeetaagisa to help young people equip themselves for service, ## okuyamba abavubuka okwenyweza ku lw’obuweereza one that is embedded in the reality of community life. ## obwo obuteekwa okubeera mu bulamu bw’abantu ab’omu kitundu. Activity for the sake of activity, ## Okukola ku lw'okukola obukozi, study for the sake of study, ## okusoma ku lw'okusoma obusomi, does not meet the requirement. ##tebituukana n'ekyo ekibeera kyetaagisa. Many messages of the Universal House of Justice speak in similar terms. ## Obubaka obungi obw’Ennyumba ey'Ensi Yonna ey'Obwenkanya bwogera mu ngeri y’emu. one message makes clear, ## Obubaka obwawandiikibwa olumu bukitangaaza nti Understanding increases greatly, when study and service are joined . ## okutegeera kweyongera nnyo okusoma n’okuweereza bwe bigattibwa and carried out concurrently ## era ne bissibwa mu nkola mu kiseera kye kimu. There, in the field of service, knowledge is tested, ## Eyo, mu kisaawe eky’obuweereza, amagezi gagezesebwa, questions arise out of practice, ## ebibuuzo bivaayo mu bikolebwa, and new levels of understanding are achieved. ## era amadaala amapya ag’okutegeera gatuukibwako. In countries across the globe ## Mu nsi nyingi okwetooloola ensi yonna training institutes have been established ## amatendekero gagguddwawo for the explicit purpose of developing the human resources of the Cause ## ku lw’ekigendererwa ekitegeerekeka eky’okukulaakulanya kw’abantu olw’Enzikiriza through a formal course of study. ## nga gayita mu kkoosi z’okusoma entongole. Growing numbers of people everywhere ## Abantu bangi wonna bagenda beeyongera are engaged in a systematic educational process ## okwenyigira mu nteekateeka y’ebyenyigiriza ennuŋŋamu kibasobozese to increase their capacity for service, ## okulinnyisa obusobozi bwabwe obw’obuweereza, and youth have consistently remained in the forefront ## era abavubuka ekiseera kyonna banyweredde ku mwanjo of this process of preparation. ## gw’omutendera guno ogw’okweteekateeka. Regarding the agency of the training institute, ## Ku bikwata ku kitongole ky’ettendekero, one letter written on behalf of the House of Justice explains: ## ebbaluwa emu eyawandiikibwa ku lw’Ennyumba ey'Obwenkanya ennyonnyola bweti: It strives to engage the individual in an educational process ## Kirafuubana okusikiriza omuntu kinnoomu okwenyigira mu nteekateeka y’ebyenjigiriza, in which virtuous conduct and self-discipline are developed ## nga muno, empisa ennungi n’okwefuga mwe bikulaakulanyizibwa in the context of service, ## mu mbeera y’obuweereza, fostering a coherent and joyful pattern of life ## omuli okutumbula embeera y’obulamu obw’essanyu era ey’okutabagana obulungi, that weaves together study, worship, teaching, community building ## eruka awamu okusoma, okusinza, okusomesa, okuzimba abantu ab’omu kitundu, and, in general, involvement in other processes ## era, mu kutwalira awamu, okwenyigira mu nteeketeeka endala that seek to transform society. ## ezigenderera okuleetawo enkyukakyuka mu mbeera z’abantu. At the heart of the educational process ## Mu ntabiro y’enteekateeka y’ebyenjigiriza is contact with the Word of God, ## kwe kusisinkana Ekigambo kya Katonda, whose power sustains every individual's attempts ## amaanyi gaakyo nga ge gawanirira okufuba kwa buli muntu kinnoomu to purify his or her heart ## okutukuza omutima gwe and to walk a path of service with 'the feet of detachment'. ## era n’okutambulira mu kisinde eky’obuweereza “n’ebigere eby’okwerekereza. Another letter written on behalf of the House of Justice states: ## Ebbaluwa endala eyawandiikibwa ku lw’Ennyumba y'Obwenkanya ekirambika nti: the courses of the institute are intended ## zi kkoosi z’ettendekero zigendereddwamu to set the individual on a path ## okulambika omuntu kinnoomu mu kisinde in which qualities and attitudes, skills and abilities, ## ky’ebisaanyizo n’endowooza, obukugu n’obusobozi, are gradually acquired through service ## mwe bifunirwa mpolampola nga biyisibwa mu buweereza —service intended to quell the insistent self, ## – obuweereza obugenderera okumalawo okwerowoozaako okutakoma, helping to lift the individual out of its confines ## okuyamba okununula omuntu okuva mu busibe bwakwo and placing him or her in a dynamic process of community building. ## era n’okumussa mu nteekateeka ereeta enkyukakyuka mu kuzimba abantu ab’omu kitundu. And, referring to the contingents of young people around the world, ## Era, ng’eyogera ku bibiina by’abavubuka okwetooloola ensi yonna, the House of Justice writes: ## Ennyumba y'Obwenkanya ewandiika bweti: Irrespective of particulars, they will, one and all, ## Nga tetufuddeyo ku kinonakiri, bonna awamu, share in the desire to dedicate their time and energy, bagabana mu kwegomba kwabe okuwaayo obudde n’amaanyi gaabwe, talents and abilities, ## talanta n’obusobozi, to service to their communities. ## mu buweereza bwabwe eri abantu abali mu bitundu byabwe. Many, when given the opportunity, will gladly ## Bangi, bwe babeera baweereddwa omukisa, n’essanyu bajja devote a few years of their lives ## kuwaayo emyaka emitonotono egy’obulamu bwabwe to the provision of spiritual education to the rising generations. ## mu kusomesa eby’omwoyo eri emigigi egigenda givaayo. In the young people of the world, then, ## Bwekityo, mu bavubuka ab’ensi yonna lies a reservoir of capacity ## mulimu etterekero ly’obusobozi to transform society waiting to be tapped. ## ery’okukyusa embeera z’abantu eririndiriddwa okusumululwa. And the release of this capacity ## Era okusumululwa kw’obusobozi buno should be regarded by every institute as a sacred charge. ## kusaana kutunuulirwe buli ttendekero ng’obuvunaanyizibwa obutukuvu. As we saw in the two preceding sections, ## Nga bwe twalaba mu bitundu ebibiri ebiwedde, we have to be mindful when considering any situation ## tulina okubeera abeegendereza nga tulowooza ku mbeera yonna not to break it apart in such a way that ## eriwo tuleme okugimenyamenyamu we begin to compartmentalize aspects of our lives, ## tutuuke n’okussa embeera z’obulamu bwaffe mu matuluba agenjawulo, which can lead to unnecessary contradictions. ## ekiyinza okuleetawo obukuubagano obuteetaagisa. In general, the human mind has a tendency ## Okutwalira awamu, omuntu ayanguyirwa nnyo to fragment the world it encounters. ## okulowooza ku bintu by’asisinkana mu nsi mu bitundutundu. Reality—physical, social, and spiritual ## Obulamu bwennyini – obw’omubiri, obw’enkolagana n’abalala, n’obwo obw’omwoyo is too vast to be understood in its entirety, ## bugazi nnyo era bwebutyo tebuyinza kutegeerekeka mu bujjuvu bwabwo. It is not unreasonable, then, to break it up ## Kale nno, si kya bwewussa okubwawulayawulamu in order to understand it in parts. ## kimusobozese okubutegeera mu butundutundu. However, when this is done ## Naye nno, kino bwe kikolebwa without taking into account the wholeness of reality, ## nga obulamu tebulowoozeddwako ng’ekitole, difficulties arise. ## obuzibu bubalukawo. Conflicts among people of different races, colors, ## Obukuubagano wakati mu bantu ab’embala, langi, nationalities, and religions ## amawanga, n’amadiini ebyenjawulo that can emerge from a fragmented conception of existence are examples of some of the problems ## byakulabirako ebya kalumanywera ayinza okubalukawo ng’ava mu ndowooza ekwata ku bulamu erowooleza mu kwawulayawula —for the oneness of humanity is real, ## -kubanga obumu bw’abantu bonna bwe bulamu obwa nnamaddala, and its division along racial, ethnic, and national lines ## era okutemwatemwamu kwabwo nga kugendera ku mbala y’abantu, ebika, n’amawanga, a product of the human mind ## kibeera kibala kya ndowooza y’obuntu and the result of historical circumstances. ## n’engeri ebyafaayo gye bibadde bijja bibaawo. If we are not careful ## Singa tetubeera beegendereza and end up adopting such a fragmented approach to our lives, ## ne twesanga nga tupakudde empisa ey’okwawulayawula mu bulamu bwaffe, we can create all kinds of dichotomies ## tuyinza okutondawo embeera zonna ez’obutakkiriziganya enfunda nnyingi that are largely imaginary. ## nga za butaliimu. Work, leisure, family life, ## Emirimu, ebiseera eby’eddembe, obulamu bw’omu maka, spiritual life, physical health, intellectual pursuits, ## obulamu bw’omwoyo, obulamu obulungi obw’omubiri, okusoma eby’amagezi, individual development, collective progress, ## enkulaakulana ya ssekinnoomu, okukulaakulanira awamu, and so on become pieces that together make up our existence. ## n’ebirala, bifuuka ebintu ebitali bimu nga awamu bye bikola okubaawo kw’obulamu bwaffe. When we accept such divisions as real, ## Bwe tukkiriza okwawulayawula nga kuno nti kwa nnamaddala, we feel pulled in many directions, ## tuwulira nga tusikirizibwa embeera nnyingi, trying to respond to what we consider to be ## nga tugezaako okutuukiriza bye tulowooza okubeera the demands of these different facets of life. ## ebyetaago by’embeera z’obulamu ez’enjawulo. We are bewildered by apparently conflicting aims: ## Tutabulwa ebiruubirirwa ebirabika ng’ebikontagana: Should I sacrifice my family life to serve the Cause? ## Obulamu bwe nnandiwaddeyo ku lw’amaka gange mbuweeyo mu kuweereza Enzikiriza? Will not serving the Faith ## Okuweereza Enzikiriza interfere with my efforts to raise my children? ## tekutaataaganye okufuba kwange mu kukuza abaana bange? These are two examples of the myriad of questions that can arise. ## Bino byakulabirako bibiri bubiri ku nkuyanja y’ebibuuzo ebiyinza okubuuzibwa. To resolve the dichotomies we have created, ## Okumalawo enjawukana ze tutonzeewo, we sometimes try to divide our time equally ## oluusi tugezaako okugabanya ebiseera byaffe mu kyenkanyi . among the various demands placed on us. ## nga tusinziira ku byetaago ebitali bimu obulamu bwe bitubinika On other occasions, we attempt to prioritize responsibilities ## Mu biseera ebirala, tugezaako okusoosowaza obuvunaanyizibwa and focus our energies on those we believe ## n’okussa amaanyi gaffe ku ebyo bye tulowooza to be the most important at any particular moment. ## okubeera ebisinga obukulu mu budde obwo bwennyini. A careful allotment of time and energy is of course necessary. ## Okugabanya ebiseera n’amaanyi mu butuufu kyetaagisa. But it is only fruitful ## Naye nno, kino tekisobola kuvaamu bibala okuggyako when we remain conscious of the interconnectedness ## nga ekiseera kyonna tubeera tumanyi bulungi enkwatagana of the many aspects of our lives. ## y’embeera ennyingi ez’obulamu bwaffe. If we fail to see the whole, ## Singa tulemererwa okutegeera obulamu mu bulamba bwabwo, the tension created among all the parts ## obweraliikirivu obungi obutondebwawo wakati mu bitundu byonna ebikola obulamu can give rise to anxiety and even confusion. ## buyinza okuvaamu obwerende oboolyawo n’okubuzaabuzibwa. Below are various aspects of life placed in pairs ## Wammanga z’embeera z’obulamu ezitali zimu nga ziwandiikiddwa bbiribbiri emu that should reinforce each other, ## nga enyweza ginnaayo, but which are sometimes thought to be in conflict. ## naye ate ng’oluusi zirowoozebwa okubeera ng’ezikuubagana. For every sentence that follows each pair, ## Ku buli mboozi eddirira ezo ebbiribbiri decide whether it represents the kind of thinking ## salawo oba eraga endowooza eyo that is conducive to an integrated way of life ## esobola okuleetawo embeera y’obulamu ekwatagana or whether it is indicative of a tendency towards fragmentation. ## oba eraga okwekubiira ku ludda lw’okweyawulayawulamu. Mark it with an "I" or "F" accordingly. ## Saza ‘I’ ku mbeera ey’okukwatagana ne “F” ku mbeera ey’okweyawulayawulamu. Family and work ## Amaka n’omulimu. My family life will suffer if I work hard at my job. ## Obulamu bw’omu maka gange bujja kwonooneka singa nkola nnyo ku mulimu. I often discuss with my family ## Enfunda nnyingi nkubaganya ebirowoozo n’abenju yange my accomplishments at work and the challenges I face there. ## ku buwanguzi bwange ku mulimu n’okusoomoozebwa kwe nsangayo. Of course women can excel in their careers, ## Awatali kuwannaanya abakazi bayinza okusukkuluma mu mirimu gyabwe, but the children always pay the price. ## naye bulijjo abaana be bakisasulira. If I want to raise my children well, ## Singa njagala okukuza obulungi abaana bange, I will have to forget about my profession. ## kijja kunneetaagisa okwerabira omulimu gwe nnasomerera. I can achieve excellence in my profession ## Nsobola okutuuka ku ddaala erya waggulu ennyo mu mulimu gwe nnasomerera and conscientiously attend to my family responsibilities. ## ate era n’okufaayo ennyo ku buvunaanyizibwa bwange eri ab’omu maka gange. Education and service to the Cause ## Obuyigirize n’obuweereza eri Enzikiriza Academic achievement ## Obuwanguzi mu by’amagezi amasome mu ssomero is a prerequisite for entering the field of service. ## kye kyetaago ekisobozesa omuntu okuyingira ekisaawe ky’obuweereza. The knowledge we acquire through our studies ## Amagezi ge tufuna mu kusoma kwaffe is an asset in the field of service, ## kya bugagga mu kisaawe ky’obuweereza and the experience we gain in the arena of service ## era n’obumanyirivu bwe tufuna mu kisaawe ky’obuwereeza deepens our knowledge. ## bunnyikiza amagezi gaffe. We have to abandon our studies ## Tulina okwabulira emisomo gyaffe if we really want to devote ourselves to the Cause. ## singa twagalira ddala okwewaayo eri Enzikiriza. One of our greatest aspirations is to study the teachings of the Faith ## Ekimu ku biruubirirwa byaffe ebisingira ddala obukulu kwe kusoma enjigiriza z’Enzikiriza and learn to apply them in endeavors that promote the betterment of the world. ## era n’okuyiga okuzissa mu nkola mu mirimu egitumbula embeera ennungi ey’ensi yonna. The period of service that we dedicate to promoting the well-being of our communities ## Ebbanga ery’obuweereza lye tuwaayo ku lw’okutumbula embeera ennungi ey’abantu abali mu bitundu bye tubeeramu will assist us in choosing suitable fields of study. ## lijja kutuyamba mu kulondawo okusoma emisomo egigwanidde. Intellectual development and the development of spiritual qualities ## Okukula mu by’amagezi era n’okukulaakulanya embeera z’omwoyo ennungi. The independent investigation of truth requires the cultivation of the intellect ## Okunoonyereza amazima okwetengeredde kwetaagisa okukozesa obwongo as well as the acquisition of spiritual qualities. ## wamu n’okufuna ebirungi eby’omwoyo. Intellectual development requires justice, honesty, and lack of prejudice. ## Okukulaakulana mu by’amagezi g’obwongo kyetaagisa bwenkanya, obwesigwa, era n’obuteekubiira. To develop spiritually, one has to let go of one's intellect. ## Okukulaakulana mu by’omwoyo, omuntu alina okwesamba eby’amagezi ag’obwongo. Our minds and hearts are not separate from each other; ## Emmeeme zaffe n’emitima gyaffe tebyawukana ekimu okuva ku kirala; they represent complementary and mutually interactive aspects of one reality—our soul. ## biraga embeera ez’okubeeraŋŋana n’okukolagana okw’obulamu obuli awamu ekitole -- omwoyo gyaffe. Spiritual qualities are developed through conscious knowledge ## Ebirungi eby’omwoyo bikulaakulanyizibwa n’okumanya okulabika and the exercise of good deeds. ## era n’okukola ebikolwa ebirungi. Material life and spiritual life ## Obulamu bw’omubiri n’obulamu obw’omwoyo. We must deny ourselves material pleasure in order to develop spiritually. ## Tuteekwa okweresa essanyu ery’omubiri olwo tusobole okukulaakulana mu by’omwoyo. Spiritual matters should be put aside until we are old; ## Ensonga z’omwoyo zisaana ziteekebwe ku bbali okutuusa nga tukaddiye; during our youth we should take advantage ## mu buvubuka bwaffe tusaana okukozesa of every opportunity to advance materially. ## buli mukisa okukulaakulana mu by’ensi. The material needs of people have to be satisfied ## Ebyetaago by’abantu eby’omubiri birina okumatizibwa before they are ready to pay attention to spiritual matters. ## ng’abantu tebannaba kubeera beetegefu okukola ku nsonga z’omwoyo. The purpose of life on this material plane is to develop spiritual qualities and powers. ## Ekigendererwa ky’obulamu ku nsi eno gye tubeerako kwe kukulaakulanya embeera n’amaanyi ag’omwoyo. We should enjoy all the bounties that the world has to offer ## Tusaana tweyagalire mu birabo byonna ensi byetuwa but should not allow earthly desires to take hold of our hearts ## naye tetusaana kuwa mukisa okwegomba kw’ensi okuwamba emitima gyaffe and prevent us from drawing nearer and nearer to God. ## n’okutuziyiza okugenda nga tusembera okumpi eri Katonda. In this unit we are considering not so much ## Mu kitundu kino tetulowooza nnyo the attributes that define junior youth ## ku mbeera ezinnyonnyola embeera y’abuvubuka abato but the characteristics of the young men and women ## wabula ku mpisa ez’abasajja n’abakazi abato that the writings suggest they should grow up to be. ## bwe zisaana okubeera nga bakulu okusinziira ku kubuulirira okuli mu byawandiikibwa. We began this exploration by looking at two quotations ## Twatandika okwetegereza nga tutunuulira ebyawandiikibwa bibiri that gave us insights into some of these characteristics. ## ebyatuwa amagezi ku zimu ku mpisa zino. We then saw that the age of fifteen marks a special point ## Olwo nno tulyoka tuzuula nti emyaka ekkumi n’ettaano gya nkizo in the life of an individual, ## mu bulamu bw’omuntu kinoomu, for it represents the threshold of maturity, ## kubanga giraga nti ayingidde obukulu, a time when new powers and capacities are brought into focus. ## ekiseera amaanyi amapya n’obusobozi webitandikira okweyolesa. We know what a significant role young people ## Tumanyi bulungi omulimu omukulu abavubuka can play in the life of the Cause gwebasobola okukola mu bulamu bw’Enzikiriza and how important it is for their tremendous capacities ## era nga bwekiri eky’omugaso obusobozi bwabwe obungi to be directed towards service to humanity. ## okubukozesa okuweereza abantu bonna. We have also acknowledged the need for youth ## Era tukkiriza nti abavubuka balina to consciously prepare themselves for their future life ## okwetegekera ebiseera byabwe eby’omu maaso and have seen that service itself is essential to such preparation, ## era ne tulaba nti obuweereza bwe bumu ku by’enkizo mu ntegeka eyo, as are their studies ## nga bwekiri ku misomo gyabwe both those needed to acquire the knowledge and skills ## ng’egyo egyetaagisa okufuna amagezi n’obukugu to earn a livelihood ## okusobola okwebezaawo and those that will enhance their capabilities ## n’egyo eginatumbula obusobozi bwabwe to render service to their communities. ## okuweereza abantu ab’omu bitundu byabwe. You may find it useful to pause here ## Oyinza okukisanga nga kyamugaso okuwummulako wano and reflect on what you have studied up to this point. ## ofumiitirize ku ebyo by’osomye okutuuka wano. Below are several statements. ## Wammanga waliwo endowooza ez’enjawulo. Read each one and decide whether it is true or false. ## Soma buli emu osalewo oba Kituufu (K) oba Sikituufu (S). Although the answer in some cases may be obvious, ## Newaakubadde ng’eky’okuddamu mu zimu kyeraga lwatu, we hope that you will give the overall exercise adequate attention. ## tusuubira nti ojja kufaayo ekimala ku kakunizo kano. It is intended to take you through a sequence of ideas ## Ekigendereddwamu kwe kukuyisa mu ndowooza ez’enjawulo which will help you to organize your thoughts ## ezinakuyamba okutegeka endowooza zo about the material we have covered so far. ## ku bitundu by’ebiwandiiko bye tumaze okuyitamu. For an individual, turning fifteen means reaching the age of maturity, ## Omuntu kinoomu, okuweza emyaka kkumi n’ettaano kitegeeza nti akuze, but this is more of a symbolic mark and does not affect his or her life in any meaningful way. ## naye kano kabonero ak’enkukunala akatakyusa bulamu bwe mu ngeri yonna. Most youth are immature and cannot assume major responsibilities; ## Abavubuka abasinga tebanaba kukulira ddala era tebasobola kwettika buvunaanyizibwa obusinga, they are easily distracted and cannot be relied upon. ## bava mangu ku mulamwa era tebeesigika. Youth are eager to assume responsibility for the work of the Faith, ## Abavubuka baagala nnyo okwettika obuvunaanyizibwa obw’omulimu ogw’Enzikiriza, but because of their inexperience and immaturity, ## naye kubanga tebalina bumanyirivu n’obuto bwabwe, they are unable to accomplish a great deal. ## babeera tebasobola kutuukiriza mirimu egisinga emikulu. When a young person reaches the age of maturity, ## Omwana yenna bwatuuka mu myaka gye egy’obukulu, he or she can take on more responsibilities in some areas of life, ## ye abeera asobola okwettika obuvunanyizibwa obusinga mu bifo ebimu mu bulamu bwe, but not in others. ## naye si mu birala. Youth have the potential needed to arise and serve the Faith ## Abavubuka balina obusobozi obwetaagisa okuyimuka n’okuweereza Enzikiriza with constancy and selflessness. ## obutasalako era n’obuteefaako. Youth can show forth the willpower and dedication needed ## Abavubuka basobola okulaga obumalirivu n’okwewaayo okwetaagisa to engage in systematic action in service to the Faith. ## okwenyigira mu kuteeka mu nkola enziriŋŋana y’obuweereza eri Enzikiriza. Those who arise to serve the Cause in the prime of their youth are greatly blessed. ## Baweereddwa nnyo omukisa abo abayimuka okuweereza Enzikiriza ku ntikko y’obuvubuka bwabwe. Youth should focus most of their attention on their studies; ## Abavubuka basaana okussaayo ennyo omwoyo ku misomo gyabwe; their extra time can be devoted to service. ## ebiseera ebiba bisigaddeyo basobola okubimalira mu buweereza. Without receiving the highest levels of academic training, ## Nga tebatuuse ku maddaala agawaggulu mu matendekero ag’emisomo egy’obukugu, youth cannot serve society effectively. ## abavubuka tebasobola kuweereza bulungi bantu. All fields of human endeavor are open to youth; ## Abavubuka balina emikisa egy’okwenyigira mu buli kisaawe ky’emirimu gyonna egikolebwa omuntu; they should choose those suited to their talents and circumstances, ## basaana balondemu egyo egituukana ebitone n’embeera zaabwe, enter them in a spirit of service, and strive for excellence. ## okubayingizamu omwoyo ogw’obuweereza, n’okufuba okukola obussukulumu. Youth do not have enough experience ## Abavubuka tebalina bumanyirivu and knowledge to engage in meaningful conversation ## n’amagezi agamala okwenyigira mu kwogeraganya ku by’amakulu about the Faith with those they encounter; ## ebikwata ku Nzikirza n’abo be basisinkana, it is best they serve in other ways. ## kisingako ne baweereza mu ngeri endala. Youth do not have the experience and knowledge needed ## Abavubuka tebalina bumanyirivu n’amagezi agamala to engage in meaningful conversation ## okwenyigira mu kwogeraganya ku by’amakulu about the Faith with those they encounter ## ebikwata ku Nzikirza n’abo be basisinkana and should be encouraged, instead, ## era basaana bakubirizibwe, wakiri, to simply show forth exemplary conduct. ## okubalaga obulazi empisa ezisaanira. Youth have great potential ## Abavubuka balina obusobozi bungi to understand the teachings brought by Bahá'u'lláh ## okutegeera eby’enjigiriza ebyaleetebwa Bahá'u'lláh and to share them with their peers. ## era n’okubigabana ne banaabwe. Youth have great potential ## Abavubuka balina obusobozi bungi to understand the teachings brought by Bahá'u'lláh ## okutegeera eby’enjigiriza ebyaleetebwa Bahá'u'lláh and to share them with people from all walks of life, both young and old. ## era n’okubigabana n’abantu ababuli ngeri, abato n’abakulu bonna awamu. Youth are eager to acquire the knowledge and abilities needed ## Abavubuka bagala nnyo okufuna amagezi n’obusobozi obwetaagisa to share the teachings of the Faith with others. ## okugabana enjigiriza y’Enzikiriza n’abalala. Youth are among the greatest resources of the Cause of God ## Abavubuka kye kimu ku byobugagga ebisingira ddala Enzikiriza ya Katonda gy’erina and should be helped, ## era basaana bayambibwe, through a proper course of study and constant encouragement, ## nga bayita mu kutendekebwa okuteeketeeke obulungi era n’okukubirizibwa obutasalako, to become capable of serving their communities and humanity. ## bafune obusobozi obw’okuweereza abantu ab’omu bitundu byabwe n’abantu bonna awamu. Youth require special activities that allow them to have fun; ## Abavubuka beetaaga eby’okukola eby’enjawulo ebibasobozesa okweyagala; it is difficult for them to be serious ## kibabeerera kizibu okunyiikira over an extended period of time. ## okumala ekiseera ekiwanvu. Learning to be systematic comes later in life, ## Okuyiga okukola ebintu mu ngeri entegeke kijja luvannyuma mu bulamu, when spontaneity has run out. ## nga bafunye eddembe. YYY The ability of youth to endure arduous conditions ## Abavubuka okusobola okugumira embeera enkalubo and to adapt to new situations opens to them many avenues of service. ## n’okukwaniriza embeera empya kibaggulirawo amakubo amalala mangi mu buweereza. Youth have the power to overcome difficulties ## Abavubuka balina amaanyi ag’okuvvunuka ebizibu by exemplifying in their lives ## nga bassa mu bulamu bwabwe the high moral standards set forth in the teachings. ## empisa ezisinga okubeera ennungi ezaalambikibwa mu njigiriza. Youth have inquisitive minds ## Abavubuka balina emmeeme enoonyereza and can find answers to their questions ## era basobola okufuna okwanukulwa by participating fully in the life of the community. ## nga beetabira ddala mu bulamu bw’abantu ab’omu kitundu. It is the youth who contribute decisively ## Abavubuka be benkomeredde to the vigor and the purity of the Bahá'í community ## mu kwongera amaanyi n’obutuukirivu mu Babahá’í ab’omu kitundu and can become its driving force. ## era bayinza okufuuka amaanyi agaleetawo enkulaakulana mu bo. The great potentialities latent within the Bahá'í community ## Obusobozi obungi obukusike obuli mu Babahá’í abali mu kitundu can unfold through the spirit of selfless service demonstrated by youth. ## buyinza okwanjulukuka nga buyita mu mwoyo gw’obuweereza obw’obuteebalira obwolesebwa abavubuka It is hoped that the exercise in the last section ## Kisuubirwa nti ekyo ekikoleddwa mu kwegezaamu mu kitundu ekyakaggwa helped you to consolidate your thinking about the period of youth ## kibayambye okunyweza endowooza zammwe ezikwata ku kiseera ky’obuvubuka and that the image you have acquired of this stage of life ## era n’ekifaananyi kye mufunye eky’omutendera guno ogw’obulamu ky’ekyo is one of active service, ## eky’obuweereza obw’amaanyi combined with rigorous preparation for the future. ## nga bugatiddwako n’okweteekerateekera okulungi okw’ebiseera eby’omu maaso. Let us consider this theme further. ## Katweyongere okulowooza ku mulamwa guno. The interplay we have discussed ## Enkolagana gye tukubaganyizzaako ebirowoozo between service, education, and preparation ## eri wakati w’obuweereza, okuyigirizibwa, n’okweteekateeka needs to unfold within a particular context. ## yeetaaga okwanjulukukira mu mbeera eyeetongodde. Specifically, it should contribute to two processes of transformation ## Naddala, esaana okugattiriza ku mitendera ebiri egy’enkyukakyuka envisioned in the writings of the Faith: ## ezaaluubirirwa mu biwandiiko by’Enzikiriza: the pronounced intellectual and spiritual growth of the individual ## enkulaakulana erabika ey’amagezi n’omwoyo and the transformation of society. ## n’enkyukakyuka mu bantu. We know that "the supreme and distinguishing function" of Bahá'u'lláh's Revelation ## Tukimanyi nti, “ekigendererwa ekisinga obukulu era ekikyawula ku birala” mu Kubikkulirwa kwa Bahá'u'lláh is "none other than the calling into being of a new race of men," ## “si kirala kyonna wabula okutondawo olulyo lw’abantu olupya,” and every Bahá'í strives daily ## era buli Mubahá’í alafuubana buli lunaku to align his or her thoughts and actions ## okukwanaganya ebirowoozo n’ebikolwa bye with those of the individual we see depicted in the Sacred Text. ## bifaanane eby’omuntu oyo gwe tulaba nga alagiddwa mu Biwandiiko Ebitukuvu. The writings emphasize an equally profound transformation ## Ebyawandiikibwa biggumiza enkyukakyuka y’emu ey’amaanyi ennyo in the structure of society. ## mu nambika y’abantu bonna. Bahá'u'lláh tells us, ## Bahá'u'lláh atutegeeza nti, Soon will the present-day order be rolled up, ## Mangu enteekateeka eya kaakano ejja kuzingibwako, and a new one spread out in its stead. ## era eyo empya eyanjuluzibwe mu kifo kyayo. He declares, ## Era Ye alangirira nti, All men have been created ## Abantu bonna batondeddwa to carry forward an ever-advancing civilization. ## okutwala mu maaso obugunjufu obugenda bukulaakulana buli kiseera. This dual transformation will only occur through conscious effort, ## Enkyukakyuka eno ey’emirundi ebiri erijjawo ng’eyisibwa mu kaweefube alina ekigendererwa, and it is essential that ## era kyetaagisa nnyo young people realize its implications for their lives ## abavubuka okutegeera obukulu bw’enkyukakyuka zino mu bulamu bwabwe and become endowed with a strong sense of purpose, ## era basobole okuweebwa ekifaananyi eky’amaanyi eky’ekigendererwa, both to take charge of their own personal growth ## okukola ku nsonga zaabwe ez’okwekulaakulanya okwa buli omu and to contribute to the transformation of society. ## era okukola kye basobola ku lw’okukyusibwa kw’abantu bonna. Such a twofold moral purpose ## Ekigendererwa ekirungi ng’ekyo eky’emirundi ebiri will naturally find expression in a life of service. ## mu mbeera eza bulijjo kijja kulabikira mu bulamu obw’obuweereza. The following quotations shed light ## Ebyawandiikibwa bino wammanga bitangaaza on one aspect of this sense of moral purpose ## ku mbeera emu ey’ekifaananyi kino eky’ekigendererwa ekirungi — related to our own intellectual and spiritual growth: ## - ekikwatagana n'enkulaakulana yaffe mu by’amagezi ne mu by’omwoyo. The purpose of the one true God in manifesting Himself ## Ekigendererwa kya Katonda omu ow’amazima mu kweyolesa Ye Mwene is to summon all mankind to truthfulness and sincerity, ## kwe kukowoola abantu bonna eri amazima n’obwesimbu, to piety and trustworthiness, ## eri okutya Katonda n’obwesigwa, to resignation and submissiveness to the Will of God, ## eri okweweerayo ddala n’obuwulize, eri Okwagala kwa Katonda, to forbearance and kindliness, ## eri obugumiikiriza n’ekisa, to uprightness and wisdom. ## eri obutuukirivu n’amagezi. His object is to array every man with the mantle of a saintly character, ## Ekigendererwa Kye kwe kwambaza buli muntu ekizibaawo eky’empisa ez’obutukuvu, and to adorn him with the ornament of holy and goodly deeds. ## era n’okumunaanikako eky’okwewunda eky’ebikolwa ebirungi era ebitukuvu. The foundation-stone of a life lived in the way of God ## Empagi luwaga ey’obulamu obubadde butambulira mu kkubo lya Katonda is the pursuit of moral excellence ## kwe kuluubirira kw’empisa ensukulumu and the acquisition of a character endowed with qualities ## n’okukulaakulanya embeera ewereddwa obubonero that are well-pleasing in His sight. ## obusiimibwa mu maaso Ge. It is given to man to obtain knowledge, ## Buweebwa omuntu afune amagezi, to attain to great spiritual perfection, ## atuuke ku butuukirivu bw’omwoyo obusinga, to discover hidden truths ## okuzuula amazima amakusike and to manifest even the attributes of God. ## n’okwolesa obubonero bwa Katonda. The purpose of God in creating man hath been, ## Ekigendererwa kya Katonda mu kutonda omuntu kibadde, and will ever be, ## era bulijjo kiribeera, to enable him to know his Creator ## okumusobozesa ye okumanya Omutonzi we and to attain His Presence. ## n’okutuuka ku Kubeerawo Kwe. Complete the following sentences on the basis of the above quotations: ## Maliriza emboozi zino wammanga ng’osinziira ku byawandiikibwa ebyo waggulu: God's object is to array every man ## Ekiruubirirwa kya Katonda kwe kwambaza buli muntu Having a vision of the possibilities inherent in the human soul ## Okufuna ekifaananyi ku mikisa egiri munda mu mwoyo gw’omuntu is important to an individual's sense of purpose. ## kya mugaso eri ekigendererwa ky’omuntu kinoomu. In what way are the two connected? ## Mu ngeri ki ezo ebbiri we zikwataganira? An individual's sense of purpose is reinforced ## Ekigendererwa ky’omuntu kinnoomu kiggumizibwa by the knowledge that this earthly life ## n’okutegeera nti obulamu obw’ensi eno is but a small part of an eternal journey ## katundu butundu ku lugendo olw’olubeerera lwe tutambula towards the presence of God. ## okutuuka mu kubeerawo kwa Katonda. Can you explain why? ## Osobola okunnyonnyola lwaki? The next set of quotations shed light ## Ebyawandiikibwa bino ebiddirira bitangaaza on the other aspect of this sense of moral purpose, ## ku kirowoozo ekirala ku kigendererwa ky’empisa ennungi; that is, to contribute to the transformation of society: ## nga, okwenyigira ku nkyukakyuka y’abantu. This Wronged One testifieth that ## Ono Eyajoogebwa awa obujulirwa nti the purpose for which mortal men have, ## ekigendererwa ky’abantu abafa from utter nothingness, stepped into the realm of being, ## okuyingira obwakabaka obw’obulamu nga bava mu butaliiwo bwennyini, is that they may work for the betterment of the world ## kyekyo nti basobole okukola ku lw’okuleetawo embeera esingako obulungi mu nsi yonna and live together in concord and harmony. ## era babeere awamu mu kukkiriziganya n’okukkaanya. And the honor and distinction of the individual consist in this, ## Era ekitiibwa n’okusukkulumizibwa kw’omuntu kinnoomu biri mu kino, that he among all the world's multitudes ## nti mu bantu bonna ab’ensi yonna should become a source of social good. ## asaana afuuke ensibuko y’obulungi bw’abantu. Is any larger bounty conceivable than this, ## Ekirabo ekisinga kino obunene kiyinza okulowoozebwa okusinga kino, that an individual, looking within himself, ## nti omuntu omu, nga yeekebera munda we yennyini, should find that by the confirming grace of God ## yandikizuula nti olw’ekisa kya Katonda ekinyweza he has become the cause of peace and well-being, ## afuuse ensibuko y’emirembe n’obulamu obulungi, of happiness and advantage to his fellow men? ## ey’essanyu n’okugenda mu maaso okw’abantu banne? No, by the one true God, ## Nedda, ku lwa Katonda omu ow’amazima, there is no greater bliss, ## teri ssanyu lituukiridde kusinga lino no more complete delight. ## wadde okwesiima okutuukiridde okusinga kuno. How excellent, how honorable is man ## Nga mulungi nnyo, nga wa kitiibwa nnyo omuntu okwewaayo if he arises to fulfill his responsibilities; ## singa agolokoka n’akutuukiriza obuvunaanyizibwa bwe; how wretched and contemptible, ## nga yeenyinyalwa n’okunyoomebwa, if he shuts his eyes to the welfare of society ## singa azibiriza amaaso ge eri ebyetaago by’abantu and wastes his precious life in pursuing ## era n’ayonoona obulamu bwe obw’omuwendo ng’awaalirira his own selfish interests and personal advantages. ## ebyo ebimugasa yekka ng’omuntu omu n’ebyo by’alinamu enkizo. Do not busy yourselves in your own concerns; ## Temumalanga obudde bwammwe bwonna ku ebyo ebibakwatako; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind ## ebirowoozo byammwe binywererenga ku ebyo ebinazza obuggya emikisa gy’abantu bonna and sanctify the hearts and souls of men. ## era n’okutukuza emitima n’emyoyo gy’abantu. They who are the people of God ## Abo abantu ba Katonda have no ambition except to revive the world, ## tebalina kye beegomba okuggyako okuzza ensi obuggya, to ennoble its life, ## okugiweesa ekitiibwa, and regenerate its peoples. ## n’okuzza obuggya abantu baayo. We should not busy ourselves in our own concerns. ## Tetusaana kwemalira mu ebyo ebibakwatako; but should fix our thoughts ## naye tunywereze ebirowoozo byaffe on that which will rehabilitate the fortunes of mankind. ## ku ebyo ebinazza obuggya emikisa gy’abantu bonna. Having a vision of the great opportunities ## Okubeera n’ekirooto eky’emikisa emingi open to humanity at this stage of development, ## eri abantu bonna ku mutendera guno ogw’enkulaakulana, when its unification into one common family is a real possibility, ## nga okugattibwa awamu mu maka gamu amanene, kisobokera ddala, is important to an individual's sense of purpose. ## kikulu eri entegeera y’ekiruubirirwa ky’omuntu kinnoomu. In what way are the two connected? ## Ebibiri bino bikwatagana bitya? An individual's sense of purpose ## Ensa y’ekigendererwa ky’omuntu kinnoomu is reinforced by the knowledge that ## enywezebwa n’okumanya nti humanity is on a long evolutionary path ## abantu bonna bali ku lugendo oluwanvu olw’okweyubula leading to a Divine civilization. ## olututuusa mu bugunjufu Obutukuvu. Can you explain? Oyinza okunnyonnyola lwaki? As suggested by the exercises in the last section, ## Ebyokukola nga bwe bikiraze mu kitundu ekiwedde, an understanding of the nature of the change ## okutegeera ennono y’enkyukakyuka in the individual and in society ## mu muntu kinnoomu n’abantu set forth in the writings is fundamental ## abali awamu eragiddwa mu biwandiiko ya mugaso nnyo to the sense of purpose that young people should possess. ## ku ntegeera y’ekiruubirirwa abavubuka gye basaanye okubeera nakyo. To acquire the gemlike qualities that ## Okufuna ebirungo by’obulamu ebiringa amayinja ag’omuwendo "lie hidden within the mine of their true and inmost selves" ## “ebikwekeddwa mu birombe by’emmeeme zaabwe entuufu era ez’omu nda ddala” and to contribute to the creation of a materially and spiritually prosperous world civilization, ## era n’okwenyigira mu kuleetawo obugunjufu bw’ensi egenda ekulaakulana nga yesigamizibwa ku by’obugagga ne eby’omwoyo, they must appreciate the magnitude of the transformation called for by Bahá'u'lláh. ## bateekwa okutegeera obunene bw’enkyukakyuka Bahá'u'lláh ze yaleeta. Of course, people everywhere speak about the need for change today. ## Weewaawo, abantu buli wamu boogera ku bwetaavu bw’enkyukakyuka ennaku zino. What we should realize is that the transformation ## Kye tusaana okumanya kiri nti amakulu g’enkyukakyuka destined to occur in the individual and society ## egenda okubeerawo mu muntu kinoomu era ne mu bantu under the direct influence of Bahá'u'lláh's Revelation ## abali awamu nga yeesigamizibwa ku maanyi g’Okubikkulirwa kwa Bahá'u'lláh is far greater than what most people would even imagine possible. ## ngazi nnyo okusinga n’eyo abantu abasinga kye bandirowoozezzaako nti esobola okubeerawo. Let us try to get a glimpse into the magnitude of the change ## Kale katugezeeko okulengera mu bunene bw’ekyukakyuka that will occur at the level of the individual ## ezigenda okubeerawo ku mutendera gw’omuntu kinoomu by reflecting on several quotations. ## nga tufumiitiriza ku byawandiikibwa ebiwerako. Bahá'u'lláh tells us: ## Bahá'u'lláh atutegeeza nti: A race of men, incomparable in character, shall be raised up ## Ekika ky’abantu, abatageraageranyizika mu mbala, which, with the feet of detachment, ## binaayimusibwa, nga batambuza ebigere eby’okwerekereza, will tread under all who are in heaven and on earth, ## bajja kulinnyirira abo bonna abali mu ggulu era ne ab’oku nsi, and will cast the sleeve of holiness ## era bajja kusuula olugoye olutukuvu over all that hath been created from water and clay. ## ku abo bonna abatondeddwa okuva mu mazzi n’ebbumba. And in one passage He declares: ## Era mu kitundu ekimu Ye alangirira nti: Say: He is not to be numbered with the people of Bahá ## Gamba nti: Taamubalirwe wamu n’abantu ba Bahá who followeth his mundane desires, ## oyo eyeemalira ku by’ensi eno, or fixeth his heart on things of the earth. ## oba anywerezza omutima ggwe ku bintu by’ensi. He is My true follower who, ## Y’oyo omugoberezi wange Nze omutuufu, nti if he come to a valley of pure gold, ## singa atuuka mu kiwonvu ekya zzaabu ng’ali bwa nnamunigina, will pass straight through it aloof as a cloud, ## akiyitamu buyisi nga tamufuddeko ng’ekire, and will neither turn back, nor pause. ## era talidda nnyuma wadde okusikattiramu. Such a man is, assuredly, of Me. ## Awatali kubuusabuusa, omuntu ng’oyo abeerera ddala wange Nze. From his garment the Concourse on high ## Okuva ku kyambalo kye Eggye ery’omu ggulu can inhale the fragrance of sanctity. ## liyinza okunuusa akaloosa ak’obutuukirivu. In another passage He states: ## Mu kitundu ekirala Ye alambika nti: The companions of God are, in this day, ## Mu lunaku luno, mikwano gya Katonda the lump that must leaven the peoples of the world. ## be bantu abali obumu abateekwa okuwawamula abantu ab’ensi yonna. They must show forth such trustworthiness, ## Bateekwa okwolesa obuvunaanyizibwa ng’obwo, such truthfulness and perseverance, ## amazima ng’ago era n’obugumiikiriza, such deeds and character ## ebikolwa n’empisa ng’ezo that all mankind may profit by their example. ## olwo abantu basobole okuganyulwa nga babalabirako. And He further explains: ## Era Ye ayongera okunnyonnyola nti: Within the very breath of such souls as are pure and sanctified ## Mu nda mu mukka gw’abantu ng’abo nga bwe bali abalongoofu era abatuukirivu far-reaching potentialities are hidden. ## mukwekeddwamu ebirabo ebitalojjeka. So great are these potentialities that they exercise ## Ebirabo bino bya nkizzo nnyo nti bibasobozesa their influence upon all created things. ## n’okukyusa ebintu byonna ebitonde. 'Abdu'l-Bahá tells us: ## 'Abdu'l-Bahá atugamba nti: O ye friends of God! ## Abange mmwe abanywanyi ba Katonda! Show ye an endeavor that all the nations and communities of the world, ## Mulafuubane okulaga nti mawanga n’abantu ab’omu bitundu byonna eby’ensi, even the enemies, ## kababeere abalabe, put their trust, assurance and hope in you; ## bassa obwesige bwabwe, obukakafu n’essuubi mu mmwe; that if a person falls into errors for a hundred-thousand times ## nti omuntu bw’agwa mu nsobi emirundi emitwalo kkumi he may yet turn his face to you, ## naye era ayinza okukyusa obwanga bwe eri mmwe, hopeful that you will forgive his sins; ## n’essuubi nti oyinza okumusonyiwa ebyonoono bye; for he must not become hopeless, neither grieved nor despondent. ## kubanga tateekwa kuggwamu ssuubi, okunakuwala oba okubeera omunyiikaavu. This is the conduct and the manner of the people of Bahá. ## Eno ye nneeyisa n’empisa ey’abantu ba Baha. This is the foundation of the most high pathway! ## Guno gwe musingi ogw’ekkubo ogwa waggulu ennyo! Ye should conform your conduct and manners ## Enneeyisa n’empisa zammwe birina okukkiriziganya with the advices of 'Abdu'l-Bahá. ## n’okubuulirirwa kwa ‘Abdu’l-Bahá. The splendor of the attributes ## Ekitangaala ky’obubonero that will characterize this new human being, ## obunaayawula omuntu ono omuggya, as described in the writings, is dazzling, ## ayogerwako mu byawandiikibwa, kyakaayakana nnyo, and we are overwhelmed by the glimpses ## era ne tubuutikirwa ebitagambika ebifaananyi we get of the powers and capacities ## bye tulaba eby’amaanyi n’obusobozi of this "new race of men". ## “bw’abantu bano ab’ekika ekipya.” Upon reading such passages we could react in different ways. ## Bwe tusoma ebintundu by’emboozi ezo tusobola okukwatibwako mu ngeri ez’enjawulo. We might be inclined to think ## Tuyinza okufuna endowooza egamba nti the standard set by the writings is so far beyond our reach ## ekipimo ekilambikiddwa mu byawandiikibwa kituli wala nnyo that it is futile to try too hard to live by it ## tetusobola ku kituukako nti era tubeera tumala biseera okugezaako ennyo okutambulira mu bulamu bwebutyo and, as a result, slip into mediocrity; ## era, n’ekivaamu, ne tuyingira mu buyabayaba; in such a state, we allow ourselves to be lulled ## era mu mbeera ng’eyo, ne tukkiriza okusendebwasendebwa into believing it is sufficient ## okukkiriza nti kimala bumazi to simply avoid unseemly conduct. ## okwewala empisa ezitasiimibwa. When one is endowed with a strong sense of purpose, however, ## Naye nno, omuntu bw’aweebwa okutegeera okunywevu okw’ekigendererwa, passages like those above ## ebiwandiiko ng’ebyo waggulu are a constant source of encouragement ## bibeera ensulo ey’okukubirizibwa okutasalako era ezzaamu muntu amaanyi and spur one on to greater heights. ## n’asobola okutuuka ku buwanguzi obw’amaanyi. Yet we are also blessed with another source of inspiration ## Nate era tuweereddwa omukisa ogw’ensulo endala ey’okuluŋŋamizibwa in the person of 'Abdu'l-Bahá, ## mu bulamu bwa 'Abdu'l-Bahá, the perfect Exemplar of His Father's teachings. ## Ekyokulabirako ekituukiridde eky’enjigiriza ya Kitaawe. Though conscious that 'Abdu'lBahá moves in a sphere of His own ## Newaakubadde tukimanyi nti 'Abdu'l-Bahá ali mu kiti Kye yekka, and that no human being can ever hope to attain His exalted station, ## era nti teri muntu yenna asuubirwa okutuuka ku kifo Kye ekigulumizibwa, we see in Him the embodiment of every Bahá'í ideal ## Ye tumulabamu ekyokulabirako ekituukiridde ekya buli kiruubirirwa kya Bahá’í and strive towards the standard of conduct which He exemplified. ## era naffe tulafuubana okutuuka ku mutindo ogw’empisa Ye gwe yalaga. You and your friends studying this course ## Ggwe ne mikwano gyo abasoma kkoosi eno may find it helpful to choose phrases ## muyinza okukizuula nti kya mugaso okulondobamu enjogera ezimu from the above quotations ## okuva mu byawandiikibwa ebyo waggulu and think of episodes from 'Abdu'l-Bahá's life ## era nokulowooza ku bikulu okuva mu bulamu bwa 'Abdu'l-Bahá that reflect the qualities mentioned in each. ## ebiraga empisa ezoogeddwako mu buli kyawandiikibwa. For example, when we try to envision ## Ekyokulabirako, bwe tugezaako okutegeera amakulu agali walking with "the feet of detachment", ## mu kutambula “n’ebigere by’okwewaayo”, stories from His life come to mind ## ebyafaayo mu bulamu Bwe bituggira mu birowoozo that show us what it means ## ebitulaga kye kitegeeza to go through this world detached from all created things. ## okuyita mu bulamu bw’ensi eno nga twekutudde ku bintu byonna ebitonde. When we think of "the fragrance of sanctity", ## Bwe tulowooza ku “akaloosa ak’obutuukirivu”, we know that it is from His "garment" ## tukimanyi nti kano kava ku “kyambalo” Kye that the "Concourse on high" could inhale its sweetness, ## Eggye ery’omu ggulu ke lisobola okunuusa akawoowo kaakyo, and we remember stories that illustrate His utter sanctity. ## era tujjukira ebyafaayo ebiraga ekifaananyi eky’obutuukirivu Bwe obwa nnamaddala. Now let us consider the profound process of transformation ## Kaakano ka tulowooze ku nteekateeka ey’amaanyi ey’enkyukakyuka that must occur at the level of society. ## eteekwa okubeerawo ku mutendera gw’abantu abali awamu. Bahá'u'lláh states: ## Bahá'u'lláh akirambika bwati: By My Self! ## Ndayira ku Lwange Nze Mwene! The day is approaching when We will have rolled up the world ## Olunaku lusembera Ffe lwe tulizingirako ensi yonna and all that is therein, ## n’ebyo byonna ebigirimu, and spread out a new order in its stead. ## era twanjuluze wonna enteekateeka empya mu kifo kyayo. He tells us further: ## Ayongera okututegeeza nti: The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. ## Obutebenkevu bw’ensi gye tubadde tumanyidde buyuugumiziddwa amaanyi g’Enteekateeka y'Ensi empya esingira ddala. Mankind's ordered life hath been revolutionized ## Obulamu bw’abantu obubadde mu nteeko bukyusiddwa through the agency of this unique, this wondrous System ## nga buyisibwa mu nkola eno etabangawo, Enkola eno ey’ekyewuunyo —the like of which mortal eves have never witnessed. ## - etalabwangako maaso ga muntu omulamu yenna. And 'Abdu'l-Bahá affirms: ## Era 'Abdu'l-Bahá akikkaatiriza nti: Justice and truth will encompass the world; ## Obwenkanya n’amazima biribuutikira ensi yonna; enmity and hatred will disappear; ## okuwalaggana n’obukyayi birisangulwawo; all causes of division among peoples, races and nations will vanish; ## byonna ebivaako okweyawulayawula wakati mu bantu, ebika by’abantu n’amawanga biriviirawo ddala; and the cause of union, harmony and concord will appear. ## era ensonga y’obumu, okukkaanya n’okukwatagana biryeyoleka. The negligent will awake, ## Abalagajjavu balizuukuka, the blind will see, ## bamuzibe baliraba, the deaf will hear, ## ba kiggala baliwulira; the dumb will speak, ## bakasiru balyogera, the sick will be cured, ## abalwadde balivumulwa, the dead will arise. ## n’abafu balizuukira. War will give place to peace, ## Okulwanagana kulivaawo olwo emirembe ne gibukala, enmity will be conquered by love, ## okuwalaggana kuliwangulwa omukwano, the causes of dispute and wrangling will be entirely removed, ## ebivaako enkaayana n’okusoowagana birisimbulizibwa ddala, and true felicity will be attained. ## era omukwano omutuufu gulituukibwako. The world will become the mirror of the Heavenly Kingdom; ## Ensi yonna erifuuka endabirwamu y’Obwakabaka obw’omu Ggulu; humanity will be the Throne of Divinity. ## abantu bonna balibeera Nnamulondo y’Obutukuvu. On another occasion He explains: ## Ku mulundi omulala Ye annyonnyola nti: That which was applicable to human needs ## Ebyo ebyali bisoboka okukolebwa ku lwo’ebwetaavu bw’abantu during the early history of the race ## mu biseera ebyasooka mu byafaayo by’olulyo lw’omuntu could neither meet nor satisfy the demands of this day ## byali tebisobola kumatiza oba kujjawo bwetaavu bwa lunaku luno and period of newness and consummation. ## era obw’ekiseera ekizzeemu ebintu ebipya era ebyetaaga okutuukirizibwa. Humanity has emerged from ## Obulamu bw’omuntu bunnyulukuse okuva mu its former degrees of limitation and preliminary training. ## mitendera gyabwo egyasooka egy’okukugirwa n’okutendekebwa okusookerwako. Man must now become imbued with new virtues and powers, ## Omuntu kaakano ateekwa okujjuzibwa empisa empya n’amaanyi amaggya, new moralities, new capacities. ## obulongoofu obuggya, obuyinza obuggya. New bounties, bestowals and perfections are awaiting ## Emikisa emipya, ebirabo ebipya n’okutuukirira okuggya birindiridde and already descending upon him. ## era bitandise okukka ku ye. And He exhorts us: ## Ye atukubiriza nti: we must strive with heart and soul ## tuteekwa okulafuubana mu mutima ne mu mwoyo in order that this darkness of the contingent world may be dispelled, ## bwekityo ekizikiza ekikutte ensi gye tubeeramu kisobole okugobebwa, that the lights of the Kingdom shall shine upon all the horizons, ## bwegityo emimuli gy’Obwakabaka giryakira ku nkingirizi zonna, the world of humanity become illumined, ## ensi y’abantu bonna eritangaala, the image of God become apparent in human mirrors, ## ekifaananyi kya Katonda kirirabibwa mu ndabirwamu z’obulamu bw’abantu bonna, the law of God be well established ## etteeka lya Katonda lirinywezebwa wonna and that all regions of the world shall enjoy ## era n’ebitundu by’ensi byonna biryeyagalira peace, comfort and composure ## mu mirembe, essanyu n’obukkakkamu beneath the equitable protection of God. ## wansi w’obukuumi bwa Katonda obutasosola. As in the case of the individual, ## Nga bwe kiri ku muntu omulala yenna, it is difficult for us to imagine the full splendor ## kituzibuwalira okuteebereza ekitiibwa ekijjuvu of the civilization destined to come into being. ## eky’obugunjufu obugerekeddwa okwolesebwa. Indeed, it would hardly be possible to describe its features. ## Weewaawo, kyandibeera ekizibu ddala okunnyonnyola enfaanana yaabwo. Yet we cannot be so overwhelmed by the magnitude of the transformation required ## Naye ate tetwanditenguse olw’amaanyi g’enkyukankyuka eyeetaagisa that we think it will occur magically, ## ne kitulowoozesa nti bujja kwereetawo bwokka na bwokka, without effort on our part. ## nga ffe tetulafuubanye. Our eyes should remain fixed on Bahá'u'lláh's World Order, ## Amaaso gaffe buli kiseera gasaanye kutunuulira nkaliriza ku Nteekateeka ey’Ensi Yonna eya Bahá'u'lláh, and we should recognize that even the smallest act ## era tusaana okutegeera nti n’ekikolwa ekisingira ddala obutono can contribute towards its construction. ## kiyinza okuyamba mu kubuzimba. To reflect further on the extent of the change ## Okwongera okufumiitiriza ku bugazi bw’enkyukankyuka that will take place in society, ## eribeerawo mu bulamu bw’abantu abali awamu, fill in the blanks in each of the sentences below, using one of the following words or phrases: ## jjuza mu buli bbanga eriri mu buli mboozi ng’okozesa ekigambo oba ebigambo ebiri awamu okuva mu ebyo ebikuweereddwa wammanga: disappear, vanish ## birisangulwawo, biriviirawo give place, spread out ## kulivaawo olwo, lw’eriyanjuluzibwa illumined, established ## eritangaala, lirinywezebwa conquered, removed ## kuliwangulwa, buliggwawo // birisimbulizibwa attained, dispelled ## gulituukibwako, kirigobebwa rolled up, encompass ## birizingibwako, biribuutikira appear, enjoy ## biryeyoleka, biryeyagalira become, shine ## erifuuka, giryakira The day is approaching when the world ## Olunaku lusembedde ensi yonna and all that is therein will be rolled up. ## n’ebyo byonna ebigirimu birizingibwako. The day is approaching when a new order ## Olunaku lusembedde enteekateeka empya will be spread out in place of the present one. ## lw’eriyanjuluzibwamu kifo ky’eyo eriwo kaakano. Justice and truth will encompass the world. ## Obwenkanya n’amazima biribuutikira ensi yonna. Enmity and hatred will disappear. ## Okuwalaggana n’obukyayi birisangulwawo. All causes of division among peoples, races, and nations will vanish. ## Byonna ebivaako okwawulayawula mu bantu, ebika by’abantu, n’amawanga biriviirawo. The cause of union, harmony, and concord will appear. ## Ensonga y’obumu, okukkaanya n’okukwatagana biryeyoleka. War will give place to peace. ## Okulwanagana kulivaawo olwo emirembe ne gibukala. Enmity will be conquered by love. ## Okuwalaggana kuliwangulwa omukwano. The causes of dispute and wrangling will be entirely removed ## Ebivaako enkaayana n’okusoowagana birisimbulizibwa ddala. True felicity will be attained. ## Omukwano omutuufu gulituukibwako The world will become the mirror of the Heavenly Kingdom. ## Ensi yonna erifuuka endabirwamu y’Obwakabaka obw’omu Ggulu. The darkness of the contingent world will be dispelled. ## Ekizikiza ekikutte ensi gye tubeeramu kirigobebwa. The lights of the Kingdom will shine upon all the horizons. ## Emimuli gy’Obwakabaka giryakira ku nkingirizi zonna. The world of humanity will become illumined. ## Ensi y’abantu bonna eritangaala. The law of God will be well established. ## Etteeka lya Katonda lirinywezebwa wonna. All regions of the world will enjoy peace, comfort, and composure ## Ebitundu eby’ensi yonna biryeyagalira mu mirembe, essanyu n’obukkakkamu beneath the equitable protection of God. ## wansi w’obukuumi bwa Katonda obutasosola. The passages and exercises in the last two sections ## Ebiwandiiko n’ebyokukola mu bitundu ebibiri have given us insight into the profound transformation ## ebiwedde bitulaze bulungi enkyukankyuka ez’amaanyi that will take place in the individual and in society ## eziribaawo mu muntu kinnoomu ne mu bulamu bw’abantu abali awamu as a result of Bahá'u'lláh's Revelation. ## nga zino ziva mu Kubikkulirwa kwa Bahá'u'lláh. To consider further the magnitude of the transformation He has envisioned, ## Okweyongera okulowooza ku bugazi bw’enkyukankyuka Ye ze yalaba, read the statements below. ## soma ebiwandiikiddwa wammanga. Each one expresses some praiseworthy attribute of the individual or society ## Buli kimu kiraga akabonero ak’ettendo akali mu muntu kinnoomu oba abantu abali awamu such as justice, fairness, or loving-kindness. ## gamba ng’obwenkanya, obuteekubiira, oba omukwano gw’ekisa. Yet the passages in the preceding sections ## Naye ate ebiwandiiko ebiri mu bitundu ebyakaggwa leave little doubt that Bahá'u'lláh has called humanity ## tewali kubuusabuusa kwonna nti Bahá'u'lláh akowoola abantu bonna to a much higher standard of individual and collective conduct. ## kinnoomu ne bonna awamu okuluubirira okutuuka ku mutindo ogw’empisa ogwa waggulu. Try to rephrase each of the sentences ## Gezaako okuteeka mu bigambo ebirala buli emu ku mboozi so that it illustrates more closely ## bwetyo esobole okwefaanaanyiriza ennyo the standard set by His Revelation. ## omutindo ogulambikiddwa Okubikkulirwa Kwe. An example for the first statement is provided to assist you. ## Ekyokulabirako ekisooka kikuweereddwa okukuyamba. One must control one's feelings of jealousy ## Omuntu ateekwa okufuga ebirowoozo bye ebyeffubitizi and not be consumed by them. ## era bireme okumusenkenya. We should blot out from our hearts the slightest trace of jealousy ## Tusaana okusangulira ddala ebbala ery’engeri yonna ery’effubitizi okuva mu mitima gyaffe and feel sincere joy in the achievements of others. ## era tusanyukirenga obuwanguzi bw’abalala. It is enough to be courteous to everyone we meet, ## Kimala bumazi okubeera abantubalamu eri buli muntu gwe tusisinkana, whether friend or stranger. ## abeere mukwano gwaffe oba oyo gwe tutamanyi. We should be thankful ## Tusaana okwebaza for the material wealth God has given to us ## obugagga obw’ensi Katonda bw’atuwadde and always contribute to charities when asked. ## era bulijjo tuwengayo obuyambi bwe tusabibwa. One should strive not to enter into conflict with others. ## Omuntu asaana yeewale okunaawuula entalo. To live a moral life implies that we should not cause harm to anyone. ## Obulamu obw’empisa ennungi kitegeeza obutalumya balala. To live in peace, we should learn to tolerate peoples ## Okubeerawo mu mirembe, tusaana okuyiga okugumiikiriza abantu of diverse cultures, backgrounds, and religions. ## ab’obuwangwa obwenjawulo, embeera ze baakuliramu, n’eddiini. People should learn to stand up for their rights. ## Abantu basaana okuyiga okulwanirira eddembe lyabwe. It is imperative for governments ## Gavumenti ziteekwa to dedicate the resources needed ## okuwaayo ebikozesebwa ebyetaagisa to create the best programs possible for schools ## okutondawo entegeka ennungi ddala nga bwe kisoboka ku lw’amasomero that are training the minds of our future leaders. ## agatendeka emmeeme z’abakulembeze baffe ab’enkya. Prisons should be modernized ## Amakomera gasaana okulongoosebwa gatuukane n’omulembe in order to rehabilitate criminals. ## kisobozese abamenyi b’amateeka okukyusibwa. Now reflect on the sentences you have written in light of the passages below. ## Kaakano fumiitiriza ku mboozi z’owandiise nga ozigeraageranya n’ezo eziweereddwa wammanga. The first one helps us to think about ## Emboozi esooka etuyamba okulowooza how purified of earthly desires hearts must be: ## ku ngeri emitima egirongooseddwa ne givaamu okwegomba eby’ensi bwe giteekwa okubeera: O Son of Earth! ## Owange Ggwe Omwana w’Ensi! Know, verily, the heart wherein the least remnant of envy yet lingers, ## Manyira ddala kino nti emmeeme ekyalimu ettondo ly’ensaalwa, shall never attain My everlasting dominion, ## terituuka mu bwakabaka Bwange obutaggwawo, nor inhale the sweet savors of holiness breathing from My kingdom of sanctity. ## wadde okunuusa ku buwoowo obulungi obw’obutuukirivu obuva mu bwakabaka Bwange obw’obutukuvu. Regarding the way we should treat one another, ## Ku ngeri buli omu gy’asaana okuyisaamu munne, the following quotation offers some insight: ## ekyawandiikibwa wammanga kituyambako okukitegeera nti: So intense must be the spirit of love and loving kindness, ## Omwoyo gw’okwagala n’okwagala okw’ekisa biteekwa okubeera eby’amaanyi ennyo, that the stranger may find himself a friend, ## olwo munnamawanga asobole okwesanga nga afuuse wa mukwano, the enemy a true brother, ## omulabe afuuse sseruganda omutuufu, no difference whatsoever existing between them. ## nga tewali njawulo yonna ebeerawo wakati waabwe. This quotation sheds light on proper attitudes towards giving: ## Ekyawandiibwa kino kitangaaza ku mbeera esaanidde eyoleka obugabi: O Children of Dust! ## Abange Mmwe Abaana b’Enfuufu! Tell the rich of the midnight sighing of the poor, ## Mutegeeze abagagga ku kusinda kw’abanaku mu matumbibudde, lest heedlessness lead them into the path of destruction, ## si kulwa nga obulagajjavu bubatwaala mu kkubo ery’okuzikirira, and deprive them of the Tree of Wealth. ## era ne bubasubya Omuti ogw' Obuggagga. To give and to be generous are attributes of Mine; ## Okugaba n’obugabi bubonero bwange Nze Mwene; well is it with him that adorneth himself with My virtues. ## yeesiimye oyo eyeenaanise ekyambalo ky’empisa zange Nze. Concerning the nature of our interactions with others, we read: ## Ku ngeri gye tweyisaamu eri abalala, tusoma nti: Be thou a summoner to love, ## Obeere ggwe atukowoola eri okwagala, and be thou kind to all the human race. ## era obeeranga wa kisa eri olulyo lw’abantu bonna. Love thou the children of men and share in their sorrows. ## Mwagalenga mmwe abaana b'abantu era mugabanirenga wamu mu nnaku yaabwe. Be thou of those who foster peace. ## Obeere mu abo abakolerera emirembe. Offer thy friendship, be worthy of trust. ## Ogabane omukwaano gwo n’abalala, olwo olyoke ogwanire okwesigibwa. Be thöu a balm to every sore, ## Obeere ggwe obuweerero obwa buli kiwundu, be thou a medicine for every ill. ## obeere ggwe eddagala erya buli ndwadde. Bind thou the souls together. ## Oyungenga ggwe emmeeme awamu. Recite thou the verses of guidance. ## Oyatulenga ggwe ennyiriri ez’okuluŋŋamizibwa. Be engaged in the worship of thy Lord, ## Beeranga ggwe mu kusinzanga Mukama wo, and rise up to lead the people aright. ## era ogolokokenga okukulemberanga abantu mu ngeri entuufu. Loose thy tongue and teach, ## Otaggulule ggwe olulimi lwo oyigirize, and let thy face be bright with the fire of God's love. ## era okkirize obwenyi bwo okwakaayakana n’omuliro gw’okwagala kwa Katonda. Rest thou not for a moment, ## Oleme ggwe okuwummulanga wadde akaseera akatono ennyo, seek thou to draw no easeful breath. ## oleme okunoonyanga obuweerero Thus mayest thou become a sign and symbol of God's love, ## Bwotyo osobole ggwe okufuuka akabonero era akapande k’okwagala kwa Katonda, and a banner of His grace. ## era bendera ey’ekisa Kye. And, on the question of moral behavior, we are advised: ## Era, ku kibuuzo ekikwata ku mpisa ennungi, tuweebwa amagezi nti: The days when idle worship was deemed sufficient are ended. ## Ennaku okusinza okw’obutaliimu we kwalowoozebwa nti kumala zikomye. The time is come when naught but the purest motive, ## Ekiseera kituuse ekigendererwa ekyo kyokka ekisinga obulongoofu, supported by deeds of stainless purity, ## nga kiwaniriddwa ebikolwa ebitaliimu kko lyonna, can ascend to the throne of the Most High ## lwe kiyinza okulinnya ku nnamulondo y’Oyo Ali Waggulu Ennyo and be acceptable unto Him ## ne kikkirizibwa eri Ye. As for the treatment of people of different backgrounds, ## Ate ku ngeri gye tuyisaamu abantu ab’obuvo obwenjawulo, this passage provides us with insight: ## ekitundu ky’emboozi eno etuweebwa amagezi nti: Consort with all the peoples, kindreds and religions of the world ## Mutabaganenga n’abantu bonna, ab’eŋŋanda bonna era n’abenzikiriza zonna eziri mu nsi with the utmost truthfulness, uprightness, ## mu mazima agenkomeredde, obulambulukufu, faithfulness, kindliness, ## obwesigwa, ekisa, goodwill and friendliness, ## okwagaliza n’omukwano, that all the world of being may be filled ## olwo ensi yonna ey’omubiri esobole okujjuzibwamu with the holy ecstasy of the grace of Bahá, ## okusugumbya okutukuvu n’ekisa kya Bahá, that ignorance, enmity, ## nti obutamanya, obulabe, hate and rancor may vanish from the world ## obukyayi empiiga bisobole okubula mu nsi and the darkness of estrangement ## era n’ekizikiza ky’okweyawulayawula amidst the peoples and kindreds of the world ## wakati mu bantu n’abeŋŋanda ab’omu nsi may give way to the Light of Unity. ## kisobole okwaniriza Ekitangaala ky’Obumu. Should other peoples and nations be unfaithful to you ## Abantu n’amawanga amalala gonna bwe batabeera beesigwa eri mmwe show your fidelity unto them, ## mubalage obwesigwa, should they be unjust toward you ## bwe babayisa obubi show justice towards them, ## mubalage obwenkanya, should they keep aloof from you ## bwe babeesulubabba attract them to yourselves, ## mubasikirize gye muli, should they show their enmity ## bwe babeera ab’obulabe be friendly towards them, ## mubalage omukwano, should they poison your lives, ## bwe bassa obusagwa mu bulamu bwamwe sweeten their souls, ## muwoomereze emmeeme zaabwe, should they inflict a wound upon you, ## bwe babatuusaako obuvune be a salve to their sores. ## mubeere olutiba eri ebiwundu byabwe. Such are the attributes of the sincere! ## Buno bwe bubonero bw’abo abeesimbu! Such are the attributes of the truthful. ## Buno bwe bubonero bw’abo abaamazima. The quotation below helps us to understand ## Ekyawandiikibwa kino wammanga kituyamba okutegeera how an awareness of the oneness of humanity affects social relations: ## engeri okumanya obumu bw’abantu bonna bwe kirina kye kikola ku nkolagana y’abantu abali awamu: I hope that each one of you will become just, ## Nsuubira nti buli omu ku mmwe anaafuuka mwenkanya, and direct your thoughts towards the unity of mankind; ## era musobole okussa ebirowoozo byammwe ku bumu bw’olulyo lw’omuntu; that you will never harm your neighbors ## nti temujja kulumya baliraanwa bammwe nor speak ill of anyone; ## wadde okwogera obubi ku balala; that you will respect the rights of all men, ## nti mujja kussa ekitiibwa mu ddembe ly’abantu bonna, and be more concerned for the interests of others than for your own. ## era mufeeyo nnyo eri ebyettanirwa abalala okusinga ebyammwe mwennyini. As for access to education, ## Ku mukisa gw’okufuna ebyenjigiriza the following passage addresses this issue: ## ekitundu ky’emboozi ekiddako wammanga kyogera bwekiti ku nsonga eno: Bahá'u'lláh has announced that ## Bahá'u'lláh alangiridde nti inasmuch as ignorance and lack of education ## kubanga obutamanya n’obutafuna byanjigiriza are barriers of separation among mankind, ## miziziko egyawulayawula mu lulyo lw’omuntu, all must receive training and instruction. ## bonna bateekwa okutendekebwa n’okubangulwa. Through this provision ## Nga tuyita mu ntanda eno the lack of mutual understanding will be remedied ## obutegeeragana bujja kunogerwa eddagala and the unity of mankind furthered and advanced. ## era n’obumu mu lulyo lw’omuntu buneeyongera okukulakulanyizibwa. Universal education is a universal law. ## Okuyigirizibwa kwa bonna tteeka erikwata ku buli muntu. Regarding the administration of justice, ## Ku ngeri y’okulaba nti obwenkanya bubeerawo, we read the following: ## tusoma bino wammanga: Divine civilization, however, ## Naye nno, Obugunjufu Obutukuvu so traineth every member of society that no one, ## butuyigiriza buli muntu ali mu kitundu nti tewali muntu n’omu, with the exception of a negligible few, ## okuggyako abo ab’olubatu, will undertake to commit a crime. ## ajja okwenyigira mu bumenyi bw’amateeka. There is thus a great difference ## Kale nno waliwo enjawulo nnene between the prevention of crime ## wakati w’okuziyiza obumenyi bw’amateeka through measures that are violent and retaliatory, ## nga tuyita mu makubo ag’okukozesa obukambwe n’okuwoolera eggwanga, and so training the people, ## era bwekityo okutendeka abantu, and enlightening them, ## era n’okubayigiriza, and spiritualizing them, ## n’okubatendeka mu byomwoyo, that without any fear of punishment ## nti tekiva mu kutya kwokka okubonerezebwa or vengeance to come, ## oba okubeesasulizaako ebiyinza okubatuukako, they will shun all criminal acts. ## bajja kugaana ebikolwa byonna ebyobumenyi bw’amateeka. They will, indeed, look upon the very commission of a crime ## Mu mazima, bajja kutunuulira okuzza omusango gwonna as a great disgrace ## ng’ekintu ekiswaza ennyo and in itself the harshest of punishments. ## era mu kikolwa ekyo kyennyini ng’ekibonerezo ekisingira ddala obukambwe. Having reflected on the above passages, ## Oluvannyuma lw’okulowooza ku biwandiiko ebyo waggulu, you may wish to review the statements you wrote ## oyinza okwagala okuddamu okwetegereza ebigambo byewawandiise and consider whether you would like to modify any of them. ## era ofumiitirize oba wandyagadde okubaako ne by’okyusaamu. We have talked about a twofold moral purpose ## Twogedde ku kigendererwa ky’empisa eky’emirundi ebiri that impels individuals to take charge ## ekiwaliriza abantu kinnoomu okutwala obuvunaanyizibwa of their own spiritual and intellectual growth ## bw’okwekulaakulanya mu by’omwoyo n’amagezi and contribute to the welfare of society. ## era n’okukola kyonna kye basobola ku lw’embeera ennungi ey’abantu ababeera awamu. We have seen how this sense purpose, ## Tulabye engeri entegeera y’ekigendererwa kino, so necessary for young people today, ## ekyetaago ekikulu ennyo eri abavubuka ab’omulembe guno, is strengthened by an understanding of the nature ## kunywezebwa nga tutegedde ekifaananyi ky’embeera and the magnitude of the transformation in the individual and in society ## n’obunene bw’enkyukakyuka mu muntu kinoomu ne mu bantu abali awamu envisioned in the writings. ## eyogerwako mu Byawandiikibwa. What we also need to realize is that ## Ekirala kye tulina okutegeera kiri nti these two processes of change are intimately linked. ## enteekateeka zino ebbiri ez’enkyukakyuka zikwataganira ddala. Developing one's potential ## Okukulaakulanya obusobozi bw’omuntu and working for the welfare of society cannot be separated ## n’okukolerera obulungi bw’abantu abali awamu tebiyinza kwawukanyizibwa, for a person's moral standards and conduct ## kubanga omutindo gw’empisa ennungi ez’omuntu n’enneeyisa shape his or her environment ## bikyusa embeera gy’abeeramu, and are, in turn, molded by the structure of society. ## ate era mu ngeri y’emu, nazo zikyusibwa ennambika y’embeera y’obulamu bw’abantu ababeera awamu. A letter written on behalf of the Guardian states: ## Ebbaluwa eyawandiikibwa ku lw’Omukuumi erambika nti: We cannot segregate the human heart from the environment outside us ## Tetusobola kwawula mutima gwa muntu ku ebyo ebitwetoolodde ebweru waffe and say that once one of these is reformed ## era tugamba nti ng’ekimu ku bino kikyuseemu, everything will be improved. ## ebintu byonna bijja kulongooka. Man is organic with the world. ## Omuntu akulira wamu n’ensi era tayinza kwawukana ku yo. His inner life molds the environment ## Obulamu bwe obw’omu nda bukyusa ebimwetoolodde and is itself also deeply affected by it. ## era n’ebimwetoolodde bifuga nnyo obulamu bwe. The one acts upon the other ## Ekimu kikola ku kinaakyo and every abiding change in the life of man ## era buli nkyukakyuka ebeerawo mu bulamu bw’omuntu is the result of these mutual reactions. ## eviira ddala ku nkolagana eno eya mpankuwe. On the basis of the above quotation, ## Nga weesigama ku kyawandiikibwa ekyo waggulu, decide whether the following statements are true or false: ## salawo oba buli emu ku mboozi zino wammanga ntuufu (T) oba sintuufu (S). The individual will be transformed ## Omuntu kinoomu ajja kukyusibwa only when society has been fully reformed. ## ng’abantu baabeeramu bamalidde ddala okukyusibwa. Society's ills will completely vanish ## Ebizibu mu bantu bijja kubulirawo ddala only when its individual members have become spiritual ## ng’abantu kinoomu bafuuse ab’omwoyo. When just laws are enacted, ## Singa wassibwawo amateeka ag’obwenkanya, society will be free from oppression, ## abantu bajja kuwona okunyigirizibwa, regardless of the way individuals may behave. ## wadde nga tetufuddeyo kuneeyisa ey’omuntu kinoomu. Society will be free from oppression ## Abantu bajja kuwona okunyigirizibwa when every individual strives to be just. ## singa buli muntu kinoomu alafuubana okubeera omwenkanya. All members of a society can be just ## Abantu bonna ababeera awamu basobola okubeera abenkanya, even if the legal system operating in it is unjust. ## enkola y’amateeka ne bwebeera nga si yabwenkanya. Once everyone becomes spiritual, ## Singa buli muntu afuuka ow’omwoyo, the problems of society will be solved. ## emitawaana mu bantu gijja kugonjoolwa. An individual's conduct influences the social environment. ## Enneeyisa y’omuntu kinoomu erina kinene kyekyusa ku mbeera z’abantu. A just society will be the result of efforts ## Abantu abalina obwenkanya baliva mu maanyi ag’okulafuubana to create just structures ## okutondawo ebitongole eby’obwenkanya and to educate individuals ## n’okusomesa abantu kinoomu okubeera to be fair-minded and truth-seeking. ## n’endowooza ennungi era n’okunoonyereza amazima. No one can escape the effects of his or her social environment. ## Tewali n’omu asobola okwewala ebyo ebimutuukako nga biva mu mbeera z’abantu abamwetoolodde. Human beings, aided by their spiritual powers, ## Abantubalamu, nga bayambibwako amaanyi agaabwe ag’omwoyo, can resist the negative effects of the social environment. ## bayinza okulwanyisa ebyo ebitali birungi ebiva mu mbeera z’abantu ababeetoolodde. Prejudice will disappear ## Kyekubiira ajja kusaanawo once everyone acknowledges the oneness of humanity. ##singa buli muntu akkiriza obumu bw’abantu bonna. Prejudice will disappear ## Kyekubiira ajja kusaanawo only when society eradicates every trace of discrimination ## abantu ababeera awamu bwe banaamalirawo ddala buli kabonero konna ak’obusosoze in its laws and institutions. ## mu mateeka gaabwe ne mu bitongole byabwe. Every form of prejudice can be abolished ## Buli mbeera yonna eya kyekubiira esobola okudibizibwa through the enactment of just laws ## nga tuyita mu kubangawo amateeka ag’obwenkanya and the training of souls to investigate reality ## era n’okutendeka abantu okunoonyereza ku nnono y’obulamu and associate with everyone in love and fellowship. ## era n’okukolaganira awamu na buli muntu mu kwagalana n’okusseekimu. When everyone believes that humanity is one, ## Buli muntu bw’akkiriza nti abantu bonna bali muntu omu, we will have unity. ## tujja kufuna obumu. The establishment of unity in the world ## Okuleetawo obumu mu nsi requires the transformation of the individual ## kyetaagisa okukyusibwa kw’omuntu kinnoomu and of the structure of society. ## era n’ensengeka y’abantu abali awamu. The ideas presented in the last section ## Ebirowoozo ebyanjuddwa mu kitundu ky’okusoma ekiwedde bring us back to the question of service, ## bituzzaayo ku kibuuzo ekikwata ku buweereza, for it is in the field of service that ## kubanga mu kisaawe ky’obuweereza kino mwe tukulaakulanyiza obusobozi bwaffe ne we develop our potential and effect change in society. ## tusobola okuleetawo enkyukakyuka mu mbeera z’abantu. That participating in a process of social transformation ## Kale nno, okwenyigira mu nteekateeka ey’okukyusa embeera z’abantu, implies a life dedicated to service needs little elaboration. ## nga kino kitegeeza obulamu obwewaddeyo mu buweereza, tekyetaagisa kulambululwa nnyo. What may require more thought, however, ## Naye nno, ekiyinza okwetaagisa okwongera okulowoozaako is the relationship between service and the intellectual ## y’enkwatagana eri wakati w’obuweereza n’enkulaakulana y’omuntu kinnoomu mu by’omwoyo and spiritual growth of the individual. ## n’ebyo eby’amagezi ag’omu mutwe. Below is a list of activities. ## Wammanga lwe lukalala olw’ebyokukola. Many spiritual qualities need to come together in performing each one ## Embeera z’omwoyo nnyingi zeetaaga okukwasaganyiza awamu mu kukola buli kikuweereddwa and in ensuring its effectiveness. ## era n’okukakasa amaanyi gaakyo. For the purpose of this specific exercise, ## Okutuukiriza ekigendererwa kyennyini ekiri mu ky’okukola kino, choose one or two qualities and attitudes ## londa embeera n’endowooza za mulundi gumu oba ebiri that seem particularly relevant to each activity ## ezirabika okukwataganira ddala na buli kya kukola and try to describe how they contribute ## era ogezeeko okunnyonnyola engeri gye ziyamba to the capacity of the individual to carry it out. ## obusobozi bw’omuntu kinnoomu okukikola. Holding a regular devotional meeting in a neighborhood or village: ## Okutuuza enkuŋŋaana ez’okusinziza awamu mu biseera ebigere ku muliraano oba ku kyalo: Paying visits to friends and neighbors ## Okukyalira abeemikwano ne baliraanwa in order to discuss the Faith ## musobole okukubaganya ebirowoozo ku Nzikiriza and reinforce ties of fellowship: ## n’okunyweza enkolagana ez’obwa sseruganda: Conducting regular classes for the spiritual education of the young in a village or neighborhood: ## Okusomesa ebibiina by’abavubuka mu biseera ebigere ku lw’okubangulwa mu by’omwoyo ku kyalo oba ku muliraano: Assisting a junior youth group ## Okuyamba ekibiina ky’abavubuka abato as an animator over an extended period: ## ng’omukubiriza mu bbanga eddeneko: Teaching the Cause as part of a personal plan: ## Okusomesa Enzikiriza nga ekimu ku nteekateeka yo ng’omuntu: Teaching the Cause as part of a collective effort: ## Okusomesa Enzikiriza ng’emu ku nteekateeka ey’okukolera awamu: Acting as a tutor of a study circle, ## Okukola ng’omuluŋŋamya w’ekibiina eky’okuyigiramu obuweereza, helping individuals not only to complete each course ## ng’oyamba abavubuka okumaliriza buli kkoosi but also to implement its practical component: ## n’okussa mu nkola ebyo bye babeera bamaze okusoma: The exercise above has helped us ## Ekyokukola ekyo waggulu kituyambye to think about how spiritual qualities ## okulowooza ku ngeri embeera n’endowooza z’omwoyo and attitudes contribute to the capacity of an individual ## gye ziyamba obusobozi bw’omuntu kinnoomu to carry out acts of service. ## okukola ebikolwa eby’obuweereza. But it is equally true that, in rendering service, mu kutuukiriza obuweereza, ## Naye ate era kibeera kituufu nti, one is able to develop and strengthen such qualities. ## omuntu asobola okukulaakulanya n’okunyweza embeera ng’ezo. Below are a few spiritual qualities that ## Wammanga z’embeera entonotono ez’omwoyo we are all striving to acquire. ## ffenna ze tulafuubana okufuna. For each group, ## Ng’okozesa buli kibinja ky’embeera ezikuweereddwa wammanga, choose one of the activities above ## londa ekimu ku by'okukola ebiweereddwa waggulu and describe in what ways you think ## era onnyonnyole ngeri it can contribute to the development of the qualities ## ki gye kiyinza okuyamba mu kukulaakulanya kw’embeera zino in the one who performs it. ## mu muntu oyo abeera akikola. Truthfulness, trustworthiness, and justice ## Amazima, obwesigwa, n’obwenkanya Forbearance and kindliness: ## Obugumiikiriza n’ekisa: Sanctity, sincerity, and radiance: ## Obutukuvu, obulambulukufu, n’obutangaavu: Courage, trust, confidence, and humility: ## Obuvumu, obwesiga, obunywevu n’obwetoowaze: Resignation and submissiveness to the Will of God: ## Okwewaayo n’okukkiririza ddala mu Kwagala kwa Katonda Service is an all-embracing theme ## Obuweereza gwe mulamwa ogubuutikira wonna that touches every facet of our lives. ## nga gukwata ku buli mbeera y’obulamu bwaffe. When we are animated by a spirit of selfless service, ## Bwe tucamusibwa omwoyo ogw’obuweereza obw’obuteerowoozaako, every interaction we have, ## buli nkolagana gye tulina, every action we take ## buli kikolwa kyetukola in our professional lives, in our dealings with others, ## mu mirimu gyaffe, mu nkolagana n’abalala, as members of our communities ## ng’abantu ab’omu kitundu is influenced by it. ## bikyusibwa ku lw’amaanyi g’obuweereza buno. Yet, no matter what services we render, ## Naye ate, ne bwe tukola ebikolwa eby’obuweereza eby’engeri ki, we remain ever conscious of the fact that ## tusigala bulijjo tukimanyi bulungi nti there is a structured plan ## waliwo enteekateeka ennambike for the propagation of Bahá'u'lláh's message ## ku lw’okubunyisa obubaka bwa Bahá'u'lláh to the peoples of the world, ## eri abantu mu nsi yonna, a message which proclaims the oneness of humanity, ## obubaka obulangirira obumu bw’abantu bonna, calls for its unification, ## obukoowoola okugattibwa kwayo awamu, and provides laws and principles, ## era eraga amateeka n’empagi, spiritual and social teachings, ## enjigiriza ekwata ku by’omwoyo n’embeera z’abantu, that alone can establish a pattern ## ng’ebyo byokka bye biyinza okunyweza enkola ennuŋŋamu for future society radically different ## ey’abantu okubeera awamu mu biseera eby’omu maaso, ey’enjawulo ennyo from any seen in the past. ## okuva ku eyo yonna eyali erabiddwako mu biseera ebiyise. Delineated by 'Abdu'l-Bahá Himself, ## Ennyonnyoddwa 'Abdu'l-Bahá Yennyini, this plan seeks nothing less ## enteekateeka eno tekola ku kirala kyonna than the spiritual regeneration of the world, ## wabula okuzza obuggya ebyomwoyo mu nsi yonna, and as it steadily unfolds through distinct stages, ## era nga bw’egenda eyanjulizibwa mu mitendera egy'enjawulo, and more and more people participate in its execution, ## era n’abantu nga bwe bagenda beyongera obungi, era n’okwetaba mu kugissa mu nkola, "a visible alternative to society's familiar strife is emerging." ## “tutandika okulaba enkola empya mu nsi ng’esikira eyo ebaddewo.” To it —the Divine Plan— should we dedicate ourselves. ## Ku yo -- Enteekateeka Entukuvu -- kwe tusaana okuwaayo obudde bwaffe bwonna. To it does the Guardian refer as ## Ku kino, Omukuumi yagyogerako nga, "the mightiest Plan ever generated through the creative power of the Most Great Name". ## “Enteekateeka esingira ddala amaanyi eyali ebaddeyo ng’eyita mu maanyi g’obutonzi obw’Erinnya Erisingira ddala Obukulu.” It is "forging ahead," he tells us, ## Atugamba nti, “Yeyongera mu maaso…... ...gaining momentum with every passing day, ## ...ng’efuna amaanyi buli lunaku olukya, tearing down barriers in all climes ## ng’egenda emenya emiziziko mu bifo byonna and amidst divers peoples and races, ## era ne mu bantu n’ebika ebya buli ngeri, widening irresistibly the scope of its beneficent operations, ## ng’egaziya awatali kuziyizibwa obugazi bw’enkola yaayo eganyula, and revealing ever more compelling signs ## era ebikkula obubonero obuwaliriza -of its inherent strength ## amaanyi gaayo amakusike as it marches towards the spiritual conquest of the entire planet. ## nga bwe gagenda mu maaso okuwangula mu by’omwoyo mu nsi yonna. Through the Divine Plan, ## Mu Nteekateeka Entukuvu, the spirit of Bahá'u'lláh's Revelation ## omwoyo gw’Okubikkulirwa kwa Bahá'u'lláh will become infused in all parts of the world, ## gujja kusensera ebitundu byonna eby’ensi, transforming individual and collective lives. ## nga kuleeta enkyukakyuka mu bulamu bw’omuntu kinoomu ne mu bantu bonna awamu. Shoghi Effendi affirms moreover, that ## Shoghi Effendi ayongera okukikkaatiriza nti: the final and crowning stage ## Omutendera ogusembayo era ogw’okuntikko in the evolution of the plan ## mu nkyukakyuka y’enteekateeka wrought by God Himself for humanity ## Katonda Mwenne gwabumbye ku lw’omuntu, kyaddaaki, will, in turn, prove to be the signal ## gujja kulabibwa ng’akabonero for the birth of a world civilization, ## ak’okujja kw’obugunjufu obupya mu nsi yonna, incomparable in its range, its character and potency, ## ogutagerageranyizika mu bugazi bwago, embala n’amaanyi yaagwo, in the history of mankind ## mu byafaayo by’olulyo lw’omuntu a civilization which posterity will, with one voice, ## obugunjufu abazukkulu bwe bajja, mu ddoboozi erimu, acclaim as the fairest fruit ## okugulumiza ng’ekibala ekisingira ddala of the Golden Age of the Dispensation of Bahá'u'lláh. ## eky’Entikko y’Okubikkulirwa kwa Bahá'u'lláh In words such as the following ## Mu bigambo nga bino ebiweereddwa wammanga does he appeal to the friends ## abeera yegayirira abeemikwano to contribute their share to the progress of the Plan: ## okukola kye balina okukola kulw’okugenda mu maaso okw’Enteekateeka: All must participate, ## Bonna bateekwa okwenyigiramu, however humble their origin, ## wadde ng’ensibuko yaabwe bwetyobwetyo, however limited their experience, ## wadde ng’obumanyirivu bwabwe butono butya, however restricted their means, ## wadde nga bankuseere batya, however pressing their cares and preoccupations, ## wadde ng’obudde bwabwe obusinga babumalira mu kudukkanya ne mu kwenyigira mu mirimu gyabwe, however deficient their education, ## wadde nga tebaasoma nnyo, however unfavorable the environment in which they live. ## wadde ng’embeera gye balimu teyeeyagaza. And again: ## Era nate nti: The field is indeed so immense, ## Omulimu weewaawo mugazi nnyo, the period so critical, ## ekiseera kya kaweereege, the Cause so great, ## Enzikiriza ngazi nnyo, the workers so few, ## abakozi batono nnyo, the time so short, ## ekiseera kimpi nnyo, the privilege so priceless, ## omukisa gwa muwendo ogutenkanika, that no follower of the Faith of Bahá'u'lláh, ## bwekityo walemeokubeerawo omugoberezi w’Enzikiriza ya Bahá'u'lláh, worthy to bear His name, ## agwanidde okwetikka erinnya Lye, can afford a moment's hesitation. ## ayinza wadde okweganiriza. Each stage in the unfoldment of the Divine Plan ## Buli mutendera mu kwanjuluzibwa kw’Enteekateeka Entukuvu is marked by one of the global Plans ## gulambikibwa emu ku Nteekateeka y’ensi yonna launched by the Head of the Faith. ## eyatongozebwa Omutwe gw’Enzikiriza. Every Plan has certain requirements, ## Buli nteekateeka erina ebyetaago byayo, and we know that the current series of Plans ## era tukimanyi nti Enteekateeka eziriwo kati eziddiriŋŋana defines a framework for action ## zinnyonnyola ennambika y’okukolamu which makes it possible for ## omulimu ogunaasobozesa okuleetawo "an expanding nucleus of individuals" ## “ekinyusi ky’abantu ekigenda kizimbulukuka” at the local level ## ku mutendera ogusookerwako to generate the movement of a population ## okuwa amaanyi entambula y’abantu ab’omu kitundu "towards the goal of a new World Order". ## “okwolekera ekiruubirirwa eky’Enteekateeka y’Ensi Yonna empya.” In this light, ## Mu mbeera eno, a message written by the Universal House of Justice ## obubaka obwawandiikibwa Ennyumba y’Ensi Yonna ey’Obwenkanya to the participants in a series of youth conferences ## eri abo abeetaba mu nkuŋŋaana z’abavubuka ezoomuddiriŋŋanwa held throughout the world in 2013 explains: ## ezaatuuzibwa okwetooloola ensi yonna mu 2013 bunnyonnyola nti: After many a decade, ## Oluvannyuma lw’emyaka egiri eyo mu makumi, the world-embracing labors of this far-flung community ## okulafuubana okwabuna ensi yonna okw’abagoberezi abaali babunye wonna to obtain a more adequate understanding ## okufuna entegeera esingako of the Revelation of Bahá'u'lláh ## ey’Okubikkulirwa kwa Bahá'u'lláh and to apply the principles it enshrines ## era n’okussa mu nkola empagi ezirimu, have culminated in the emergence of a potent framework for action, ## ku nkomerero kuvuddemu ennambika ey’amaanyi ag’okukola omulimu, refined through experience. ## ng’egenda erongoosebwa nga tuyita mu bumanyirivu. You are fortunate to be familiar with its methods ## Muli ba mukisa okumanya ku and approaches now so well established. ## nkola n’enkwata yaayo kaakano enywezeddwa obulungi. Through perseverance in their implementation, ## Nga tufunvubidde mu kubissa mu nkola, many of you will already have seen for yourselves ## bangi ku mmwe mujja kubeera nga mumaze okwerabirako signs of the society-building power of the divine teachings. ## ku bubonero obw’amaanyi agazimba abantu abali awamu ag’enjigiriza entukuvu. At the conference you attend, ## Mu lukuŋŋaana lwe mwetabamu, you are being invited to consider ## muyitibwa okulowooza ennyo the contribution that can be made ## ku biki ebiyinza okuweebwayo by any young person who wishes to answer Bahá'u'lláh's summons ## omuvubuka yenna eyeegomba okwanukula okukoowoola kwa Bahá'u'lláh and help to release that power. ## era n’okuyamba mu kusumulula amaanyi ago. And the same message notes further: ## Era obubaka bwe bumu bwongerako nti: The possibilities presented by collective action ## Emikisa egyanjuddwa mu mulimu ogukolerwa awamu are especially evident in the work of community building, ## naddala girabikira mu mulimu gw’okuzimba abantu b’omu kitundu, a process that is gaining momentum ## enkola egenda efuna obuwagizi in many a cluster and in neighborhoods ## mu bitendo ebingi era ne ku miriraano and villages throughout the world ## n’ebyalo okwetooloola ensi yonna that have become centers of intense activity. ## kaakano ebifuuse entabiro y’okukola n’amaanyi. Youth are often at the forefront of the work ## Enfunda nnyingi abavubuka babeera ku mwanjo gw’emirimu in these settings ## nga gino not only Bahá'í youth, ## si bavubuka Ababahá’í bokka, but those of like mind ## naye n’abo abalowooza mu ngeri y’emu who can see the positive effects ## abasobola okulaba ebirungi of what the Bahá'ís have initiated ## ebiva mu ebyo Ababahá’í bye bawomyemu omutwe and grasp the underlying vision of unity ## era ne bategeera ekiruubirirwa ekikulu eky’obumu and spiritual transformation. ## n’okukyusibwa mu by’omwoyo. In such places, ## Mu bifo ng’ebyo, the imperative to share ## obukulu obw’okugabana the Revelation of Bahá'u'lláh with receptive hearts ## Okubikkulirwa kwa Bahá'u'lláh n’emitima egyaniriza and explore the implications of His message for today's world ## era n’okunoonyereza amakulu g’obubaka Bwe ku lw’ensi ya leero is keenly felt. ## butegeererwa ddala. When so much of society invites passivity ## Abantu abasinga obungi bwe bakkiriza embeera y’obuteefiirayo and apathy or, worse still, ## n’obuyongobevu okubagimba, oba n’ekisinga obubi, encourages behavior harmful to oneself and others, ## okukkiriza empisa ez’obulabe eri ggwe wennyini n’abalala, a conspicuous contrast is offered by those ## enjawulo erabikira ddala ereetebwawo abo who are enhancing the capacity of a population ## abayimusa amaanyi g’abantu bonna to cultivate and sustain a spiritually enriching pattern of community life. ## okukuza n’okuyimirizaawo ennambika mu by’omwoyo egaggawaza obulamu bw’abantu b’omu kitundu. And with these words does the House of Justice, ## Era n’ebigambo bino, Ennyumba y’Obwenkanya, in another message, encourage Bahá'í youth ## mu bubaka obulala, ekubiriza abavubuka Ababahá’í, ko and those who wish to join them: ## n’abo abandyagadde okubeeyungako nti: To every generation of young believers ## Buli mugigi gw’abavubuka abakkiriza, comes an opportunity to make a contribution ## gubeeramu omukisa gw’okubaako kye bakola okuyamba okuleetawo to the fortunes of humanity, ## embeera ennungi mu lulyo lw’omuntu, unique to their time of life. ## embeera enkulu ennyo ey’ekiseera ky’obulamu bwabwe. For the present generation, ## Ku lw’omugigi oguliwo kati, the moment has come to reflect, ## ekiseera kituuse okulowooza, to commit, to steel themselves for a life of service ## okuwaayo, n’okwennyweza ku lw’obulamu bw’obuweereza, from which blessing will flow in abundance. ## omukisa mwe gunaava ne gukulukuta mu bungi. In our prayers at the Sacred Threshold, ## Mu ssaala zaffe ku Mulyango Omutukuvu, we entreat the Ancient Beauty that, ## twegayirira Omubalagavu Oyo ow'Eddanedda nti, from out a distracted and bewildered humanity, ## okuva mu bantu abatataaganyizibwa n’okubuzaabuzibwa, He may distil pure souls endowed with clear sight: ## Ye asobole okusengejjeramu emyoyo emirongoofu egirina n’amaaso amooji: youth whose integrity and uprightness are not undermined ## abavubuka abatakotoggerwa olw’obwesimbu n’obutuukirivu bwabwe by dwelling on the faults of others ## okwemalira ku nsobi z’abalala and who are not immobilized by any shortcomings of their own; ## era abataziyizibwa bunafu bwabwe bennyini; youth who will look to the Master ## abavubuka abanaatunuulira Ssenkulu and bring those who have been excluded ## era ne baleeta n’abo abaziyiziddwa into the circle of intimate friends; ## okwegatta ku beemikwano abaagalana ennyo; youth whose consciousness of the failings of society ## abavubuka abategeera embeera egenda esajjuka mu bantu abali awamu impels them to work for its transformation, ## ne kibawaliriza okukolerera enkyukakyuka yaabwe, not to distance themselves from it; ## so si kuzeewala; youth who, whatever the cost, ## abavubuka, ne bwe kiriba ki, will refuse to pass by inequity in its many incarnations ## abanagaananga okutunulira obutunuulizi obutali bwenkanya mu ngeri zonna mwe bubbulukukira and will labor, instead, ## era abajja okukola ennyo, that the light of justice may shed its radiance upon the whole world. ## olwo, ekitangaala ky’obwenkanya kisobole okwakaayakanira ensi yonna. The above quotations can leave little doubt in your mind ## Ebyawandiikibwa ebyo ebiragiddwa waggulu tebikulekaamu kakunkuna konna mu mwoyo of the imperative need for young people ## ku bwetaavu obukulu obw’abavubuka to move to the front ranks of those serving the Divine Plan. ## okubeera ku mwanjo mu abo abaweereza Enteekateeka Entukuvu. To end this section, ## Okumaliriza ekitundu kino, it would be helpful for you ## kijja kukubeerera kya mugaso to reflect on the following message written by the Universal House of Justice ## okufumiitiriza ku bubaka obuweereddwa wammanga obwandiikibwa Ennyumba ey’Ensi yonna ey’Obwenkanya to a series of youth gatherings ## eri enkuŋŋaana z’abavubuka ez’omuddiriŋŋaanwa held in 2000 across Latin America: ## ezaaliwo mu bifo ebyenjawulo mu Latin America mu mwaka ogwa 2000: As this generation of youth assumes the responsibilities ## Omugigi guno ogw’abavubuka nga bwe gugenda gwetikka obuvunaanyizibwa of conducting the affairs of society, ## obw’okukola ku nsonga z’abantu, it will encounter a landscape of bewildering contrast. ## gujja kusanga embeera erimu okukontana okubuzaabuza. On the one hand, ## Ku ludda olumu, the region can justly boast brilliant achievements ## ekitundu kiyinza okwewaana mu bwenkanya olw’ebituukiddwako ebirungi ennyo in the intellectual, technological and economic spheres. ## mu kisaawe ky’ebyamagezi, tekinologiya, n’ebyenfuna. On the other, ## Ku ludda olulala, it has failed to reduce widespread poverty ## ekitundu kye kimu kiyinza okubeera nga kiremereddwa okukendeeza obwavu obuyitiridde ennyo mu bantu or to avoid a rising sea of violence ## oba okwewala amayengo agabimba that threatens to submerge its peoples. ## ag’obutabanguko agoolekedde okumira abantu baakyo. and the question needs to be asked plainly ## ## era ekibuuzo kino kyetaagisa okubuuzibwa mu lujjudde Why has this society been impotent, ## Lwaki abantu ba leero balemereddwa, despite its great wealth, ## wadde nga balina obugagga bungi, to remove the injustices that are tearing its fiber apart? ## okumalawo obutali bwenkanya obuli mu kuyuzaayuza obulere embeera yaabwe ennungi? The answer to this question, ## Okuddibwamu kw’ekibuuzo kino, as amply evidenced by decades of contentious history, ## nga bwe kiragiddwa obulungi olw’ebbanga eddene omuli ebyafaayo by’entalo, cannot be found in political passion, ## tekuyinza kuzuulibwa mu kuyaayaana okuli mu by’obufuzi, conflicting expressions of class interest, ## ebyogerwa ku byetaago by’abantu abali ku madaala agenjawulo or technical recipes. ## ag’enteekateeka ez’ekikugu. What is called for is a spiritual revival, ## Ekyetaagisa ennyo kwe kwezza obuggya mu by’omwoyo, as a prerequisite to the successful application ## ng’ekisookerwako, olwo tusobole okukozesa obulungi ebyo ebyeyambisibwa of political, economic and technological instruments. ## mu by’obyobufuzi, ebyenfuna, n’ebyamagezi ag’ekikugu. But there is a need for a catalyst. ## Naye waliwo obwetaavu obw’emmanduso. Be assured that, in spite of your small numbers, ## Mubeere bakakafu nti, newaakubadde nga muli batono, you are the channels through which such a catalyst can be provided. ## mmwe mikutu emmanduso ng’eyo mw’eneeyisibwa. The message asks why a society ## Obubaka bubuuza lwaki abantu with such intellectual, technological, and economic wealth ## abalina obugagga mu by’amagezi, mu by’ekikugu, ne mu by’enfuna has been unable to remove the injustices tearing it apart, ## balemereddwa okumalawo obutali bwenkanya obuli mu kuyuzaayuzaobulere embeera zaabwe ennungi, indicating that the answer ## nga kino kiraga nti okuddibwamu is not to be found in political passion, ## tekuyinza kuzuulwa mu kuyaayaana okuli mu by’obufuzi, conflicting expressions of class interest, ## ebyogerwa ebitakwatagana ku byetaago by’abantu abatali bamu, or technical recipes. ## oba enteekateeka ey’ekikugu. Think of the society in which you live ## Lowooza ku bantu ab’omu kitundu naawe gy’obeera and give an example of each of the following: ## era owe ekyokulabirako ekya buli kimu ku bino wammanga: A political passion that characterizes the society: ## Okuyaayaana mu by’obufuzi okulaga embeera y’abantu: Some of the conflicting expressions ## Ebimu ku byogerwa ebitakwatagana of class interest in the society: ## nga bikwata ku byetaago by’abantu abali ku madaala ag’enjawulo mu bantu: A technical recipe that the society has followed: ## Enteekateeka ey’ekikugu abantu gye bagoberedde: according to the Universal House of Justice, ## Okusinziira ku Nnyumba y’Ensi Yonna ey’Obwenkanya, What is a prerequisite ## kiki ekisookerwako ekisobozesa to the successful application ## okussibwa mu nkola okulungi of political, economic, and technological instruments ## okw’ebyo ebikozesebwa mu byobufuzi, eby’enfuna ne mu bya tekinologiya in efforts to eliminate social ills? ## mu kaweefube w’okumalirawo ddala embeera embi eziri mu bulamu bw’abantu? What does the House of Justice tell us ## Ennyumba y’Obwenkanya etugamba ki is needed to bring about the spiritual revival of society? ## ku kyetaagisa abantu okwezza obuggya mu by’omwoyo? Who does the House of Justice say ## Ennyumba y’Obwenkanya egamba ki constitutes a channel through which ## ku ekyo ekibangawo omukutu ogunaasobozesa Bahá'u'lláh's message to humanity can be provided? ## obubaka bwa Bahá'u'lláh okuyisibwamu okutuuka eri abantu bonna? Now, with the above thoughts in mind, ## Kaakano, ng’okozesa ebirowoozo ebyo waggulu, discuss with your friends studying this course ## kubaganya ebirowoozo ne mikwano gyo bwe musoma kkoosi eno how participation in the execution of the Divine Plan ## engeri y’okwenyigira mu kussa mu nkola Enteekateeka Entukuvu enables young people to act as channels ## gy’esobozesa abavubuka okukola ng’emikutu for the spiritual revival of society. ## egy’okuzzibwa obuggya okw’abantu. No doubt the discussion at the end of the last section ## Tewali kubuusabuusa okukubaganya ebirowoozo okubaddewo ku nkomerero y’ekitundu ekiwedde caused you to think further about ## kwabaleetera okwongera okulowooza ku the essential role young people are to play ## mulimu ogwetaagibwa ennyo abavubuka gwe bateekwa okukola in the onward march of the Cause. ## mu kugenda mu maaso okw’Enzikiriza. In the passage below from God Passes By, ## Mu mboozi eyo wammanga eggiddwa mu kitabo ‘God Passes By’, Shoghi Effendi presents ## Shoghi Effendi ayanjula a picture of the early champions of the Faith, ## ekifaananyi ky’abazira b’Enzikiriza abaasooka, whose heroic deeds are to inspire humanity throughout the ages. ## ng’ebikolwa byabwe eby’obuzira bya kuluŋŋamya abantu bonna okumala emirembe gyonna. Given that many of them were young people themselves, ## Kubanga bangi ku bo baali bavubuka, we would do well to reflect here on the words ## kyanditukoze bulungi okufumiitiriza wano ku bigambo the Guardian employed to describe their outstanding qualities. ## Omukuumi bye yakozesa okunnyonnyola embeera zaabwe ezitaali za bulijjo. Before doing so, ## Nga tonnaba kukola ekyo, you may find it useful ## oyinza okukizuula nti to read through the following glossary: ## kya mugaso okuyisaayisa amaaso mu bigambo bino wammanga n’amakulu gaabyo: Meteor-like: Like a meteor; ## Nga kibonoomu: Okufaanana kibonoomu; a luminous trail that appears in the sky and moves quickly across ## omukululo ogwakaayakana ogulabikira mu bwengulaera oguwenyuka okuyita ku ggulu. Traverse: Travel across ## Okusiyagguka: Okutambula olugendo olunene okuva ku luuyi olumu okudda ku lulala. Somber: Dark and gloomy ## Kibululu: Kikwafu ate nga kinakuwaza Satellite: A celestial body orbiting another of a larger size ## Ekizungirizi: Ekintu ekyetooloola ekirala ekikisinga obunene waggulu eyo mu bbanga Galaxy: A very large group of stars ## Ensi y’emmunyeenye: Ekibinja ekinene eky’emmnyeenye Irradiate: Send out rays of light ## Okutwakaala: Okuweereza ekitangaala Incandescent: Glowing with intense heat; strikingly bright ## Okutangalijja: Okwakaayakana okuva ku bbugumu eringi ennyo; okutangalijja okungi ennyo Nascent: Having recently come into existence ## Omuwere: Eyaakazaalibwa Contest: A struggle for victory ## Okubbinkana: Okwaŋŋanga ebizibu otuuke ku buwanguzi Trail-breakers: Pioneers ## Abasagguzi: Abatandisi Intrigue: Secret scheme ## Enkwe: Enteekateeta ez’ekyama Depravity: Corruption; wickedness ## Obwonoonefu: Obuvundu bw’empisa; obubi Sweeping: Of wide range; overwhelming ## Ekibuutikira: Ekigazi ennyo; ekisukkiridde Piety: Reverence for God and devotion to religious duty ## Obutuukirivu: Okugulumiza Katonda era n’okwewaayo mu mirimu gy’eddiini Fervor: Intensity of feeling ## Ekinyegenyege: Okucamuukirira ennyo Leonine: Like a lion ## Obwawampologoma: Okubeera ng’empologoma Abnegation: Renouncing; giving up ## Okwerekereza: Okuleka; okulekulira Resolve: Strong purpose ## Obumalirivu: Ekigendererwa ekigumu Granite-like: Unyielding in firmness and endurance ## Ng’olwazi: Obutasagaanasagana n’okugumira ebizibu Stupendous: Of amazing greatness ## Nnaggwano: Ekintu ekinene ennyo eby’ekitalo Veneration: Respect and awe ## Ekitiibwa: Ekitiibwa n’okutiisa Disconcerting: Bewildering; perplexing ## ekitabangula emmeeme: ekibuzaabuza ekitabulatabula. The Guardian writes: ## Omukuumi awandiika nti: We behold, as we survey the episodes of this first act of a sublime drama, ## Tulaba, nga bwe twetegereza ekikulu ekyagwawo mu kwolesebwa okwasooka ekw’ebyafaayo ebitukuvu, the figure of its Master Hero, the Báb, ## omubiri gw’Omuzira Omusukkulumu mu byo, Báb, arise meteor-like above the horizon of Shíráz, ## nga gugolokoka nga kibonoomu waggulu w’olukungirizi lwa Shiráz traverse the somber sky of Persia from south to north, ## ne gusiyagguka okuyita ku lubaale lwa Buperusi okuva e bukiikaddyo okudda ebukiikakkono, decline with tragic swiftness, ## ne guseebengerera mu bwangu obw’ekitalo obunakuwaza, and perish in a blaze of glory. ## era ne gusaanawo mu kwakaayakana okw’ekitiibwa. We see His satellites, ## Tulaba abagoberezi Be abaamwetooloolanga, a galaxy of God-intoxicated heroes, ## ng’ekibinja ky’emmunyeenye eky’abazira abaatamiira Katonda, mount above that same horizon, ## ngabalinnyalinnya waggulu w’olukungirizi lwe lumu, irradiate that same incandescent light, ## nga bavaamu ebimyanso by’ekitangaala ekyakaayakana, burn themselves out with that self-same swiftness, ## ne beesaanyaawo mu bwangu obw’ekitalo bwe bumu obwo, and impart in their turn an added impetus ## era nabo ku lwabwe ne bagatta amaanyi gaabwe ku ago to the steadily gathering momentum of God's nascent Faith... ## agaali gagenda geeyongera obungi ku Nzikiriza ya Katonda eyali ekyali mu biseera byayo eby’obuwere…" The heroes whose deeds shine upon the record of this fierce spiritual contest, ## Abazira ab’ebikolwa ebyakaayakanira mu byawandiikibwa eby’olutalo olukambwe olukwata ku by’omwoyo, involving at once people, clergy, ## mu kiseera kye kimu nga lwetabiddwamu abantu, bakabona, monarch and government, ## kabaka ne gavumenti, were the Báb's chosen disciples, ## be baali abayigirizwa ba Báb abalondemu, the Letters of the Living, and their companions, ## Ennukuta ez’Abalamu, wamu ne banywanyi baabwe, the trailbreakers of the New Day, ## abasaale ab’Olunaku Olupya, who to so much intrigue, ignorance, ## nga beebo, ku lw’enkwe ennyingi, obutamanya, depravity, cruelty, ## obwonoonefu, ettima, superstition and cowardice ## endowooza ez’obutaliimu n'obuti opposed a spirit exalted, ## baawakanya omwoyo ogugulumizibwa, unquenchable and awe-inspiring, ## ogutazikizibwa era ogukuba encukwe, a knowledge surprisingly profound, ## obumanyi obwewuunyisa ennyo, an eloquence sweeping in its force, ## okwogera okulina amaanyi agawalula, a piety unexcelled in fervor, ## obutukuvu obutenkanika mu bbugumu, a courage leonine in its fierceness, ## obuvumu ng’empologoma enkazi mu bukambwe bwayo, a self-abnegation saintly in its purity, ## okwerekereza okw’obutuukirivu mu bulongoofu bwakwo, a resolve granite-like in its firmness, ## obumalirivu obulinga olwazi mu bugumu, a vision stupendous in its range, ## ekiruubirirwa eky’ekitalo ennyo mu bugazi bwakyo, a veneration for the Prophet and His Imáms ## okusuutibwa kwa Nnabbi ne ba Iman Be disconcerting to their adversaries, ## okutabudde abalabe baabwe, a power of persuasion alarming to their antagonists, ## amaanyi g’ebigambo ebisendasenda ageeraliikiriza eri abo abaali babayiggannya, a standard of faith ## omutindo gw’enzikiriza and a code of conduct that challenged ## wamu n’enteekateeka ey’empisa ennungi eyasoomooza and revolutionized the lives of their countrymen. ## era n’ekyusiza ddala obulamu bwa bannansi baabwe. Complete the following sentences: ## Maliriza emboozi zino: The Letters of the Living and their companions were engaged in a fierce contest. ## Ennukuta z’Abalamu n’abanywanyi babwe beenyigira mu olutalo olukambwe The early heroes of the Faith opposed superstition ## Abazira b’Enzikiriza abaasooka baawakanya intrigue, ignorance, ## enkwe, obutamanya, depravity, cruelty, ## obugwagwa, ettima For what purpose did the early heroes of the Faith enter into the spiritual contest ## Nsonga ki eyaleetera abazira b’Enzikiriza abaasooka okwetaba mu by’olutalo lw’ebyomwoyo described by the Guardian in the passage above? ## olwogeddwako Omukuumi mu kitundu ky’emboozi waggulu? Are the Bahá'í youth of the present age, ## Abavubuka Ababahá’í aboomulembe guno, like their predecessors, ## okufaananako ng’abo abaabasooka, engaged in a spiritual contest? ## nabo beenyigira mu lutalo olw’ebyomwoyo? How does their contest resemble that of the early heroes of the Faith? ## Olutalo lwabwe lwefaananyiriza lutya n’olwo olw’abazira b’Enzikiriza abaasooka? How can the Bahá'í youth of today ensure that, ## Abavubuka Ababahá’í abaaleero basobola batya okukakasa nti, like their brothers and sisters in the Heroic Age of the Faith, ## okufaananako nga baganda babwe ne bannyinaabwe mu Mulembe gw’Obuzira mu Nzikiriza, they are able to succeed in the spiritual contest ## basobola okuwangula olutalo lw’ebyomwoyo in which they are engaged? ## lwe benyigiddemu? Before moving onto the next section, ## Nga tonnayolekera ekitundu ekiddako, you may wish to reflect on the following passage ## oyinza okwagala okufumittiriza ku kyawandiikibwa kino wammanga from a message written by the Universal House of Justice: ## ekiggiddwa mu bubaka obwawandiikibwa ku lw’Ennyumba y’Ensi Yonna ey’Obwenkanya: When the exalted figure of the Báb, ## Oyo agulumizibwa Báb, aged just twenty-five, ## nga wa myaka abiri mu ettano, arose to deliver His revolutionizing message to the world, ## yayimuka okuleeta obubaka Bwe obwenkyukakyuka eri ensi, many among those who accepted ## abangi ku baamukkiriza and spread His teachings were young, ## era ne babunyisa obubaka bwe baali bavubuka, even younger than the Báb Himself. ## nga bato n’okusinga ku Báb Mwenne. Their heroism, ## Obuzira bwabwe, immortalized in all its dazzling intensity in The Dawn-Breakers, ## obuwandiikiddwa mu kutemagana okw’amaanyi kwonna mu “The Dawn-breakers”, will illumine the annals of human history for centuries to come. ## bunaamulisa ebyafaayo by’abantu ebyasa n’ebyasa ebirijja. Thus began a pattern in which every generation of youth, ## Noolwekyo waatandikibwawo ekyokulabirako buli mugigi gw’abavubuka drawing inspiration from the same divine impulse to cast the world anew, ## mwe basobolera okufuna obuvumu okuva ku nsibuko entukuvu y’emu olw’okuzza ensi obuggya, has seized the opportunity to contribute ## banywezezza omukisa ogw’okwenyigira to the latest stage in the unfolding process ## mu mutendera omupya mu kwanjuluzibwa kw’enteekateeka that is to transform the life of humankind. ## enaaleeta enkyukakyuka mu bulamu bw’abantu. It is a pattern that has suffered no interruption ## Eno y’enkola etafunanga kutaataganyizibwa from the time of the Báb to this present hour. ## okuva mu biseera bya Báb n’okutuusa kaakano. Through successive cycles of crisis and victory, ## Okuyita mu biseera eby’obugulumbo n’obuwanguzi obwomujjirano, youth of every generation ## abavubuka ab’emigigi gyonna have followed the trail blazed by the dawn-breakers ## batambulidde mu buwufu bwe bumu ng’obwo obwaleekebwawo abasaale abazira and have remained in the forefront of Bahá'í activity, ## era bakyekuumidde ku mwanjo mu mirimu gya Bahá’í, laboring to bring message to humanity. ## nga balafuubana okubunyisa obubaka bwa Bahá'u'lláh mu bantu bonna. The Universal House of Justice writes: ## Ennyumba y’Ensi Yonna ey’Obwenkanya ewandiika nti: From the very beginning the Bahá'í Era, ## Okuviira ddala ku ntandikwa y’Omulembe gwa Bahá’í, youth have played a vital part in the promulgation of God's Revelation. ## abavubuka babadde ba nkizo nnyo mu kubunyisa Okubikkulirwa kwa Katonda. The Báb Himself was but twenty-five years old ## Báb Ye Mwene yali awezezza emyaka abiri mu etaano egy’obukulu when He declared His Mission, ## bwe Yalangirira obuweereza Bwe, while many of the Letters of the Living were even younger. ## ate nga abangi ku Nnukuta ez’Obulamu baali bato ku Ye. The Master, as a very young man, ## Ssenkulu, ng’akyali muvubuka muto, was called upon to shoulder heavy responsibilities ## yayitibwa okwetikka obuvunaanyizibwa obw’amaanyi in the service of His Father in Iraq and Turkey, ## mu kuweereza Kitaawe mu Iraq ne Buturuuki, and His brother, the Purest Branch, ## era ne muganda We, Ettabi Erisingira ddala Obuloongofu, yielded up his life to God in the Most Great Prison ## yawaayo obulamu bwe eri Katonda mu Kkomera Erisingira ddala Obukulu at the age of twenty-two ## ku myaka abiri mu ebiri that the servants of God might 'be quickened, ## abaddu ba Katonda basobole ‘Okunnywezebwa and all that dwell on earth be united.' ## era n’abo bonna ababeera ku nsi okugattibwa’. Shoghi Effendi was a student at Oxford ## Shoghi Effendi yali muyizi mu Oxford when called to the throne of his guardianship, ## we yayitirwa ku nnamulondo ey’obukuumi bwe, and many of the Knights of Bahá'u'lláh, ## era bangi ku Bambowa ba Bahá'u'lláh, who won imperishable fame during the Ten Year Crusade, ## abewangulira okwatiikirira okw’olubeerera mu Myaka Ekkumi egya Kaweefube were young people. ## baali bavubuka. In a message written in 1984, ## Mu bubaka obwawandiikibwa mu 1984, the House of Justice pays tribute ## Ennyumba ey’Obwenkanya ewandiika bweti mu kujjukira to the heroes of a more recent past: ## abazira ab’ebiseera ebyakayita: Consider, for example, ## Ekyokulabirako, fumiitiriza the instances in Shíráz last summer of the six young women, ## ku byatuuka ku bawala omukaaga mu Shiráz mu biro ebiyise, their ages ranging from 18 to 25 years, ## nga batemera mu myaka 18-25, whose lives were snuffed out by the hangman's noose. ## abaawanikibwa ku kalabba. All faced attempted inducements to recant their faith; ## Bonna baagezaako okubakema n’enguzi basobole okwegaana enzikiriza yaabwe; all refused to deny their Beloved. ## baagaana okwegaana Omwagalwa waabwe. Look also at the accounts of the astounding fortitude ## Era mutunuulire obuvumu obwewuunyisa shown over and over again by children and youth ## obwayolesebwa emirundi n’emirundi abaana abato n’abavubuka who were subjected to the interrogations ## abaajoonyesebwa and abuses of teachers and mullahs ## n’okuvvoolwa abasomesa ne ba mullah baabwe and were expelled from school for upholding their beliefs. ## era ne bagobebwa okuva mu masomero olw’okugaana okwegaana enzikiriza yaabwe. It, moreover, bears noting that ## Ate era, tusaana tujjukire nti under the restrictions so cruelly imposed on their community, ## wadde ng’abantu baabwe baateekebwako amateeka amakakali ennyo, the youth rendered signal services, ## abavubuka tebaakoowa kuweereza, ng’amaanyi gaabwe gonna placing their energies at the disposal of Bahá'í institutions ## baagateeka obuteebalira mu bitongole bya Bahá’í throughout the country. ## okwetooloola ensi yaabwe. No splendor of speech could give more fitting testimony ## Tetulina bigambo bitiitiibya ebisobola okunnyonnyola obulungi to their spiritual commitment and fidelity ## okwewaayo kwabwe mu mwoyo n’okukkiriza than these pure acts of selflessness and devotion. ## okusinga okubalaga ebikolwa ebyobutuukirivu eby’obuteebalira n’okwewaayo. In virtually no other place on earth ## Tewali walala mu nsi is so great a price for faith required of the Bahá'ís. ## Ababahá’í we basasulidde muwendo munene nnyo bwegutyo ku lw’enzikiriza yaabwe. Nor could there be found ## Era teri walala wonna w’oyinza kusanga more willing, more radiant bearers of the cup of sacrifice ## abeetegefu ennyo, abeetegefu okunywa ku kikompe ky’okusaddaakibwa n’essanyu, than the valiant Bahá'ís of Iran. ng’abavubuka Ababahá’í enkwatangabo mu Iran. Might it, then, not be reasonably expected ## Olwo, tekiyinza kusubirwa mu ngeri esaanidde that you, the youth and young adults living at such an extraordinary time, ## nti mmwe, ng’abavubuka n’abantu abakuze ab’omulembe guno ogw’ekitalo, witnessing such stirring examples ## nga mwetegereza ebyokulabirako ng’ebyo ebifuukuuka of the valor of your Iranian fellows, ## eby’obuzira ebya bannammwe ab’omu Iran, and exercising such freedom of movement, ## nga mukozesa eddembe ng’eryo ery’okutalaaga wonna, would sally forth, ## mujja kulumba n’obuvumu, 'unrestrained as the wind', ## ‘nga muli ng’empewo etaziyizibwa’, into the field of Bahá'í action? ## mu kisaawe ky’omulimu gwa Bahá’í? Opportunities to reflect on significant events ## Emikisa gy’okufumiitiriza ku ebyo eby’enkizo mu byafaayo in the lives of heroic souls around the world ## mu bulamu bw’abazira okwetooloola ensi can help each generation of youth ## bisobola okuyamba buli mugigi gw’abavubuka acquire a sense of mission. ## okubeera n’ekigendererwa. Close bonds are formed with these outstanding figures ## Enkolagana ennywevu etondebwawo n’abatutumufu in childhood through stories narrated ## mu biseera eby’obuto ng’eyisibwa mu ngero ezigerebwa in weekly children's classes and at home, ## mu bibiina by’abaana abato ebya buli wiiki ne mu maka gaabwe, but a more deliberate effort is required ## naye okusala amagezi agasingako mu kulafuubana kwetaagisa to address this need between the ages of twelve to fifteen ## okukola ku bwetaavu buno obuli wakati w’emyaka ekkumi n’ebiri okutuusa ku myaka ekkumi n’ettano and, of course, throughout the entire period of youth. ## era, weewaawo, okumala ebbanga lyonna ery’obuvubuka. Carefully selected examples, some dramatic ## Ebyokulabirako ebisunsuddwa n’obwegendereza, ebimu nga birimu ebikulu ennyo and others less so, ## n’ebirala nga mulimu ebitali bikulu nnyo, can demonstrate such qualities ## bisobola okwolesa ebikolwa as courage, determination, ## ng’eby’obuvumu, obumalirivu, zeal, and selflessness ## obunyiikivu n’obuteebalira that young people must strive to emulate. ## abavubuka bye bateekwa okulafuubana okukoppa. Identify either from the early history of the Faith ## Nokolayo okuva mu byafaayo by’Enzikiriza eby’edda or from more recent times a few episodes ## oba mu biseera ebyakayita ku byaliwo upon which you feel youth should reflect. ## by’olaba nti abavubuka basaanye okubifumiitirizaako. Give your reason for selecting these particular episodes. ## Wa ensonga yo ekusindise okulonda ebyo byennyini by’olonzeeyo. Even from the small sampling of passages quoted above, ## Ne bwetukozesa obukozesa ebitono ku biwandiiko ebiragiddwa waggulu, it is possible to see that the lives ## kisoboka okulaba nti obulamu of the early champions of the Faith ## bw’abazira b’Enzikiriza abaasooka and the heroic souls that followed them ## n’abazira abaabagoberera were distinguished by a sense of purpose. ## baali batongole mu kigendererwa kyabwe. It is equally evident that ## Mu ngeri y’emu kyeraga lwatu nti they each must have possessed an understanding ## bonna bateekwa okubeera nti baategeera of the significance of the historical moment ## ekiruubirirwa eky’omu biseera ky’ebyafaayo in which they were living, ## kye baalimu, as well as a vision of the magnitude of the change ## n’ekirooto ky’obunene bw’enkyukakyuka which humanity was being called upon to make. ## omuntu ze yakoowoolerwa okuleetawo. That this sense of purpose ## Ekigendererwa kino found expression in a life dedicated ## kyolesebwa mu bulamu obw’okwewaayo to the diffusion of the Divine message is also clear. ## okubunyisa Obubaka Obutukuvu. Yet, as we reflect on the heroic deeds they performed ## Kyokka bwe tulaba ebikolwa byabwe ebyobuzira and on the ultimate sacrifice many of them made, ## n’okwewaayo nga saddaaka, we cannot believe that ## tetuyinza kukkiriza nti these attributes alone distinguished such sanctified beings. ## obwo bwe obubonero bwokka obwawula abatuukirivu abo. What was it that characterized their lives most? ## Kiki ennyo eky’enjawulo ekyali mu bulamu bwabwe? What passion possessed them, ## Okwagala kwa kika ki okwo kwebaalina, and what drove them to reach such heights of selfless service? ## era kiki ekyabasindiikirizanga okuweereza obuteebalira? Was it not the love of God that burned so brightly in their hearts? ## Okwagala kwa Katonda si kwe kwabumbujjiranga mu mitima gyabwe? Were they not intoxicated by the beauty of their Beloved? ## Obubalagavu bw’omwagalwa waabwe si bwe bwali bubatamiizizza? Can we ever hope to contribute ## Tunaasobola okubeeramu n’esuubi okwenyigira to the spiritual empowerment of the next generation of youth ## mu kunnyikiza amaanyi g’omwoyo mu bavubuka ab’omugigi oguddako if we do not foster in them an attraction to beauty, ## singa tetubasigamu okusikirizibwa eri obubalagavu, if we do not nurture their innate desire ## singa tetubakulizaamu okwegomba kwabwe okw’omu nda to partake of the soft-flowing streams of true knowledge, ## basobole okunywa okuva ku mazzi agakulukuta empola ag’amagezi amatuufu, if we do not help them develop ## singa tetubayambye okukulaakulanya an intimate relationship with their Creator? ## enkolagana ennywevu n’Omutonzi waabwe? Let us end this unit by immersing ourselves in the following words: ## Kale katumalirize ekitundu kino nga twennyika mu bigambo bino wammanga: For when the true lover and devoted friend ## Kubanga omwagalwa omutuufu era owoomukwano owa nnamaddala reacheth to the presence of the Beloved, ## bw’atuuka mu maaso g’Omwagalwa we, the sparkling beauty of the Loved One ## okutemagana kw’obubalagavu bw’Oyo Omwagalwa we and the fire of the lover's heart will kindle a blaze ## n’omuliro oguli mu mutima gw’omwagalwa gujja kukoleza omuliro ogwaka and burn away all veils and wrappings. ## gusenkenye entimbe n’ebiziyiza byonna. Yea, all he hath, from heart to skin, will be set aflame, ## Yee, ebyo byonna by’alina, okuva ku mutima okutuuka ku lususu, bijja kukwata omuliro, so that nothing will remain save the Friend. ## olwo ne watabeerawo kusigalawo wabula Owomukwano yekka. O Friends! ## Abange Mmwe Abeemikwano! Abandon not the everlasting beauty for a beauty that must die, ## Temusuula ttayo obubalagavu obutaggwawo ku lw’obubalagavu obuteekwa okuzikirira, and set not vour affections on this mortal world of dust. ## era temuteeka kwegomba kwammwe ku nsi eno ey’enfuufu etali ya lubeerera. Know thou that he is truly learned ## Mukimanye mmwe nti abeera mumanyi ddala who hath acknowledged My Revelation, ## oyo akkirizza Okubikkulirwa Kwange, and drunk from the Ocean of My knowledge, ## era n’anywa okuuva ku Ssemayanja y’okumanya Kwange, and soared in the atmosphere of My love, ## era n’atumbiira mu bbanga ly’okwagala Kwange, and cast awav all else besides Me, ## era n’asuula muguluka ebirala byonna okuggyako Nze, and taken firm hold on that ## era n’annyweza ekyo which hath been sent down from the Kingdom of My wondrous utterance. ## ekisindikiddwa wansi okuva mu Bwakabaka bw’ebigambo Byange eby’ekitalo. He, verily, is even as an eye unto mankind, ## Oyo, ddaladdala, alinga amaaso eri abantu bonna, and as the spirit of life unto the body of all creation. ## era alinga omwoyo ogw’obulamu eri ebitonde byonna. Glorified be the All-Merciful ## Ekitiibwa kibe eri Oyo Omusaasizi wa bonna Who hath enlightened him, ## amuwadde amagezi, and caused him to arise ## era amusobozesezza okugolokoka and serve His great and mighty Cause. ## okuweereza Enzikiriza Ye enkulu era ey’amaanyi. Verily, such a man is blessed by the Concourse on high, ## Ddaladdala, omuntu ng’oyo awereddwa omukisa Eggye ery’omu ggulu, and by them who dwell within the Tabernacle of Grandeur, ## era ne ku lw’abo ababeera mu Weema ey’Ekitiibwa, who have quaffed My sealed Wine in My Name, ## abo abekatankidde Envvinyo Yange enkusike mu Linnya Lyange, the Omnipotent, the All-Powerful. ## Owaamaanyi gonna, Owoobuyinza bwonna. O ye Cohorts of God! ## Abange mmwe Eggye lya Katonda! If you observe that a soul has turned his face completely ## Singa mulaba nti omuntu akyusizza ddala obwanga bwe toward the Cause of God, ## eri Enzikiriza ya Katonda, his intention is centralized ## ekigendererwa kye kibeera kyetoololera upon the penetration of the Word of God, ## ku kubunyisa Ekigambo kya Katonda, he is serving the Cause day and night with the utmost fidelity, ## ## abeera aweereza Enzikiriza emisana n’ekiro n’obwesigwa obusingira ddala, no scent of selfishness is inhaled from his manners and deeds, ## nga tewali kawoowo ak’okweyagaliza yekka akava mu mpisa ze n’ebikolwa bye, and no trace of egotism or prejudice ## era nga tewali kabonero ak’okwemanya oba kyekubiira is seen in his personality ## mu mbeera ze ez’obuntu —nay rather is he a wanderer in the wilderness of the love of God, ## naye wabula ye abeera mutambuze mu ddungu ly’okwagala kwa Katonda, and one intoxicated with the wine of the knowledge of God, ## era y’oyo atamiirukuse n’envinnyo y’okumanya Katonda, occupied wholly with the diffusion of the fragrances of God, ## nga yenna yeemalidde mu kubunyisa obuwoowo bwa Katonda, and attracted to the signs of the Kingdom of God; ## era ng’asikirizibwa obubonero obw’Obwakabaka bwa Kabaka; know ye of a certainty that he is confirmed with the powers of the Kingdom, ## mukimanyire ddala nti abeera akakasiddwa n’amaanyi g’Obwakabaka, assisted by the heaven of Might; ## ng’ayambiddwa obuyinza obw’omu ggulu; and he will shine, gleam, and sparkle ## era aliyakaayakana like unto the morning star ## ng’emmunyeenye y’oku nkya with the utmost brilliancy and splendor ## n’okutemagana okusingira ddala wamu n’ekitiibwa from the horizon of the everlasting gift. ## ebiva ku nkingirizi y’ekirabo eky’olubeerera. If he is alloyed with the slightest trace of passion, ## Singa obulamu bwe butabikibwamu akabonero konna ak’okwagala ennyo, desire, ostentation or self-interest, ## okwegomba, okweraagaraga oba okweyagaliza, it is certain that the results of all efforts will prove fruitless, ## awatali kubuusabuusa kaweefube yenna talivaamu kalungi konna, and he will become deprived and hopeless. ## era aliggibwako byonna era talibaamu nsa yonna. Know thou verily, ## Ddaladdala mukimanye ggwe, the hand of divine Providence hath attracted thee ## omukono gw’obugabirizi obutukuvu gumaze okukusikiriza to the Throne of the Kingdom, ## eri Nnamulondo y’Obwakabaka, and the divine glad-tidings ## era n’amawulire amalungi agava mu ggulu hath caused such joy and happiness in thee, ## galeese okujaganya n’essanyu mu ggwe that thou hast removed the covering ## bwotyo n’oyambula and lifted the veiling from the Countenance of the Divine Beauty, ## era n’obikkula olutimbe okuva ku Maaso g’Omubalagavu Omutukuvu, beheld the Brilliant Face through thine insight, ## n’olaba Obwanga Obumasamasa ng’oyita mu magezi go, and became cognizant of the mysteries of purity ## era n’omanyira ddala ebyekusifu by’obulongoofu and sanctity in this divine Cause! ## n’obutuukirivu mu Nzikiriza eno entukuvu! Now, with a heart overflowing with the love of God, ## Kaakano, n’omutima oguyiikayiika n’okwagala kwa Katonda, supplicate to God with all joy, ## weegayirire Katonda n’okujaganya kwonna, and thank thou God for this guidance and this high gift. ## era weebaze ggwe Katonda ku lw’okuluŋŋamizibwa kuno era n’ekirabo kino ekya waggulu. And know thou, that verily, ## Era manya ggwe nti, ddaladdala, the vanguards of the gifts of thy Lord ## abakongozzi b’ebirabo bya Mukama wo shall overtake thee from all sides ## balikuyisa okuva ku njuyi zonna when thy feet become firm in the Path ## ebigere byo bwe binywerera mu Kkubo. O my God! O my God! ## Ayi Katonda wange! Ayi Katonda wange! This, Thy servant, hath advanced towards Thee, ## Omuddu Wo ono asembedde eri Ggwe, is passionately wandering in the desert of Thy love, ## aboyaanira mu ddungu ly’okwagala Kwo, walking in the path of Thy service, ## ng’atambulira mu kkubo ly’obuweereza Bwo, anticipating Thy favors, ## ng’asuubira ebirungi ebiva eri Ggwe, hoping for Thy bounty, ## ng’asuubira okufuna omukisa Gwo, relying upon Thy kingdom, ## nga yeesiga Obwakabaka Bwo, and intoxicated by the wine of Thy gift. ## era ng’atamiirukuse n’enviinyo y’ekirabo Kyo. O my God! Increase the fervor of his affection for Thee, ## Ayi Katonda wange! Oyongeze omuliro gw’okukwagala Ggwe, the constancy of his praise of Thee, ## obujjumbize bw’okukutendereza Ggwe, and the ardor of his love for Thee. ## era n’okuyaayana kw’okwagala kwe eri Ggwe. Verily, Thou art the Most Generous, ## Ddaladdala, Ggwe Lugaba Asingira-ddala, the Lord of grace abounding. ## Mukama ow’ekisa kyonna. There is no other God but Thee, ## Teri Katonda mulala okuggyako Ggwe, the Forgiving, the Merciful. ## Asonyiwa, Omusaasizi. An Age of Promise ## Omulembe ogw’Obusobozi Purpose / Practice ## Ekigendererwa / Okussa mu nkola To explore the immense potentialities of young people ## Okunoonyereza ku busobozi obungi ennyo obw’abavubuka between the ages of twelve and fifteen ## abali wakati w’emyaka ekkumi neebiri n’ekkumi neetaano and to appreciate the significance of providing them ## era n’okutegeera obukulu bw’okubateekerawo with an environment conducive to their spiritual empowerment. ## embeera ebasobozesa okunnyikira mu by’omwoyo. To converse with a few junior youth ## Okunyumya n’abavubuka abato abatonotono in one's village, town, or neighborhood ## mu kyalo kyo, mu kibuga oba ku muriraano about their views on life ## ku bikwata ku bye balowooza ku bulamu and their aspirations for the future. ## ne bye beegomba mu biseera byabwe eby’omu maaso. In the previous unit, ## Mu kitundu ekiwedde, we discussed some of the characteristics ## twakubaganya ebirowoozo ku bumu ku bubonero that are to distinguish youth. ## obuteekwa okwawula abavubuka. The purpose of this unit is to reflect ## Ekigendererwa ky’ekitundu kino kwe kufumiitiriza on the immense potentialities of junior youth ## ku busobozi bw’abavubuka abato obungi and the forces that shape their lives. ## era n’amaanyi agafuga obulamu bwabwe. The concepts you will be examining here ## Emiramwa gy’ogenda okwekenneenya wano have been progressively consolidated ## gizze ginywezebwa through decades of experience. ## okumala emyaka mingi egy’obumanyirivu. The special needs of those between the ages of twelve and fifteen ## Ebyetaago ebyenjawulo eri abo abali wakati w’emyaka ekkumi neebiri n’ekkumi neetaano egy’obukulu have long been recognized by the Bahá'í community. ## bibadde bimamanyiddwa abagoberezi b’Enzikiriza ya Bahá’í okumala ebbanga ddene. From the early attempts to educate ## Okuva ku kaweefube eyasooka ow’okugunjula members of this age group ## abavubuka abali mu myaka gino and subsequent efforts to learn ## ne kaweefube eyaddirira ow’okuyiga how to unlock their capacity ## engeri y’okusumulula obusobozi bwabwe and to channel their surging energies, ## n’okkulambika amaanyi gaabwe agabumbujja, the junior youth spiritual empowerment program ## entegeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato we are exploring in this book gradually emerged. ## gyetulaba mu kitabo kino egenda evaayo mpolampola. You may be familiar with the program, ## Oyinza okubeera ng’omanyi bulungi ku nteekateeka eno, having participated in it yourself ## oluvannyuma lw’okugyetabamu wennyini when you were younger ## bwe wali ng’okyali muto or having worked alongside one of your friends ## oba nga wakolako n’omu ku mikwano gyo carrying it out in your village or neighborhood. ## nga mugissa mu nkola mu kyalo kyammwe oba ku muliraano. The material you are studying ## Ebiwandiiko by’genda okusoma now is intended to help you ## kati bigendereddwamu okukuyamba dedicate three years initially, ## okuwaayo emyaka esatu mu kusooka, but perhaps more, ## oboolyawo n’okukirawo, to this meritorious field of service, ## mu kukola omulimu guno ogw’ettendo mu kisaawe ky’obuweereza buno obusiimibwa, enabling you to assist several members ## kikusobozese okuyamba abavubuka abawerako ab’omu myaka gye gimu, of an age group so full of promise ## abalina obusobozi obungi obw’okuyita in navigating a crucial stage of their lives. ## mu mutendera guno ogw’enkizo mu bulamu bwabwe. Regarding the junior youth spiritual empowerment program, ## Ku bikwata ku ntegeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato, the Universal House of Justice writes: ## Ennyumba y’Ensi Yonna ey’Obwenkanya ewandiika nti: The rapid spread of ## Okubunyisa mu bwangu the program for the spiritual empowerment of junior youth ## entegeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato is yet another expression of cultural advance ## nate era kabonero akalala akalaga enkulaakulana y’ennono in the Bahá'í community. ## mu bagoberezi b’Enzikira ya Bahá’í. While global trends project an image of this age group as problematic, ## Newaakubadde embeera y’ensi eyoleka ekifaananyi ky’abavubuka abali mu myaka gino ng’abantu abazibu, lost in the throes of tumultuous physical and emotional change, ## ababulidde mu bulumi obungi mu nkyukakyuka z’omubiri ne mu ndowooza, unresponsive and self-consumed, ## abatawuliriza era abeerowoozaako bokka, the Bahá'í community ## Ababahá’í in the language it employs and the approaches it adopts ## mu lulimi lwe bakozesa n’enkola gye gye beeyambisa YYY is moving decidedly in the opposite direction, ## ebintu bo babiraba mu ngeri ndala nnyo, seeing in junior youth instead altruism, ## nga balaba mu bavubuka abato obuntubulamu, an acute sense of justice, ## abettanira ennyo obwenkanya, eagerness to learn about the universe ## abeesuunga okumanya ebifa mu nsi and a desire to contribute ## era abeegomba okwenyigira to the construction of a better world. ## mu kukolerera okuzimba ensi esingako obulungi. Account after account, ## YYY in which junior youth in countries all over the planet give voice to their thoughts as participants in the program, ## Byonna ebyogerwa abavubuka abato abeetaba mu nteekateeka zino okuva mu nsi ez’enjawulo, testifies to the validity of this vision. ## biwa obujulirwa ku bukakafu bw’ekirooto kino. There is every indication that ## Waliwo ekiragira ddala nti the program engages their expanding consciousness ## enteekateeka eno yeeyambisa okutegeera kwabwe okugenda kweyongera in an exploration of reality ## mu kuyiga ennono that helps them to analyze ## ebayamba okusengejja the constructive and destructive forces operating in society ## amaanyi agazimba n’agonoona agali mu bantu abali and to recognize the influence these forces exert ## awamu n’okutegeera enkyukakyuka amaanyi gano gye galeeta on their thoughts and actions, ## mu birowoozo n’ebikolwa byabwe, sharpening their spiritual perception, ## n’okuwagala entegeera yaabwe mu by’omwoyo, okuboongera amaanyi ag’okweyogerako wamu enhancing their powers of expression okuboongera amaanyi ag’okweyogerako wamu and reinforcing moral structures ## wamu n’okunyweza amateeka g’empisa ennungi that will serve them throughout their lives. ## kwe banatambuliza obulamu bwabwe bwonna. At an age when burgeoning intellectual, spiritual and physical powers ## Mu kiseera we bafunira amagezi gaabwe ag’obwongo, ag’omwoyo n’ago ag’omubiri become accessible to them, ## agagenda gantinta, they are being given the tools needed to combat ## babeera baweebwa ebikozesebwa ebyetaagisa okulwanyisa the forces that would rob them ## amaanyi ageesibiridde okubanyagako of their true identity as noble beings ## embala yaabwe entuufu ng’abantu abeebitiibwa and to work for the common good. ## era n’okukolerera obulungi bwa bonna. Many of the concepts and ideas ## Bingi ku birowoozo n’emiramwa mentioned by the House of Justice in the above passage ## ebyogeddwako Ennyumba ey’Obwenkanya mu kitundu eky’emboozi ekyo waggulu, are the very focus of this unit of study, ## bye bintu byennyini ebisiddwako essira mu kitundu kino eky’okusoma, and as you move through it, ## era bw’onookiyitaayitamu, they will become further clarified in your mind. ## ojja kwongera okubitegeera. For now, you may wish to answer the following questions: ## Naye kaakano, oyinza okwagala okuddamu ebibuuzo bino wammanga: Why do young people between the ages of twelve and fifteen ## Lwaki abavubuka abato abali wakati w’emyaka ekkumi neebiri n’ekkumi neetaano represent such a special group? ## bali mu kibinja kya nkizo? What do you think are some of the distinctive needs of this younger generation? ## Ebimu ku byetaago eby’enkizo eby’omugigi guno omuto olowooza bye biriwa? What does the Universal House of Justice indicate ## Biki Ennyumba ey’Ensi yonna ey’Obwenkanya by’eraga are some of the features of the junior youth spiritual empowerment program? ## ng’ebimu ku bikulu mu ntegeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato? What motivates you to enter this particular area of service? ## Kiki ekikusikiriza okwetaba mu buweereza buno bwenyini? Bahá'u'lláh tells us that ## Bahá'u'lláh atugamba nti an individual reaches the beginning of maturity at the age of fifteen, ## omuntu atuuka ku ntandikwa y’okubeera omuntu omukulu ku myaka ekkumi neetaano, when laws such as those dealing with obligatory prayer and fasting ## nga kino kye kiseera amateeka ng’ago agakwata ku ssaala ez’etteeka n’okusiiba become binding. ## we gamukwatirako. Viewed from this perspective, ## Bwe kitunuulirwa mu mbeera eno, the years immediately before that age take on special significance. ## ekiseera amangu ddala ng’omuntu tannaweza myaka egyo kibeera kikulu nnyo. It is during those few years that ## Mu myaka egyo w’ebeererawo the transition from childhood to the period of youth occurs. ## omwana omuto mw’asuumukira okufuuka omuvubuka. The sudden and rapid changes ## Enkyukakyuka ez’ekibwatukira eziggira okumukumu, okutwalira awamu, generally associated with this transition ## nga ze zitera okubeerawo mu nkyukakyuka physical, intellectual, and emotional ## mu mubiri, mu magezi, ne mu mmeeme influence behavior in a number of ways. ## zikola kinene ku mpisa z’omuntu mu ngeri eziwerako. By the age of twelve, ## Omuntu waawereza emyaka ekkumi neebiri signs of transition have begun to appear. ## obubonero bw’enkyukakyuka bubeera butandise okulabika. Many youngsters will grow more physically ## Abavubuka bangi bajja kukula nnyo mu mubiri over the next three to four years ## mu myaka esatu ku ena egiddirira than at any other stage of their lives. ## okusinga ku mutendera omulala gwonna mu bulamu bwabwe. They will gain in height and body mass ## Bajja kweyongera mu buwanvu ne mu bunene and will experience hormonal changes. ## era bajja kufuna enkyukakyuka endala mu mibiri gyabwe. Boys will develop deep voices, ## Abalenzi bajja kufuna amaloboozi amanene, and girls will begin to form the physique of young women. ## n’abawala bajja kutandika okufuna emibiri gy’abakazi abavubuka. Both will go through puberty, ## Abalenzi n’abawala bajja kuyita mu kiseera eky’okuvubuka, acquiring the physical ability to beget children. ## mwe bafunira obusobozi bw’omubiri obw’okuzaala. The physical and emotional changes ## Enkyukakyuka ez’omubiri n’emmeeme that a person experiences during this period are interrelated. ## omuntu z’agenda amanyiira mu bbanga lino zikwatagana. Excitement over the emergence of new powers ## Okucamuukirira olw’okuvaayo kw’amaanyi amapya and an eagerness to wield them ## n’okwesunga okugakozesa are accompanied by awkwardness, ## biwerekerwako okugalangatana, sensitivity, and feelings of anxiety. ## entondo, n’okweraliikirira. These emotions may give rise to contradictory behavior. ## Embeera z’emmeeme zino ziyinza okuvaamu enneeyisa etekwatagana bulungi. One may seem shy, ## Omuntu ayinza okulabika ng’owensonyi, yet on occasion be quite sociable; ## so nga ate mu kiseera ekirala n’abeera wa kinyumu; may express the desire to be left alone, ## ayinza okulaga nti ayagala kubeera bwomu, yet equally welcome attention; ## so nga ate ayagala afiibweko; may have incredible courage in some situations ## ayinza okubeera n’obuvumu obutagambika mu mbeera ezimu and be rather fearful in others. ## ate n’alaga obutiitiizi mu mbeera endala. Growing concern with one's own talents ## Okufaayo okweyongera ku talanta and abilities gradually manifests itself, ## n’obusobozi omuvubuka by’alina mpolampola kugenda kweyoleka kwokka, as does an increased sense of awareness of one's place in the world, ## nga n’okutegeera ekifo kye mu nsi bwe kweyongera, particularly in the context of one's relationship with both peers and adults. ## naddala mu ngeri gy’akolaganamu ne bannne be yeenkana nabo obukulu era n’abo abamusinga obukulu. The way others see one's appearance ## Engeri abalala gye balabamu endabika y’omuntu and react to one's ideas takes on importance. ## era n’engeri gye batwalamu ebirowoozo bye efuuka nsonga nkulu nnyo. Further, during the few years before we reach the age of fifteen, ## Ekirala, mu bbanga ettono lye tumala nga tetunnaweza myaka kkumi neetaano, fundamental concepts about individual and collective life ## endowooza ez’omuggundu ezikwata ku bulamu obwa ssekinnoomu n’obwawamu are formulated in our minds. ## zirambikibwa mu mmeeme zaffe. Our power of analysis becomes stronger, ## Amaanyi gaffe ag’okusengejja geeyongera okunywera, and we may begin to question much of what we have been taught ## era tuyinza okutandika okubuuza ebibuuzo ku bingi bye tusomeseddwako and to see contradictions in the world around us ## era n’okulaba obutakwatagana obuli mu ebyo ebitwetoolodde that had previously gone unnoticed. ## bye twali tubuusa amaaso. We are not as willing as before ## Tetukyali beetegefu nnyo ng’ebiseera ebyayita okumala to follow automatically the standards set by adults. ## gagoberera emitindo egyateekebwawo abo abatusinga obukulu. One is ever seeking answers to questions, ## Buli omu ekiseera kyonna abeera anoonya okuddibwamu kw’ebibuuzo, often philosophical in nature, ## ng’enfunda nnyingi bibeera bya kifilosoofa mu nnono, during this time of transition, ## mu bbanga lino ery’enkyukakyuka, and a new consciousness rapidly develops. ## era okutegeera okupya mangu ddala kweyoleka. If young people are to be assisted ## Singa abavubuka baakuyambibwa in applying fruitfully their emerging powers, ## okufuna ebibala nga bakozesa amaanyi gaabwe agagenda gavaayo, it is essential to avoid treating them ## kyetaagisa nnyo okwewala okubatwala in ways that tend to, on the one hand, ## mu mbeera ezigenderera, mu ngeri emu, prolong their childhood ## okubakuumira mu buto and, on the other, ## era, ne mu ngeri endala, encourage them to imitate a version of adulthood superficial ## okubakubiriza okukoppa embeera ezimu ez’abantu abakulu nga zino za bukuusa in so many of its aspects ## mu mbeera zaazo ennyingi a trend that, unfortunately, ## ekyomukisa omubi is taking root in more and more societies. ## nga y’enkola egenda esimbira ddala amakanda mu bulamu bw’abantu abeeyongera obungi. 'Abdu'l-Bahá indicates: ## 'Abdu'l-Bahá akiraga nti: After a time he enters the period of youth, ## Oluvannyuma lw’ebbanga ayingira mu kiseera eky’obuvubuka, in which his former conditions and needs ## nga muno embeera ze n’ebyetaago bye ebyasooka are superseded by new requirements applicable to the advance in his degree. ## mwe bisikirwa ebyetaago ebikwatagana n’enkulaakulana ye mu mbeera ze. His faculties of observation are broadened and deepened; ## Amagezi ge ag’okwetegereza gagaziyizibwa era n’okunnyikizibwa; his intelligent capacities are trained and awakened; ## obusobozi mu by’obwongo butendekebwa era n’okuzuukusibwa; the limitations and environment of childhood ## emikugiro n’embeera y’obuto no longer restrict his energies and accomplishments. ## bibeera tebikyasobola kuziyiza maanyi ge ne by’asobodde okutuukako. To enhance your understanding of the differences ## Okusobola okukuyamba weeyongere okutegeera enjawulo eziriwo between the years of childhood and the period of youth, ## wakati w’emyaka egy’obuto era n’ekiseera eky’obuvubuka, discuss the following questions in your group: ## mukubaganye ebirowoozo ku bibuuzo bino wammanga mu kibinja kyammwe. What does it mean for faculties of observation ## Kitegeeza ki amagezi g’okwetegereza to broaden and deepen? ## okugaziwa n’okunnyikira? Can you illustrate your comments with a few examples? ## Oyinza okunnyonnyola obulungi ebigambo byo n’ebyokulabirako ebitonotono? How do the intellectual capacities of a junior youth ## Obusobozi obw’obwongo obw’omuvubuka omuto differ from those of a child? ## bwawukana butya ku bw’omwana omuto? What are some of the limitations of childhood ## Egimu ku mikugiro gy’obuto that no longer restrict the energies of a junior youth? ## egitakyasobola kuziyiza amaanyi ag’omuvubuka omuto gye giruwa? Every individual should receive the kind of education and nurturing ## Buli muntu kinnoomu yadibadde afuna okuyigirizibwa n’okukuzibwa in the years immediately before the age of fifteen ## nga tannaweza myaka kkumi neetaano that will allow the attributes inherent in the period of youth to emerge. ## kisobozese embeera ennungi ez’obuvuka okuvaayo. The need for such an education becomes especially clear ## Obwetaavu bw’okuyigirizibwa bwekutyo bweyolekera ddala when it is recognized that, ## bwe kitegeerekeka nti, by the age of fifteen, ## omuntu waawereza emyaka ekkumi neetaano, many of the patterns of thought and conduct of an individual ## embeera nnyingi mu ndowooza ne mu nneeyisa eby’omuntu kinnoomu will have already been fixed. ## bibeera bimaze okukakata. As 'Abdu'l-Bahá explains, ## Nga 'Abdu'l-Bahá bw’annyonnyola: it is extremely difficult to teach the individual ## Kibeera kizibu ddala okuyigiriza omuntu kinnoomu and refine his character once puberty is passed. ## n’okumunyunguza empisa ze oluvannyuma ennyo ng’amaze okuvubuka. By then, as experience hath shown, ## Mu kiseera ekyo, bwe tuba tutunuulira ebibadde bibeerawo, even if every effort be exerted to modify some tendency of his, ## newaakubadde afuba nnyo okukyusa ezimu ku mpisa ze, it all availeth nothing. ## okufuba kwe tekuvaamu kalungi konna. He may, perhaps, improve somewhat today; ## Oboolyawo, leero ayinza okusitulamu ku mutindo; but let a few days pass and he forgetteth, ## naye leka ennaku entonotono ziyitewo nga yabivuddeko dda, and turneth backward to his habitual condition and accustomed ways. ## olwo naddayo mu mbeera ze eza bulijjo ze yamanyiira. You are familiar with the term "adolescence", ## Omanyi bulungi amakulu g’ekigambo “obuvubuka”, which is often used loosely in referring to young people ## enfunda nnyingi ekimala gakozesebwa nga kijuliza ku bavubuka wonna anywhere from around the age of twelve to as old as eighteen. ## gye bali okuva ku myaka nga kkumi neebiri okutuukira ddala ku myaka kkumi namunaana. Sometimes the phrase "early adolescence" ## Oluusi ebigambo “obuvubuka we busookera” is used to identify those in the age range ## bikozesebwa okulaga abo abali mu myaka gy’obukulu we generally call "junior youth". ## ffe okutwalira awamu gye tuyita “abavubuka abato”. Here we are not overly particular in this respect ## tetussa nnyo ssira ku njawulo yaabyo era tubikozesa buli kimu okutegeeza kinnaakyo. and employ the terms "junior youth", ## Mu kukozesa ebigambo bino “abavubuka abato”, "adolescence", and "early adolescence" ## “obuvubuka”, ne “obuvubuka we busookera” To think about the importance of education during adolescence, ## Okulowooza ku mugaso gw’okuyigirizibwa mu biseera eby’obuvubuka, decide whether the following statements are true or false: ## salawo oba ebiwandiikiddwa wammanga bituufu (K-kituufu) oba sibituufu (S- sikituufu): Even if proper education is not received in childhood, ## Omuntu ne bw’atafuna okuyigirizibwa okutuufu ng’akyali mwana muto, appropriate nurturing during adolescence can help ## bw’akuzibwa obulungi mu kiseera kye ekyobuvubuka kiyinza okuyamba to correct any undesirable patterns of conduct established earlier. ## okugolola enneeyisa etesaanidde eyali emusigiddwamu mu kusooka. Only those individuals who have received ## Abantu abo bokka abafunye spiritual and moral education in childhood ## okuyigirizibwa mu by’omwoyo ne mu mpisa ennungi nga bakyali baana bato are able to develop their full potential. ## be basobola okukulaakulanya obusobozi bwabwe mu bujjuvu. Without proper attention and care during adolescence, ## Omuvubuka yenna bw’atafiibwako n’okulabirirwa obulungi mu buvubuka bwe, an individual could go astray, ## ayinza okubula, even if throughout childhood ## newaakubadde mu buto bwe bwonna he or she received moral and spiritual education. ## abeera yafuna okuyigirizibwa mu mpisa ennungi ne mu by’omwoyo. It is during adolescence that ## Kino kye kiseera eky’okuvubuka, individuals begin to align their lives ## abantu kinnoomu mwe batandikira okukomeka obulamu bwabwe with forces that advance society ## bugendere mu maanyi ago agakulaakulanya embeera z’abantu, or allow themselves to be carried away ## oba okukkiriza okutwalibwa by forces of social disintegration. ## amaanyi agaleetawo embeera ezitabangula obulamu bw’abantu. Rising awareness during adolescence ## Okumanya okugenda nga kweyongera mu biseera ebyobuvubuka can be directed towards one of two ends: ## kuyinza okulambikibwa ku lw’ekigenderewa ekimu ku bibiri: towards submission to the Will of God ## okulambikibwa eri okwewaayo eri Okwagala kwa Katonda and self-sacrificing service to humanity ## ne mu buweereza obutaliimu kwerowoozaako kwonna eri abantu bonna or towards captivity in the prison of self and passion. ## oba okulambikibwa mu buwambe bw’ekkomera ly’okwerowoozaako n’okwegomba. 'Abdu'l-Bahá makes clear: ## 'Abdu'l-Bahá annyonnyola nti: The individuality of each created thing is based upon divine wisdom, ## Obw’omuntu mu buli kitonde bwesigamye ku magezi ga Katonda. for in the creation of God there is no defect. ## Mu butonzi bwa Katonda temuli bulemu. However, personality has no element of permanence. ## Wabula obw’omuntu tebubeerera. It is a slightly changeable quality in man which can be turned in either direction. ## Omuntu asobola okukyusibwa mu njuyi ezenjawulo. For if he acquire praiseworthy virtues, ## Bw’afuna empisa ezisiimibwa, these strengthen the individuality of man ## obw’omuntu bwe buba bunywevu and call forth his hidden forces; ## era buzimbulukuka; but if he acquire defects, ## wabula bw’ayingira ebitaliimu nsa, the beauty and simplicity of the individuality will be lost to him ## obulungi bwe obw’omuntu bubulira ddala and its God-given qualities will be stifled in the foul atmosphere of self. ## n’ebitone ebyamuweebwa Katonda bifutizibwa empisa embi ey’okwerowoozaako yekka. We live in an age when ## Tuli mu mulembe omuli embeera an aggressive materialistic culture is invading every facet of life. ## ey’okulowooleza ennyo mu bintu obuntu egenda ezinda buli kitundu eky’obulamu bwaffe. The exaggerated preoccupation with self that ## Okwerowoozaako ennyo is woven into the fabric of this pervasive culture ## okuyingiridde entabiro y‘embeera eya bulijjo presents us with numerous challenges ## kutuleetera okusoomoozebwa kungi nnyo as we try to assist youth in developing their capacities, ## nga bwe tugezaako okuyamba abavubuka okukulaakulanya obusobozi bwabwe, for even efforts that sincerely seek ## kubanga era kaweefube akolebwa ku lw’okunoonya engeri to help young people realize their potential ## ey’okuyambamu abavubuka okumanya obusobozi and direct their energies towards the common good ## era basobole okulambika amaanyi gaabwe can suffer from the adverse influence ## galema okugwa obutaka olw’amaanyi g’endowooza of a worldview individualistic at its core. ## eno ebunye ensi yonna ng’ekinyusi kyayo kwe kwerowoozaako nga ssekinnoomu. The problem is complex. ## Obuzibu buno bwa maanyi ddala.   Today's world system does deprive vast numbers of human beings ## Enteekateeka y’ensi yonna eya leero tewa mukisa enkuyanja y’abantu of the fortitude required to lead purposeful lives; ## obuvumu obwetaagibwa okubeera mu bulamu obulina ekigendererwa; therefore, confidence in one's moral strength ## noolwekyo, omuntu yenna okufuna okwekkiririzaamu mu bikwata ku kunyweza empisa ennungi mu bulamu is an issue to be addressed. ## bwe ebeera nsonga erina okulowoozebwako. It crushes people's true identity; ## Esaanyaawo ekifaananyi ekituufu eky’obuntu; therefore, the realization of one's noble aspirations ## noolwekyo, omuntu okutegeera ebiruubirirwa bye eby’ekitiibwa is a legitimate concern. ## nsonga erimu eggumba. It makes multitudes oblivious of the life of the soul; ## Enteekateeka eno era ereetera enkuyanja y’abantu okwerabira obulamu obw’omwoyo; therefore, discovery of one's true potential deserves attention. ## noolwekyo, okuzuula obusobozi bwennyini obw’omuntu kyetaagisa okufiibwako. Yet, programs that emphasize the "self" ## Naye ate, entegeka ezissa essira ku “kwerowoozaako” do not necessarily remedy the situation. ## tezissibwawo lwa kulongoosa bulongoosa mbeera. What frequently happens is that, ## Enfunda nnyingi ekibaawo kiri nti in the name of self-realization, self-discovery, and self-esteem, such programs romanticize the individual and bolster the ego. ## entegeka ng’ezo zisuusuuta omuntu kinnoomu era n’okugulumiza okwemanya mu linnya ly’okwetegeera, okwezuula era n’okwewa-ekitiibwa. Our challenge is to nurture spiritual susceptibilities in the young, ## Okusoomoozebwa kwaffe kwe kulera abavubuka mu by’omwoyo, that their tender hearts may be stirred by attraction to the Most Great Beauty ## olwo emitima gyabwe emigonvu giryoke gizuukusibwe ku lw’okusikirizibwa eri Oyo Omubalagavu Asingira Ddala and turned towards the high ideals of selfless service to humanity. ## era girambikibwe eri ebiruubirirwa ebya waggulu eby’obuweereza obw’obuteebalira eri abantu bonna. Our efforts to tend to the educational needs ## Kaweefube waffe ow’okulabirira ebyetaago byabwe mu byenjigiriza of this formative phase in their lives ## ku mutendera guno omukulu ennyo mu nkulaakulana y’obulamu bwabwe must prevent the insistent self from asserting itself. ## ateekwa okuziyiza okwerowoozaako okuyitiridde kuleme okukajjala. In order to explore the nature of this challenge, ## Okusobola okunoonyereza ku nnono y’okusoomoozebwa kuno, you are asked, in the next few sections, ## osabibwa, mu bitundu ebitonotono ebiddirira, to reflect on some of the passages from the writings ## okufumiitiriza ku zimu ku mboozi eziggiddwa mu byawandiikibwa that refer to the self. ## ebijuliza ku kwerowoozaako. First, however, you may find it useful ## Naye nno kiyinza okubayamba be musooka to discuss in your group the meaning of the phrase ## okukubaganya ebirowoozo ku makulu agali mu njogera egamba nti "the insistent self asserting itself". ## "embeera y'omuntu ey'okwerowoozaako yekka okusimba amakanda". How can one ensure that service does not become ## Omuntu ayinza atya okukakasa nti obuweereza tebufuuka the arena in which the self gains ascendance? ## kisaawe okwerowoozaako mwe kuyinza okuyitimukira? The first set of quotations below ## Ebyawandiikibwa ebisooka wammanga is related to aspects of "individuality" ## bikwata ku mbeera z’obwassekinnoomu’ that are pleasing to God and should be developed: ## ezisanyusa Katonda era ezisaana okukulaakulanyizibwa: O My servants! ## Abange mmwe abaddu bange Nze! Could ye apprehend with what wonders of My munificence and bounty ## Singa mubadde mumanya engeri ey’ebyewuunyo ey’obugabi n’ekisa kyange Nze I have willed to entrust your souls, ## bye njagadde okukwasa emyoyo gyammwe, ye would, of a truth, rid yourselves ## mu mazima, mwandyeggyeko of attachment to all created things, ## okwegomba kwe mulina eri ebitonde byonna, and would gain a true knowledge of your own selves ## era mwandifunye okumanya okutuufu okw’obulamu bwammwe bwennyini a knowledge which is the same as the comprehension of Mine own Being. ## okumanya okufaanana okutegeera Nze Mwene. Ye would find yourselves independent of all else but Me, ## Mwandyesanze nga temulina gwe mwekutteko okuggyako Nze, and would perceive, ## era mwandirabye, with your inner and outer eye, ## n’eriiso lyammwe, ery’omu nda ne ku ngulu, and as manifest as the revelation of My effulgent Name, ## era ezeeyoleseza ddala ng’okubikkuliriwa okw’Erinnya lyange Nze eriyakaayakana, the seas of My loving-kindness ## ennyanja ez’ekisa ky’okwagala kwange Nze and bounty moving within you. ## era n’obugabirizi obutambulira munda mu mmwe. Far, far from Thy glory be what mortal man can affirm of Thee, ## Ekitiibwa Kyo kiri waggulu nnyo era teri muntu yenna assa omukka ayinza okukituukiriza nga ayogera ku Ggwe, or attribute unto Thee, ## oba okukussaako Ggwe akabonero, or the praise with which he can glorify Thee! ## oba ettendo ly’ayinza okukugulumiza Ggwe! Whatever duty Thou hast prescribed unto Thy servants ## Buli mulimu Ggwe gw’olagidde eri abaddu Bo of extolling to the utmost Thy majesty and glory ## ogw’okutendereza mu bujjuvu obuyinza n’ekitiibwa Kyo is but a token of Thy grace unto them, ## gubeera kabonero bubonero ak’ekisa Kyo eri bo, that they may be enabled to ascend unto the station ## bwebatyo balyoke basobozesebwe okutuuka ku kifo conferred upon their own inmost being, ## ekiweereddwa obulamu bwabwe obw’omu nda ddala, the station of the knowledge of their own selves. ## ekifo omuli okumanya ennono yaabwe yennyini. The first Taráz and the first effulgence ## Taráz esooka n’ekitangaala ekiberyeberye which hath dawned from the horizon of the Mother Book ## ekirabise okuva ku lukungirizi lw’Ekitabo Nnakazadde is that man should know his own self ## ky’ekyo nti omuntu asaana amanye ennono ye yennyini and recognize that which leadeth unto loftiness ## era amanye ekyo ekimukulembera okutuuka mu kugulumizibwa or lowliness, glory ## oba okufeebezebwa, mu kitiibwa or abasement, wealth or poverty. ## oba okunyoomebwa, mu bugagga oba mu bwaavu. O Son of Spirit! ## Owanga Ggwe Omwana w’Omwoyo! I created thee rich, ## Nakutonda ggwe ng’oli mugagga, why dost thou bring thyself down to poverty? ## lwaki weefeebya ne weyavuwaza? Noble I made thee, ## Nakutonda ggwe ng’oli wa kitiibwa, wherewith dost thou abase thyself ## kale lwaki weefeebya? Out of the essence of knowledge I gave thee being, ## Okuva mu nnono y’amagezi nnakuwa Nze obulamu, why seekest thou enlightenment from anyone beside Me? ## lwaki ozunga ng’onoonya okutangaazibwa okuva eri omulala yenna atali Nze? Out of the clay of love I molded thee, ## Okuva mu bbumba ery’okwagala, nnakubumba Nze, how dost thou busy thyself with another? ## kale osobola otya ate okwefulukuta n’omulala? Turn thy sight unto thyself, ## Weekebere ggwe wennyini, that thou mayest find Me standing within thee, ## bwotyo olyoke ondabe Nze nga nnyimiridde munda mu ggwe, mighty, powerful and self-subsisting. ## n’amaanyi, n’obuyinza era nga nneemalirira Nze. Complete the following sentences on the basis of the above quotations: ## Maliriza emboozi zino wammanga ng’okozesa ebyawandiikibwa ebyo waggulu: When we apprehend with what wonders of His munificence and bounty ## Bwe tutegeera engeri y’ebyewuunyo ey’obugabi n’ekisa God has willed to entrust our souls, ## Kye Katonda Ye by’ayagadde okukwasa emyoyo gyaffe, We will find ourselves ## Tujja kwesanga ffe ffennyini We will perceive, with our inner and outer eye, ## tujja kulaba, n’eriiso lyaffe ery’omu nda ne ku ngulu Whatever duty has been prescribed unto us of extolling ## Buli mulimu ogulagiddwa eri ffe ogw’okutendereza obuyinza God's majesty and glory ## n’ekitiibwa kya Katonda is but a token of His grace unto us, ## kabeera kabonero bubonero ak’ekisa Kye eri ffe, that we may be enabled to ## bwetutyo tusobozesebwe We should know our own selves ## Tusaana twegeere ffenyini and recognize that which leads unto ## era tumanye ekyo ekitutuusa ku He asks us to turn our sights unto ourselves, that we may ## Ye atusaba okwekebera ffe fennyini, bwetutyo tusobole The above quotations all refer to our true self ## Ebyawandiikibwa ebyo waggulu byonna byogera ku nnono yaffe entuufu and the importance of understanding its nature. ## era n’obukulu bw’okutegeera embeera yaabwo. We should realize, of course, ## Weewaawo, tusaanye okukitegeera that knowledge of the nobility of our being ## nti okumanya kw’ekitiibwa ky’obulamu bwaffe does not lead to self-aggrandizement ## tekitukulembera mu kwegulumiza but to humility before God and His servants. ## naye mu bwetoowaze mu maaso ga Katonda ng’abaddu Be. Discuss in your group how knowledge of our true self ## Mukubaganye ebirowoozo mu kibinja kyammwe engeri okumanya ennono yaffe entuufu assists us in our struggle against the ego. ## gye kutuyambamu olw’okulwanyisa okwerowoozaako. The second set of quotations ## Omuteeko ogwokubiri ogw’ebyawandiikibwa warns us of the consequences of indulging the self: ## gutulabula ku ebyo ebiva mu kwetiitiibya: Every imperfect soul is self-centered ## Buli muntu atatuukiridde abeera yeerowoozaako ku bubwe and thinketh only of his own good. ## era alowooza ku kwekkusa yekka. But if he show the slightest taint ## Naye bw’ayolesaayo akabonero akasingira ddala obutono of selfish desires and self-love, ## ak’okwegomba okubi n’okweyagaliza yekka, his efforts will lead to nothing ## okulafuubana kwe kuligwa butaka and he will be destroyed ## era alisaanyizibwawo and left hopeless at the last. ## era alirekebwa ttayo ku nkomerero. This self-love is a strange trait ## Okweyagala wekka kuno kabeera kabonera kagwira and the means of the destruction ## era ensibuko y’okusaanyizibwawo of many important souls in the world. ## kw’abantu bangi ab’omugaso mu nsi yonna. If man be imbued with all good qualities ## Singa omuntu abeera alina obubonero bwonna obulungi but be selfish, ## naye nga yeerowoozaako yekka, all the other virtues will fade or pass away ## ebirungi ebirala byonna biriseebengerera oba okusaanyizibwawo and eventually he will grow worse. ## era ku nkomerero alyeyongera okwonooneka. Despair, both here and hereafter, ## Okuggwamu essuubi, wano ne mu ensi egenda okujja, is all you will gain from self-indulgence; ## kye kyokka ky’olifuna okuva mu kwetiitiibya; abomination and misery are all you will harvest from fanaticism, ## okwenyinyalwa n’obuyinike bye byokka by’olikungula okuva mu bwa nnalukalala, from believing the foolish and the mindless. ## okuva mu kukkiririza mu basirusiru n’abagwenyufu. Today, all the peoples of the world ## Olwaleero, abantu b’ensi eno bonna are indulging in self-interest ## beefunyiridde ku ebyo ebibasanyusa and exert the utmost effort and endeavor ## ne bamalira amaanyi gaabwe gonna n’okulafuubana kwabwe kwonna to promote their own material interests. ## mu kutumbula ebyetaago byabwe eby’omubiri. They are worshipping themselves ## Bali mu kwesinza bokka na bokka and not the divine reality, ## mu kifo ky’okusinza amazima g’omwoyo, nor the world of mankind. ## wadde ensi ey’abantu. These tests, even as thou didst write, ## Okugezesebwa kuno, nga naawe bwe wawandiika, do but cleanse the spotting of self from off the mirror of the heart, ## kusiimulira ddala ebbala ery’okwerowoozaako okuva ku ndabirwamu y’omutima, till the Sun of Truth can cast its rays thereon; ## olwo Enjuba ey’Amazima esobole okukuba ebimyanso byayo ku yo; for there is no veil more obstructive than the self, ## kubanga teri lutimbe lusiikiriza olusinga okwerowoozaako, and however tenuous that veil may be, era olutimbe ne bwe lubeera lwa luwewere lutya, at the last it will completely shut a person out, ## ku nkomerero luliggalira omuntu wabweru, and deprive him of his portion of eternal grace. ## era lulimusubya omugabo gwe ogw’ekisa ekitakoma. Behold how the sun shines upon all creation, ## Tunuulira olabe omusana bwe gwakira ebitonde byonna, but only surfaces that are pure and polished ## naye nno emibiri gyokka emirongoofu era egiziguddwa can reflect its glory and light. ## gye gisobola okulabikiramu ekitiibwa n’ekitangaala kyagwo. The darkened soul has no portion ## Omwoyo oguli mu kizikiza tegulina mugabo of the revelation of the glorious effulgence of reality; ## ku kubikkulirwa kw’ekitangaala ky’amazima ag’ekitiibwa; and the soil of self, unable to take advantage of that light, ## era n’ettaka ly’okweyagaliza obw’omu, kubanga terisobola kukozesa kitangaala ekyo, does not produce growth. ## litangira embeera ey’okukulaakulana. How debased the soul which can find enjoyment in this darkness, ## Nga gubeera guweebuuse nnyo omwoyo ogweyagalira mu kizikiza kino, occupied with itself, ## nga gwemalidde mu kwefaako gwokka, the captive of self and passion, ## nga guli mu buwambe bw’okwerowoozaako n’okwegomba, wallowing in the mire of the material world! ## nga gwekulukuunya mu ttosi ly’ensi ey’omubiri! "Self-centeredness", "self-love", ## “Okwerowoozaako”, “okweyagaliza”, "self-worship", "indulgence in self-interest", ## “okwegulumiza”, “okwetiitiibya mu kwegwanyiza”, and "captivity of self and passion" ## era “obuwambe bw’okwerowoozaako n’okwegomba” give rise to that atmosphere which stifles ## bireetawo embeera eyo esaanyaawo ebirungi by’omwoyo the God-given attributes of our individuality. ## Katonda by’awa omuntu okumwawula ku mulala. In light of the above passages, ## Okusinziira ku byawandiikibwa ebyo waggulu, describe in a few sentences ## wandiika mu mboozi ensaamusaamu how preoccupation with self arrests ## engeri okwemalira mu kwerowoozaako gye kukotoggera spiritual growth and moral development ## okukula mu by’omwoyo wamu n’okukula mu by’empisa ennungi and diminishes the effectiveness of service. ## era n’okukendeeza amaanyi g’obuweereza. The third set of quotations represents a small sampling ## Omuteeko ogwokusatu ogw’ebyawandiikibwa gulaga ekyokulabirako ekitono of the many counsels found in the writings ## ku kubuulirirwa okungi okusangibwa mu byawandiikibwa on how to treat the insistent self: ## ku ngeri y’okulwanyisaamu embeera y’okwerowoozaako okw’olugenderezo: Today the confirmations of the Kingdom of Abhá are with those ## Olwaleero, okukakasibwa kw’Obwakabaka bwa Abhá kuli eri abo who renounce themselves, ## abeeresa byonna, forget their own opinions, ## abeerabira endowooza zaabwe, cast aside personalities ## abeeyambula obwa ssekinnoomu bwabwe and are thinking of the welfare of others. ## era ne balowooza ku bulamu obulungi obw’abalala. Whosoever has lost himself ## Oyo yenna eyeeresezza byonna has found the universe and the inhabitants thereof, ## abeera azudde olubaale lwonna wamu n’abatuuze abalimu. Whosoever is occupied with himself ## Oyo yenna eyeemalidde ku bimukwatako ye yennyini is wandering in the desert of heedlessness and regret. ## abeera abutaabutanira mu ddungu ly’obutafaayo n’okwejjusa. The 'master-key' to selfmastery is self-forgetting. ## “Ssemasumuluzo” w’okwefuga kwe kwerabirira ddala okwerowoozaako. The road to the palace of life is through the path of renunciation. ## Ekkubo erituuka ku lubiri lw’obulamu liyita mu kkubo ly’okweresa byonna. He has endowed us with a power ## Ye atuwadde amaanyi to penetrate the realities of things; ## ag’okusensera mu nnono y’ebintu; but we must be self-abnegating, ## naye tuteekwa okweresa byonna, we must have pure spirits, pure intentions ## tuteekwa okubeera n’emyoyo emirongoofu, n’ebigendererwa ebitaliimu bukuusa, and strive with heart and soul ## era tulafuubane mu mutima ne mu mmeeme while in the human world to attain everlasting glory. ## nga tukyali mu nsi y’abantu bwetutyo tusobole okutuuka mu kitiibwa eky’olubeerera. Wherefore must the veils of the satanic self ## Noolwekyo entimbe z’okwerowoozaako okw’ekibi ziteekwa be burned away at the fire of love, ## okwokebwa ku kyoto ky’okwagala, that the spirit may be purified and cleansed ## bwegutyo omwoyo gusobole okulongoosebwa n’okutukuzibwa and thus may know the station of the Lord of the Worlds. ## era bwegutyo gusobole okumanya ekifo kya Mukama ow’Ensi Zonna. Leave all thought of self, ## Ebirowoozo byonna eby’okwerowoozaako mubireke, and strive only to be obedient ## era mufube okubeera abawulize and submissive to the Will of God. ## era abeewereddeyo ddala mu Kwagala kwa Katonda.   In this way only shall we become citizens of the Kingdom of God, ## Mu ngeri eno mwokka mwe tunaayita okufuuka abatuuze ab’omu Bwakabaka bwa Katonda, and attain unto life everlasting. ## era n’okutuuka mu bulamu obutaggwaawo. Do all ye can to become wholly weary of self, ## Mukole kyonna kye musobola mufuukire ddala abeetamiddwa okwerowoozaako, and bind yourselves to that Countenance of Splendors; ## era mwenywereze ku Bwanga bw’Ebitiibwa, and once we have reached such heights of servitude, ## era nga mumaze okutuuka ku ntikko ng’ezo ez’obuddu, ye will find, gathered within your shadow, ## mulizuula, mu kisiikirize kyammwe nga mukuŋŋaaniddemu all created things. ## ebintu byonna ebitonde. This is boundless grace; ## Kino ky’ekisa ekitaliiko kkomo; this is the highest sovereignty; ## buno bwe buyinza obw’oku ntikko; this is the life that dieth not. ## buno bwe bulamu obutazikirira. All else save this ## Ebirala byonna wabula kino is at the last but manifest perdition and great loss. ## temuli kantu okuggyako okuzikirira n’okufiirwa ennyo. Wherefore, O friend, give up thy self ## Noolwekyo, Owange owoomukwano, waayo okwerowoozaako kwo kwonna that thou mayest find the Peerless One, ## bwotyo osobole okuzuula Oyo Atenkanika, pass by this mortal earth ## ensi eno ey’okuzikirira giyiteko buyisi that thou mayest seek a home in the nest of heaven. ## bwotyo osobole okunoonya amaka mu kisu ky’eggulu. Be as naught, ## Beera ng’ataliiwo, if thou wouldst kindle the fire of being ## bw’oba ggwe onoosobola okukoleeza omuliro gw’obulamu and be fit for the pathway of love. ## era obeere asaanira okutambulira mu kkubo ly’okwagala. Let us put aside all thoughts of self; ## Katuteeke ku bbali ebirowoozo byonna eby’okwerowoozaako; let us close our eyes to all on earth, ## katuzibirize amaaso gaffe eri byonna ebiri ku nsi, let us neither make known our sufferings ## katwewale okwatula okubonaabona kwaffe nor complain of our wrongs. ## wadde okwemulugunya okw’ebibi byaffe. Rather let us become oblivious of our own selves, ## Wabula katwerabirire ddala okwerowoozaako kwaffe, and drinking down the wine of heavenly grace, ## era nga twekantankira envinnyo y’ekisa eky’omu ggulu, let us cry out our joy, ## katuleekaanire waggulu olw’essanyu lyaffe eringi, and lose ourselves in the beauty of the All-Glorious. ## era twemalire mu bubalagavu bw’Oyo Oweekitiibwa-Kyonna. O people of the world! ## Abange abantu ab’omu nsi yonna! Follow not the promptings of the self, ## Muleme okugoberera okusikirizibwa okwerowoozaako kwammwe, for it summoneth insistently to wickedness and lust; ## kubanga kubeera kubakoowoola lunye eri obubi n’okwegomba kw’omubiri; follow, rather, Him Who is the Possessor of all created things, ## wabula, mugoberere Ye Oyo Omuwanirizi w’ebintu byonna ebitonde, Who biddeth you to show forth piety, ## Oyo abalagira okulaga obutuukirivu, and manifest the fear of God. ## era n’okwolesa okutya Katonda. The attitudes suggested by the above passages ## Endowooza eziweereddwako ebirowoozo mu mboozi ezo waggulu stand in sharp contrast to the idolization of self ## zikontanira ddala n’okwegulumiza and the obsession with self-gratification ## era n’okwemalira mu kwekkusa so characteristic of many societies today. ## okukyase ennyo mu mbeera nnyingi ez’abantu olwaleero. Identify from these passages ## Laga okuva mu mboozi zino some of the attitudes we should develop towards self. ## ezimu ku ndowooza ze tusaanye okukulaakulanya mu kwerowoozaako. Two examples are given to assist you. ## Ebyokulabirako bya mirundi ebiri bikuweereddwa okukuyamba. We should learn to renounce our own selves, ## Tusaana okuyiga okweresa eby’okwerowoozaako, forget our own opinions, ## okwerabira endowooza zaffe, cast aside personalities ## okweyambula obwa ssekinnoomu and be thinking of the welfare of others.## era n’okulowooza ku bulamu obulungi obw’abalala. We should learn to be self-abnegating. ## Tusaana okuyiga okweresa byonna. Discuss in your group ## Mukubaganye ebirowoozo mu kibinja kyammwe how the attitudes you have identified ## engeri y’endowooza ze mulaze contribute towards the development of a noble being ## gye ziyamba okukulaakulanyizibwa kw’omuntu oweekitiibwa and endow acts of service with power. ## era n’okuwa amaanyi ebikolwa eby’obuweereza. Finally, the following words of 'Abdu'l-Bahá ## Ekisembayo, ebigambo bino wammanga ebya 'Abdu'l-Bahá remind us of the reciprocal relationship ## bitujjukiza ku mbeera ya mpankuwe between self-sacrifice and the ability to contribute ## eri wakati w’okwerekereza n’obusobozi okuyamba to the transformation of society. ## ku nkyukakyuka mu mbeera z’abantu. The mass of the people are occupied with self and worldly desire, ## Abantu abasinga obungi beemalidde mu kwefaako n’okwegomba eby’ensi, are immersed in the ocean of the nether world ## bennyise mu ssemayanja w’ensi y’amagombe and are captives of the world of nature, ## era abawambe mu nsi ey’obutonde, save those souls who have been freed from the chains and fetters ## wabula emyoyo egyo egisumuluddwa okuva mu njegere n’amassamba of the material world ## ag’ensi y’omubiri and, like unto swift-flying birds, ## era, okufaanana ebinyonyi ebibuuka ku misinde egya yiriyiri, are soaring in this unbounded realm. ## gitumbiira mu bwakabaka buno obutaliiko kkomo. They are awake and vigilant, ## Gizuukuse era gyekengera, they shun the obscurity of the world of nature, ## gyesulubabba ensi y’obutonde eri mu kibululu, their highest wish centereth on the eradication ## ng’okwegomba kwabwe okusingira ddala kwetooloolera ku kusaanyizibwawo from among men of the struggle for existence, ## kw’okusiitaanira okubeerawo okuva wakati mu bantu, the shining forth of the spirituality ## okwakaayakana kw’ebyo eby’omwoyo and the love of the realm on high, ## n’okwagala okw’obwakabaka obuli waggulu, the exercise of utmost kindness among peoples, ## okulaga ekisa ekisingira ddala wakati mu bantu, the realization of an intimate and close connection ## okutegeera enkwatagana ey’omukwano era ey’okulusegere between religions ## wakati w’eddiini zonna and the practice of the ideal of self-sacrifice. ## era n’okussa mu nkola ekiruubirirwa eky’okweweerayo ddala. Then will the world of humanity be transformed ## Olwo ensi y’obuntu lw’erikyusibwa into the Kingdom of God. ## n’efuuka Obwakabaka bwa Katonda. O army of God! ## Abange mmwe eggye lya Katonda! Today, in this world, ## Olwa leero, mu nsi eno, every people is wandering astray in its own desert, ## buli ggwanga liri mu kutaayaaya mu ddungu lyalyo, according to the dictates of its fancies and whims, ## nga lizunga okusinziira ku ebyo ebiripikiriza ne bye lyagala, moving here and there pursuing its own particular caprice, ## nga buli limu ligoberera eby’obutaliimu ebyetongodde ebyalyo ku bwalyo. Amongst all the teeming masses of the earth, ## Wakati mu nkuyanja y’abantu abataayaayiza ku nsi; only this community of the Most Great Name ## abagoberezi bokka ab’Erinnya Erisingira Ddala Obukulu is free and clear of human schemes ## be basobola okusimattuka n’okwewala enkwe z’abantu and hath no selfish purpose to promote. ## era be bokka abatalina kigendererwa eky’okweyagaliza kye bawagira oba okwagala okutumbula. Alone amongst them all, ## Nga bali bokka wakati mu nkuyanja y’abantu bonna ab’ensi, this people hath arisen with aims purified of self, ## abantu bano bagolokose n’ebiruubirirwa ebitukuziddwa ne bivaamu okwerowoozaako, following the Teachings of God, ## nga bagoberera Enjigiriza za Katonda, most eagerly toiling and striving toward a single goal: ## nga balafuubana mu kwesunga okungi ennyo era nga bafuba okwolerekera ekiruubirirwa kimu: to turn this nether dust into high heaven, ## okukyusa enfuufu eno ey’amagombe efuuke eggulu waggulu, to make of this world a mirror for the Kingdom, ## okufuula ensi eno endabirwamu y’Obwakabaka, to change this world into a different world, ## okukyusa ensi eno efuuke ensi ey’enjawulo, and cause all humankind to adopt ## era okusobozesa abantu bonna okugondera the ways of righteousness and a new manner of life. ## amakubo ag’obutuukirivu era n’empisa ey’obulamu empya. O ye loved ones of God! ## Abange mmwe abagalwa ba Katonda! In this, the Bahá'í dispensation, ## Mu mulembe guno ogwa Bahá’í, God's Cause is spirit unalloyed. ## Enzikiriza ya Katonda mwoyo ogutatabikiddwamu kirala kyonna. His Cause belongeth not to the material world. ## Enzikiriza Ye teva mu nsi ey’omubiri. It cometh neither for strife nor war, ## Tezze lwa nkayaana oba ntalo, nor for acts of mischief or of shame; ## oba lwa bubi oba ebiswaza; it is neither for quarreling with other Faiths, ## si yakuwakanya Enzikiriza endala zonna, nor for conflicts with the nations. ## wadde okuleetawo embiranye wakati mu mawanga. Its only army is the love of God, ## Eggye lyayo lyokka kwe kwagala kwa Katonda, its only joy the clear wine of His knowledge, ## essanyu lyayo lyokka y’envvinyo yennyini ey’okumanya Kwe, its only battle the expounding of the Truth; ## olutabaalo lwalyo lwokka kwe kunnyonnyola Amazima; its one crusade is against the insistent self, ## kaweefube waayo yekka kwe kumalawo okwerowoozaako, the evil promptings of the human heart. ## okusikirizibwa okubi okw’omutima gw’omuntu. Its victory is to submit and yield, ## Obuwanguzi bwayo kwe kwewaayo era n’okugondera, and to be selfless is its everlasting glory. ## era n’obuteebalira kye kitiibwa kyayo eky’olubeerera. The above passages describe ## Emboozi empanvu ezo waggulu some of the distinguishing qualities ## zinnyonnyola ezimu ku mbeera ezaawula of those whom 'Abdu'l-Bahá considers to be in the "army of God", ## abo ‘Abdu’l-Bahá balowooza okubeera mu “ggye lya Katonda”, to whom He refers as the "loved ones of God", ## abo Ye baayogerako nga “abaagalwa ba Katonda”, those who are "freed from the chains and fetters of the material world". ## abo “abasimatusse enjegere n’amasamba ag’ensi ey’omubiri”. Reflect on these distinctions as you complete the sentences below. ## Fumiitiriza ku njawulo zino nga bw’omaliriza emboozi zino wammanga. The mass of the people are occupied with ## Abantu abasinga obungi beemalidde ku are immersed in and are captives Those souls who have been freed from the chains and fetters of the material world ## Emyoyo egyo egisumuluddwa okuva mu njegere n’amassamba ag’ensi y’omubiri and who, like unto swift-flying birds, ## era, okufaanana ebinyonyi ebibuuka ku misinde egya yiriyiri, are soaring in this unbounded realm ## egitumbiira mu bwakabaka buno obutaliiko kkomo. and their highest wish centers on the ## ng’okwegomba kwabwe okusingira ddala kwetooloolera ku Only this community of the Most Great Name is able ## Abagoberezi bokka ab’Erinnya Erisingira Ddala Obukulu be basobola Alone amongst them all, this people has arisen with ## Nga bali bokka wakati mu nkuyanja y’abantu bonna ab’ensi, abantu bano bagolokose You may wish to memorize the following excerpts ## Oyinza okwagala okukwata obukusu ebitundu from prayers revealed by Bahá'u'lláh: ## by’essaala ezibikkuliddwa Bahá’u’lláh: Inspire them, O my Lord, ## Baluŋŋamye, Ayi Mukama wange, with a sense of their own powerlessness ## n’okutegeera obunafu bwabwe bennyini before Him Who is the Manifestation of Thy Self, ## mu maaso g’Oyo Ayolesa Ggwe Mwene, and teach them to recognize the poverty of their own nature ## era bayigirize okumanya obunaku bw’ennono yaabwe in the face of the manifold tokens ## wakati mu nkuyanja y’ebirabo of Thy self-sufficiency and riches, ## eby’okwemalirira n’ebyobugagga Bwo, that they may gather together round Thy Cause, ## bwebatyo basobole okukuŋŋaanira awamu okwetooloola Enzikiriza Yo, and cling to the hem of Thy mercy, ## era beekwate ku ggemo ly’okusaasira Kwo, and cleave to the cord of the good pleasure of Thy will. ## era benywereze ku muguwa gw’okusiima okulungi ogw’okwagala Kwo. Divest, then, Thy servants, O my God, ## Bwebatyo, obambule, Ayi Katonda wange, abaddu Bo, of the garments of self and desire, ## ebyambalo by’okwerowoozaako n’okwegomba, or grant that the eyes of Thy people ## oba okkirize amaaso g’abantu Bo may be lifted up to such heights ## gayimusibwe waggulu gatuuke ku bugulumivu that they will discern in their desires naught ## obwo obunaabasobozesa obutalaba kirala kyonna mu kwegomba kwabwe except the stirring of the gentle winds of Thine eternal glory, ## okuggyako okufuuyibwa okw’empewo empeweevu ey’ekitiibwa Kyo eky’olubeerera, and may recognize in their own selves nothing ## era baleme okutegeera ekirala kyonna munda mu bo bennyini but the revelation of Thine own merciful Self, ## okuggyako okubikkulirwa kw’okusaasira Kwo Ggwe Mwene, that the earth and all that is therein ## bwetyo ensi n’ebyo byonna ebigirimu may be cleansed of whatever is alien to Thee, ## bisobole okutukuzibwa biveemu buli kigwiira eri Ggwe, or anything that manifesteth aught save Thy Self. ## oba buli kirala kyonna ekyeyolesa ekirala kyonna okuggyako Ggwe. As your interest in nurturing junior youth deepens, ## Okwettanira kwo okw’okukuza abavubuka abato nga bwe kugenda kunnyikira, you will become familiar with the many theories ## ojja kumanya ku ndowooza nnyingi that attempt to describe adolescence. ## ezigezaako okunnyonyola ekiseera eky’obuvubuka. One of the words you will repeatedly encounter is "crisis" ## Ekimu ku bigambo by’ojja okusisinkana entakera kiyitibwa “akayuuguumo” related to identity, emotions, ## nga kino kikwata ku mbala y’obuntu, embeera y’emmeeme, relations with parents, interactions with authority, and so on. ## enkolagana n’abazadde, enkolagana n’abali mu buyinza, n’ebirala. You need to look critically at these theories, ## Weetaaga okutunuulira endowooza zino n’obwegendereza, lest you come to regard a state of crisis ## si kulwa nga otandika okutwala embeera ey’akayuuguumo as a necessary condition of every junior youth. ## ng’embeera buli muvubuka omuto gy’alina okuyitamu. Is it essential for the life of every adolescent ## Kyetaagisa obulamu bwa buli muvubuka to be characterized primarily by upheavals ## okutegeerwa nga tusinga kutunuulira bubonero obw’obugulumbo of one kind or another? ## obw’engeri emu oba endala? Have junior youth throughout history ## Mu byafaayo byonna, abavubuka abato babadde experienced turmoil and confusion, ## bayita mu kuboyaana n’okubuzibwabuzibwa, and do they go through such crises ## era bayita mu buyuuguumo in every culture and society today? ## ng’obwo mu buli buwangwa ne mu bantu ababeera awamu olwaleero? In trying to answer these questions, ## Mu kugezaako okuddamu ebibuuzo bino, you should be aware that most prevalent studies ## osaana obeere ng’okimanya nti okunoonyereza okuliwo kati of young people are carried out within frameworks ## ku bavubuka kukolebwa that place excessive emphasis ## YYY on self, on gratification, ## mu kwerowoozaako, ku kwematiza, on biological change, on sexual awareness, ## ku nkyukakyuka ez’omubiri, okumanya ku bikwata ku kuzaala, and on material achievements ## ne ku by’obugagga career, income, and social status. ## omulimu, enfuna, n’ekitiibwa mu bantu. They often focus narrowly ## Enfunda nnyingi okunoonyereza kussa essira on class, race, and gender, ## ku bufunda bw’olubu lw’abantu, olulyo, n’ekikula, neglecting the God-given qualities inherent in every human soul. ## ne tusuula muguluka ebirabo Katonda Ye by’atuwa ebiri mu buli mwoyo gwa buli muntu. Some of the insights you gain from these studies ## Weewaawo, agamu ku magezi ge mufuna okuva mu kunoonyereza kuno, will, of course, be of assistance ## gajja kubayamba as you endeavor to understand ## nga bwe mufuba okutegeera the characteristics of this age group. ## obubonero bw’abaana ab’omugigi guno. But it is doubtful that ## Naye kibuusibwabuusibwa nti efforts inspired by such studies ## kaweefube aluŋŋamizibwa okunoonyereza ng’okwo can do much more than acculturate young people ## ayinza okuvaamu ebirungi okuggyako okubumbirira abavubuka to the norms of a materialistic society, ## mu nnono z’abantu abalowooleza mu by’ensi, abantu betumanyi, a society whose outlook, we know, ## abalina endowooza egenderera tends to destroy spiritual susceptibilities. ## ekusaanyaawo endowooza zaabwe ezikwata ku by’omwoyo. By contrast, ## Mu kugeraageranya, would not the conception of junior youth you embrace call for ## ekifaananyi ky’abavubuka abato kye mulina tekyandyetaaze the development of the spiritual identity ## enkulaakulana y’embeera y’omwoyo of individuals who will "carry forward an ever-advancing civilization' ## ey’abantu kinnoomu “abalitwala mu maaso obugunjufu obuyongera okukulaakulana” and who will become "builders of unity" ## era abalifuuka “abazimbi ab’obumu” and "champions of justice". ## ate “abazira ab’obwenkanya" What is important to remember in this respect ## Ekikulu kye tulina okujjukira mu mbeera eno is that the way young people are seen by others ## kiri nti engeri abavubuka gye batunuulirwamu abantu abalala has an enormous effect on them. ## erina kinene nnyo ky’ebafuula. Thus the dark picture of adolescence ## Bwekityo ekifaananyi ekibi eky’ekiseera eky’obuvubuka becoming so widespread in society helps ## ekikyase nnyo mu bantu kiyamba to foster the conditions for undesirable patterns of behavior ## okuwagira embeera ezisobozesa empisa embi to be propagated. ## okubunyisibwa wonna. Take, for example, ## Ekyokulabirako, twala the statement attributed to Sigmund Freud ## ebyayogerwa Sigmund Freud that adolescence is a temporary mental illness ## nti ekiseera ky’obuvubuka kya bulwadde bwa mutwe obw’ekiseera obuseera, or Anna Freud's suggestion that being normal ## oba ekirowoozo kya Anna Freud nti okubeera omuteefu during the adolescent period is by itself abnormal. ## mu kiseera ky’obuvubuka ku lwakyo kibeera si kya bulijjo. Do not such statements act as veils ## Ebyogerwa ng’ebyo tebiri nga olutimbe that prevent people from seeing ## olukotoggera abantu baleme okulaba the true capacity of junior youth? ## obusobozi obutuufu obw’abavubuka abato? What evidence led these scientists to such sweeping conclusions? ## Bujulizi ki obwatuusa bannasaayansi bano okutuuka okusalawo bwe batyo? There are, of course, a number of educators ## Weewaawo waliyo abayigiriza abawerako who have spoken of adolescence in more favorable terms, ## aboogedde ku kiseera eky’obuvubuka mu bigambo ebizzaamu amaanyi, but their ideas do not dominate the discourse on the subject. ## naye nno ebirowoozo byabwe tebitwalibwa ng’ebikulu ennyo mu kukubaganya kw’ebirowoozo ku mulamwa guno. The images that persist ## Ebifaananyi ebijja buli kiseera in the minds of parents and teachers alike ## mu bwongo bw’abazadde n’abasomesa mu ngeri y’emu are of rebelliousness, irrationality, ## bibeera bikwata ku bujeemu, obutalowooza bulungi, and frivolity. ## n’okufaayo ennyo ku busongasonga obutono. How can a society that has these ideas ## Tuyinza okubuuza, abantu abalina ebirowoozo bino flowing through its veins, we may ask, ## ebitambulira mu misuwa gyabwe bayinza batya help adolescents to become the kind of youth ## okuyamba abavubuka okufuuka abavubuka ng’abo described in the first unit of this book? ## abannyonnyoddwa mu kitundu eky’okusoma ekisooka eky’ekitabo kino? In the context of the discussion above, ## Mu ttuluba ery’okukubaganya ebirowoozo ebyo waggulu, we would like to suggest that you adopt the following position: ## twandiyagadde okuleeta ekiteeso nti mukozesezza endowooza eno erambikiddwa wammanga: whenever any group of junior youth develops undesirable behavior ## buli kibinja ky’abavubuka abato kyonna we kifunira emize egitasaanidde beyond that which results naturally ## egisukka ku egyo egiva ku mbeera eziriwo from the successive stages of crisis and victory ## ku mitendera egy’omuddiriŋŋanwa ez’akayuuguumo n’obuwanguzi characteristic of the process of normal growth ## ezitera okulabikira mu mitendera gy’enkulaakulana eya bulijjo its causes should be sought in the social environment, ## ensibuko yaagyo esaana kunoonyerezebwa okuva mu mbeera ez’abantu ababeera awamu, perhaps in the glaring contradictions ## oboolyawo mu butakwatagana obulabikira ddala that young awakening minds discover ## emmeeme ento ez’abavubuka abagenda bazuukuka bwe bazuula in the lives of adults ## mu bulamu bw’abantu abakulu who were previously trusted without reservation ## emabega abaali beesigibwa awatali kuwannaanya or in the inability of adults ## oba okulemererwa kw’abakulu to recognize the rationality of an individual ## okutegeera ensonga entuufu ey’omuntu trying to leave behind the habits of childhood. ## agezaako okuleka emabega emize egy’obuto. This position, of course, ## Weewaawo, endowooza eno does not argue the total absence of impetuosity ## tewakanya kuviirawo ddala okw’embeera ey’okumala gakola bintu or rebelliousness in adolescent behavior. ## oba okwewaggula mu nneeyisa y’akavubuka. What is being suggested is that the social environment, ## Amagezi agaweebwa gali nti embeera ez’abantu abali awamu particularly the conduct of adults, ## nnaddala eneeyisa ey’abantu abakulu, is largely responsible for many of the undesirable traits ## evunanyizibwa kinene nnyo ku mize gino emibi egisinga obungi kaakano that have come to be associated with this age. ## egirowoozebwa okukolebwa emigigi gino. The following passage written by the Universal House of Justice, ## Emboozi eno wammanga eyawandiikiddwa Ennyumba ey'Ensi Yonna ey'Obwenkanya, addressed specifically to parents, ## okusingira ddala ng’egenda eri abazadde speaks to this point: ## eyogera ku nsonga eno bweti: What needs to be appreciated in this respect ## Ekyetaagisa okutegeera mu mbeera eno is the extent to which young minds are affected ## kwe kwenkana wa endowooza z’abavubuka abato by the choices parents make for their own lives, ## gye zikyusiddwamu nga kino kiva ku ebyo bazadde baabwe bye babasalirawo okukola mu bulamu bwabwe bwennyini, when, no matter how unintentionally, ## era si nsonga oba kino bakikola mu butali bugenderevu butya, no matter how innocently, ## oba nga tebamanyi kirivaamu, such choices condone the passions of the world ## ng’okusalawo okwo kusuusuuta okwegomba eby’ensi, its admiration for power, ## okululunkanira obuyinza, its adoration of status, ## okusuutasuuta kwayo okw’ebitiibwa, its love of luxuries, ## okwagala kwayo okw’eby’okwejalabya, its attachment to frivolous pursuits, ## okwemalira ennyo mu bintu eby’obutaliimu, its glorification of violence, ## okugulumiza kwayo okw’okuyiwa omusaayi, and its obsession with self-gratification. ## era n’okumaamirwa kwayo ennyo mu by’okwekkusa. It must be realized that the isolation and despair from which so many suffer ## Kiteekwa okutegeerekeka nti abantu bangi balumwa olw’ekiwuubalo n’okuggwamu essuubi are products of an environment ruled by an all-pervasive materialism. ## nga bino bye bibala eby’embeera efugibwa okwagala ennyo eby’ensi esensedde wonna. To explore the implications of the claim we have made, ## Okusobola okunoonyereza ku biyinza okuva mu ebyo bye twogedde, you may wish to discuss in your group ## muyinza okwagala okukubaganya ebirowoozo mu kibinja kyammwe the validity of the following statements ## obutuufu bw’ebigambibwa bino wammanga and compose others that further elaborate on the idea: ## era muleeteyo n’ebirala ebyongera okugaziya ku kirowoozo: Junior youth rebel against adults ## Abavubuka abato bajeemera abantu abakulu who ask them to follow standards ## ababasaba okugoberera amateeka which they themselves do not follow. ## ate bo bennyini ge batagoberera. Junior youth seem rebellious ## Abavubuka abato balabika nga bakyewaggula when given advice ## bwe baweebwa amagezi that is expressed in a moralizing tone. ## agalambikiddwa mu ddoboozi eriragira obulagizi. They become frivolous ## Bafuuka ekitagasa when the world offers them nothing but superficial activities ## ensi bw’etebawa kye beetaaga wabula eby’okukola eby’omunguuba that impede the development of their intellectual capacities. ## ebikotoggera enkulaakulana y’obusobozi bwabwe mu by’amagezi. They show contempt for discipline ## Tebassa kitiibwa mu nneeyisa ennungi when adults impose on them harsh rules, ## abantu abakulu bwe babakakaatikako amateeka amakakali, especially if they were given unrestricted freedom as children. ## naddala bwe babeera nga baali baweebwanga eddembe eringi nga bakyali baana bato. They seem impulsive ## Ekibajjira mu bwongo amangu when adults around them do not know how to help them ## kye batwala ng’ekituufu abakulu ababeetoolodde bwe batabayamba think through the consequences of their decisions. ## okulowooza ku biyinza okuva mu ebyo bye babeera basazeewo okukola. They develop pride ## Bafuna amalala when they are taught self-importance ## bwe bayigirizibwa nti omuntu okwetwala nti wa kitalo nnyo rather than selfless service to society. ## kisinga okwewaayo mu buweereza eri abantu. They become self-indulgent ## Beenyigira mu bikolwa eby’okwejalabya when constant propaganda is tempting them ## pokopoko atasalako bw’abeera abakema to satisfy their physical desires. ## okumatiza okwegomba kwabwe okw’omubiri. The Universal House of Justice ## Ennyumba ey'Ensi Yonna ey'Obwenkanya has spoken of the "laxity and depravity" ## evuddeyo n’eyogera ku “butafaayo n’obugwenyufu” of a "permissive society" ## obuli mu “bantu abekkiriranya” and the need for youth to guard against its influence: ## era n’obwetaavu bw’abavubuka okwekuuma baleme okutwalibwa amaanyi gaabyo: the Cause of God will derive immense benefit ## Enzikiriza ya Katonda ejja kuganyulwa nnyo when it is observed that the Bahá'ís, ## bwe kinaalabibwa nti Ababahá’í, and particularly Bahá'f youth, ## era naddala Ababahá’í abavubuka, stand out against the laxity and depravity ## bavaayo okulwanyisa obutafaayo n’obugwenyufu of the permissive society, ## obuli mu bantu abekkiriranya, that the exalted standards of conduct ## bwegatyo amateeka agagulumizibwa agakwata ku nneeyisa ennungi which they strive to uphold ## ge balafuubana okuwanirira are firmly rooted in spiritual principles, ## ganywezebwa mu mateeka agafuga eby’omwoyo giving them confidence, ## nga gabawa obuvumu, self-respect and true happiness. ## okwessaamu ekitiibwa era n’essanyu erya namaddala. On the other hand ## Mu ngeri endala only the greatest harm can be done to the Cause ## Enzikiriza ekosebwa nnyo if its followers are simply engulfed by the current tide. ## singa abagoberezi baayo bamiribwa omuyaga ogukunta kati. In the following passage, ## ## Mu mboozi eno wammanga, the Guardian offers us profound insight ## Omukuumi atuwa amagezi ag’omu nda ennyo into the nature of such a society ## ku mbeera y’obulamu bw’abantu ng’abo and the influence it exerts on all of us: ## era n’amaanyi g’amagezi ago mu bulamu bwaffe ffenna: Indeed, the chief reason for the evils now rampant in society ## Kituufu ddala, ensonga enkulu eremezzaawo ebibi kaakano ebyegiriisa mu bulamu bw’abantu is a lack of spirituality. ## kwe kubulawo okw’embeera ekwata ku by’omwoyo. The materialistic civilization of our age ## Obugunjufu obw’omulembe gwaffe ogulowooleza mu bintu obuntu has so much absorbed the energy and interest of mankind, ## bunyuunyunse amaanyi n’okwagala kw’abantu bonna, that people in general no longer feel the necessity ## bwebatyo abantu okutwalira awamu tebakyafaayo ku bwetaavu of raising themselves above the forces and conditions ## obw’okwesukkulumya babeere waggulu w’amaanyi of their daily material existence. ## g’okuwangaalira mu mbeera z’emibiri gyabwe. There is not sufficient demand for things ## Tewali bwetaavu bumala obw’ebintu that we should call spiritual ## bye tuyinza okuyita eby’omwoyo to differentiate them from the needs and requirements of our physical existence. ## okubyawula ku byetaago n’ebitubeezaawo eby’obulamu bwaffe obw’omubiri. There are a number of signs of moral downfall ## Waliwo obubonero obuwerako obw’obusiiwuufu bw’empisa that the Guardian identifies ## Omukuumi bw’asongako olunwe when he describes the destructive forces ## ng’annyonyola amaanyi ag’ekizikiza operating in society today. ## agali mu bantu olwaleero. Among the conditions he highlights in his communications ## Wakati ku mbeera z’assaako essira mu kwogera are the irresponsible attitude towards marriage ## kwe y’engeri etali ya buvanaanyizibwa gye tutunuuliramu obufumbo and the consequent rising tide of divorce; ## era n’okweyongera kw’omuyaga ogubaluseewo ogw’okugattululwa mu bufumbo; the weakening of family solidarity ## okunafuyizibwa kw’obumu mu maka and progressive slackening of parental control; ## era n’okuseebengera mu nkuza y’abaana okuli mu bazadde; the feverish pursuit after earthly vanities, ## kanaayokyani ali mu kululunkanira eby’ensi, riches and pleasures; ## eby’obugagga n’amasanyu; the lapse into luxurious indulgence; ## okugwa mu mitego gy’okwenyigira mu by’amasanyu ag’okwejalabya; the degeneracy of art and music; ## okuweebuuka mu by’ekikugu ne mu by’ennyimba n’ebivuga; the deterioration in the standard of literature and of the press; ## okuddirira mu mutindo gw’okuwandiika obulungi ne mu by’amawulire; and racial animosity and patriotic arrogance. ## era n’obukyayi obuli wakati w’ebika by’abantu abenjawulo n’amalala agali mu ba mwoyo gwa ggwanga. While no one is immune to the influences of these ills, ## Newaakubadde tewali n’omu ayinza okwewalira ddala amaanyi g’obulwadde buno, they affect adolescents in a particular way. ## butawaanya abavubuka mu ngeri eyenjawulo. Think, for example, of some of the consequences of divorce. ## Ekyokulabirako, lowooza ku biva ku ebyo ebituukawo oluvannyuma lw’okugattululwa mu bufumbo. Young children undoubtedly feel profound sadness ## Abaana abato awatali kubuusabuusa babeera mu nnyiike when their parents divorce, ## etalojjeka abazadde baabwe bwe baawukana, and they long for the safety and security of a united home. ## era babeera bayaayaanira emirembe n’obutebenkevu obuli mu maka agali awamu. But it is as adolescents that individuals ## Naye kibeera kiseera kya buvubuka abantu become overwhelmed by such emotions ## mwe batandikira okufugibwa embeera as guilt, anger, ## ng’ezo ez’okwessako omusango, obusungu, shame, and humiliation ## okuswala, n’okuweebuuka when the marriage of their parents breaks down. ## obufumbo bwa bazadde bwe busasika. While they hold their parents responsible, ## Newaakubadde banenya bazadde baabwe, they cannot help blaming themselves ## tebayinza kukyebeera obutessako musango for the family misfortune. ## olw’obulwa obubeera bugudde mu maka. Seeds of skepticism towards marriage and family life ## Ensigo ez’okwekengera ku bikwata ku bufumbo n’obulamu obw’amaka are planted in their minds, ## zisigibwa mu mmeeme zaabwe, and their pessimism is confirmed ## era n’endowooza ezimalamu essuubi zikakasibwa by the prevalence of divorce ## okukyaka kw’okugattululwa mu bufumbo they observe in the society around them. ## kwe balaba mu mbeera z’abantu be babeeramu. You may find it helpful ## Kiyinza okukubeerera eky’omugaso to reflect on the manner ## okufumiitiriza in which some of the social conditions identified above ## ku ngeri ezimu ku mbeera ez’obulamu bw’abantu ezisongeddwamu olunwe waggulu can shape adolescents' perception of reality, ## gye ziyinza okulambika endowooza y’abavubuka ku bikwata ku bulamu bwennyini; the way they think about themselves, ## engeri gye beerowoozaako bo bennyini, their views of life, endowooza zaabwe ku bulamu, their feelings and emotions, ## engeri gye beewuliramu n’ebirowoozo ebiri mu mmeeme zaabwe, their ability to distinguish between right and wrong, ## obusobozi bwabwe okwawula wakati w’ekituufu n’ekikyamu, their behavior towards others, ## engeri gye beeyisaamu eri abalala, and their confidence in the institutions of society. ## era n’obwesigwa mu bitongole ebikola ku mbeera z’obulamu bw’abantu. The various conditions mentioned are set out below, ## Embeera ezitali zimu ezoogeddwako zikuweereddwa wammanga, and some space is provided for you to write down your ideas. ## era n’ebbanga likuweereddwa okuwandiikamu ebirowoozo byo. Laxity and depravity of a permissive society: ## Obutafaayo n’obugwenyufu obuli mu bantu abekkiriranya: Weakening of family solidarity ## Okunafuyizibwa kw’obumu mu maka and progressive slackening of parental control: ## era n’okuseebengera mu nkuza y’abaana okuli mu bazadde: Feverish pursuit after earthly vanities, ## Kanaayokyani ali mu kululunkanira eby’ensi, riches and pleasures, ## eby’obugagga n’amasanyu; and the lapse into luxurious indulgence: ## okugwa mu mitego gy’okwenyigira mu by’amasanyu ag’okwejalabya: Degeneracy of art and music, ## Okuweebuuka mu by’ekikugu ne mu by’ennyimba n’ebivuga; and the deterioration in the standard of literature and of the press: ## okuddirira mu mutindo gw’okuwandiika obulungi ne mu by’amawulire: Racial animosity ## Obukyayi obuli wakati w’ebika by’abantu ab’enjawulo and patriotic arrogance: ## n’amalala agali mu ba mwoyo gwaggwanga: What sentiments fill your heart and mind ## Birowoozo ki ebikujjira mu mutima gwo ne mu mmeeme yo as you reflect on ## nga bw’ofumiitiriza ku how deteriorating social conditions affect the lives of junior youth? ## ngeri embeera z’obulamu bw’abantu eziseebengerera gye zikyusizzaamu obulamu bw’abavubuka abato? In what way does this awareness ## Mu ngeri ki okumanya kuno strengthen your efforts to help them develop the capacities inherent in their true nature? ## gye kunywezezzaamu okukuza obusobozi obusikire obuli mu nnono yaabwe entuufu? YYY To draw attention to the signs of a disintegrating world ## Okulaga obubonero obw’ensi yonna egenda esasika is not to deny the significance of the constructive forces ## tekitegeeza nti tugaana obukulu obw’amaanyi agazimba that also operate in society today. ## n’ago agakola mu bulamu bw’abantu olwaleero. What needs to be done is to offer junior youth ## Ekyetaagisa okukola kwe kuteerawo abavubuka abato an environment in which their spiritual powers can be nurtured, ## embeera amaanyi gaabwe ag’omwoyo mwe gayinza okulabirirwa, ensuring, in this way, ## nga kikakasibwa, mu ngeri eno, that they are influenced by appropriate social forces. ## nti balambikibwa amaanyi ag’embeera z’abantu agasaanidde. Any attempt to isolate them entirely ## Weewaawo, okugezaako kwonna okubajjira, naddala from harmful social conditions would, of course, be futile. ## mu mbeera ez’obulamu bw’abantu ez’obulabe, kujja kugwa butaka. Every effort has to be made, instead, ## Naye nno, buli kyonna ekisoboka kirina okukolebwa to enable them to assess and analyze ## okubasobozesa okubalirira n’okusengejja the way the world around them affects their thoughts and emotions. ## engeri ensi ebeetoolodde gy’ekyusaamu ebirowoozo byabwe n’embeera zaabwe ez’omu mmeeme. In this connection, ## Mu buwufu buno, particular attention should be given to the question of propaganda, ## ekibuuzo ekya pokopoko kisaana okufiibwako ennyo, for, in most societies, ## kubanga, mu bantu abali mu bitundu ebisinga obungi, propaganda is increasingly shaping the values, ## pokopoko yeeyongerera ddala okukyusa ennono, attitudes, and views of junior youth. ## endowooza n’engeri abavubuka abato gye balabamu ebintu. A brief look at some features of advertising ## Okutunuulira akatono ennyo ku bubonero bw’okulanga should suffice to illustrate this point. ## ebitundibwa kimala okulambika ensonga eno. The materialistic forces ## Abantu ab’amaanyi abettanira okufuna obugagga obw’ensi that govern propaganda distort reality. ## era nga be bafuga ne pokopoko babuzaabuza amazima. The images presented in advertisements, for example, of a perfect ## Eky’okulabirako, ebifaananyi ebiragibwa mu bulango bw’ebyamaguzi obulina endabika etuukiridde yet unattainable physical appearance ## naye nga tesobola kutuukibwako play on the emotions of adolescents ## busikiriza ebirowoozo by’abavubuka at a time of rising self-awareness. ## mu kiseera mwe bagenda beeyongera okwetegeera. Message after message portrays the main occupation of young women ## Obubaka obw’omuddiŋŋanwa bulaga nti omulimu gw’abawala abavubuka as that of attracting men. ## kwe kusikiriza abasajja. Moreover, the tendency to define manhood ## Mu ngeri y’emu, okuyitiriza okulambika enkula y’ekisajja okubeera ey’amaanyi g’omubiri, purely in terms of physical power is exaggerated, often to the point of condoning violent acts ## ne kireetawo n’okukkiriza ebikolwa eby’efujjo okwettanirwa ng’erowooleza mu maanyi ag’omubiri ebeera ya kusavuwaza, enfunda nnyingi n’okutuuka okukkiriza ebikolwa eby’obukambwe and risk-taking ## n’okweteeka ku bunkenke and encouraging sexual adventures and conquests. ## era n’okuwagira ebikolwa eby’okusajjalaata n’obwenzi. Whatever is identified as weakness is heartlessly rejected, ## Buli ekirabibwa ng’obunafu kirinnyirirwa, and aggressive behavior systematically propagated. ## era n’empisa ez’obujoozi ne zibunyizibwa obutasalako. Interestingly, a particular brand of toughness is projected as appealing, ##Ekyewunyisa, ekika eky’obujoozi buno kiragibwa ng’ekisikiriza ennyo, with the aim of inducing girls to adopt it. ## n’ekigendererwa ky’okusendasenda abawala okukyegwanyiza. There can be little doubt that ## Tewali kubuusabuusa nnyo nti the primary propose of most advertising directed towards young people ## ekigendererwa ekikulu eky’ebirango ebisinga obungi nga byolekedde abavubuka abato is to create a global culture to which they would yearn to belong. ## kwe kutondawo ennono gye bandiyaayaanidde okukwatagana nayo mu bulamu bwabwe. In this culture they would learn to speak a common language, ## Mu nnono eno bayiga okwogera olulimi lwe lumu, behave in the same way, ## okweyisa mu mpisa y’emu, and above all, ## era n’okusinga byonna, consume an inexhaustible array of products. ## okukozesa ebyamaguzi ebitali bimu ebitaggwayo. More crucial still, ## Nate era ekirala ekikulu ennyo, they would be initiated into an elaborate value system ## bajja kuyingizibwa mu nkola ey’enneeyisa that would determine their patterns of consumption for the rest of their lives. ## ejja okubasalirawo engeri gye banaasaasaanyanga ssente zaabwe okugula ebyamaguzi bino obulamu bwabwe bwonna. It is noteworthy that the term "teenager" itself ## Kisaana kitegeerekeke nti ekigambo “abatiini” kyennyini was invented some decades ago ## kyavumbulwa emyaka nga amaku ataano egiyise to take advantage of the promising market ## nga n’ekigendererwa kwe kuganyulwa mu katale this segment of society represents, ## akasikiriza ennyo ak’omugigi guno. To fully exploit awakening desires, ## Okuganyulirwa ddala okuva mu kwegomba okugenda kuzuukuka, the culture that is being propagated by advertising places sexuality ## ennono egenda ebunyizibwa eri mu kukuba ebirango ebiteeka eby’okwerigomba at the center of the life of a young person. ## mu ntabiro y’obulamu bw’omuvubuka. Products such as soft drinks with no connection to sexuality ## Ebyamaguzi gamba ng’ebyokunywa ebigonvu ebitalina kakwate konna are used to conjure up in the minds of the young ## na bya kwerigomba bikozesebwa okuteeka mu mmeeme z’abavubuka illusions of romantic relationships. ## ebirowoozo ebikyamu ebikwata ku nkolagana y’abaagalana ababiri. Feelings of personal inadequacy and the anxiety of being rejected ## Ebirowoozo eby’obweraliikirivu obw’okuboolebwa because of body odor, imperfect skin, ## olw’okuwunya obubi, olususu olubi, or unfashionable clothing are fostered ## oba engoye ezitali ku mulembe biwagirwa in order to introduce cosmetic products ## kisobozese okuyingizaawo ebyamaguzi ebikola ku nsusu and new styles that promise sexual appeal ## era ne sitayilo empya ezisuubiza ebirungi ebiri mu kwegomba kw’omubiri and freedom from embarrassment. ## era n’obutatya kuswala. Even automobiles are described ## Ate olaba n’emmotoka nazo zoogerwako mu bigambo by terms such as "hot", "handsome", ## nga “eyokya”, “mbalagavu”, "a honey to handle" ## “omubisi gw’enjuki okukwatako” all with sexual connotations. ## byonna nga mulimu amakulu agakwata ku kwerigomba. As moral standards have declined over the past few decades, ## Empisa ennungi bwe zigenze ziggwa mu bantu mu myaka emitonotono egiyise, the morally objectionable content of advertising ## ebigambo n’ebifaananyi ebibi ebikozesebwa mu birango has become more and more explicit. ## nabyo byeyongedde okulagibwa awatali kwesisiwala. Gradually, it would seem, ## Kirabika, mpolampola certain aspects of consumerism are becoming ## embeera ezimu ez’okugula n’okukozesa ebyamaguzi forms of sexual activity in themselves. ## zigenda zifuuka ng’embeera z’ebikolwa by’okwegadanga mu byo byennyini. The role of brands in the expanding global "teen" market ## Omulimu gw’obubonero mu katale ak’abatiini ak’ensi yonna akagenda kagaziwa deserves special mention. ## gusaana okwogerawako okwenjawulo. Studies that explore how to take advantage ## Okunoonyereza okugendereramu okuzuula engeri y’okuganyulwa of the potential of this market ## mu mikisa egiri mu katale kano unabashedly suggest that ## awatali kuswala kulaga nti the worship of brand icons ## okusinza obubonero obw’amaanyi kintu is a powerful element of consumerism. ## kikulu nnyo mu kugula n’okukozesa ebyamaguzi. Apparently, brands provide an anchor ## Kirabika, amannya gano gawa ekifaananyi in the uncertain world of adolescence. ## n’okubuzabuza emigigi gya kaabuvubuka. What is more, ## Okusinga ku ekyo, they are often seen as passports ## gatwalibwa nga enzigi eziyitwamu abavubuka okutuuka to the global youth culture ## ku buwangwa obw’ensi yonna made so appealing by advertising. ## obusikiriza nga buyita mu birango. The culture these marketing techniques promote ## Ennono etumbulwa obukodyo bw’okuteeka ebyamaguzi ku katale, is oblivious, of course, ## weewaawo, tefiirayo ddala to rising poverty among the nations; ## ku bwavu obukudde ejjembe mu mawanga; it projects images of an abundance ## eraga ebifaananyi eby’ebintu ebingi enjoyed by a minority of the world's population ## abasinga obutono mu nsi yonna to convince young people from every background ## bye beeyagaliramu olwo balyoke bamatize abavubuka aba buli kika that consumer products are sources of limitless joy. ## nti okugula n’okukozesa ebyamaguzi ebiri ku katale y’ensibuko y’essanyu eritakoma. In certain studies of the "teen" market, ## Mu kunoonyereza okumu okukwata ku katale “k’abatiini”, young people are put into categories ## abavubuka baawulibwa mu matuluba according to attributes ## okusinziira ku bubonero that make them predisposed towards the consumption of specific kinds of products ## obusobola okubasikiriza okugula n’okukozesa ebyamaguzi eby’ekika ekimu oba ekirala categories that allow advertising to target them with greater effectiveness, ## amatuluba agawa omwagaanya okulanga basobole okubakwasiza ddala obulungi. In one particular study, for example, ## Ekyokulabirako, mu kunoonyereza okwaliwo, they are divided into six groups: ## baawulibwa mu bibinja mukaaga: the "Resigned", ## “Abaakoowa”, who perceive their fate as being sealed ## abo abalaba ng’ebyabwe byakoma dda and who try to get by with a minimum degree of effort; ## era abagezaako okubeerawo obubeezi nga tekibeetaagisa kukola nnyo; the "Thrills-and-Chills", ## “Abadigize”, who are seekers of pleasure ## abo nga be banoonya amasanyu and who, with minds free from social and political concerns, ## era, abatafiirayo ddala ku mbeera z’obulamu bw’abantu n’ebyobufuzi, are ready to join in the worship of brand icons; ## babeera beetegefu okwegatta mu kusinza obubonero bw’amannya g’ebyamaguzi; the "Bootstrappers' ## “Abaamasappe”, who, though essentially like preceding group, ## nga bano, newaakubadde bafaanagana n’abo abali mu kibinja ekyo waggulu, also possess drive and the capacity for hard work ## nate era balina obwagazi n’amaanyi ag’okukola ennyo and see goods and services ## era abalaba ebyamaguzi n’obuweereza as a means to advance ## ng’amakubo ag’okuyitamu okukulaakulana and maintain a competitive edge; ## era n’okubabeezaawo mu mbeera ey’okusinga ku balala; the "Quiet Achievers", ## “Abalisitede”, who are conformists that avoid political and social rebellion ## na bano tebakyukakyuka era beewalira ddala obujeemu mu by’obufuzi and remain closely linked with their families ## ne mu nkolagana z’abantu era abakwatagana obulungi n’ab’omu maka gaabwe and who are discriminating buyers ## era abagula bye beetaaga byokka concerned with the quality and benefits of a product; ## ebiri ku mutindo era ebirina emigaso; the "Upholders", ## “Baffala”, who are not academically oriented ## abo abataasoma nnyo and who fill their minds with sports statistics ## era abajjuza emitwe gyabwe n’ebibalo ebikwata ku by’emizannyo and the names of athletic teams and players, ## era n’amannya ga ttiimu z’emizannyo era wamu n’abazannyi, leaving little room for political and economic issues; ## abatalekaawo mwaganya mu bulamu bwabwe ku nsonga ezikwata ku by’obufuzi n’ebyenfuna; and finally the "World Savers", ## era n’abasembayo be “Bannaggwano”, who desire to make a positive change in the world ## abeegomba okuteekawo enkyukakyuka ennungi mu nsi yonna and whose importance lies in the opportunity ## era nga n’omugaso gwabwe guli mu mukisa they offer marketers to turn social causes ## gwe bawa ba kitunzi okweyambisa ensonga eziruma abantu into commodities to be sold. ## ne bazifuula ebintu eby’okutundibwa. All things, it would seem, are susceptible to branding and consumerism. ## Kirabika nga ebintu byonna biyinza okulambibwa n’okugulibwa. Yet, however disconcerting, ## Naye ate, newaakubadde kyeraliikiriza, the brief analysis presented above is not intended ## okunnyonnyola okutonotono okuweereddwa waggulu tekugendereddwamu as a condemnation of advertising per se ## ng’okuvumirira okulangibwa kw’ebyamaguzi ku bwabyo. Its purpose is to enhance your ability to examine propaganda critically ## Ekigendererwa kyakwo kwe kulinnyisa obusobozi bwammwe okwekenneenya ebigambo ebikozesebwa mu pokopoko commercial, political, ## mu by’obusuubuzi, mu by’obufuzi, ethnic, cultural ## mu by’amawanga, mu by’obuwangwa so that you can assist junior youth ## bwekityo kibasobozese okuyamba abavubuka abato in identifying its effects on their thoughts and behavior. ## mu kuzuula engeri pokopoko gy’ayinza okukyusaamu birowoozo n’enneeyisa yaabwe. The following three exercises may help you ## Ebyokukola bino eby’emirundi esatu wammanga biyinza okukuyamba reflect further on this complex matter: ## okweyongera okufumiitiriza ku nsonga eno enzito: Advertising uses language and imagery ## Okulanga kukozesa olulimi n’ebifaananyi to transform ordinary products into sources of excitement. ## okukyusa ebyamaguzi ebya bulijjo ne bifuuka ensibuko ey’okucamuukirira. Symbols are used to give objects and events ## Obubonero bukozesebwa okufuula ebintu n’emikolo far greater significance than they deserve. ## eby’enkizo ennyo okusinga bwe biri. A drink, for example, cannot simply be described as what it is ## Ekyokulabirako, eky’okunywa tekimala ku ky’ogerako nga bwe kifaanana something that quenches thirst ## ekintu ekitta ennyonta but is portrayed as a harbinger of joy and fulfillment. ## naye kiragibwa ng’ekireeta essanyu n’okujjuzibwa. The symbols employed by the fashion industry ## Obubonero obukozesebwa mu mulimu gw’emisono glamorize clothing and cosmetics. ## buwaana engoye n’ebizigo. Symbols of youthfuì exuberance sell candy bars. ## Obubonero bulaga okusagambiza kw’obuvubuka mu kutunda ebiriibwa ebisabike. Symbols of adventure and sportsmanship ## Obubonero obw’okukola ebintu ebizibu n’okwenyigira mu by’emizannyo help promote cigarettes and liquor. ## buyamba okutumbula ssigala n’omwenge. Can you think of a few specific advertisements ## Oyinza okulowoozaayo ku birango ebitonotono and the phrases and images they employ ## era n’eŋŋombo n’ebifaananyi bye bakozesa to make something into what it cannot possibly be ## okufuula ekintu ekirala ennyo obutafaananira ddala nga bwe kibadde. The illusion of happiness created ## Ebirowoozo eby’essanyu bye tufuna through the purchase of any given product ## nga tuyita mu kugula ekyamaguzi kyonna would necessarily have to be short-lived, ## bijja kubeera bya kaseera buseera, or else we would remain content with what we own. ## nga bwe kitabeera bwekityo tujja kusigala nga tuli bamativu n’ebyo bye tulina. Advertising, therefore, has to constantly recreate desire ## Noolwekyo, okulanga ebyamaguzi buli kaseera kyetaagisa okuddamu okutondawo okwegomba okupya and ensure that we are never satisfied and content. ## era n’okukakasa nti tetugenda kumatizibwa n’okukkiriza ekyo kye tulina. How is this achieved? ## Kino kituukibwako kitya? We have mentioned that ## Tukyogeddeko nti even social causes are sometimes turned into consumer commodities. ## n’ensonga eziruma abantu oluusi zifuulibwa ebintu eby’okugula n’okukozesa. Can you give a few examples? ## Oyinza okuwaayo ebyokulabirako ebitonotono? A word of caution is necessary here. ## Okuwabula kwetaagisa wano. No matter how harmful the effects of present day society on the young may be, ## Embeera abavubuka gye bayitamu ennaku zino ne bw’eneebakosa etya, it would be a big mistake ## ebeera nsobi nnene nnyo to overemphasize them in your endeavors. ## okugissaako ennyo essira mu kaweefube wammwe. It is all too easy to fall into the habit ## Kibeera kyangu nnyo okugwa mu nsobi of treating junior youth as delicate beings ## ey’okutwala abavubuka abato ng’ekyatika who have to be constantly protected ## abalina buli kaseera okutaasibwa from the ills of their environment. ## mu bibi ebiri mu nsi. Such an approach will never lead ## Enkola ng’eno tegenda n’akamu to their spiritual empowerment. ## kubatuusa ku kukunnyikizibwamu amaanyi mu by’omwoyo. What should be the focus of your efforts ## Ekyandibadde kissibwako nnyo essira mu kaweefube waabwe is the realization of their potential ## kwe kutegeera obusobozi bwabwe to act as determined agents of social transformation ## okukola ng’abakozi abamalirivu ab’enkyukakyuka ez’embeera mu bulamu bw’abantu, and to contribute to the betterment of society. ## era n’okukola kye basobola ku lw’okulongoosa embeera y’obulamu bw’abantu. Even in the present troubled world, ## Ate oba ne mu nsi eya leero etabusetabuse, there are numerous examples ## waliwo ebyokulabirako nkuyanja of junior youth in every culture ## eby’abavubuka abato mu buli buwangwa who have transcended the deplorable conditions ## abavvuunuse embeera ezennyamiza of the environments in which they live ## eziri mu bifo gye babeera and who have consistently demonstrated ## era aboolesezza obutasalako such attributes as enthusiasm for service, ## ebirabo ng’obujjumbize mu buweereza, eagerness to learn, ## okwettanira okuyiga, an acute sense of justice, ## okutegeerera ddala amakulu g’obwenkanya, and a strong tendency towards altruism. ## era n’okwettanira ennyo okuweereza abalala. A number of educators have described ## Abayigiriza abawerako bannyonyodde some of the innate intellectual and spiritual powers ## ku gamu ku maanyi ag’omu nda ag’obwongo n’omwoyo that manifest themselves ## ageeyoleka during the transitional stage of adolescence. ## mu kiseera omwana waasuumukira n’afuuka omuvubuka. There are a few, for example, that ## Eky’okulabirako, waliwo abatonotono abakkaatiriza nti have underscored the interest junior youth exhibit ## okunyumirwa abavubuka abato kwe boolesa in theoretical problems not related to everyday realities. ## mu bintu ebibatawaanya mu ndowooza tebikwatagana n’ebyo bye balabira ddala mu bulamu bwabwe obwa bulijjo. One educator has emphasized the role ## Omuyigiriza omu akkaatirizza omulimu they can play in social change, ## gwe bayinza okukola mu nkyukakyuka y’embeera z’abantu, calling each generation of adolescents ## nga buli mugigi gw’abavubuka aguyita "a vital regenerator in the process of evolution," ## “emmanduso enkulu ennyo mu mutendera gw’okweyubula”, that can "offer its loyalties and energies ## oguyinza “okuwaayo obweyamo n’amaayi gaabwe both to the conservation of that which continues to feel true ## ku lw’okukuuma ekyo ekyeyongera okubeera ekituufu and to the revolutionary correction ## era n’okugololwa okw’omuggundu of that which has lost its regenerative significance. ## okw’ebyo ebibadde biweddemu omugaso gw’okwezza obuggya. And yet another thinker has likened those in adolescence to ## Ate era n’omuyigirzia omulala ageraagerannyizza abo abakyali mu ttuluba ly’obuvubuka ku empty but organic receptacles, fully formed though still growing, ## bibya ebiramu naye ate nga bikalu, byonna nga bibumbiddwa bulungi newaakubadde nga bikyakula, capable of receiving with all their "being", ## nga birina obusobozi okwaniriza n’obulamu bwabyo bwonna”, and has drawn attention to their potential to effect transformation. ## era n’assa n’essira ku busobozi bwabyo okuleetawo enkyukakyuka. Convinced that education should take advantage ## Kubanga mumativu nti ebyenjigiriza byandikozessa omukisa of various modes of perception, ## ogw’engeri ez’enjawulo ez’okutegeera, including the intensity youth can bring to any experience, ## nga muno mulimu amaanyi abavubuka ge bayinza okuleeta eri ebyo ebiyitibwamu mu bulamu, he has noted that such intensity, ## akirabye nti amaanyi ng’ago, "together with integrity of being," ## “awamu n’obwesimbu bw’obulamu” can make of human society ## biyinza okufuula abantu "a living, thriving, truly loving, ## “ekintu ekiramu, ekitinta, ekirina okwagala okwa nnamaddala, joyously full and exuberant organism, ## ekijjudde essanyu era ekijjudde obulamu, rather than a cold, mechanical, ## so ne kitabeera ekintu ekitakolaganika nakyo, ekitalowooza, empty theoretical concept. ## ekintuntu omutali nsa yonna. "That is the magic of transformation," are his words, ## Bino bye bigambo bye nti,“Ekyo ky’ekyamagero eky’okukyusibwakyusibwa”, and that is the potential of adolescence. ## era ago ge maanyi ag’obuvubuka. These few references, ## Ebitonotono bino ebijuliziddwako, together with the analysis undertaken over the last several sections, ## awamu n’okusengeja okukoleddwa mu bitundu ebiwerako ebisembyeyo, indicate how careful you need to be ## biraga engeri gy’olina okwegendereza ennyo in articulating a conception of adolescence. ## ng’onnyonnyola ku mulamwa ogukwata ku buvubuka. While you will undoubtedly examine critically ## Newaakubadde tewatali kubuusabuusa nti ojja kwekenneenyeza ddala diverse views on the subject in the years ahead, ## endowooza ezitali zimu ku nsonga eno mu myaka ejjijja mu maaso, your own understanding of the significance ## engeri gy’otegeeramu obukulu of this crucial period in human life ## bw’ekiseera kino eky’enkizo mu bulamu bw’omuntu will be largely shaped by passages ## ejja kwesigama nnyo ku mboozi from the writings such as those quoted ## eziri mu byawandiikibwa ng’ezo ezinokoddwa in this and the previous unit. ## mu kitundu kino n’ekyo ekiwedde. And there can be no doubt that your convictions will be confirmed ## Era tewayinza kubaawo kubuusabuusa nti okukkiriza kwo kwennyini kujja kukakasibwa by your own experience working with junior youth. ## obumanyirivu bw’onofuna ggwe wenyini nga okola n’abavubuka abato. The materials that the Ruhi Institute ## Ebitabo Ettendekero lya Ruhi bye recommends for study by junior youth, ## lisemba abavubuka abato okusoma, much like the books of its main sequence, ## ng’ebitabo byalyo eby’enteekateeka enkulu eya zi kkoosi, appear deceptively simple at first glance. ## birabika ng’ebyangu bw’obitunuulira mu kusooka. The simplicity lies largely in the language employed ## Obwangu bwabyo bwesigama nnyo ku lulimi olukozesebwa and in the exercises provided. ## awamu n’ebyokukola ebiweebwa. The concepts treated are both complex and profound. ## Emiramwa egiwandiikiddwako mikalubo ate nga gya muggundu. The current of thought that runs throughout the materials, ## Endowooza ekulukutira wonna mu biwandiiko, anything but childish, ## eteri ya kito n’akamu, will challenge the junior youth ## ejja kusoomooza abavubuka abato who study them to reflect on issues deeply. ## ababisoma okufumiitiriza ennyo ku nsonga eziweereddwa. To help you appreciate their capacity to do so, ## Okukuyamba okusiima obusobozi bwabwe mu kukola kino, we are presenting you in this and the next two sections ## tukwanjulira mu kitundu kino n’ebitundu ebibiri ebiddako with a few ideas as expressed by several junior youth themselves, ## ebirowoozo ebitonotono nga bwe bireeteddwa abavubuka abato bennyini abawerako, all of whom have been affected, ## bonna nga batuusiddwako obuvune, in one way or another, by violence. ## mu ngeri emu oba endala. So many images are projected in the media ## Ebifaananyi bingi ebiragibwa ku mikutu gy’empuliziganya of the violent behavior of such adolescents that ## ebiraga eneeyisa ey’obukambwe ey’abavubuka nga bano it behooves us to listen ## bwekityo ne kituggwanira okuwulira to some of their untold stories of loss and hope. ## ezimu ku mboozi ezibadde zisirikiddwa ez’okufiirizibwa n’okuggwamu essuubi. The first account is in the words of a thirteen-year-old boy ## Emboozi esooka ya mulenzi ow’emyaka ekkumi n’esatu call him Peter to hide his real identity ## muyite Peetero olw’okukweka ekifaananyi kye who had seen the effects of violence and war ## eyalaba n’amaaso ge ebibi ebyava mu busambattuko n’olutalo since he was eight years old. ## okuviira ddala nga wa myaka munaana. When he was thirteen, ## Bwe yaweza emyaka ekkumi neesatu, he began to promote peace in schools and youth organizations, ## yatandika okulwanirira emirembe mu masomero ne mu bibiina by’abavubuka, accepting the consequences, ## ng’akkiriza ebiddirira, which included harsh ridicule from some of his peers: ## omwali okujeregebwa ennyo okwavanga mu b’emyaka gye: None of it bothered me. ## Tewaali na kimu ku ebyo ekyamutengula. My family believed it was important to care about the community ## Ab’omu maka mwe nzaalibwa bakkiriza nti kyali kikulu okufaayo eri abantu ab’omu kitundu and to do whatever we could to help. ## era n’okukola kyonna kyetusobola okuyamba. Even though I was only thirteen, ## Wadde nga nnali wa myaka kkumi neesatu gyokka, I could see that ## nnali nsobola okukiraba nti the biggest problems facing us were violence and the war. ## ebizibu eby’amaanyi ebyali bitwolekedde byali bya busambattuko n’olutalo. Peace was needed more than anything else. ## Emirembe gyali gyetaagibwa okusinga ekirala kyonna. Of course, it is hard for a child to try to make peace, ## Weewaawo, kibeera kizibu omwana okugezaako okuleetawo emirembe, but trying is the only way anything ever happens. ## naye okugezaako ly’ekkubo lyokka eriyitwamu mu kutuukiriza ekintu kyonna. So many lies have been told in my country for so many years ## Eby’obulimba bingi nnyo byogeddwa mu nsi yange okumala emyaka mingi nnyo that people do not know what or who to believe anymore. ## bwekityo abantu tebakyamanyi kiki eky’okukkiriza oba ani owookwesiga. They cannot always trust the newspapers, ## Tebayinza bulijjo kwesiga mpapula z’amawulire, the radio or television, ## ladiyo oba televizoni, the politicians, the armed groups ## bannabyabufuzi, bamukwata mmundu but when they hear children talking about the violence ## naye bwe bawulira abaana abato nga boogera ku busambattuko and the way it affects us ## era n’engeri gye butukosaamu and how we want peace, ## era n’engeri gye twagalamu emirembe, somehow they know they are hearing the truth. ## oboolyawo bamanya nti babeera bawulira amazima. Some people say they are fighting for the poor, ## Abantu abamu bagamba nti balwanirira banaku, but the poor have suffered more than anyone else in the war. ## naye abanaku babonyeebonye nnyo mu ntalo okusinga abalala bonna. I think that some people are also fighting for revenge, ## Ndowooza nti abantu abamu nabo babeera balwana olw’okwesasuza, or for power, ## oba okufuna obuyinza, or because they feel that they have no other choice. ## oba kubanga muli bawulira nti tebalina kirala kyonna kyakukola. Some young people join the armed groups ## Abavubuka abamu beegatta ku bamukwata mmundu because their families are poor ## kubanga ab’omu maka gaabwe banaku and they see no other way out. ## era nga tebalaba ngeri ndala ya kubuvaamu. Peter and his family, ## Petero n’abo ab’omu maka ge, threatened during ongoing civil strife, ## olw’okutiisibwatiisibwa kwe baalimu mu kiseera abantu lwe beegugunga ennyo, had to move out of their home. ## baalina okwabulira amaka gaabwe. His father went back and forth between his office and the new town ## Kitaawe yeetawulanga okugenda ku woofiisi ye n’okudda mu kibuga ekipya where they lived, ## mwe baabeeranga, but the relative calm they enjoyed could not be maintained. ## naye akalembereza ke baalina kaali tekasobola kuwangaala. His father's active support of the processes of peace ## Kaweefube wa kitaawe okuwagira enteekateeka ezireetawo emirembe finally resulted in his assassination: ## ku nkomerero yavaamu kutemulwa kwe: I thought I understood about war ## Nnalowooza nti eby’entalo nnali mbitegeera because I lived in the thick of the conflict. ## kubanga nnaliwo ng’akanyoolagano kanyiinyitidde. There were battles in the streets during the night. ## Mwalimu okulwanagana mu nguudo z’ekibuga mu budde obw’ekiro. I was often woken up by gunfire. ## Enfunda nnyingi okubwatuka kw’emmundu kwanzuukusanga. When I went to school in the morning, ## Bwe nnagenda ku ssomero ku makya, I saw the evidence ## nnalaba obukakafu the blood on the sidewalks, ## omusaayi ku mabbali g’ekkubo, the bullet-riddled buildings. ## n’ebizimbe ebijjudde ebituli by’amasasi. And I had seen the victims at the morgue, ## Era nnali ndabye abo abaali battiddwa mu ggwanika ly'abafu, not far from my father's office. ## eritaali wala okuva ku kkakkalabizo kya kitange. I had talked about this with confidence, ## Kino nnali nkyogeddeko n’obuvumu, as if I knew what the war meant ## gy’oli mbu nnali mmanyi olutalo kye lutegeeza but when my father was murdered, ## naye kitange bwe yatemulwa, I was shattered not just by grief ## nzenna nnayenjebuka, si lwa kunyolwa bunyolwa kwokka, but because then I understood the war. ## wabula kubanga olwo nategeerera ddala olutalo kye lutegeeza. I knew what it felt like to want to fight. ## Nnamanya embeera ereetera omuntu okwagala okulwana. I realized that no matter how much you want peace, ## Nakitegeera nti emirembe ne bwojaagala otya, you take a step towards violence ## osemberera okwenyigira mu bikolwa eby’obukambwe when the war hits you personally. ## olutalo bwe lukutusaako ekikangabwa ng’omuntu. This is the same trap ## Kano ke katego ke kamu that has caught so many people in my country. ## omugudde abantu abangi ennyo mu nsi yange. Nothing was the same afterwards. ## Embeera yonna yakyukira ddala oluvannyuma. The house felt like a dead empty shell. ## Ennyumba yafuuka ekifulukwa. The streets that were so familiar all looked strange. ## Enguudo z’omu kibuga ze twali tumanyidde zonna zafuuka matongo. Nothing and nowhere felt safe. ## Tewaali kintu oba kifo kyonna ekyali kyesigika. I thought all my work for peace was worth nothing ## Nalowooza nti kaweefube wange yenna okuleetawo emirembe yafa ttogge because it had not saved my father. ## kubanga teyataasa kitange. The horrific violence that had engulfed our town ## Obukambwe obw’entiisa obwabuutikira ekibuga kyaffe had finally struck the heart of my family ## ku nkomerero bwali bukubye ettuli eddene mu maka gaffe and I had been unable to stop it. ## era ne sisobola kubutangira. I blamed myself. ## Neesalira omusango okunsinga. I asked myself, ## Neebuuza nti, What had I done that ## “Kiki kye nnali nkoze my fåther should die in such a violent way? ## ekyaleetera kitange okufa mu ngeri ey’obukambwe bwetyo? The family continued to receive threats, ## Ab’omu maka beeyongera okufuna okutiisibwattiisibwa, and Peter bought a gun in order to protect his loved ones. ## era Petero n’awalirizibwa okugula omugemerawala asobole okukuuma abaagalwa be. One evening, about ten days after his father was killed, ## Olunaku olumu akawugeezi, ennaku kkumi oluvannyuma lw’okuttibwa kwa kitaawe, the members of Peter's family were gathered in a room ## ab’omu maka ga Petero baali bakuŋŋaanidde mu kisenge ekimu on the upper floor of their house. ## ku mwaliiro ogwokubiri ogw’ennyumba yaabwe. As Peter came down to the kitchen, ## Petero bwe yali akkirira okugenda mu ffumbiro he saw an intruder with a gun in the garden ## yalengera omuntu eyali alina emmundu mu nnimiro looking up to the second floor windows: ## ng’ayegese amaaso ge amadirisa agaali ku mwaliiro gw’ennyumba ogwokubiri: I knew that I could get my gun and kill this man. ## Nakimanya nti nnali nsobola okufuna emmundu yange ne nzita omusajja ono. It would be taking revenge for my father death ## Kuno kwandibadde kuwoolera ggwanga olw’okufa kwa kitange. I would be protecting my family. ## Nnandibadde era ntaasa ab’omu maka gange. And almost no one in my country would blame me for shooting him. ## Era kyandibadde kizibu nnyo omuntu yenna mu nsi yange okunnenya olw’okumukuba amasasi. Yet while all of this was true I did nothing. ## Naye era wadde bino byonna byali bituufu mpaawo kye nnakolawo. My father had wanted me to work for peace. ## Kitange yali anjagalizza kukolerera mirembe. How could I become violent now? ## Nsobola ntya okufuuka omutemu kaakano? The only way I could show respect and love for my father, ## Engeri yokka gye nnali nsobola okulagamu ekitiibwa n’okwagala eri kitange, the only way I could help save my family, ## engeri yokka gye nnali nsobola okuyamba mu kutaasa ab’omu maka gange, was by trying to make peace. ## kwali kugezaako okuzzaawo emirembe. Killing the man would bring no peace to me, ## Okutta omusajja oyo tekwandireese mu nze mirembe, or my family or my country. ## oba mu b’omu maka gange, oba ab’omu nsi yange. In fact, by killing him I would lose everything. ## Mu butuufu, okumutta nandibadde nfiirwa byonna. I would be no better than he was. ## Tewandibaddewo njawulo wakati we nange. Peter quietly watched the intruder, ## Petero yatunuulira omulumbaganyi, who, after a while and for no apparent reason, ## oluvannyuma lw’akaseera era awatali nsonga etegeerekeka, turned away and left. ## yakyuka n’avaawo buvi. Not long after that incident, ## Ebbanga ttono oluvannyuma lw’omuloboli ogwo, Peter got rid of his gun ## Petero yeggyako emmundu ye and vowed never again to acquire one. ## era n’alayira obutaddayo kufunayo ndala yonna. Before reading the next account, ## Nga temunnaba kusoma mboozi eddako, you may wish to identify some of the qualities ## muyinza okwagala okulaga ebimu ku birabo ebirungi that distinguish Peter ## ebyawula Petero and say a few words about his capacity ## era muweeyo ebigambo ebitonotono ebikwata ku busobozi bwe to reflect on profound subjects. ## mu kufumiitiriza ku miramwa emikulu. also an assumed name ## nalyo erinnya ppaatiike Mary was raised in an environment ## Maliyamu yakulira mu mbeera in which there was a constant threat of conflict; ## omwali okutiisibwatiisibwa okw’obusambattuko obutakoma; she discovered the price of disagreeing ## yavumbula omuwendo gw’obutakkiriziganya with a group of friends at an early age: ## n’ekibinja ky’abeemikwano ku myaka emito ddala: When I was eleven I was given the silent treatment myself, ## Nga ndi wa myaka kkumi na gumu nze kennyini nnaboolebwa, because I refused to take sides in an argument. ## kubanga nnagaana okuwagira oludda lwonna mu nkaayana. A group of my friends had accused a girl in our class of stealing ## Ekibinja ekya mikwano gyange baali batadde omusango ogw’obubbi ku muwala omu mu kibiina kyaffe and a huge conflict erupted. ## era akakuubagano akaamaanyi ne kabalukawo. You had to be either for this girl, or against her, ## Omuntu yalina okubeera ku ludda lw’omuwala ono oba ku ludda olulala, and all my friends were against her. ## era mikwano gyange gyonna baali ku ludda olulala. Everyone assumed I would stand by them, ## Buli omu yalowooza nti nnali nja kubawagira but there was no evidence that the girl was a thief ## naye tewaaliwo bujulizi nti omuwala oyo yali mubbi. I couldn't be sure. ## Nali siyinza kumala ga kikakasa nti yali mubbi oba teyali mubbi. I didn't want to oppose my friends, though, ## Saayagala kuwakanya mikwano gyange, so I just said nothing. ## noolwekyo sirina kye nnayogera. Everyone got mad ## Buli omu yatabuka and, for a whole year, ## era, okumalira ddala omwaka mulamba, no one spoke to me. ## teri n’omu ku bo eyayogerako nange. Mary befriended a young man, ## Maliyamu yakwana omulenzi eyali avubuse, and even though other girls teased her about him, ## era newaakubadde abawala abalala baamujereganga, she developed warm feelings towards him. ## yatandika okufuna ebirowoozo ebimwagala. They used to take long walks together ## Baateranga okutambulatambula bombi and talk about their future ## era ne boogeranga ku bulamu bwabwe obw’omu maaso until one day she found him cleaning a gun ## okutuusa olunaku lumu lwe yamusanga nga ayonja emmundu she did not know he owned: ## gyeyali tamusuubira kubeera nayo. When I walked in, he gave me a smile, ## Bwe nnayingira mu nju ye, yantunuulira nga bw’amwenyamwenya, as if he were doing nothing out of the ordinary. ## gy’oli nti kye yali akola kyali kya bulijjo. I have always hated violence, ## Nze bulijjo mbadde nkyawa ebikolwa ebivaamu okuyiwa omusaayi, hated guns, and hated the war. ## nga nkyawa emmundu, era nga nkyawa entalo. He tried to make excuses, ## Yagezaako okupalapalanya, the way people like that do, ## mu ngeri y’emu ng’abantu bwebatyo bwe bakola, but I told him right away it was over between us. ## naye nze ne mugambirawo awo wennyini nti ebyaffe ffembi byali bikomye. "I don't want this kind of life for myself or for my children," I said. ## Nnamugamba nti, “Obulamu obw’engeri eno nze ssi bwe nnali nneeyagaliza oba okubwagaliza abaana bange”. I was so young it seems like a joke now ## Nnali nkyali muto nnyo nga kaakano kindabikira ng’ekyali eky’okusaaga but I felt like my world was breaking in two. ## naye nnawulira ng’ensi yange eyali eweddewo. Mary's school grades began to fall after this incident, ## Obubonero bwa Maliyamu bwe yafunanga mu ssomero bwatandika okugenda nga buddirira oluvannyuma lw’ekyo ekyali kimutuuseeko, and her mother grew concerned. ## era ne nnyina n’afuna okweraliikirira. Then one of her teachers reached out to her: ## Ku lw’ensonga eno y’emu, omu ku basomesa be naye yamutuukirira: asked if I would like to talk things over. ## yambuuza oba nnali njagala ensonga zino tuzoogereko. We went to a small café ## Twagenda mu kafo akatunda ka kaawa and over some strong coffee ## era bwe twali tunywa ka kaawa akaka, I spilled the whole story of my friend, ## nnamulombojjera emboozi yonna ekwata ku mukwano gwange, the gun, the silence of my friends, ## emmundu, okuboolebwa mikwano gyange, the teasing of the girls, ## okujeregebwa bawala bannange, my embarrassment, and broken heart. ## obuswavu bwange, n’emmeeme yange okwennyika. He didn't laugh at me, ## Teyansekerera, wadde okumpisa nga omwana omuto or make me feel young and ridiculous. ## era ekintu ekisekererwa. He treated me like an adult. ## Yampisa ng’omuntu omukulu. he told me,'You must understand, ## Yaŋŋamba nti, “Oteekwa okukitegeera that you hold your own future in your own hands. ## nti obulamu bwo obw’omu maaso buli mu mikono gyo gyennyini. Your future does not belong to anyone else, ## Obulamu bwo obw’omu maaso si bwa muntu mulala yenna, not to your parents, ## ssi bwa bazadde bo, and especially not to this boy. ## ate naddala si bwa mulenzi ono. It is yours and you can make of it anything you want. ## Bubwo ggwe wennyini era osobola okubufuula kyonna ky’oyagala. At the age of fourteen, ## Bwe yaweza emyaka kkumi neena, Mary was already a student leader at her school, ## Maliyamu yali afuuse mukulembeze mu ssomero mwe yali, promoting peace among her peers ## ng’akolerera okubaawo kw’emirembe wakati mu abo ab’emyaka gye and the younger students. ## n’abayizi abato. Here are some of the thoughts ## Wammanga by’ebimu ku birowoozo that occupied her mind in those days: ## ebyajimba emmeeme ye mu nnaku ezo: We knew that ending poverty could help end the war, ## Twali tukimanya nti okumalawo obwavu kyandiyamba mu kukomya olutalo, but we could do nothing about that. ## naye tewaali kye twali tuyinza kukikolera. We knew that reducing unemployment would help, ## Twali tukimanyi nti okukendeeza ku bbulamirimu kyandiyamba, but we could do nothing about that either. ## naye nakyo mpaawo kye twali tuyinza okukikolera. We could not stop the bullets and the machetes. ## Twali tetusobola kuyimiriza masasi na byambe. We could not end the violence. ## Twali tetusobola kukomya kuyiwa musaayi. But we believed we could begin to build peace among ourselves. ## Naye twali tukkiriza nti twali tusobola okutandika okuzimba emirembe wakati mu ffe ffennyini. I knew that working fÒr peace could be dangerous, ## Nakimanya nti okukolerera emirembe kyandiyinza okubeera eky’obulabe, and I was sensitive to anything that was out of the ordinary. ## era nnali nenkengera nnyo ekintu kyonna ekitaali kya bulijjo. Sometimes just the fear that anvthing bad could happen, ## Oluusi n’okutya nti ekintu kyonna ekibi kyandigwawo, especially to my family, ## naddala ku b’omu maka gange, made me weep and feel like running away. ## kyandeeteranga okutonnyesa amaziga era n’okwagala okuddukira ewala. Yet the other children depended on me, ## Naye ate nze, nnali empagi luwaga ey’abaana abalala, and in a way ## era mu engeri emu, I felt my own unborn children were depending on me too. ## muli nnawulira nti n’abaana bange bennyini abaali tebannazaalibwa nabo baali beesiga nze. I could not turn away, ## Nnali sisobola kabalekerera, no matter how afraid I was. ## YYY I could only be careful and try to stay safe. ## wadde nnali nina kubeera bubeezi mwegendereza era n’okugezaako okwewala ebizibu. What are some of Mary's outstanding qualities? ## Ebimu ku birungi eby’enkukunala ebiri mu bulamu bwa Maliyamu bye biruwa? Here are accounts given by three other young people, ## Wammanga z’emboozi ezanyumizibwa abavubuka abalala basatu, each of whom expresses the noblest thoughts ## nga buli omu ku bo annyonnyola ebirowoozo eby’ekitiibwa ennyo and the most tender emotions. ## wamu n’embeera z’emmeeme ez’ekisa. The first is in the words of a sixteen-yearold girl, ## Emboozi esooka eri mu bigambo by’omuwala ow’emyaka ekkumi noomukaaga, whose closest friend was caught in a gang fight ## nga mukwano gwe nfiirabulago yakwatibwa mu kulwanagana kw’ebibinja by’abavubuka and stabbed to death when she was twelve. ## era n’afa oluvannyuma lw’okufimitibwa ekiso bwe yali nga aweza emyaka kkumi neebiri. She never forgot her friend ## Na gunogujwa teyeerabiranga mukwano gwe oyo and decided to dedicate herself ## era yasalawo okuwaayo obulamu bwe bwonna to the promotion of peace. ## okukolerera emirembe. Later, she started to help children affected by violence: ## Ekiseera bwe kyayitawo, yatandika okuyamba abaana abato abaali bakoseddwa mu butabanguko: Children as young as eight or nine years old joined gangs ## Abaana abato ab’emyaka omunaana oba omwenda beegattanga ku bibinja by’abayaaye. because they thought it was cool ## kubanga baalowoozanga nti kyali kya muwendo or because they thought the gangs would give them protection on the street. ## oba kubanga baalowoozanga nti ebibinja byali bijja kubawa obukuumi ku nguudo z’ekibuga. In a lot of cases they were just trying ## Mu mbeera nnyingi ddala bambi baali bagezaako bugeza to escape from violence at home, ## okudduka ebibambulira mu maka mwe baali, but they found something even worse on the street. ## naye ate ku nguudo z’ekibuga baasangayo embeera eyali esinga n’obubi. I have to take the bus to ## Nina okulinnya bbaasi egenda but most of the bus drivers know ## naye ate abavuzi ba bbaasi abasinga bamanyi about the work I am trying to do. ## ku mulimu gwe ngezaako okukola. They charge only what I can afford for the fare ## Bansasuza ssente ezo zokka ze nsobola and often let me ride for free. ## era enfunda nnyingi bantwalira bwereere. The road to . . winds upwards, ## Oluguudo olugenda . . . lwetooloola nga bwe lwambuka, past rough shacks perched dangerously close to steep cliffs. ## ne luyita ku biyumbayumba ebizimbirire nga byewanise bubi nnyo okumpi n’obutunnumba obwesulise ennyo. The hills are deeply scarred ## Ensozi zisogonyoddwa nnyo where rocks have been removed for use in construction projects. ## enjazi we zaggibwa okukozesebwa mu mirimu gy’okuzimba. Such work is hard, backbreaking, and poorly paid ## Omulimu ng’ogwo gubeera mukalubo, kamenyamugongo, era nga tegusasula bulungi but many children from displaced families ## naye abaana abato bangi okuva mu maka ag’ababundabunda work on these sites. ## bakola mu bifo bino. Their families have fallen into such deep poverty ## Ab’omu maka gaabwe beesanze mu bwavu obutagambika that the children drop out of school ## bwebatyo abaana abato ne kibaviirako okuva mu ssomero and do whatever they can to earn money. ## era ne bakola buli kye basobola okufunamu ensimbi. From the road, ## Bwe nva ku luguudo, I walk ankle deep in slippery mud, ## natambula nga ntubira mu kaseerezi k’ebitoomi across a makeshift footbridge ## ne mpita ku lutindo lw’ebigere that spans a stinking, contaminated river. ## olukolerere okuva ku ludda olumu okudda ku ludda olulala olw’omugga ogucuuma era ogujjudde kazambi. The school consists of half a dozen dim lapidated rooms, ## Essomero mulimu ebisenge mukaaga ebikaddiye ennyo, clustered under a tin roof. ## nga biserekeddwa amalebe. The wooden desks are battered and broken. ## Embaawo ezituulwako enkole mu miti zonna zikubiddwakubiddwa era nga zimenyesemenyese. Rubbish litters the sides of the classrooms. ## Ebisaaniiko bibunye mu nsonda z’ebibiina. There is no electricity. ## Tewali masannyalaze. One of the classrooms has only a skylight ## Ekimu ku bibiina kirina awayita ekitangaala mu kasolya mwokka and no other windows. ## era nga tekiriiko madirisa. The floor is made of dirt. ## Wansi waliwo ttaka jjereere. The rain thunders so noisily on the roof ## Enkuba etonnya n’amaanyi ku kasolya ewaawaala nnyo that everyone has to shout to be heard, ## bwekityo buli omu alina kuleekaana okusobola okuwulirwa, and water leaks through everywhere. ## era buli wantu watonnya. One classroom wall is decorated ## Ekisenge ekimu eky’ekibiina kitoneddwatoneddwako with paintings done by the children, ## ebifaananyi ebyasiigibwa abaana abato, of pretty houses that contrast sharply with their surroundings. ## nga bino bya nnyumba ezifaanana obulungi ezaawukanira ddala ku ezo eziri mu kitundu kyabwe. Perhaps these are images of the homes they once had ## Oboolyawo bino bifaananyi eby’amaka ge baabeerangamu or that they long for in the future. ## oba ago ge bayaayaanira okubeeramu mu biseera ebijja. Many of the parents have sadness in their faces. ## Bangi ku bazadde balina ennaku ku maaso gaabwe. They talk aggressively to their children, calling them names. ## Boogera n’ebboggo eri abaana baabwe abato, nga bwe babavuma. But during the workshops they sometimes begin to change. ## Naye mu misomo egy’okwezza obuggya oluusi batandika okukyusaamu mu nneeyisa yaabwe. Some of them think they have to beat their children ## Abamu ku bo balowooza nti balina okukuba abaana baabwe to make them behave, ## okubafuula eb’empisa ennungi, but then they realize that beating can also ## naye ate bakizuula nti okukuba kuyinza nakwo drive a child away and onto the streets. ## okusindiikiriza omwana n’akudduka mu maka n’adda ku nguudo. The next two paragraphs are the thoughts of a young girl ## Ebitundu by’emboozi ebibiri ebiddirira bye birowoozo by’omuwala omuto who fled from home at the age of eleven, ## eyadduka okuva mu maka ng’aweza emyaka kkumi na gumu, became addicted to drugs, ## ne yeemanyiiza okukozesa ebiragalalagala, was saved by the persistent help of a friend, ## n’ataasibwa obuyambi bwa mukwano gwe obutaasalako, and finally joined a youth movement dedicated to peace: ## era oluvannyuma ne yeegatta ku kibiina ky’abavubuka ekyewaayo okukolerera emirembe: It was so hard to explain what our lives were really like. ## Kyali kizibu nnyo okunnyonnyola obulamu bwaffe nga bwe bwali. I was afraid to admit that ## Nnali ntya okukikkiriza nti no matter how much you try to make peace, ## ne bwogeezaako otya okukolerera emirembe, you can still get dragged back into violence. ## era obeera okyasobola okuddayo nate mu butabanguko. I have always longed to escape from this life. ## Bulijjo mbadde neesunga okwabulira obulamu buno. It is hard to admit but right now ## Kinkaluubirira okukikkiriza naye mu kiseera kino kyennyini I am once again slipping away from the peace movement. ## nate nzizeemu okwewala ekibiina ekirwanirizi ky’emirembe. I have been lying to myself ## Mbadde nneriimba and pretending to my friends that everything is fine. ## era nga ndaga mikwano gyange nti byonna biri bulungi. This is not true. ## Kino si kituufu. Sometimes I get high. ## Oluusi n’oluusi ntamiira. Every night there are fights at home. ## Buli kiro wabeerawo okulwanagana mu maka mwe nva. If they are not yelling at me, ## Bwe babeera nga tebamboggolera, my mother and stepfather are yelling at each other. ## maama n’omwami we babeera beevuma. I cannot stand it, ## Sikyasobola kugumiikiriza mbeera eno, so I escape to the streets, ## noolwekyo mbaabulira ne ŋŋenda mbeera ku nguudo z’ekibuga, and there is a lot out there that can do a young person harm. ## era eyo waliyo ebintu bingi ebisobola okukosa omuvubuka I walk two paths at the same time ## Nkwata amakubo abiri mu kiseera ky’ekimu and I still wish I could walk the peace path all the time. ## era nkyegomba okutambulira mu kkubo ery’emirembe ekiseera kyonna. I think that my struggle and the way I survived ## Ndowooza nti okulafuubana kwange era n’engeri gye nnawonamu okugajambulwa should be worth something. ## esaana okubeeramu eky’okuyiga. I believe that young people would do a lot more to help peace ## Nkikkiriza nti abavubuka bandibadde bakola kinene nnyo okuyamba okuleetawo emirembe if more adults were willing to cooperate, ## singa abantu abakulu babeera beetegefu okukwatiza awamu nabo, to listen to what we have learned and work with us. ## okuwuliriza bye tuyize era n’okukola naffe. If we had peace at home, that would be a great beginning. ## Singa tubeera n’emirembe mu maka, eyo yandibadde ntandikwa nnungi nnyo. The last passage describes the experience of a boy of fifteen ## Emboozi esembayo ennyonnyola ku bulamu bw’omulenzi, eyali ow’emyaka ekkumi neetaano bwe yayitamu, whose brother was kidnapped by a revolutionary group. ## nga yalina muganda we eyawambibwa ekibinja ky’abayeekera. After some time, ## Oluvannyuma lw’ekiseera, the family received news from him while in captivity, ## ab’omu maka ge baafuna amawulire okuva eri ye nga ali mu buwambe, and they were allowed to correspond with him: ## era ne bakkirizibwa okuwuliziganya naye: I have sent poems to him, ## Muweerezza ebitontome, to inspire him to stay confident and hopeful. ## okumuzzaamu amaanyi abeere muvumu era n’essuubi. I tell him that I listen to his advice and study hard. ## Mugamba nti mpuliririza amagezi ge g’ampa era nsoma nnyo. I was very glad when he recently wrote back and said, ## Nasanyuka nnyo bwe yampandiikira emabegako n’aŋŋamba nti, "I am happy you're doing so well in school. ## “Ndi musanyufu nti osoma bulungi nnyo, That's where I went wrong. ## Eyo y’ensobi gye nnakola. I regret not having made the most of my studies. ## Nnejjusa olw’obutafaayo nnyo ku misomo gyange. I really didn't like reading, for example... ## Ekyokulabirako, mu butuufu nnali saagalira ddala kusoma bitabo. yet here I have read over thirty books of all different kinds ## ate nga wano naakasoma ebitabo eby’engeri ebisukka mu makumi asatu and there are still more to read. ## ate era wakyaliwo n’ebirala bingi eby’okusoma. I even get the dictionary and weird words that I don't know. ## Bwe nsanga ebigambo bye ssiwulirangako olwo nno ne nfuna enkuluze y’olulimi ne nnoonya amakulu gaabyo. I would never have done this of my own accord before. ## Edda kino nnali sisobola kukikola ku lwange nzekka. Even though he seems safe, I still worry. ## Newaakubadde alabika ng’atali mu kabi, nze nkyali mweraliikirivu. If I could talk to the people who are holding my brother, ## Singa mbadde nsobola okwogera n’abantu abakyalemedde muganda wange, I would ask them to have compassion ## nandibasabye okumulumirirwa and to understand the suffering they have caused. ## era n’okutegeera okubonaabona kwe batutaddemu. I think that forgiveness is fundamental ## Ndowooza nti okusonyiwa kye kisinga obukulu if we are to achieve peace. ## bwe tuba nga tunaatuuka mu mirembe. The war cannot come to an end without forgiveness. ## Olutalo teruyinza kukoma awatali kusonyiwagana. It is especially important for people like us ## Kino kikulu naddala eri abantu abalinga ffe who have suffered to forgive. ## ababonyeebonye olw’obutasonyiwagana. I think that this is what I am working for ## Ndowooza nti kino kyenkolerera I work for forgiveness. ## nkolerera kusonyiwagana. Discuss in your group some of the attributes exemplified ## Mukubaganye ebirowoozo mu kibinja kyammwe ku zimu ku mbeera by the youth cited in this section, ## eziweereddwa abavubuka ng’ebyokulabirako ebiragiddwa mu kitundu, and write down a few of your thoughts. ## era muwandiike wansi ebitonotono ku birowoozo bywammwe: Finally, ## Ekisambayo, no exploration of the nature of adolescence, ## tewali kunoonyereza ku nnono y’obuvubuka however brief, ## wadde nga kufunda kutya, can ignore the life of Rúhu'lláh, ## okuyinza okubuusa amaaso obulamu bwa Rúḥu’lláh, the young hero of the Faith ## omuzira omuto ow’Enzikiriza, who, at the age of twelve, ## nga ku myaka kkumi neebiri, joyfully drank from the cup of martyrdom. ## mu sanyu eringi ennyo eyanywa ku kikompe ky’okufa ng’omujulizi. At the young age of seven, Rúhu'lláh was granted the privilege ## Ku myaka musanvu egy’obuto, Rúḥu’lláh yaweebwa omukisa of accompanying his father, Hand of the Cause of God Varqá, ## ogw’okuweerekera kitaawe, Varqá, Omukono ogw’Enzikiriza ya Katonda, and his older brother on pilgrimage to the Holy Land. ## ne muganda we mu kulamaga mu Nsi Entukuvu. Rúhu'lláh thrived spiritually in those sacred surroundings ## Rúḥu’lláh yatinta mu by’omwoyo mu mbeera ezo entukuvu and basked in the sunshine of Bahá'u'lláh's presence. ## era n’ayota akasana ak’okubeerawo kwa Bahá’u’lláh. One day, we are told, ## Tugambibwa nti lwali lumu, Bahá'u'lláh asked Rúhu'lláh, "What did you do today?" ## Bahá’u’lláh yabuuza Rúḥu’lláh nti, “Olwa leero okoze mulimu ki?” "I was having lessons from [a certain teacher]" was the reply. ## Rúḥu’lláh n’addamu nti, “Omusomesa omu abadde ansomesa”. "What subject were you learning?" Bahá'u'lláh inquired further. ## Bahá’u’lláh yeeyongera okumubuuza nti, “Ssomo ki ly’obadde oyigako?” "Concerning the return [of the prophets]", Rúḥu’lláh responded. ## Rúḥu’lláh n’addamu nti, “Ebikwata ku kudda (kwa ba nnabbi)”. "Will you explain what this means?" asked Bahá'u'lláh. ## Bahá’u’lláh n’abuuza nti, “Oyinza okunnyinyonnyola kino kye kitegeeza?” "By return is meant the return of realities and qualities," he answered. ## Rúḥu’lláh n’addamu nti, “Ekigambo okudda kitegeeza okudda kw’amazima n’embeera ez’omwoyo.” "These are exactly the words of your teacher," Bahá'u'lláh observed. ## Bahá’u’lláh n’amugamba nti, “Bino bye bigambo byennyini eby’omusomesa wo." Tell me in your own words your own understanding of the subject. ## Mbuulira mu bigambo byo byennyini okutegeera kwo kwennyini okw’ebyo bye wasomye. To this, Rúḥu’lláh replied: ## Ku kino, Rúḥu’lláh yaddamu nti, It is like cutting a flower from a plant this year. ## Kiringa okusala ekimuli okuva ku kikolo omwaka guno. Next year's flower will look exactly like this one, ## Ekimuli ky’omwaka oguddirira kijja kufaananira ddala nga kino, but it is not the same. ## naye ate nga si bye bimu. Rúhu'lláh's intelligent answer pleased Bahá'u'lláh, ## Rúḥu’lláh bye yaddamu byasanyusa Bahá’u’lláh; Who often referred to him as Jináb-i-Muballigh (His honor, the Bahá'í teacher). ## enfunda ennyingi Ye gwe yayogerangako nga Jináb-i-Muballigh (Oweekitiibwa Oyo, omusomesa Omubaha’i). There are a number of other accounts ## Waliwo emboozi eziwerako that bring to light Rúḥu’lláh's sublime qualities. ## eziraga ebirabo by’omwoyo ebya Rúḥu’lláh ebigulumizibwa. It is certainly true that, ## Ddala kituufu nti to scale the heights of sacrifice that he attained at the tender age of twelve, ## okutuuka ku ntikko ya ssaddaaka ye gye yatuukako ku myaka ekkumi neebiri egy’obuto he could not have been any ordinary young person. ## yali tayinza kubeera muvubuka owa bulijjo. Consecration to the Cause ## Weewaawo okwewongayo mu Nzikiriza and sacrifice in the path of the Beloved ## n’okwewaayo mu kkubo ly’Omwagalwa need not, of course, be associated with martyrdom. ## tekyetaagisa kugattirizibwa mu by’okufa ng’omujulizi. Yet with what longing and boundless joy ## Naye ate Rúḥu’lláh alaga okuyaayaana n’essanyu eritagambika does Rúḥu’lláh describe their reality ## bw’abeera annyonyola ennono yaabyo in his celebrated poem quoted, in part, below. ## mu kitontome kye kino ekyatiikirivu ekiragiddwako ekitundu: From the cup of divine bounty give me to drink ## Okuva mu kikopo ky’ekirabo ekitukuvu ompe nnywe And rid me of sin and weakness; ## Era onzigyeko ekibi n’obunafu; For though my sins be great indeed, ## Kubanga wadde ebibi byange bingi ddala, The mercy of my Lord is greater still. ## Okusaasira kwa Mukama wange ate kusinga obungi. Welcome to thee, cupbearer of the divine banquet! ## Okwanirizibwa kube eri ggwe, omusenero w’ekijjulo ekitukuvu! Come thou, refresh my soul ## Ojje ggwe, ozze obuggya emmeeme yange and make me worthy of being sacrificed ## era onfuule nze asaanidde okusaddaakibwa In the path of the Beloved. ## Mu kkubo ly’Omwagalwa. The junior youth in the group you will soon organize ## Ekibiinja ky’abavubuka abato ky’ogenda okuteekateeka amangu ddala will not live the life of Rúhu'lláh. ## tekijja kubeera mu bulamu ng’obwa Rúḥu’lláh. Passages quoted in the past few sections, ## Naye nno, emboozi eziwandiikiddwako mu bitundu ebitonotono ebiwedde however, give an indication of what nobility ## ziwa ekifaananyi eky’ekitiibwa omuntumulamu a human being can manifest from a very young age. ## ky’ayinza okwolesa okuvira ddala ku myaka emito. We are reminded of the statement made much earlier in this unit ## Tujjukizibwa ebigambo ebyayogerwa ku ntandikwa y’ekitundu ky’okusomako kino that rising awareness during adolescence ## nti okutegeera okugenda kweyongera mu kiseera ky’obuvubuka can be directed towards one of two ends ## kuyinza okukozesebwa olw’ekimu ku bigendererwa eby’emirundi ebiri towards submission to the Will of God and self-sacrificing service to humanity ## nga kulambikibwa mu kwewerayo ddala mu Kwagala kwa Katonda era n’obuweereza obw’obuteebalira eri abantu bonna or towards captivity in the prison of self and passion. ## oba okugenda mu buwambe bw’ekkomera ly’okwerowoozaako n’okwegomba okusukiridde. In the discussion that ensued over the next several sections, ## Mu kukubaganya ebirowoozo okwava mu ku bitundu ebiwerako ebiddirira, we explored the nature of adolescence, ## twetegereza ennono y’abavubuka abato, the potential of junior youth, and the effects of the environment on their lives. ## n’amaanyi g’embeera gye babeeramu mu bulamu bwabwe. YYY It may be opportune for you to pause here ## Kiyinza okukubeerera ekiseera ekituufu okusikattiramu wano and write a few paragraphs on what you now consider ## owandiike ebitundu by’emboozi ebitonotono ku ekyo kaakano ky’olowooza to be the innate potentialities of junior youth ## okubeera obusobozi bw’abavubuka abato bwe bazaalibwa nabwo and what needs to be done, ## era kiki ekyetaagisa okukolebwa, if their spiritual and intellectual powers are to be developed. ## singa amaanyi gaabwe mu by’omwoyo n’ebyamagezi ag’omu mutwe gakulaakulanyizibwa. Having explored over the greater part of this unit the potentialities of young adolescents, ## Nga tumazze okunoonyereza ku busobozi bw’abavubuka abato mu kitundu kino ekisinga obunene, we should now say a few words about your participation ## kaakano tusaana twogere ebigambo ebitonotono ebikwata ku kwenyigira kwo in the junior youth spiritual empowerment program. ## mu ntegeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato. One of the strongest yearnings of those in this age range ## Ekintu ekimu ab’emyaka gino kye basinga okuyayaanira ennyo is to belong to a group of peers. ## kwe kubeera mu kibinja eky’abomu myaka gyabwe. Youth find it reassuring to turn for ådvice to friends ## Abavubuka bazzibwaamu amaanyi bwe baweebwa amagezi okuva eri mikwano gyabwe who understand and sympathize with them. ## bwe bategeeragana era ababalumirirwa. It is a natural response to a legitimate need, then, ## Abantu bonna bwe batyo bwe beeyisa nga balina ebyetaago ebitegeerekeka, that the program has been organized ## olwo entegeka n’eryoka etegekebwa around the concept of a "junior youth group", ## nga yeetooloolera ku kinyusi “eky’ekibinja eky’abavubuka abato”, the members of which meet together regularly ## ng’abo abakibeeramu basisinkana mu biseera ebigere and are guided systematically to act and to learn. ## era nga baluŋŋamizibwa mu nteekateeka ennuŋŋamu okukola n’okuyiga. The atmosphere of the meetings, ## Newaakubadde enkuŋŋaana zibeera za ssanyu, while joyous, friendly and intimate, ## nga n’abazibeeramu ba mukwano era abaagalana ennyo, should not be frivolous. ## tezisaana kubeera za lusuusuuto. It should contribute, rather, ## Wabula embeera eno esaana okuyamba to the enhancement of those qualities and attitudes ## mu kwongera amaanyi mu mbeera n’endowooza that a life of service to the Cause and humanity requires. ## z’obulamu bw’obuweereza eri Enzikiriza n’eri abantu bonna ze beetaaga. In such a setting, ## Mu nkola ng’eyo, the members of the group, ## bannakibiina b’ekibinja, free from the fèar of censure or ridicule, ## nga tebalina kutya okunenyezebwa n’okusekererwa, can express their thoughts ## bayinza okuwaayo ebirowoozo byabwe and look for answers ## era n’okunoonya okuddibwamu to the searching questions that occupy their minds. ## kw’ebibuuzo ebikulu mu mmeeme zaabwe. They learn to listen, to speak, ## Bayiga okuwuliriza, okwogera, to reflect, to analyze, ## okufumiitiriza, okusengejja ensonga, to make decisions, and to act on them. ## okusalawo, era n’okubissa mu nkola. In each group, ## Mu buli kibinja there is the need for an older person ## mubeeramu obwetaavu obw’omuntu omukulu, who, as a true friend to the youth, ## omukwano gw’abavubuka omutuufu, can assist them in developing their capacities. ## ng’asobola okubayamba okukulaakulanya obusobozi bwabwe. Those who perform this function are known as "animators". ## Abo abakola omulimu guno bamanyiddwa nga “abakubiriza”. The presence of the animator ## Okubeerawo kw’omukubiriza helps the members of the group to remain hopeful ## kuyamba abavubuka abali mu kibinja obutaggwamu ssuubi and convinced that they can not only protect themselves ## era n’okubeera abamativu nti tebayinza buyinza against the forces of moral decay operating in the society around them ## kwewala amaanyi g’obuvundu bw’empisa ageegiriisiza mu bulamu bw’abantu ababeetoolodde but also contribute to its betterment. ## wabula n’okukola ennyo okubulongoosa. Although serving in this capacity ## Newaakubadde okuweereza ku mutendera guno is not the exclusive prerogative of any particular age, ## si buvunaanyizibwa obwenjawulo obuweebwa abantu ab’emyaka egy’enjawulo, youth seventeen and above tend to make excellent animators ## abantu ab’emyaka ekkumi noomusanvu n’okweyongerayo batera okukola ng’abakubiriza abalungi ennyo since they find it easy to treat junior youth as equals, ## kubanga kibabeerera kyangu okutwala abavubuka abato nga bakulu bannaabwe, not as children, ## so si ng’abaana abato, encouraging them to ask questions, raise doubts, ## nga babakubiriza okubuuza ebibuuzo, okuggyayo mu lwatu ebyo bye babuusabuusa, and engage in the investigation of reality. ## era n’okwenyigira mu kunoonyereza amazima. In the passage below, ## Mu mboozi wammanga, 'Abdu'l-Bahá expresses His hope ## 'Abdu'l-Bahá alaga essuubi Lye that youthful souls may be thus nurtured: ## nti emmeeme ento ziyinza okukuzibwa bweziti: It is the hope of 'Abdu'l-Bahá ## Lino ly’essuubi lya ‘Abdu'l-Bahá that those youthful souls in the schoolroom of the deeper knowledge ## nti emmeeme ezo ento eziri mu kibiina ky’essomero eky’okumanya okw’omu nda will be tended by one who traineth them to love. ## zijja kulabirirwa oyo anaabatendeka okwagala. May they all, throughout the reaches of the spirit, ## Mbaagaliza mwenna, nga buli omu omwoyo gwe bwe gunaamusobozesa, learn well of the hidden mysteries; ## okuyiga obulungi ku byama ebyekusifu; so well that in the Kingdom of the All-Glorious, ## babiyigire ddala bulungi nnyo bwekityo mu Bwakabaka bw’Oyo Oweekitiibwa-Kyonna, each one of them, ## buli omu ku bo, even as a nightingale endowed with speech, ## okufaananako n’ennyonza eweereddwa ekirabo eky’okwogera, will cry out the secrets of the Heavenly Realm, ## alirangirira ebyama by’Obwakabaka obw’omu Ggulu, and like unto a longing lover ## era n’okufaanana ng’oyo omwagalwa ayaayaanira muganzi we pour forth his sore need and utter want of the Beloved. ## bw’alaajana ng’alaga obwetaavu n’okwagala ennyo okw’Omwagalwa we. A junior youth group is not a children's class. ## Ekibinja ky’abavubuka abato si kibiina ky’abaana abato. It has some of the features of a study circle, ## Kirina obubonero ng’obwo obw’ekibiina eky’okuyigiramu obuweereza, but its primary function is to serve ## naye omulimu gwakyo ogusinga obukulu kwe kuyamba as an environment of mutual support for its members, ## okussaawo embeera y’okuyambagana wakati mu bavubuka abato, one in which they can develop the spiritual perception ## nga muno mwe bayinza okukulaakulanyiza entengeera y’omwoyo and patterns of thought and behavior ## n’ennambika y’okulowooza n’enneeyisa that will characterize them throughout their lives. ## ebiribalabwangamu obulamu bwabwe bwonna. Having participated in the various courses of the Ruhi Institute, ## Oluvannyuma lw’okwetaba mu zi kkoosi ez’enjawulo eza Ruhi Institute, you have first-hand experience as a member of a study circle ## olina obumanyirivu obusookera ddala nga weetaba mu kibiina eky’okuyigiramu obuweereza and have probably taught some classes to children ## era oboolyawo osomesezza abaana abato amasomo in carrying out the practice component of the third course. ## agakwata ku kussa mu nkola agali mu kkoosi eyookusatu. Look at the list of characteristics below, ## Tunuulira olukalala lw’embeera oluweereddwa wammanga. For each, discuss in your group ## Ku buli mbeera, okubaganye ebirowoozo ne banno mu kibinja kyo what similarities and differences ## ku nfaanagana oba enjawulo you would expect to find ## bye wandisuubidde okuzuula between a junior youth group and a children's class, on the one hand, ## wakati w’ekibinja ky’abavubuka abato n’ekibiina ky’abaana abato, ku ludda olumu, and a study circle, on the other. ## ate n’ekibiina ekiyigirwamu obuweereza, ku ludda olulala. The nature of the group ## Ennono y’ekibinja The relationship among the participants ## Enkolagana wakati mu abo abeenyigiramu The atmosphere of the gatherings ## Embeera ebeerawo mu nkuŋŋaana The role of the teacher, the animator, ## Omulimu gw’omusomesa, omukubiriza, or the one serving as a tutor of the group ## oba oyo aweereza ng’omuluŋŋamya w’ekibinja. As you dedicate yourself to this area of service, ## Nga bwe weeweerayo ddala mu kisaawe kino eky’obuweereza, you will soon realize that the efficacy of your efforts depends, to a great extent, ## mangu ojja kukitegeera nti omuzinzi gwa kaweefube wo gujja kwesigama nnyo on the quality of the relationship ## ku mutindo gw’enkolagana you establish with the members of any junior youth group. ## gy’ossaawo n’abavubuka ab’ekibinja kyonna eky’abavubuka abato. You will, of course, ## Weewaawo, ojja be prepared to listen to them, ## kubeera mwetegefu okubawuliriza, to offer them advice ## okubawa amagezi era, and, when necessary, to console them. ## bwe kibeera kyetaagisa, okubabudaabuda. Your strong belief in their integrity, ## Okubalaga nti okkiririza mu bwesimbu bwabwe, and the respect and genuine love ## era n’ekitiibwa wamu n’okwagala okwa nnamaddala you have for each and every one of them, ## by’olina eri buli omu ku bo, will create a special connection between you and the group. ## bijja kutondawo enkwatagana ey’enjawulo wakati wo n’ekibinja. You will need to demonstrate your commitment to their well-being and progress, ## Kijja kukwetaagisa okwolesa okwewaayo kwo eri embeera yaabwe ennungi n’okukulaakulana, without the least trace of paternalism, ## awatali kabonero konna akalaga obwa kamalabyonna, self-righteousness, or authoritarian control ## obwepansipansi, n’obufuzi obwa nnantagambwako attitudes that leave no room for the junior youth to flourish. ## embeera ezitawa bavubuka abato omukisa gwonna okutinta. And you will have to take every opþortunity ## Era ojja kukozesa buli mukisa to reinforce the foundation of true faith ## okunyweza omusingi ogw’enzikiriza ey’amazima in their hearts and minds ## mu mitima gyabwe n’emmeeme zaabwe and to instill in them hope in a bright future. ## era n’okubayingizaamu essuubi mu biseera eby’omu maaso ebitangaavu. 'Abdu'l-Bahá exhorts us: ## 'Abdu'l-Bahá atukubiriza nti: First of all, ## Ekisookera ddala, be ready to sacrifice your lives for one another, ## mubeere beetegefu okusaddaaka obulamu bwammwe buli omu ku lwa munne, to prefer the general well-being to your personal well-being, ## okusukkulumya obulamu obulungi obw’awamu okusinga obubwo ng’omuntu. create relationships that nothing can shake; ## Mutondeewo enkolagana ezitayinza kuyuuguumizibwa kintu kyonna; form an assembly that nothing can break up; ## musseewo obumu obutayinza kusasika; have a mind that never ceases acquiring riches ## mufune emmeeme ezitakoowa kufuna eby’obugagga that nothing can destroy. ## ebitayinza kusaanyizibwawo. If love did not exist, what of reality would remain? ## Singa okwagala tekwaliwo, kiki eky’amazima ekyandisigaddewo? It is the fire of the love of God ## Gubeera muliro ogw’okwagala kwa Katonda which renders man superior to the animal. ## ogusukkkulumya omuntu ku nsolo. Strengthen this superior force ## Munyweze amaanyi gano through which is attained all the progress in the world. ## amasukkulumu omuyitwa mwokka okukulaakulana kw’ensi yonna. Discuss how the following attitudes ## Mukubaganye ebirowoozo ku ngeri embeera zino wammanga would disempower members of a junior youth group ## gye ziyinza okunafuyaamu ekibinja ky’abavubuka abato and what thoughts, sentiments, ## era birowoozo ki, endowooza, and conduct would help ## n’enneeyisa ebyandiyambye an animator to resist such tendencies. ## omukubiriza okuziyiza embeera ng’ezo. Paternalism: ## Obwakamalabyonna: Self-righteousness: ## Obwepansipansi: Authoritarian control: ## Obufuzi obwa nnantagabwako: Your relationship with the members of any group of junior youth ## Enkolagana yo n’abavubuka ab’ekibinja kyonna eky’abavubuka abato will also be greatly affected by the example you set. ## ejja kuleetawo enjawulo nnene nnyo olw’ebyokulabirako by’olaga. The influence of example in the life of a young person ## Amaanyi g’ebyokulabirako mu bulamu bw’omuvubuka cannot be overestimated. ## tegayinza kugeraageranyizibwa. Our own efforts, then, to purify our hearts ## Bwekityo nno, kaweefube waffe yennyini okulongoosa emitima gyaffe take on added significance in this connection, ## afuuka wa makulu nnyo mu buufu buno. Gross materialism; ## Okwagala ebintu okwekyeyonoonero; the attachment to worldly things that enshrouds the souls of men; ## okwemalira ku bintu by’ensi ebibisse emmeeme z’abantu; the fears and anxieties that distract their minds; ## okutya n’okweraliikirira ebibuzaabuza endowooza zaabwe; the pleasures and dissipations that fill their time; ## amasanyu n’okutamiirukuka ebitwala obudde bwabwe; the prejudices and animosities that darken their outlook; ## okusosolagana n’okuwalaŋŋana ebyonoona entegeera y’omuntu; the apathy and lethargy that paralyzes their spiritual faculties ## obutafiirayo ddala n’obugayaavu ebisannyalaza amagezi gaabwe ag’omwoyo are "among the formidable obstacles that", ## gye “gimu ku miziziko egy’amaanyi”, the Guardian states, ## nga Omukuumi bw’akirambika, stand in the path of every would be warrior ## egyekiise mu kkubo lya buli oyo eyandibadde omulwanyi in the service of Bahá'u'lláh. ## mu buweereza bwa Bahá’u’lláh. He reminds us further that our ability to resist such forces ## Ayongera okutujjukiza nti obusobozi bwaffe obw’okutangira amaanyi ng’ago will depend on the degree to which we ourselves ## bujja kwesigama ku mutindo ffe ffenyini are cleansed of "these impurities," ## gwe tunaaba tutuuseeko mu kwenaazaako “obutali bulongoofu buno”, liberated from "these petty preoccupations and gnawing anxieties," ## nga tununuddwa okuva “mu mitawaana egitumalira ebiseera n’obweraliikirivu obutujigija”, freed from "these prejudices and antagonisms," ## nga tusumuluddwa okuva mu “kusosolagana, okuwalaŋŋana kuno”, "emptied of self," ## era nga “twegiddemu ddala okwerowoozaako”, and "filled by the healing and the sustaining power of God". ## era nga tujjuziddwa amaanyi ga Katonda agawonya era agawanirira”. What are some of the implications of the Guardian's exhortations for your efforts ## Makulu ki agamu agali mu kukubiriza kw’Omukuumi ku bya kaweefube wo to contribute to the spiritual empowerment of junior youth? ## mu kwewaayo eri okunnyikiza amaanyi g’omwoyo mu bavubuka abato? As a true friend to the junior youth ## Ng’owoomukwano gw’abavubuka abato ow’amazima as well as their wise advisor, ## era nga ggwe omuwabuzi waabwe ow’amagezi omutuufu, it will be essential for you to accompany them ## kijja kubeerera kya mugaso okubeeranga nabo during times of joy and through periods of difficulty. ## mu biseera byabwe eby’essanyu era n’okubeera nabo mu biseera ebizibu. They will ever be in need of encouragement, ## Bulijjo bajja kubeeranga mu bwetaavu obw’okuzzibwangamu amaanyi, if they are to scale greater and greater heights of excellence. ## bwe babeera nga baakwongera okulinnyisa omutindo gwabwe ku ntikko y’obulungi obusingira ddala. To the extent that you focus on their achievements, ## Kino nga kikutuusiza ku mbeera y’okutunuulira obuwanguzi bwabwe, rather than on shortcomings and mistakes, ## mu kifo ky’okutunuulira obunafu n’ensobi zaabwe, will you be able to assist them. ## olwo nno lw’onoosobola okubayamba. You will give encouragement, ## Weewaawo, ojja kubakumaakuma, but not, of course, in a way that boosts the ego. ## naye nno ssi mu ngeri eneebateekamu embeera ey’okwewaanawaana. You will focus on accomplishments, ## Ojja kussa essira ku kutuuka ku buwanguzi, yet not be afraid to offer advice ## naye ate totya kuwabula if you see them in situations ## bw’obalabamu embeera that could compromise their moral integrity. ## eziyinza okubaleetera okwekkiriranya mu mpisa zaabwe ez’obwesimbu. To think about the nature of your friendship with the group, ## Okulowooza ku nnono y’omukwano gwo n’ekibinja, read the following excerpt ## soma ekiwandiiko from a letter written on behalf of the Guardian. ## ekyaggibwa mu bbaluwa eyawandiikibwa ku lw’Omukuumi. Though it describes ## Wadde nga kinnyonnyola the relationship of the institutions of the Faith to the individual believer, ## enkolagana eri wakati w’ebitongole by’Enzikkiriza eri omukkiriza kinnoomu, it is relevant to your efforts ## kikugasa ggwe mu kaweefube wo as an animator of a junior youth group: ## ng’omukubiriza w’ekibinja ky’abavubuka abato: The believers are, for the most part, ## Abakkiriza, mu mbeera ezisinga obungi, young in the Cause, ## bakyali bato mu Nzikiriza, and if they make mistakes ## era bwe bakola ensobi it is not half as important as if their spirit is crushed ## si kikulu nnyo ng’okutengula emmeeme zaabwe by being told all the time ## nga buli kiseera bagambibwa do this and don't do that! ## kola kino era tokola ekyo! Discuss why a young person's spirit ## Kubaganya ebirowoozo ku nsonga ezireetera emmeeme y’omuntu can be crushed by being repeatedly reminded of his or her mistakes ## okwennyika olw’okujjukizibwanga ensobi ze olutata and by being constantly told what to do and what not to do. ## awamu n’okugambibwanga ky’alina okukola n’ekyo ky’atalina kukola. Write down some of your thoughts here. ## Wandiika wansi wano ezimu ku ndowooza zo. Encouragement is not the same as indiscriminate praise; ## Okuzzaamu omuntu amaanyi si ky’ekimu n’okutenderezebwa okutasosola; it must be sincere and free from hypocrisy, ## kuteekwa okubeera okw’amazima nga tekulimu bunnanfuusi, otherwise it will lead either to pride or to lack of trust. ## sinakindi okuyinza n’okuleetawo amalala oba okumalawo obwesige. Below are some examples of how 'Abdu'l-Bahá encouraged the believers ## Wammanga bye bimu ku by’okulabirako engeri 'Abdu'l-Bahá gye yazzangamu amaanyi abakkiriza in their efforts to serve the Cause. ## mu kaweefube waabwe ow’okuweereza Enzikiriza. Verily I praise God for that He confirmed you ## Ddaladdala ntendereza Katonda kubanga Ye yabakakasa in the service of the Cause of God in His great vineyard. ## mu buweereza bw’Enzikiriza ya Katonda mu nnimiro Ye ey’ekitalo. Verily I praise my Supreme Lord ## Ddaladdala ntendereza Mukama Omusukkulumu for choosing you to call in His Name among the people, ## olw’okubalondamu okwatulanga Erinnya Lye mu bantu, for attracting you to the beauty of El-Abhá ## olw’okubasikiriza eri obubalagavu bwa El-Abhá and for strengthening you in rendering His Cause victorious. ## era n’okubanyweza mu kufuula Enzikiriza Ye eyoobuwanguzi. God hath purified thee from iniquities ## Katonda abanaazizzaako ebibi when He hath drowned thee in the sea of His mercy ## Ye bw’abannyise mu nnyanja ey’okusaasira Kwe and made thee drink the cup of faith ## era n’abakkiriza okunywa ekikompe eky’obukkiriza and the pure wine of knowledge. ## era n’envinnyo ennungi ey’amagezi. Well done! Well done! ## Mwebale nnyo! Mwebalire ddala! because thou hast desired the evanescence of thy will for the will of God, ## kubanga mmwe mwegombye ebyo Katonda Ye by’ayagala okusinga mmwe bye mwagala eby’oluwunguko, sought the augmentation of the love of God, ## ne munoonya n’okugattirwako okwagala kwa Katonda, the enlargement of the knowledge of God ## okwongera okumanya Katonda and straightforwardness in the path of God. ## era n’obutawunjawunja mu kkubo lya Katonda. O my spiritual loved ones! ## Abange mmwe abagalwa mu mwoyo! Praise be to God, ## Ettendo libe eri Katonda, ye have thrust the veils aside ## munyugunyizza entimbe ku bbali and recognized the compassionate Beloved, ## era mutegeera Omwagalwa Oyo abalumirirwa, and have hastened away from this abode to the placeless realm. ## era ne mwanguwa okulekulira ekifo kino okutuuka mu bwakabaka obutaggwaawo. Ye have pitched your tents in the world of God, ## Mukubye ensiisira zammwe mu nsi ya Katonda, and to glorify Him, the Self-Subsistent, ## era mu kumugulumiza Ye, Oyo Eyeebeezaawo, ye have raised sweet voices and sung songs ## muyimusizza amaloboozi gammwe amanyuunyutuvu era ne muyimba ennyimba that pierced the heart. ## ezifumita omutima. Well done! A thousand times well done! ## Mwebale nnyo! Nsiimye bwongerwa! For ye have beheld the Light made manifest, ## Kubanga mulabye ng’Ekitangaala kyoleseddwa, and in your reborn beings ye have raised the cry, ## era mu bulamu bwammwe obuziddwa obuggya mukoowooledde waggulu nti, "Blessed be the Lord, the best of all creators!" ## ‘Aweebwe omukisa Mukama, omutonzi asinga mu batonzi bonna!’ O ye sincere ones, ye longing ones, ## Abange mmwe abeesimbu, mmwe abayaayaana, ye who are drawn as if magnetized, ## mmwe abalinga abawaluddwa amasannyalaze, ye who have risen up to serve the Cause of God, ## mmwe abagolokose okuweereza Enzikiriza ya Katonda, to exalt His Word and scatter His sweet savors far and wide! ## okugulumiza Ekigambo Kye n’okubunyisa obuloosa bwe obulungi ebule n’ebweya! I have read your excellent letter, ## Nsomye ebbaluwa yo ennungi ennyo, beautiful as to style, ## ewandiikiddwa ku mutendera omulungi, eloquent as to words, ## erimu ebigambo ebisengekeddwa obulungi, profound as to meaning, ## erimu amakulu ag’omu nda ennyo, and I praised God and thanked Him for having come to your aid ## era ne ntendereza Katonda YYY and enabled you to serve Him in His widespreading vineyard. ## era olw’okukusobozesa okumuweereza Ye mu nnimiro Ye ey’emizabbibu egenda ng’egaziwa. Thy letter was like a perfumed nosegay ## Ebbaluwa yo yali ng’ekiganda ky’ebimuli ebiwunya akawoowo and from that nosegay the fragrance of faith ## era okuva mu kiganda ekyo akaloosa ak’okukkiriza and assurance was inhaled. ## n’okukakasibwa kaanuusibwa. Well done! Well done! ## Weebale nnyo! Weebalire ddala! that thou hast turned thy face toward the invisible Kingdom. ## kubanga okyusizza obwenyi bwo n’okwolekeza Obwakabaka obutalabika. Excellent! Excellent ## Kirungi nnyo! Kirungi ddala that thou art attracted to the Beauty of His Highness the Almighty! ## kubanga osikiriziddwa eri Obubalagavu bw’Oyo Oweekitiibwa Ennyo Ayinza-byonna! Well done! Well done! ## Weebale nnyo! Weebalire ddala! How happy thou art that thou hast attained to this Most Great Gift!" ## Essanyu nga likubugaanye ggwe olw’okutuuka ku lino Ekkula Erisinga Obulungi! Inspired by the manner in which 'Abdu'l-Bahá praised the friends, ## Oluvannyuma lw’okuluŋŋamizibwa engeri 'Abdu'l-Bahá gye yawaanangamu abeemikwano, describe in a few sentences ## nnyonnyola mu mboozi entonotono how you will go about encouraging the members of the group you will soon be assisting. ## engeri gy’onozzangamu amaanyi abavubuka b’ekibinja ky’ogenda okuyamba mu biseera ebitali by’ewala. Finally, you need to remember that your efforts ## Ekisembayo, mulina okujjukira nti kaweefube wammwe to establish deep bonds of loving friendship ## okussaawo enjegere ez’amaanyi ez’okwagalana with the members of a junior youth group ## n’abavubuka abali mu kibinja ky’abavubuka abato and to encourage them to strive for excellence ## era n’okubakubiriza okulafuubaniranga ekyo ekisingira ddala obulungi will bear fruit to the extent that you create a joyful environment. ## ajja kuvaamu ebibala ebinaabasobozesa okutondawo embeera ey’essanyu eringi. Joy gives us wings! ## Essanyu eringi lituwa ebiwawaatiro! In times of joy our strength is more vital, ## Mu biseera eby’essanyu eringi amaanyi gaffe gavaayo nnyo, our intellect keener, ## obwongo bwaffe bwogiwala, and our understanding less clouded. ## era n’okutegeera kwaffe kutangaala. We seem better able to cope with the world ## Tulabika nga tulina obusobozi okukwasaganya embeera y’ensi and to find our sphere of usefulness. ## era n’okuzuula ekifo kyaffe kye tuyinza okubeereramu aboomugaso. In order to create a joyful environment for the group, ## Okusobola okutondawo embeera ey’essanyu eringi, you need to feel joy. ## kikwetaagisa okuwulira essanyu mu bulamu bwo. Think of the group of junior youth ## Lowooza ku kibinja ky’abavubuka with whom you will soon be working. ## ky’ogenda okukola nakyo mu biseera ebitali by’ewala. What thoughts about them come to your mind that bring you joy? ## Birowoozo ki by’olina ku bo ebikuggira ne bikuwa essanyu eringi? What are some practical measures ## Ezimu ku nkola you can take in order to infuse with joy ## z’osobola okukozesa okuleetawo essanyu eringi the meetings of a junior youth group, ## mu nkuŋŋaana z’ekibinja ky’abavubuka abato, without making them frivolous? ## n’otozifuula za kwegiriisizaamu, ze ziruwa? Let us bring our study of this unit to a close ## Katufundikire okusoma kwaffe okw’ekitundu kino by reading the passage below from a letter written ## nga tusoma ekiwandiiko kino wammanga ekiggiddwa mu bbaluwa eyawandiikibwa on behalf of the Universal House of Justice: ## ku lw’Ennyumba ey’Ensi Yonna ey’Obwenkanya: The inner joy that every individual seeks, ## Essanyu ery’omu nda buli muntu kinnoomu ly’anoonya, unlike a passing emotion, ## obutafaanana okwegomba okw’oluwunguko, is not contingent on outside influences; ## teriva mu maanyi ag’ebweru; it is a condition, ## ebeera mbeera, born of certitude and conscious knowledge, ## ezaalibwa obukakafu n’okumanya okw’omu nda, fostered by a pure heart, ## nga liwanirirwa omutima omulongoofu, which is able to distinguish ## ogusobola okwawula between that which has permanence and that which is superficial. ## wakati w’ekyo eky’olubeerera n’ekyo ekiyita obuyisi. With these thoughts in mind, then, ## Kale nno, ng’otubidde mu birowoozo bwebityo mu mmeeme yo, reflect on the following words of 'Abdu'l-Bahá: ## fumiitiriza ku bigambo bya 'Abdu'l-Bahá ebikuweereddwa wammanga: The greatest gift of man is universal love ## Ekirabo ekisingira ddala obukulu ekyaweebwa omuntu kwe kwagala okubuna wonna that magnet which renders existence eternal. ## amasanyalaze agafuula obulamu obw’olubeerera. It attracts realities and diffuses life with infinite joy. ## Okwagala kusikiriza embeera z’obulamu zonna era ne kujjuza obulamu n’essanyu eritakoma. If this love penetrate the heart of man, ## Singa okwagala kuno kusensera munda mu mutima gw’omuntu, all the forces of the universe will be realized in him, ## amaanyi gonna ag’ensi yonna gajja kumuzuulibwamu, for it is a divine power which transports him to a divine station ## kubanga gano ge maanyi amatukuvu agamusuumusa okutuuka mu kifo ekitukuvu and he will make no progress until he is illumined thereby. ## era talyeyongerayo okutuusa ng’amaze okumulisibwa amaanyi ago amatukuvu. Strive to increase the love-power of reality, ## Mulafuubane okulinnyisa amaanyi g’okwagala okw’amazima, to make your hearts greater centers of attraction ## bwemutyo mweyongera okugaziya emitima gyammwe giryoke gifuuke entabiro z’okusikiriza and to create new ideals and relationships. ## era n’okutondawo ebiruubirirwa n’enkolagana ebipya. Serving as an Animator ## Okuweereza ng'Omukubiriza To reflect on concepts that shape the junior youth spiritual empowerment program. ## Okufumiitiriza ku miramwa egirambika enteekateeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato. To join a more experienced animator in a few meetings of a junior youth group ## Okugatta omukubiriza alina obumanyirivu obusingako mu nkuŋŋaana entonotono ez’ekibinja ky’abavubuka abato or to help, with the aid of such a friend if necessary, several junior youth to come together as a group and engage in the program. ## abawerako okukuŋŋaana ng’ekibinja era ne beenyigira mu nteekateeka eno nga bayambibwako omukubiriza singa kibeera kyetaagisa. In the second unit of this book ## Mu kitundu eky’okusoma ekyokubiri mu kitabo kino we discussed the significance of the social environment ## twakubaganya ebirowoozo ku bukulu bw’embeera in the life of a young person during early adolescence. ## y’abantu ababeera awamu mu bulamu bw’omuvubuka mu biseera by’obuvubuka ebisooka. The junior youth spiritual empowerment program has, accordingly, ## Enteekateeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato been organized around the concept of a "junior youth group". ## etegekeddwa nga yetooloolera ku mulamwa ‘ogw’ekibinja ky’abavubuka abato’. A junior youth group, we have said, ## Ekibinja ky’abavubuka abato, nga bwe tukyogedde lunye, is not a children's class. ## si kibiina ky’abaana abato. It has some of the features of a study circle, ## Kirina obubonero obumu obw’ekibiina omuyigirwa obuweereza, but its primary function is to serve as an environment ## naye omulimu gwakyo ogusinga obukulu kwe kuteekawo embeera of mutual support for its members, ## ey’okuyambagana eri bannakibiina baakyo, one in which they can develop the spiritual perception ## nga muno mwe bayinza okukulaakulanyiza okutegeera okw’omwoyo and patterns of thought and behavior ## era n’ennambika y’endowooza n’empisa that will characterize them throughout their lives. ## ebiribalambika mu bulamu bwabwe bwonna. Normally, a junior youth group meets once a week, ## Mu mbeera eya bulijjo, ekibinja ky’abavubuka abato kisisinkana omulundi gumu buli wiiki, though sometimes more, over a three-year period ## newaakubadde oluusi n’oluusi emirundi giyinza okusingawo, okumala ebbanga lya myaka esatu and studies materials that have been specifically developed ## era ne kisoma ebyo ebitegekeddwa for ages between twelve and fifteen. ## ab’emyaka wakati w’ekkumi neebiri n’ekkumi neetaano. Studying occupies only a portion of the time the youth spend together. ## Okusoma kutwala ekitundu kitono eky’ekiseera abavubuka kye babeera nga bali wamu. During the rest of the time, ## Ebiseera ebisigalawo, they consult on and plan service projects, ## babimala nga bakubaganya ebirowoozo n’okukola enteekateeka y’emirimu gy’obuweereza, particípate in sports, and engage in cultural activities, ## okwetaba mu by’emizannyo, era n’okwenyigira mu mirimu gy’obuwangwa, such as drama and crafts, suited to their immediate surroundings. ## gamba nga katemba n’ebyemikono, ebigya mu mbeera zaabwe ezibakwatirako ddala. In addition to regular meetings, ## YYY the group attends special events ## Awamu n’enkuŋŋaana ez’ebiseera ebigereke, and undertakes acts of service to the community. ## ekibinja kyetaba mu kukola emirimu egy’obuweereza eri abantu ab’omu kitundu. In this unit, we will examine the various aspects ## Mu kitundu eky’okusoma kino, tujja okwekenneenya embeera ezitali zimu of the program with which you should become familiar. ## ez’enteekateeka gye musaana okumanya obulungi. Let us consider first the membership of the group. ## Ka tusookere ku bwammemba bw’ekibinja. When the junior youth of a community show interest in the program, ## Abavubuka b’omukitundu bwe balaga obwetaavu obw’okwetaba mu nteekateeka, it is usually possible to form a group of ten to fifteen members. ## kiba kisoboka okukola ekibinja kya bammemba kkumi oba kkumi na bataano. While the ages of the majority will range between twelve and thirteen, ## Wadde ng’abavubuka abasinga bajja kubeera wakati w’emyaka kkumi neebiri n’ekkumi neesatu, some of the youth may be just under twelve ## abamu basobola okubeera wansi w’ekkumi neebiri and others as old as fourteen. ## oba waggulu w’ekkumi neena. Experience suggests that the program proves most effective when the members, ## Obumanyirivu bulaga nti enteekateeka esinga kukola nnyo amakulu nga bammemba whatever their ages, remain together for the entire three-year period and complete it as a group. ## basigadde wamu ng’ekitole okumalira ddala emyaka esatu era bagimalako, emyaka gyabwe ne bwe gibeera gya njawulo. At that point, those who wish can move in unison ## Mu kiseera ekyo, abo abaagala bayiza okugendera awamu to the next stage of the educational process, studying the main sequence of institute courses ## ng’ekitole mu by’okuyiga ebiteeketeeke and following the paths of service it opens to them. ## awamu n’okutambulira mu makubo g’obuweereza nga ettendekero bwe gagenga geeyerula. In certain places the youth who join a group ## Mu bifo ebimu abavubuka abeegatta ku kibinja will have participated in Bahá'í children's classes, ## bayinza okubeera nga baali beetabyeko mu bibiina by’abaana Ababahá’í, but it should be remembered that, in many circumstances, the young people who encounter the program ## wabula kisaana kijjukirwe nti, emirundi egimu bamusaayi muto abeenyigira mu nteekateeka babeera will have had no previous contact with the Faith. ## tebabadde mu nzikiriza ya Baha’i okuva emabega. Besides age difference, then, ## Kale nno,nga tuggyeko enjawulo mu myaka, there will often be some variation in terms of background and experience. ## enfunda nnyingi wajja kubeerangawo enjawulo mu buvo n’obumanyirivu. No group is ever homogeneous, ## Teri kibinja bulijjo ekisobola okubeeramu abantu abafaananira ddala, and animators consistently face the challenge ## era abakubiriza ekiseera kyonna baŋŋanga obuzibu of responding to the varied interests of the youth. ## mu kukola ku bavubuka bye baagala ebitali bimu. A great deal of flexibility and creativity is required in this respect, ## Obutetenkanya obungi ddala wamu n’obutabeera mukalubo byetaagisa mu mbeera eno, and you will need to be prepared to address this challenge ## kijja kukwetaagisa okubeera omwetegefu okusobola okwaŋŋanga okusoomoozebwa kuno every time you come together with a group. ## buli kiseera ky’osisinkana n’ekibinja. How would you, for example, deal with the following situations? ## Ekyokulabirako, embeera zino wammanga wandizikutte otya? Some members of the junior youth group you are assisting ## Abamu ku bannakibiina mu kibinja ky’abavubuka abato b’oyamba experience difficulty in their reading comprehension. ## mu basanga obuzibu mu kutegeera bye basoma. Younger members of the group feel belittled ## Abasingako obuto mu kibinja bawulira nga abannyoomebwa when you try to work with them separately. ## bw’ogezaako okukola nabo ng’obaawudde. One or two older members do not find certain activities of the group challenging enough. ## Omu oba babiri ku bavubuka abakulukulu tebafuna kusoomoozebwa kumala mu bimu ku bibaweereddwa okukola. Some members of the group decline to participate in a particular activity. ## Abamu ku bannakibiina abali mu kibinja bagaana okwetaba mu kimu ku bikolebwa. A few members of the group show the capacity ## Abatonotono ku abo abali mu kibinja balaga obusobozi to go through the material at a pace quicker than the rest. ## obw’okuyitaayita mu bwangu mu by’okuyiga okusinga ku bannaabwe. Girls and boys in the group are reluctant ## Abawala n’abalenzi abali mu kibinja tebaagala nnyo to participate in certain activities together. ## kwetaba mu bikolebwa ebimu nga bali wamu. Several members do not have sufficient means to contribute, ## Banakibiina abawerako tebalina busobozi bumala okuwaayo, say, towards a group outing. ## gamba, mu kwetaba mu kulambula ng’ekibinja. One or two of the members are irregular in their attendance. ## Omu oba babiri ku bannakibiina si bajjumbize mu kubeerawo mu kibiina. One member makes inappropriate jokes during the meetings. ## Omu ku banakibiina asaagasaaga nnyo ekitetaagisa wakati mu nkuŋŋaana. A few members of the group bring their younger siblings along to the meetings. ## Abatonotono ku banakibiina bajja ne bato baabwe mu nkuŋŋaana. One or two of the members do not participate in group discussions. ## Omu oba babiri ku banakibiina tebeenyigira mu kukubaganya ebirowoozo okw’awamu. Discuss in your group these and similar situations. ## Mukubaganye ebirowoozo mu kibinja kyammwe ku mbeera zino n’ezizifaananako. Of course, as you gain experience in this area of service, ## Weewaawo, nga bw’ogenda ofuna obumanyirivu mu kisaawe kino eky’obuweereza, you will explore with your fellow animators such challenges time and again ## ggwe ne bakubiriza banno mujja kusanga okusoomoozebwa nga kuno buli kiseera in periodic meetings of reflection ## mu nkuŋŋaana z’okwefumiitiriza ez’ebiseera ebigereke and will acquire fresh insights. ## era mujja kufuna okutegeera okulala okupya. The books the study of which lies at the heart of the program ## Ebitabo ng’okusoma kwabyo y’entabiro y’enteekateeka are loosely arranged by level of difficulty, ## biteegekeddwa matobotobo nga bigenda byeyongera mu bukalubo, both in terms of language and concepts explored. ## mu olulimi olukozesebwa wamu n’emiramwa eginoonyerezebwako. It is expected that, as additional books become available, ## Kisuubirwa nti ebitabo ebirala nga bwe bigenda bifunibwa, a more consolidated order will eventually emerge ## entegeka ennuŋŋamu oluvannyuma ejja kuvaayo ng’esinziira on the basis of experience. ## ku musingi gw’obumanyirivu. The texts are divided into two categories. ## Ebiwandiiko byawuddwa mu matuluba ga mirundi ebiri. Those in the first address themes from a Bahá'í perspective, ## Ebyo ebiri mu ttuluba erisooka bikwata ku miramwa nga byesigama ku ndowooza eya Bahá’í, but not in the mode of religious instruction. ## naye si mu nnambika ey’okusomesa eddiini. In this sense they may be called "Bahá'í-inspired". ## Mu mbeera eno biyinza okuyitibwa “okuluŋŋamizibwa kwa Bahá’í”. They constitute a major component of the program. ## Bitwala ettunduttundu erisinga obunene ery’enteekateeka eno. The other category includes texts, fewer in number, ## Ettuluba eddala mulimu ebiwandiiko, nga bitono okusinga ebiri mu ttuluba erisooka, that provide a distinctly Bahá'í component. ## ebiraga endowooza ya Bahá’í yennyini. We will examine that component in the next section ## Tujja kwekenneenya endowoozo eyo mu kitundu ekiddirira and will concentrate here on the nature of the Bahá'í-inspired texts. ## era tujja kussa essira wano ku nnono y’ebiwandiiko ebiri mu kuluŋŋamizibwa kwa Bahá’í. In general, educational materials of this kind ## Okutwalira awamu, ebikozesebwa mu by’enjigiriza eby’ekika kino are created with the conviction that, ## bikolebwa mu kukkiriza nti, in the ocean of Bahá'u'lláh's Revelation, ## mu ssemayanja w’Okubikkulirwa kwa Bahá’u’lláh, there are innumerable pearls of wisdom ## mulimu amaluulu ag’amagezi that should be offered to interested individuals, ## agasaanye okuweebwa abantu abo abagaagala, even when they do not yet recognize His Station. ## ne bwe babeera nga tebannategeera Kifo Kye. You are already familiar with this concept ## Kaakano mumaze okumanya omulamwa guno, as, in the third unit of Book 2, "Introducing Bahá'í Beliefs", ## mu kitundu ekyokusatu eky’Ekitabo 2, nga “Okwanjula Enzikiriza za Bahá’í”, you studied passages based on the talks and Tablets of 'Abdu'l-Bahá ## bwe mwasoma emboozi ezaali zeesigamiziddwa ku byayogerwa n’Ebiwandiiko bya 'Abdu'l-Bahá in order to develop the ability ## okubasobozesa okukulaakulanya obusobozi to integrate spiritual knowledge and insight ## okukwataganya amagezi ag’omwoyo n’okutegeera thus gained into your daily conversations. ## bye mubeera mufunye okuva mu mboozi zammwe eza buli lunaku. As you know from your own experience, ## Nga bwe mukimanyi okuva mu bumanyirivu bwammwe bwennyini, in discussing with others the themes explored in that unit, ## mu kukubanganya ebirowoozo n’abalala ku miramwa eginoonyerezebwako mu kitundu ekyo, you may on some occasions ## mu biseera ebimu mention the source of your inspiration in a natural way, ## muyinza okwatula ensibuko y’okuluŋŋamizibwa kwammwe mu mbeera eya bulijjo, though, at times, you may think it best not to do so ## newaakubadde, ebiseera ebimu, muyinza okulowooza nti kyandisingako obutakikola — this, according to the demands of each circumstance. ## - nga kino kisinziira ku bwetaavu obwa buli mbeera eriwo. The same principle applies in the case of Bahá'i-inspired material. ## Enkola y’emu y’egobererwa ku bikwata ku bikozesebwa ebiva mu kuluŋŋamizibwa kwa Bahá’í. A letter written on behalf of the Universal House of Justice ## Ebbaluwa eyawandiikibwa ku lw’Ennyumba ey'Ensi Yonna ey'Obwenkanya notes in this connection: ## ekirambika bweti ku nsonga eno: One of the basic principles governing Bahá'í social and economic development ## Emu ku mpagi enkulu ezifuga enkulaakulana mu mbeera z’abantu n’ebyenfuna egoberera enkola ya Bahá’í is that the friends should give the Teachings of Bahá'u'lláh liberally ## eri nti abeemikwano basaana okuwaayo eri abantu bonna Enjigiriza za Bahá’u’lláh mu mutima omulungi and unconditionally to humanity ## era awatali kakwakkulizo konna so that people everywhere can apply them ## kisobozese abantu wonna gye bali okuzikozesa to pressing social issues ## okumalawo embeera ezinyigiriza obulamu bw’abantu and improve their individual and collective lives, ## era n’okulongoosa obulamu bwabwe obw’awamu n’obwa ssekinnoomu, both in material and spiritual dimensions. ## mu mbeera zombi ez’omubiri n’omwoyo. Access to the Word of God should not be conditioned ## Okufuna Ekigambo kya Katonda tekwandyesigamiziddwa upon acceptance of Bahá'u'lláh as a Manifestation of God for today. ## ku kakwakkulizo ak’okkiriza Bahá’u’lláh nga Oyo Eyayolesebwa Katonda owa leero. Moreover, it would not be inappropriate to refrain ## Ate era nno tekyandibadde kirungi okwewala from explicitly mentioning the Source of inspiration ## okwatulira ddala Ensibuko y’okuluŋŋamizibwa underlying an educational program developed on the basis of His Teachings, ## ng’omusingi okwesigamiziddwa enteekateeka y’ebyenjigiriza ebangiddwawo ku musingi gw’Enjigiriza Ze, when circumstances demand it. ## embeera bweziba nga ekyo kye zeetaaga. In this light, there are a range of options ## Mu buufu buno, waliwo amakubo agawerako abeemikwano that the friends can consider when creating educational materials ## ge bayinza okulowoozaako bwe babeera bayiiya ebyokukozesa mu by’enjigiriza ebyesigamziddwa which draw on the teachings and principles of the Faith. ## ku njigiriza n’empagi z’Enzikiriza. And another letter written on behalf of the House of Justice states: ## Nate ebbaluwa endala eyawandiikibwa ku lw’Ennyumba ey'Obwenkanya ekirambika nti: We have been asked to inform you that ## Tusabiddwa okubategeeza nti there is no requirement to cite the author ## tekyetaagisa kwatula omuwandiisi when using a quotation from the Bahá'í writings ## bwe mubeera mukozesa ekyawandiikibwa okuva mu biwandiiko bya Bahá’í in Bahá'í-inspired curricula material ## mu nteekateeka y’ebisomesebwa ebiri mu kuluŋŋamizibwa kwa Bahá’í if there appears to be a wisdom in not doing so. ## bwe walabikawo obwetaavu obw’okwewala okukikola. Thus, while all Bahá'í-inspired material is developed ## Bwekityo, newaakubadde ebikozesebwa byonna ebiva mu kuluŋŋamizibwa kwa Bahá’í under the direct influence of Bahá'u'lláh's Revelation, ## biteekebwateekebwa ku lw’amaanyi g’Okubikkulirwa kwa Bahá’u’lláh, the nature of each set of materials and its intended use ## ennono eya buli muteeko ogw’ebyokukozesa n’ekigendererwa mu nkozesa yaabyo dictate the extent to which the Faith is to be explicitly mentioned. ## y’esalawo kigero ki Enzikiriza ky’eteekwa okwatulwa awatali kubikkirira. In some, it is quite appropriate to incorporate passages from the Sacred Texts. ## Mu bimu ku byo, kigwanidde ddala okuyingiza emboozi eziggibwa mu Byawandiikibwa Ebitukuvu. In others, Bahá'í teachings may be explained ## Mu mirala, enjigiriza za Bahá’u’lláh ziyinza okunnyonnyolebwa without any quotations. ## awatali byawandiikwa byonna. In either case, ## Mu buli mbeera eyogeddwako, references to the original sources may or may not be included. ## okujuliza ku nsibuko eza nnamaddala kuyinza okugattibwamu oba obutagattibwamu. It is important to realize, however, ## Naye nno, kikulu okukitegeera that even in cases where no explicit mention of the Faith is made, ## nti ne mu mbeera Enzikiriza mwetayogerwako awatali kubikkirira, the context of the teaching-learning experience makes it clear ## ebiva mu kusomesa n’okuyiga bikiragira ddala that the material is indeed inspired by Bahá'u'lláh's Revelation. ## nti ebikozesebwa mu mazima ddala biruŋŋamizibwa Okubikkulirwa kwa Bahá’u’lláh. The Bahá'í-inspired materials we are considering here ## Ebikozesebwa ebiva mu kuluŋŋamizibwa kwa Bahá’í bye tulowoozaako wano draw extensively on the power of the Word of God, ## byesigamizibwa nnyo ku maanyi g’Ekigambo kya Katonda, both by quoting directly from the writings ## mu kukozesa ebigambo byennyini okuva mu byawandiikibwa and by weaving the teachings of the Faith ## wamu n’okutobekamu enjigiriza z’Enzikiriza into the presentation of intellectual, moral, and spiritual themes. ## mu kwanjula emiramwa egy’amagezi ag’omu mutwe, egy’empisa, n’egyo egy’omwoyo. The texts themselves do not provide references, ## Ebiwandiiko byennyini ku bwabyo tebiraga wa gye biva, and it is generally left for the animator to decide, ## era okutwalira awamu kino kirekerwa omukubiriza okusalawo, in light of the circumstances of the group and its inclinations and interests, ## mu buufu obw’embeera y’ekibinja ne bye kyettanira ne bye kyagala, whether to mention the sources of the quotations ## okwatula ensibuko y’ebyawandiikibwa, era, and, if appropriate, at which point to do so. ## singa kibeera kigwanidde, n’ekiseera aw’okukikolera. Below is an extract from a lesson of Breezes of Confirmation, ## Wammanga ky’ekitundu ekiggiddwa mu ssomo erimu eriri mu Empewo z’Okunywezebwa, usually the first book studied by junior youth groups. ## nga bulijjo ky’ekitabo ekisookerwako ekisomebwa ebibinja by’abavubuka abato. Read it and discuss in what sense it can be regarded as Bahá'í-inspired. ## Mukisome era mukubaganye ebirowoozo ku ngeri ki gye kiyinza okutwalibwa ng’ekiva mu kuluŋŋamizibwa kwa Bahá’i. In Sections 20 and 21 we will look at Breezes of Confirmation in some detail, ## Mu bitundu ekya 20 ne 21 tujja kweyongera okutunuulira nnyo Empewo z’Okunywezebwa, but for now you may wish to discuss the following questions in your group: ## naye kaakano muyinza okwagala okukubaganya ebirowoozo ku bibuuzo bino wammanga mu bibinja byammwe: What is the main spiritual concept addressed in the above conversation? ## Mulamwa ki omukulu ogw’omwoyo ogwogeddwako mu mboozi eyo waggulu? Is the concept presented in a way that can be understood by junior youth? ## Omulamwa guno gwanjuluziddwa mu ngeri eyinza okutegeerwa abavubuka abato? In the second unit of this book we thought about ## Mu kitundu ekyokubiri eky’ekitabo kino twalowoozezza the dangers of placing too much emphasis on "self'. ## ku bulabe obw’okussa ennyo essira ku “kwerowoozaako”. How does an educational process that stresses the importance ## Enteekateeka y’ebyenjigiriza essa essira ku bukulu of making an effort and attracting God's confirmation ## bw’okufuba n’okusikiriza okukakasibwa kwa Katonda differ from one organized around the notions ## eyawukana etya n’eyo etegekeddwa ku ndowooza of self-realization, self-discovery, and self-esteem as described in that unit? ## ez’okwetegeera, ez’okwezuula, era n’okwewa ekitiibwa nga bwe binnyonnyoddwa mu kitundu ekyo? Do all junior youth, irrespective of their background, ## Abavubuka abato bonna, nga tetulowoozezza ku wa gye basibuka, including those from Bahá'í families, ## nga muno mulimu n’abo abasibuka mu maka g’Ababahá’í, benefit from the study of the kind of Bahá'í-inspired material being considered here? Why? ## baganyulwa okuva mu kusoma ebitabo ebiwandiikiddwa okuva mu kuluŋŋamizibwa kwa Bahá’í ebiri mu kulowoozebwako wano? Lwaki? SECTION 4 Texts in the second category ## Ebiwandiiko ebiri mu ttuluba eryokubiri provide content for the continuation of spiritual education ## mulimu eby’okuyigako ebiyamba okutwala mu maaso enjigiriza y’omwoyo received in Bahá'í children's classes. ## eyafunibwa mu bibiina bya Bahá’í eby’abato. They are explicit in their treatment ## Biweera ddala ekifaananyi ekituufu mu ngeri of fundamental Bahá'í beliefs ## gye byanjuluzaamu enzikiriza za Bahá’í ezisinga obukulu and discuss the manner in which these beliefs ## era n’okukubaganya ebirowoozo ku ngeri enzikiriza ezo are to be translated into action in the context of community life. ## gye zirina okussibwa mu nkola mu mbeera ey’obulamu obw’abantu ababeera mu kitundu. The recognition of Bahá'u'lláh ## Okukkiriza Bahá’u’lláh as the Manifestation of God for this age, ## ng’Oyo Eyayolesebwa Katonda ow’omulembe guno, identification with His purpose for humanity, ## okubeera obumu n’ekigendererwa kye eri abantu bonna, obedience to His laws, firmness in the Covenant, ## okugondera amateeka Ge, okunywerera mu Ndagaano, and active participation in the life of the community ## era n’okubeera omunyiikivu mu kwenyigira mu bulamu bw’abantu b’ekitundu are among the themes addressed. ## gye gimu ku miramwa egyogeddwako. In thinking about this category of materials, ## Mu kulowooza ku ttuluba lino ery’ebiwandiiko, you will find the following passage ## ojja kuzuula ebigambo bino wammanga written on behalf of the Guardian helpful: ## ebyawandiikibwa ku lw’Omukuumi nga bya mugaso: ...the dangers facing the modern youth are becoming increasingly grave, ## ...obulabe obwolekedde abavubuka ab’omulembe guno bweyongera bweyongezi kubijja, and call for immediate solution. ## era kyetaagisa okubunogera eddagala mu bwangu ddala. But, as experience clearly shows, ## Naye ng’obumanyirivu bwe bulaga, the remedy to this truly sad and perplexing situation ## ekinaakolebwa okutereeza embeera eno mu mazima enakuwaza era esobera is not to be found in traditional and ecclesiastical religion. ## tekifunibwa mu by’obuwangwa ne mu ddiini ezikulemberwa ba kabona. The dogmatism of the Church has been discarded once for all. ## Endowooza y’Ekkanisa ey’obutagambwako edibiziddwa emirembe gyonna. What can control youth and save it ## Ekinaasobola okuluŋŋamya abavubuka n’okubataasa from the pitfalls of the crass materialism of the age ## okugwa mu mitego egy’okulowooleza mu by’omubiri ebitaliimu nsa eby’omulembe guno is the power of a genuine, constructive and living Faith ## ge maanyi g’Enzikiriza entuufu, ezimba era ennamu such as the one revealed to the world by Bahá'u'lláh. ## ng’eyo eyabikkulwa Bahá’u’lláh eri ensi yonna. Religion, as in the past, is still the world's sole hope, ## Eddiini, nga bwe kyali mu biseera eby’edda, y’ekyali essuubi lyokka ery’ensi yonna, but not that form of religion ## naye si nnambika eyo ey’eddiini which our ecclesiastical leaders strive vainly to preach. ## abakulembeze baffe ba nnantagambwako gye balafuubana okubuulira etavaamu kalungi konna. Divorced from true religion, ## Empisa ezitazimbiddwa ku musingi gw’eddiini entuufu morals lose their effectiveness and cease to guide ## ziggwamu ensa era ne zirekera awo okuluŋŋamya and control man's individual and social life. ## n’okufuga obulamu bw’omuntu kinnoomu n’obwantu abali awamu. But when true religion is combined with true ethics, ## Naye eddiini entuufu bwegattibwamu empisa z’obuntu entuufu, then moral progress becomes a possibility and not a mere ideal. ## olwo nno okukulaakulana mu mpisa kufuuka ekintu ekisoboka so si ekyo ekiruubirirwa. The above passage makes clear that, ## Emboozi eyo waggulu ekirambikira ddala nti, in contrast to the diminishing influence of traditional religion, ## obutafaanana amaanyi g’eddiini gye tumanyidde agagenda gaseebengerera, the power of a living Faith can protect youth ## amaanyi g’Enzikiriza ennamu gayinza okutaasa abavubuka from "the pitfalls of the crass materialism" ## obutagwa mu “mitego egy’okulowooleza mu by’omubiri ebitaliimu nsa” so rampant in society today. ## ebisensedde ennyo embeera y’obulamu bw’abantu olwaleero. This power should be reflected ## Amaanyi gano gasaana okulabikira both in the content of what young people study ## mu by’okuyiga ebitegekerwa abavubuka okusoma and in the way they are assisted in developing their spiritual capacities. ## era ne mu ngeri gye bayambibwamu mu kukulaakulanya obusobozi bwabwe mu by’omwoyo. To consider these ideas further, ## Mu kweyongerayo okulowooza ku birowoozo bino, let us look at an extract from Spirit of Faith ## ka tutunuulire ekitundu ekiggiddwa mu Omwoyo gw'Okukkiriza — one of the texts belonging to the category being examined here. ## – ekimu ku biwandiiko ebiri mu ttuluba lye tugezaako okwekenneenya wano. Spirit of Faith deals with themes philosophical in nature, ## Omwoyo gw'Okukkiriza kikwata ku miramwa egy’ekifilosoofa mu nnono, for young people in this age range invariably grapple ## kubanga abavubuka ab’emyaka gino awatali kuwannaanya balwanagana with fundamental questions of existence, ## n’ebibuuzo ebikulu ennyo ebikwata ku bulamu, questions which must be answered properly ## ebibuuzo ebiteekwa okuddibwamu obulungi if confusion and even loss of faith ## bwe kiba nti okubuzaabuzibwa era mpozzi n’okuggwaamu essuubi mu nzikiriza are to be avoided later in life. ## byakwewalibwa mu biseera ebijja mu bulamu bwabwe. It is in the Bahá'í teachings ## Mu njigiriza za Bahá’í that answers are to be found to the many puzzling questions ## mwe muzuulibwa okuddibwamu okw’ebibuuzo bino ebibuzaabuza that baffle the human mind: ## ebirumya abantu omutwe: the true nature of the human being, ## ennono entuufu ey’omuntu omulamu, good and evil, free will and destiny, ## ekirungi n’ekibi, okwesalirawo n’entuuko, evolution and the appearance of the spirit of man, ## enkyukakyuka eggira mu butonde era n’okulabika kw’omwoyo gw’omuntu, human intellect, and the spirit of faith. ## amagezi g’omuntu, era n’omwoyo gw’enzikiriza. The book draws on insights gleaned from the writings, ## Ekitabo kyeyambisa amagezi agaggiddwa mu byawandiikibwa, particularly from the penetrating explanations of 'Abdu'l-Bahá ## naddala okuva mu kunnyonyola okw’omu nda okwa 'Abdu'l-Bahá in Some Answered Questions, ## mu Some Answered Questions, in order to shed light on these themes. ## okusobola okutangaaza ku miramwa gino. It develops each theme ## Kirambika buli mulamwa through the conversations of a group of junior youth ## nga kiyita mu mboozi z’ebibinja by’abavubuka abato during their weekly meetings. ## mu nkuŋŋaana zaabwe eza buli wiiki. The following section is taken from a lesson ## Ekitundu ekiddako kiggiddwa mu ssomo in which the youth are discussing the question of fate ## abavubuka mwe bali mu kukubaganya ebirowoozo ku nsonga y’ebitutuukako mu bulamu with the animator of their group, Natalia Petrovna: ## n’omukubiriza w’ekibinja kyabwe, Natalia Petrovna: Though you will have an opportunity to study ## Newaakubadde munaafuna omukisa okusoma the entire text of Spirit of Faith in Section 22, ## ekitabo kyonna eky’Omwoyo gw'Okukkiriza mu Kitundu 22, it would be fruitful to pause here ## kyandibadde kya mugaso okusiriikiriramu wano and examine the content of the above extract ## ne mwekenneenya ebiri mu kiwandiiko ekyo waggulu by discussing the following points: ## nga mukubaganya ebirowoozo ku nsonga zino wammanga: How does the material present the concept of fate? ## Ekiwandiiko kirambululdde kitya ku mulamwa ogw’ebitutegekerwa mu bulamu? Is it dogmatic? ## Omulamwa guno gukkirizibwa nga bwe guli awatali kukubaganyizibwako birowoozo? What would a dogmatic presentation of the concept be like? ## Ennambulula ey’omulamwa ogutakubaganzibwako birowoozo yandifaananye etya? Does the material place the proper emphasis ## Ekiwandiiko kissa bulungi essira on helping junior youth to explore spiritual concepts, ## ku kuyamba abavubuka abato okunoonyereza ku miramwa egy’omwoyo, or are ideas presented rigidly? ## oba ebirowoozo birambikibwa nga tebikkirizibwa kuwakanyizibwa? How does the material assist them in seeing ## Ekiwandiiko kibayamba kitya mu kulaba the implications of the writings related ## amakulu agali mu byawandiikibwa ebikwatagana to fate and free will for their lives? ## ebigambibwa nti byatutegekerwa okututuukako mu bulamu n’obuyinza obw’okwesalirawo mu bulamu bwabwe? Does the story demonstrate tolerance ## Emboozi eraga obugumiikiriza eri ebirowoozo for the differing views and emotions of the junior youth ## n’okwegomba okw’enjawulo ebiri mu bavubuka abato who are trying to understand the concepts? ## abali mu kugezaako okutegeera emiramwa gino? If so, how is it shown? ## Bwe kibeera bwekityo, obugumiikiriza bulagibwa butya? What would happen if junior youth were not allowed ## Kiki ekyandibaddewo singa abavubuka abato bagaanibwa to express their ideas freely in this respect? ## okuwa ebirowoozo byabwe awatali kukubwa ku mukono mu mbeera eno? How does Natalia Petrovna assist the junior youth ## Natalia Petrovna ayamba atya abavubuka abato in developing clarity of thought? ## mu kukulaakulanya ennambika entuufu ey’ebirowoozo? Are the questions discussed between the members of the group ## Ebibuuzo abavubuka abato abali mu kibinja kye bye bakubaganyizzaako relevant to all junior youth, irrespective of their background? ## ebirowoozo bya mugaso eri abavubuka abato bonna, nga gye basibuka tetwaliddwa ng’ekikulu? Early adolescence is a period of life ## Omuntu w’atandikira okuvubuka kye kiseera ky’obulamu during which our capacity to look ## obusobozi bwaffe obw’okulengera beyond the outer appearance of things is greatly enhanced; ## ewala ne tutatwalibwa nnyo ebyo ebirabika ku ngulu we bwe yongerera ddala; we seek a deeper understanding ## tunoonya okutegeera okw’omu nda of what we witness and what we experience. ## okw’ebyo bye tulaba ne bye tuyitamu. This implies that junior youth are in need of spiritual perception; ## Kino kitegeeza nti abavubuka abato bali mu bwetaavu bw’okutegeera okw’omwoyo; they should be assisted in recognizing spiritual forces, ## basaana bayambibwe okutegeera amaanyi g’omwoyo, in seeing the spiritual reality of every condition, ## mu kulaba amazima g’omwoyo aga buli mbeera, and in identifying relevant spiritual principles. ## era n’okumanya empagi z’omwoyo ezisaanidde. In the writings, ## Mu byawandiikibwa, there are many references to seeing with the "eye of the soul", ## mulimu okujuliza kungi okukwata ku kulabisa “eriiso ery’omwoyo”, to opening the "inner vision", ## okuzibula “okwolesebwa okw’omu nda” and to developing "inward sight". ## era n’okwogiwaza “okulaba eby’omu nda”. Thus, for example, does 'Abdu'l-Bahá counsel the Tarbíyat School in Tihrán: ## Ekyokulabirako, bwati 'Abdu'l-Bahá bw’abuulirira Essomero lya Tarbiyat mu Tihrán: Let them make the greatest progress in the shortest span of time, ## Mubakkirize bafube nnyo okukulaakulana mu bbanga ery’ekiseera ekisingira ddala obutono, let them open wide their eyes ## mubakkirize batunule nkakaba and uncover the inner realities of all things, ## era bazuule amazima ag’omu nda ag’ebintu byonna, become proficient in every art and skill, ## bakuguke mu buli kya bukugu ne mu by’emikono, and learn to comprehend the secrets ## era bayige engeri ey’okutegeeramu ebyama of all things even as they are ## eby’ebintu byonna mu ngeri yaabyo yennyini —this faculty being one of the clearly evident effects ## – amagezi gano nga kye kimu ku ebyo ebirabikira ddala of servitude to the Holy Threshold. ## ebiva mu buweereza obw’obuteebalira ku Mulyango Omutukuvu. 'Abdu'l-Bahá names spiritual perception ## 'Abdu'l-Bahá alambika okutegeera okw’omwoyo as one of the powers that distinguish human beings from animals: ## ng’agamu ku maanyi agaawula abantu ku bisolo: It is clearly evident that ## Kyeragira ddala lwatu nti while man possesses powers in common with the animal, ## newaakubadde omuntu agabana amaanyi ag’olukale n’ensolo, he is distinguished from the animal by intellectual attainment, ## ayawukanira ddala ku nsolo olw’amagezi ag’obwongo g’alina, capacity to receive the bestowals of Divinity, ## obusobozi bw’okufuna ebirabo ebya Katonda, spiritual perception, the acquisition of virtues, ## okutegeera okw’omwoyo, okukula mu by’empisa, lordly bounty and emanations of heavenly mercy. ## omukisa omutukuvu era n’okusaasirwa okutukuvu. This is the adornment of man, his honor and sublimity. ## Kino y’eyambalo ky’omuntu, ekitiibwa kye n’obukulu bwe. Humanity must strive toward this supreme station. ## Abantu bonna bateekwa okulafuubana nga boolekera ekifo kino eky’oku ntikko. And He refers to our inner vision and inner hearing as spiritual graces: ## Era Ye ayogera ku kwolesebwa kwaffe okw’omu nda era n’okuwulira okw’omu nda ng’ebirabo eby’omwoyo: He has given us material gifts and spiritual graces, ## Ye atuwadde ebirabo eby’omubiri wamu n’ebyo eby’omwoyo, outer sight to view the lights of the sun ## okulaba okw’ebweru twekalirize ekitangaala ky’enjuba, and inner vision by which we may perceive the glory of God. ## era n’okwolesebwa okw’omu nda okutusobozesa okutegeera ekitiibwa kya Katonda. He has designed the outer ear to enjoy the melodies of sound ## Ye abumbye okutu okw’oku ngulu kusobole okuwulira n’essanyu amaloboozi amalungi and the inner hearing wherewith we may hear the voice of our Creator. ## era n’okuwulira okw’omu nda tukukozese okuwulira eddoboozi ly’Omutonzi waffe. On another occasion He reminds us how essential it is to open our inward sight: ## Ku mulundi omulala era atujjukiza obukulu bw’okuzibula amaaso gaffe ag’omu nda: Our spiritual perception, our inward sight must be opened, ## Okutegeera kwaffe okw’omwoyo, okulaba kwaffe okw’omu nda biteekwa okuggulirwa, so that we can see the signs and traces of God's spirit in everything. ## bwetutyo tusobole okulaba obubonero n’obuufu bw’omwoyo gwa Katonda mu buli kimu. Everything can reflect to us the light of the Spirit. ## Buli kintu tusobola okukirabamu ekitangaala eky’Omwoyo. And in this passage 'Abdu'l-Bahá describes for us one instance ## Era mu mboozi eno 'Abdu'l-Bahá atubuulira ku mbeera emu in which spiritual perception enhances understanding: ## okutegeera kw’omwoyo gye kulinnyisaamu okutegeera: The conception of annihilation is a factor in human degradation, ## Ekirowoozo ky’okuzikirira nsonga mu kwonooneka kw’omuntu, a cause of human debasement and lowliness, ## ensibuko y’okufeebezebwa n’okukakkanyizibwa, a source of human fear and abjection. ## ensibuko y’okutya n’okujoogebwa. It has been conducive to the dispersion and weakening of human thought, ## Gubadde muwaatwa oguleeseewo okuwaba n’okunafuwa mu ndowooza y’obuntu, whereas the realization of existence and continuity ## so ng’ate okutegeera okubeerawo okw’obulamu n’obutaggwawo has upraised man to sublimity of ideals, ## bwakwo kuyimusizza omuntu okumutuusa ku biruubirirwa ebya waggulu ennyo, established the foundations of human progress ## okubangawo emisingi gy’enkulaakulana y’abantu and stimulated the development of heavenly virtues; ## era n’okusikiriza okukulaakulanyizibwa kw’empisa entukuvu; therefore, it behooves man to abandon thoughts ## noolwekyo, omuntu kimugwanidde okwabulira ebirowoozo of nonexistence and death, which are absolutely imaginary, ## oby’obutabeerawo okw’obulamu wamu n’okufa, ebirowoozo obulowoozo ebitalina musingi gwonna, and see himself ever-living, everlasting ## era yeetunuulire okubeerawo olubeerera, abeerera in the divine purpose of his creation. ## mu kigendererwa ekitukuvu eky’okutondebwa kwe. He must turn away from ideas which degrade the human soul ## Ateekwa okwewalira ddala ebirowoozo ebyonoona omwoyo gw’omuntu so that day by day and hour by hour ## bwatyo buli lunaku, na buli ssaawa, he may advance upward and higher to spiritual perception ## asobole okulinnyalinnya era yeeyongere waggulu atuuke ku kutegeera kw’omwoyo of the continuity of the human reality. ## okw’obutakoma obw’ennono y’omuntu. Can you say a few words about how spiritual perception ## Oyinza okwogerayo ebigambo ebitontono ku ngeri okutegeera kw’omwoyo brings new dimensions to human understanding ## gye kuleetawo embeera empya eri okutegeera kw’omuntu that are not accessible through the exercise of mental powers alone? ## ekitandisobose ng’ayita mu kukozesa amagezi g’obwongo bwe gokka? Having explored the necessity of possessing spiritual perception, ## Nga tumaze okuzuula ekyetaago eky’okubeera n’endaba ey’omwoyo, we must now ask ourselves how it is developed. ## kaakano tulina okwebuuza engeri gy’ekulaakulanyizibwamu. The question, of course, does not admit a simple answer, ## Weewaawo, ekibuuzo kino si kyangu kya kuddamu, and we can only consider here a few relevant ideas. ## era wano tuyinza okulowooza ku birowoozo ebitonotono eby’etaagisa. It is clear that spiritual perception ## kyeraga lwaatu nti okulaba okw’omwoyo is an attribute of a pure heart. ## kibeera kirabo ekiweebwa omutima omulongoofu. 'Abdu'l-Bahá tells us: 'Abdu'l-Bahá atutegeeza nti, The more pure and sanctified the heart of man becomes, ## Omutima gw’omuntu gye gukoma okubeera omulongoofu n’okutukuzibwa, the nearer it draws to God, ## gye gukoma n’okusemberera Katonda, and the light of the Sun of Reality is revealed within it. ## era n’ekitangaala eky’Enjuba ey’Amazima gy’ekoma okubikkulirwa mu ggwo. This light sets hearts aglow with the fire of the love of God, ## Ekitangaala kino kikoleeza emitima ne gyaka n’omuliro ogw’okwagala kwa Katonda, opens in them the doors of knowledge ## kiggula mu gyo enzigi ez’okumanya and unseals the divine mysteries ## era ne kisumulula ebyama ebitukuvu so that spiritual discoveries are made possible. ## bwekityo ebivumbulwa omwoyo ne biryoka bibeerawo. That the knowledge of God is vital ## Era n’okumanya Katonda nti kikulu nnyo for the development of spiritual perception is also evident: ## mu kukulaakulanya okutegeera kw’omwoyo nakyo kirabika: For in the existing knowledge of the reality of things ## Kubanga mu magezi ge tulina ag’okumanya kw’ennono y’ebintu there is material advantage, ## mulimu enkizo ekwata ku by’omubiri, and through it outward civilization progresses; ## era nga tuyita mu go obugunjufu obw’oku nguli bukulaakulana; but the knowledge of God is the cause of spiritual progress and attraction, ## naye okumanya Katonda y’ensibuko y’okukulaakulana mu by’omwoyo n’okusikirizibwa, and through it the perception of truth, ## era nga tuyita mu kumanya kuno okutegeera amazima, the exaltation of humanity, divine civilization, ## okugulumiza obuntubulamu, obugunjufu obutukuvu, rightness of morals and illumination are obtained. ## empisa ennungi era n’okwakirwa ekitangaala bifunibwa. And the love of God is clearly indispensable ## Era okwagala kwa Katonda mu butuufu tekulekeka if inner sight is to be strengthened: ## singa amaaso gafe ag’omu nda ga kunywezebwa: By the fire of the Love of God ## omuliro gw’Okwagala kwa Katonda, the veil is burnt which separates us from the Heavenly Realities, ## Olutimbe olutwawula okuva ku Nnono Entukuvu lusaanyiziddwawo and with clear vision we are enabled to struggle onward and upward, ## era n’ekiruubirirwa ekitegeerekeka tuweebwa obusobozi okulafuubana weyongere mu maaso n’okulinnyalinnya, ever progressing in the paths of virtue and holiness, ## nga bulijjo tweyongerayo mu makubo ag’empisa ennungi n’obutuukirivu, and becoming the means of light to the world. ## era n’okufuuka ekitangaala ky’ensi mwe kiyita. You may find these exercises helpful ## Ebyokukola bino biyinza okubayamba as you reflect on the significance of the above counsels. ## nga bwe mufumiitiriza ku bukulu bw’okubuulirira okwo waggulu: Write a few sentences describing ## Muwandiike emboozi ntonotono nga munnyonyola how each of the following enhances spiritual perception: ## engeri ebyo ebibaweereddwa wammanga gye biyinza okulinnyisa okutegeera kw’omwoyo: Purity of heart: Knowledge of God: Love of God: ## Obulongoofu bw’omutima: Okumanya Katonda: Okwagala Katonda: Decide whether the following statements are true or false: ## Salawo oba emboozi ezikuweereddwa wammanga ntuufu (K) oba sintuufu(S): Through reasoning alone, ## Nga tuyita mu kukozesa obwongo bwokka, without the aid of the teachings of God, ## awatali kuyambibwa enjigiriza za Katonda, we are able to distinguish right from wrong. ## tusobola okwawula wakati w’ekituufu n’ekikyamu. It is the recognition of the Manifestations of God ## Okutegeera Abo Abayolesebwa Katonda and obedience to their teachings ## era n’okugondera enjigiriza zaabwe that enable us to perceive truth. ## kwe kutusobozesa okumanya amazima. Purity of heart makes a human being naive. ## Obulongoofu bw’omutima buleetera omuntu okufuuka omubuyabuya. The more pure the heart, ## Omutima gye gweyongera okubeera omulongoofu, the more faithfully it reflects divine attributes, ## gye gweyongera n’obutaddirira mu kwolesa obubonero obutukuvu, the light of which enables it to perceive the inner reality of things. ## obulina ekitangaala ekigusobozesa okumanya ennono y’ebintu ey’omu nda. The fire of the love of God burns away the veil of self, ## Omuliro gw’okwagala Katonda gusaanyaawo olutimbe lw’okweyagaliza thus enabling the inner sight to behold the truth. ## bwekutyo okumanya kw’omu nda ne kusobola okulaba amazima. The power of the love of God assists us ## Amaanyi g’okwagala Katonda gatuyamba in striving with a clear vision ## mu kulafuubana nga tulina ekiruubirirwa ekitegeerekeka to abide by His Will and to fulfill His purpose. ## eky’okutambulira mu Kwagala Kwe era n’okutuukiriza ekigendererwa Kye. Fear of extinction weakens our intellectual and spiritual abilities, ## Okutya okusaanawo kunafuya obusobozi bw’amagezi gaffe ag’obwongo n’obwo obw’omwoyo, and therefore our spiritual perception is sharpened ## era noolwekyo okutegeera kwaffe okw’omwoyo kutwogiwaza when we are convinced of the continuity of our existence. ## bwe tumatizibwa obutaggwawo obw’obulamu bwaffe. Selfless service to the Divine Threshold will assist us ## Obuweereza obw’obuteebalira ku Mulyango Omutukuvu bujja kutuyamba in seeing the inner reality of things. ## okulaba ennono y’ebintu eby’omu nda. With inner sight, we can see divine confirmations. ## Nga tukozesa amaaso ag’omu nda, tusobola okulaba okukasibwa okutukuvu. The last quotation in the preceding section ## Ekyawandiikibwa ekisembyeyo mu kitundu ekyakaggwa points to a fundamental concept of particular relevance to our exploration ## kisonga olunwe ku mulamwa ogusinga obukulu ogulina enkwatagana ey’enkizo mu kunoonyereza kwaffe —namely, that numerous veils hinder ## -- nga gwe guno nti, entimbe nkuyanja zikugira the inner eye from seeing the reality of things. ## eriiso ery’omu nda okulaba ennono y’ebintu. The development of spiritual perception ## Okukulaakulanya kw’endaba ey’omwoyo entails the removal of such veils. ## kitegeeza nti entimbe ng’ezo zijja kuggibwawo. 'Abdu'l-Bahá akirambika nti: 'Abdu'l-Bahá indicates. The bestowals of God which are manifest in all phenomenal life ## Ebirabo bya Katonda ebirabikira mu bulamu bwonna obw’omubiri are sometimes hidden by intervening veils of mental and mortal vision ## oluusi bikwekebwa emabega w’entimbe z’ebiruubirirwa eby’amagezi ag’obuntu wamu n’ebyo eby’omubiri which render man spiritually blind and incapable, ## ebiggwawo ebifuula omuntu okubeera muzibe era omunafu mu mwoyo, but when those scales are removed and the veils rent asunder, ## naye amagalagamba ago bwe gaggibwako era n’entimbe ne ziyuzibwa, then the great signs of God will become visible, ## olwo obubonero obukulu obwa Katonda bujja kulabika, and he will witness the eternal light filling the world. ## era ajja kulaba ekitangaala eky’olubeerera nga kibuna ensi yonna. The bestowals of God are all and always manifest. ## Ebirabo bya Katonda byonna bulijjo byolesebwa. The promises of heaven are ever present. ## Ebisuubizo eby’omu ggulu lubeerera bibeerawo wonna. The favors of God are all-surrounding, ## Emikisa gya Katonda gibuna wonna, but should the conscious eye of the soul of man remain veiled and darkened, ## naye eriiso eriraba ery’omwoyo gw’omuntu bwe lisigala nga libikkiddwa era nga liri mu kizikiza, he will be led to deny these universal signs ## ajja kuwakanya obubonero buno obubuna wonna and remain deprived of these manifestations of divine bounty. ## era asubwe okwolesebwa kuno okw’ekisa kino ekitukuvu. Therefore, we must endeavor with heart and soul ## Noolwekyo, tuteekwa okukola obutaweera in order that the veil covering the eye of inner vision may be removed, ## bwerutyo olutimbe olubisse eriiso ly’okulaba okw’omu nda lusobole okuggibwawo, that we may behold the manifestations of the signs of God, ## era tusobole okulaba okwolesebwa okw’obubonero bwa Katonda, discern His mysterious graces ## okutegeera nti emikisa and realize that material blessings ## egy’omubiri as compared with spiritual bounties are as nothing. ## temuli kantu bwe gigeraageranyizibwa ku mikisa gy’omwoyo. Literal interpretation, vain imaginings, ## Okuvvuunula kigambo ku kigambo, okulowoolereza mu by’obutaliimu, imitation, the self, and the pursuit of passion ## okukopperera, okwerowoozaako, and desire are among the veils mentioned by 'Abdu'l-Bahá. ## era okuwaalirira n’okuwankawanka ze zimu ku ntimbe ezoogeddwako 'Abdu'l-Bahá. So, too, can our material senses act as veils. ## Mu ngeri y’emu eyo n’embeera zaffe ez’obuntu bwezityo ziyinza okufaanana ng’entimbe. My prayer for you is that vour spiritual faculties and aspirations may daily increase, ## Essaala yange ku lwammwe eri nti entegeera yammwe ey’omwoyo n’ebiruubirirwa byammwe byeyongere buli lunaku, and that vou will never allow the material senses ## era nti temulikkirizanga n’akamu embeera zammwe ez’obuntu to veil from your eyes the glories of the Heavenly Illumination. ## okubikka amaaso gammwe galeme okulaba ebitiibwa by’Okumulisibwa Okutukuvu. One of the veils is literal interpretation. ## “Olumu ku ntimbe zino kwe kuvvuunula kigambo ku kigambo. To penetrate the inner significances a mightv effort is needed. ## Okusobola okusenserera ddala obukulu bw’ebyo eby’omu nda ddala kaweefube ow’amaanyi yeetaagisa. Praise thou God that thou hast found thy way into the Kingdom of Splendors, ## Otendereze ggwe Katonda kubanga ozudde ekkubo lyo erikutuusa mu Bitiibwa by’Obwakabaka, and rent asunder the veil of vain imaginings, ## era oyuzizza olutimbe lw’okulowoolereza mu by’obutaliimu, and that the core of the inner mystery hath been made known unto thee. ## era kubanga ekinyusi omuli ekyekusifu eky’omu nda kikubikkuliddwa ggwe. Verily I beseech God, with all humbleness, ## Ddaladdala Nze neegayirira Katonda, mu buwombeefu bwonna, to remove the covering from thine insight ## abikkule ekibisse okutegeera kwammwe okw’omu nda and to show unto thee His great signs, ## era abalage obubonero Bwe obukulu, and to make thee a banner of guidance, ## era abafuule bendera ey’okuluŋŋamizibwa, severed from all else save Him, ## abeekutulidde ddala ku byonna wabula Ye, enkindled with the fire of His love, ## abakoleezeddwako omuliro ogw’okwagala Kwe, engaged in His praise ## abeenyigidde mu kumutendereza Ye and apprehending the realities of things; ## era abategerera ddala ennono z’ebintu; so that thou mayest see with thine eyes, hear with thine ears ## bwe mutyo musobole okulaba n’amaaso gammwe, okuwulira n’amatu gammwe and not imitate any of the fathers and ancestors; ## era muleme kumala gageegeenya bakitammwe ne bajjajjamwe; have perception in the matter of thy Lord, ## mubeere n’okutegeera mu ngeri ya Mukama wammwe, for the people are in dark veils. ## kubanga abantu babulidde mu ntimbe ez’ekizikiza. ...for there is no veil more obstructive than the self, ## ...kubanga teri lutimbe lukotoggera okusinga olwo olw’okwerowoozaako, and however tenuous that veil may be, ## era olutimbe olwo ne bwe lubeera lutangaala lutya, at the last it will completely shut a person out, ## ku nkomerero lujja kuggalira omuntu ebweru, and deprive him of his portion of eternal grace. ## era lumusubye omugabo gwe ogw’ekisa eky’olubeerera. Yet the pursuit of passion and desire ## Naye ate era okuwaalirira n’okuwankawanka will wrap the eyes in a thousand veils ## bijja kusiba amaaso kantuntunu mu ntimbe nkumu that rise out of the heart ## eziva mu mutima to blind the sight and the insight as well. ## okuziba amaaso wamu n’okutegeera okw’omu nda. In the first passage above, ## Mu kiwandiiko ekisooka waggulu, 'Abdu'l-Bahá tells us that ## 'Abdu'l-Bahá atugamba nti, "the bestowals of God are all and always manifest", ## “ebirabo bya Katonda byonna bulijjo byolesebwa”, "the promises of heaven are ever present", ## “ebisuubizo eby’omu ggulu lubeerera bibeerawo wonna”, and "the favors of God are all-surrounding". ## era “Emikisa gya Katonda gibuna wonna”. He explains further that, "should the conscious eye of the soul of man remain veiled and darkened", ## Ayongera okunnyonyola nti, “eriiso eriraba ery’omwoyo gw’omuntu bwe lisigala nga libikkiddwa era nga liri mu kizikiza”, he will be led to deny the great signs of God ## ajja kusikirizibwa okugaana okukkiriza obubonero bwa Katonda obukulu and will be deprived of these manifest bounties. ## era ajja kuggibwako ebirabo bino ebyeyoleka. What do you think are some of the bestowals and favors ## Ebimu ku birabo n’emikisa to which 'Abdu'l-Bahá is referring'? ## 'Abdu'l-Bahá by’ayogerako mulowooza bye biruwa? Now describe how the veils mentioned below ## Kaakati munnyonyole entimbe ezoogeddwako wammanga deprive us from beholding these bestowals and favors. ## engeri gye zitusubyamu okulaba ebirabo bino n’emikisa gino? Literal interpretation of the sacred texts: ## Okuvvuunula ebyawandiikibwa ebitukuvu kigambo ku kigambo: Vain imaginings: ## Okulowoolerereza mu bitaliimu: Imitation: ## Okukoppa: Self: ## Okwerowoozaako: Pursuit of passion and desire: ## Okuwaalirira n’okuwankawanka: Decide whether the following statements are true or false: ## Salawo oba ebyogerwa bino wammanga bituufu (K) oba si bituufu (S): Our inner eye perceives ## Eriiso lyaffe ery’omu nda liraba even without the aid of our mental faculties and physical eyes. ## ne bwe litayambibwako maanyi agava mu kulowooza wamu n’amaaso ag’omubiri. Our physical senses and mental faculties always hinder us ## Amaanyi gaffe ag’omubiri n’amaanyi ag’okulowooza bulijjo bituziyiza from perceiving spiritual reality. ## okutegeera ennono y’omwoyo. Purifying our physical senses of all ## Okutukuza amaanyi gaffe ag’omubiri ne gavaamu ebyo byonna that does not pertain to God ## ebiteekuusa ku Katonda assists our inner faculties in perceiving the truth. ## kiyamba amaanyi gaffe ag’omu nda okutegeera amazima. Finally, reflect on this statement from the Writings of 'Abdu'l-Bahá ## Ekisembayo, mufumiitirize ku bigambo bino ebiggiddwa mu Byawandiikibwa bya 'Abdu'l-Bahá to gain further insight into the nature of the veils ## musobole okwongera okufuna okutegeera embeera z’entimbe that can inhibit spiritual perception. ## eziyinza okuziyiza okutegeera okw’omwoyo. Memorize it if you wish. ## Bikwate bukusu bw’obeera ng’oyagadde. Know thou, verily, there are many veils ## Ddaladdala, mumanye mmwe nti waliwo entimbe nnyingi in which the Truth is enveloped: ## Amazima mwe gabikkiddwa; gloomy veils; then delicate and transparent veils; ## entimbe eza kibululu; nate era n’entimbe ezitangaala era ez’oluwewere; then the envelopment of Light, the sight of which dazzles the eyes, ## ate era okubikkibwa kw’Ekitangaala ng’okwakaayakana kwakyo kuziba amaaso, as doth the sun which is enveloped only in its own light ## ng’enjuba ebikkiddwa mu kitangaala kyayo kyokka, and, as we look at it, the sight is blinded and eyes are dazzled. ## bwe tugitunulira, emmunye ziziba era n’amaaso gaziba. I beg of God to remove all the veilings ## Neegayirira Katonda okuggyawo entimbe zonna and familiarize the light with all eyes, ## era amaaso gonna agamanyiize ekitangaala, so that man may not be veiled from witnessing the Sun of Truth. ## bwatyo omuntu alyoke aleme okuziyizibwa okulaba Enjuba ey’Amazima. Below is one of the lessons from Glimmerings of Hope, ## Wammanga ly’erimu ku masomo okuva mu kitabo ekiyitibwa Obubonero Obutonotono obw’Essuubi, another Bahá'í-inspired text studied by junior youth. ## ekitabo ekirala ekisomebwa abavubuka abato nga kyawandiikibwa mu kuluŋŋamizibwa kwa Bahá’í. It tells the story of Kibomi, a twelve-year-old boy ## Mulimu olugero lwa Kibomi, omulenzi aweza emyaka kkumi neebiri, who, after the loss of his parents, ## oluvannyuma lw’okufiirwa bakadde be, embarks on a journey in search of his sister. ## eyessa mu ddene okunoonya mwannyina. Kibomi belongs to the Adumbu tribe. ## Kibomi ava mu ggwanga ly’Abadumbu. His parents were killed in the midst of civil strife ## Bakadde be battibwa wakati mu kanyoolagano akaali mu nsi ye by members of the Kungu tribe. ## akeetabwamu abantu abava mu ggwanga ly’Abakungu. The lesson immediately preceding this one ## Essomo erisooka lino liryoke liddeko describes his encounter with an old man from the Kungu tribe ## linnyonnyola ensisinkano ye ne musajjamukulu who treats him with great kindness. ## okuva mu ggwanga ly’Abakungu amulaga ekisa ekingi. Here he meets a group of soldiers from his own tribe. ## Wano asangawo ekibinja ky’abaserikale okuva mu ggwanga lye lyennyini. Mention some of the spiritual truths ## Laga agamu ku mazima ag’omwoyo abavubuka abato that junior youth might discover in this lesson. ## ge bayinza okuzuula mu ssomo lino. How are the themes of hope and despair, ## Emiramwa egikwata ku ssuubi n’okuggwamu essuubi, which are likened to light and darkness, treated? ## ebigeraageranyizibwa ku kitangaala n’ekizikiza, gyogerwako gitya? In what ways do you think the story and the accompanying activities ## Olowooza mu ngeri ki olugero n’ebyokukola ebiruwerekera help to sharpen the spiritual perception of junior youth? ## gye biyambamu okwogiwaza entegeera y’abavubuka abato ku by’omwoyo? "Hope" and "confirmation" are two examples ## “Essuubi” ne “Okukakasibwa” by’eby’okulabirako ebibiri of the many themes that ## ku miramwa emingi a program for the spiritual empowerment of junior youth needs to address. ## entegeka y’okunnyikiza amaanyi g’omwoyo mu bavubuka abato by’erina okwogerako. Careful discussion of such themes ## Okukubaganya ebirowoozo okw’obwegendereza ku miramwa nga gino can strengthen spiritual perception ## kusobola okunyweza entegeera y’ebyomwoyo and contribute to the expansion of consciousness. ## awamu n’okubaako ky’eyamba mu kugaziya okumanya. 'Abdu'l-Bahá states:## 'Abdu'l-Bahá alambika nti: There are certain pillars which have been established ## Waliwo empagi ezimu eziteereddwawo as the unshakable supports of the Faith of God. ## nga z’empagi eziwanirira Enzikiriza ya Katonda ezitayinza kuyuuguumizibwa. The mightiest of these is learning ## Esingira ddala obugumu ku zino kwe kuyiga and the use of the mind, the expansion of consciousness, ## era n’okukozesa obwongo, okugaziya okutegeera, and insight into the realities of the universe ## n’okumanya okw’omu nda okw’ennono y’obwengula and the hidden mysteries of Almighty God. ## era n’ebyama ebikusike eby’Oyo Katonda Ayinza-byonna. A human being can live at different levels of consciousness. ## Omuntu asobola okufuna amatuluba ag’enjawulo ag’okutegeera. To be aware of the divine will and purpose, ## Okufaayo ku kwagala okutukuvu n’ekigendererwa, to recognize the forces that influence us and our communities, ## okutegeera amaanyi agatukyusa n’abantu ab’omu bitundu byaffe, and to strive to dedicate our mental and spiritual powers to building a new world ## n’okulafuubana okuwaayo amanyi gaffe ag’omu mutwe n’agomwoyo mu kuzimba ensi empya — these imply a higher state of consciousness ## - bino bitegeeza okutegeera okwa waggulu than a life focused on material concerns. ## okusinga obulamu obwemalidde ku bintu eby’ensi. One of the main challenges of an animator of a junior youth group ## Ekimu ku bisoomooza ebikulu eri omukubiriza w’ekibinja ky’abavubuka abato is to help its members reach higher and higher levels of consciousness. ## kwe kuyamba bannakibinja okwongera okulinyisa okutegeera kwabwe ku madaala aga waggulu. If they are to do so, ## Singa babeera baakukikola, youth need to understand those concepts ## abavubuka betaaga okutegeera endowooza ezo that are associated with themes central to a spiritual life. ## ezeekuusa ku miramwa emikulu mu bulamu obw’omwoyo. So, too, must they increase their capacity ## Era nate, bateekwa okulinyisa obusobozi bwabwe to reflect on and analyze such concepts ## okufumiitiriza n’okusengeka endowooza ng’ezo and apply them to their reality. ## n’okuzissa mu nkola mu nnono yaazo. In addition to hope and confirmation, ## Ng’ovudde ku ssuubi n’okukakasibwa, what are some of the themes and related concepts ## egimu ku miramwa n’endowooza ezikwatagana that junior youth should make the object of their reflection? ## n’abavubuka abato ze basaana okussako ennyo essira ku ebyo bye balowoozaako ze ziriwa? In the past few sections ## Mu bitundu ebitonotono ebiwedde we have examined the question of spiritual perception ## twekkeneenyezza ensonga y’okutegeera eby’omwoyo and some of the attributes associated with it ## era n’obumu ku bubonero obukwatagana n’okutegeera kuno — purity of heart, the knowledge of God, and the love of God. ## – obulongoofu bw’omutima, okumanya Katonda, era n’okwagala kwa Katonda. We have also thought about the "veils" ## Nate era tulowoozezza ku “ntimbe” that can prevent us from seeing with our "inner eyes" ## eziyinza okutuziyiza okulaba “n’amaaso gaffe ag’omu nda”, and have considered how an understanding of certain concepts ## era ne tulowooza ne ku engeri entegeera y’emiramwa egimu can help to strengthen our spiritual perception ## bwe ziyinza okuyamba okunyweza okutegeera kwaffe okw’omwoyo and expand our consciousness. ## era n’okugaziya okutegeera okw’omu nda. During adolescence the powers inherent in the human soul ## Mu biseera eby’ekivubuka amaanyi amazaale agali mu mwoyo gw’omuntu omulamu increasingly manifest themselves. ## geeyongera okweyolesa. Among these, the powers of thought and expression are, of particular importance, ## Mu maanyi gano, amaanyi ag’okulowooza n’okwogera galina obukulu obwetongodde, and nurturing them is equally vital to the expansion of consciousness. ## era okugakulaakulanya nakyo kikulu nnyo mu kugaziya okuteegera okw’omu nda. There is an intimate connection between language and thought. ## Waliwo enkwatagana ya maanyi nnyo wakati w’olulimi omuntu lw’ayogera n’okulowooza. The power of thought is revealed through utterance, ## Amaanyi ag’okulowooza geeyoleseza mu bigambo, and the enhancement of the power of utterance ## era okulinnyisa amaanyi ag’ebigambo is indispensable to the cultivation of understanding. ## kuteekwa okutambulira awamu n’okutumbula okutegeera. Developing the powers of expression ## Okukulaakulanya amaanyi g’okwogera and deepening one's understanding of reality go hand in hand. ## era n’okunnyikiza engeri omuntu gy’ategeeramu amazima bigendera wamu. Understanding requires, after all, ## Mu byonna, okutegeera kwetaaga contemplation and reflection, ## okulowooza n’okufumiitiriza, activities inextricably bound up with language. ## ebikolwa ebitayinza kwawukanyizibwa ku lulimi omuntu lw’ayogera. Bahá'u'lláh states: ## Bahá’u’lláh alambika nti: O people of Bahá! ## “Abange mmwe abantu ba Bahá! The source of crafts, sciences and arts ## Ensibuko y’ebikolebwa n’emikono, ebya ssayansi n’obutetenkanya is the power of reflection. ## ge maanyi ag’okufumiitiriza. Make ye every effort ## Mukole mmwe buli ekisoboka okulaba that out of this ideal mine ## nti okuva mu kirombe kino there may gleam forth such pearls of wisdom and utterance ## ekirimu eby’obugagga bwonna muyinza okulabibwa okumasamasa kw’amalulu ag’amagezi n’okwatula as will promote the well-being and harmony ## ensonga ebinaatumbula embeera ennungi n’okutabagana of all the kindreds of the earth. ## kwa buli kika ky’abantu ab’oku nsi. Both understanding and the powers of expression are, of course, ## Weewaawo, okutegeera n’amaanyi ag’okwogera byombi in need of illumination from Divine utterance. ## byetaaga okumulisibwa kw’ekigambo Ekitukuvu. Bahá'u'lláh tells us: ## Bahá’u’lláh atugamba nti: He hath come for your salvation, ## Ye azze ku lw’okulokolebwa kwammwe, and hath borne tribulations that ye may ascend, ## era agumidde obuyinike mmwe musobole okulinnya, by the ladder of utterance, unto the summit of understanding. ## nga mwambukira ku ddaala ery’ekigambo, olwo mulyoke mutuuke ku ntikko y’okutegeera. Enhancing the powers of expression ## Okutumbula amaanyi g’okwogera involves more than the mere acquisition ## mulimu bingi okusinga okuyiga obuyizi of the mechanical skills of reading, writing, and speech. ## okusoma bwino, okuwandiika n’okwogera. It requires several abilities: ## Kyetaagisa obusobozi obuwerako: to read with good comprehension, ## okutegeera obulungi ebisomeddwa, to describe ideas with clarity and eloquence, ## okunnyonnyola ebirowoozo mu bulambulukufu bwayo ate nga bitegeerekeka, and to articulate concepts with reasonable precision. ## era n’okulambulula emiramwa mu butuufu obumatiza. In the exercise of these abilities, ## Okussa mu nkola obusobozi buno, junior youth learn to apply relevant scientific, ## abavubuka abato bayiga okukozesa emiramwa egya ssayansi, moral, and spiritual concepts ## egy’empisa, n’egyo egy’omwoyo to the analysis of the world around them ## mu kusengejja ebyo byonna ebibeetoolodde and to the formulation of personal convictions ## era n’okutondawo bo bye bakkiririzaamu eby’obuntu nga kuno upon which their future social ideology can be built. ## kwe bayinza okuzimbira endowooza yaabwe ey’enkolagana n’abantu abalala mu biseera byabwe ebyo’mu maaso. 'Abdu'l-Bahá explains that ## 'Abdu'l-Bahá annyonnyola nti, the mass of the population is uninformed as to these vital agencies ## abantu bonna okutwalira awamu tebamanyi ku mikutu nga gino which would constitute ## awamu egyandikozeseddwa an immediate remedy for society's chronic ills. ## ng’ekkubo ery’amangu eriyitwamu okuvumula endwadde ez’embeera z’abantu ez’olukonvuba. "At present," He also indicates, ## Era yeeyongera Ye n’alaga nti, “mu kiseera kino, because of their inadequate schooling, ## olw’obutasomesebwa kimala, most of the population lack even the vocabulary to explain ## abantu abasinga obungi tebalina bigambo bya kukozesa okunnyonnyola what they want. ## kye baagala. How fortunate, then, are those who, in early youth, ## Kale nno, baamukisa nnyo abaana abo, nga baakavubuka, are able to develop the powers of expression ## abasobola okukulaakulana amaanyi g’okwogera and, aware of the divine remedy ## era, nga bamanyi ekkubo ettukuvu ery’okuwonya for the chronic ills of humankind, ## endwadde z’abantu ez’olukonvuba, fill their minds with heavenly thoughts, ## okujjuza emmeeme zaabwe n’ebirowoozo ebitukuvu, increasing in this way their understanding ## nga mu ngeri eno beeyongera mu kutegeera kwabwe and expanding their consciousness. ## era n’okugaziya okutegeera okw’omu nda. In the lesson below from Drawing on the Power of the Word ## Mu ssomo eryo wammanga eriggiddwa mu Okweyambisa Amaanyi ag’Ekigambo, a Bahá'í-inspired text often studied by junior youth ## ekitabo ekyawandiikibwa mu kuluŋŋamizibwa kwa Bahá’í enfunda nnyingi ekisomebwa abavubuka abato that have already advanced through a number of earlier books, ## abaakamala okuyita mu bitabo ebiwerako ebyasooka, a group of young people are discussing the concept of the "word". ## ekibinja ky’abavubuka kiri mu kukubaganya birowoozo ku mulamwa ogukwata ku “kigambo”. Study the lesson and try to see ## Weetegereze essomo eryo era ogezeeko okulaba how it increases understanding and raises consciousness. ## engeri gye kyongeramu okutegeera era n’okulinnyisa okutegeera kw’omu nda. The lesson seeks to expand the consciousness of junior youth ## Ekigendererwa ky’essomo kwe kugaziya okutegeera kw’abavubuka by helping them reflect on the concept of the "word". ## nga bayambibwa okufumiitiriza ku mulamwa “gw’ekigambo”. How does it achieve this? ## Kino essomo likituukiriza mu ngeri ki? Having examined the above lesson, ## Nga mumaze okwekenneenya essomo eryo waggulu, what kind of connections can you perceive ## waliwo nkwatagana ki between the power of thought and the power of utterance? ## wakati w’amaanyi g’okulowooza n’amaanyi g’ekigambo ekyogerwa? Junior youth need to develop the ability ## Abavubuka abato beetaaga okukulaakulanya obusobozi to read with ease and to understand well ## obw’okusoma bwino awatali kukaluubirirwa era n’okutegeera obulungi the meaning of what they read. ## amakulu g’ebyo bye basoma. In most parts of the world, ## Mu bitundu bingi eby’ensi yonna, there is a diverse range of literature for this age, ## waliyo eby’okusoma bya ngeri nnyingi eby’enjawulo nga by’abo ab’omugigi guno, from academic textbooks to comic magazines. ## okuviira ddala ku bitabo omuli eby’okuyiga ebiteeketeeke okutuuka ku ebyo ebirimu eby’okusesa. While many elements of this vast body of literature ## Wadde bingi ebiragiddwa mu by’okusoma bino enkuyanja are conducive to the sound development of junior youth, ## ebiyamba abavubuka abato okukula obulungi, their effect cannot compare with the influence ## amaanyi gaabyo tegayinza kugeraageranyizibwa ku maanyi that the truths found in the writings exert on the soul of a youngster. ## amazima agazuulibwa mu biwandiiko bino gye gateeka ku mwoyo gw’omuvubuka. We know that, in this Dispensation, ## Tukimanyi nti, mu Mulembe guno, Bahá'u'lláh has endowed every word in His Revelation with a fresh potency. ## Bahá’u’lláh atadde mu buli kigambo ekiri mu Kubikkulirwa Kwe amaanyi amaggya. He states: Through the movement of Our Pen of glory We have, ## Alambika nti, “Okuyita mu ntambula y’Ekkalaamu Yaffe ey’ekitiibwa, at the bidding of the omnipotent Ordainer, ## nga tulagirwa Omutukuza ow’obuyinza bwonna, breathed a new life into every human frame, ## tufulumizza obulamu obuggya mu buli nkula ya muntu, and instilled into every word a fresh potency. ## era buli kigambo kiteereddwamu amaanyi amaggya. All created things proclaim ## Buli kitonde kiraga the evidences of this worldwide regeneration. ## obukakafu obw’okuzzibwa obuggya okw’ensi yonna. Whatever themes or concepts are treated in materials ## Emiramwa oba endowooza ez’engeri yonna ezikwatiddwako mu biwandiiko used to develop the powers of expression in junior youth, ## ebikozesebwa okukulaakulanya amaanyi g’okulambika ensonga mu bavubuka abato, the meaning conveyed should reflect closely the writings of the Faith. ## amakulu agalagibwa gasaana okuvaayo nga galagira ddala ebyawandiikibwa eby’Enzikiriza. Our understanding of the concept of justice, for instance, ## Ekyokulabirako, entegeera yaffe ey’omulamwa gw’obwenkanya if illumined by Bahá'u'lláh's teachings, ## singa ebeera etangaaziddwa enjigiriza za Bahá’u’lláh, would penetrate depths of meaning ## yandisenseredde ddala mu buziba bw’amakulu not so accessible in a world that has lost touch with spiritual reality. ## agatategeerwa mangu eviiridde ddala ku nnono y’omwoyo. Discovering the gems of wisdom contained in the writings, ## Okuzuula amagezi ag’omuwendo agali mu byawandiikibwa, with the aid of educational materials imaginatively elaborated, ## nga beeyambisa ebiwandiiko ebirimu eby’okuyiga ebirambikiddwa mu ngeri esikiriza, motivates junior youth and creates joy in their hearts. ## kizzaamu amaanyi abavubuka abato n’okubaleetera essanyu eringi mu mitima gyabwe. 'Abdu'l-Bahá explains: ## 'Abdu'l-Bahá annyonnyola nti: May your souls be illumined by the light of the Words of God, ## Emmeeme zammwe zimulisibwe ekitangaala ky’Ebigambo bya Katonda, and may you become repositories of the mysteries of God, ## era mufuuke etterekero ly’ebikusike bya Katonda, for no comfort is greater and no happiness is sweeter ## kubanga tewali mbeera nnungi esinga era essanyu eddungi erisinga than spiritual comprehension of the divine teachings. ## okutegeera kw’omwoyo okw’enjigiriza entukuvu. If a man understands the real meaning of a poet's verses ## Singa omuntu ategeera amakulu ag’ennyiriri z’omutontomi such as those of Shakespeare, he is pleased and rejoiced. ## ng’ezo eza Shakespeare, abeera musanyufu era ajaganya. How much greater his joy and pleasure ## Kale olwo essanyu n’okusiima kwe when he perceives the reality of the Holy Scriptures ## nga binaasukkuluma bw’anaategeera amazima g’Ebyawandiikibwa Ebitukuvu and becomes informed of the mysteries of the Kingdom! ## era n’afuuka omumanyi w’ebikusike by’Obwakabaka! The extracts below have been taken from the book ## Ebiwandiiko ebyo wammanga biggiddwa mu kitabo ekiyitibwa Drawing on the Power of the Word. ## Okweyambisa Amaanyi ag’Ekigambo. The theme of "progress" runs through the entire text. ## Omulamwa oguyitibwa “okukulaakulana” gwogerwako mu kitabo mwonna. The material strives to assist young minds in gaining ## Ebiwandiikiddwamu bilafuubana okuyamba emmeeme ezikyali ento okufuna an understanding of the concept of progress ## okutegeera kw’omulamwa gw’okukulaakulana that is in accord with the teachings of the Faith. ## okukwatagana n’enjigiriza z’Enzikiriza. You are asked to try to identify the differences ## Osabibwa okugezaako okuzuula enjawulo eziriwo between the meaning of progress, say, as conveyed in mass media today ## wakati w’amakulu g’okukulaakulana, nga bwe galagibwa mu mikutu gy’empuliziganya egya leero and its significance as expressed in the following extracts: ## n’obukulu bwago nga bwe googeddwako mu biwandiiko bino wammanga: In the space below, ## Mu bbanga erikuweereddwa wammanga, write a few paragraphs describing what you think ## wandiika ebitundu by’emboozi ng’onnyonyola ky’olowooza junior youth should understand about the theme of progress and why. ## abavubuka abato kye bandisaanye okutegeera ku mulamwa gw’enkulaakulana era owe n’ensonga. In the writings of the Faith, ## Mu byawandiikibwa eby’Enzikiriza, "utterance" is often qualified by terms such as "crystal clear", ## “okwogera” enfunda nnyingi kunnyonnyolwa mu bigambo nga “ekintu etegeerekeka obulungi”, "eloquent", "penetrating", "impressive", ## “okusobola okukozesa obulungi ebigambo mu kwogera”, “okwogera ebikusike mu bugazi bwabyo”, “okusamaaliriza”, "moderate", "wise", and laden with "excellent meanings". ## “kisaamusaamu”, “bya mazima”, era ebijjudde “amakulu amasukkulumu”. Words possessing these qualities are expected to have ## Ebigambo ebirina ebirungo bino bisuubirwa okubeera such extraordinary effects as "consuming the veil of self and passion" ## n’amaanyi agatali ga bulijjo nga “okusanyaawo olutimbe lw’okwerowoozaako n’okwegomba okungi” and "quenching the fire of enmity and hatred". ## era n’okuzikiririza omuliro gw’okuwalaŋŋana n’obukyayi.” Further, words exert influence ## Nate era, ebigambo biwa amaanyi in accordance with the spiritual qualities of the one who utters them. ## nga bisinziira ku mbeera z’omwoyo gw’oyo abeera abyogera. Say: Human utterance is an essence ## Yatula: Ekigambo ekyogerwa omuntu ebeera mbeera ey’omu nda which aspireth to exert its influence and needeth moderation. ## eruubirira okulaga amaanyi gaakyo era yeetaaga okufugwa. As to its influence, ## Ekikwata ku maanyi gaakyo, this is conditional upon refinement ## kino kyesigama ku kulongoosa which in turn is dependent upon hearts which are detached and pure. ## mu njogera nakwo ate okwesigama ku mmeeme ezeerekerezza byonna era ennongoofu. Moreover words and utterances should be ## Nate era ebigambo n’okwogera bisaana bibeere both impressive and penetrating. ## bya muzinzi era nga biggyayo amakulu agali abuziizi. However, no word will be infused with these two qualities ## Naye nno, teri kigambo kiriyingizibwamu mbeera zino ebbiri unless it be uttered wholly for the sake of God ## okuggyako nga byogerwa bulambalamba ku lwa Katonda and with due regard unto the exigencies of the occasion and the people. ## era nga bituukana n’ebyetaago by’omukolo n’abantu ababeera babiwuliriza. I ask God to adorn your heads with the pearls of His favor, ## Nsaba Katonda anaanike ku mitwe gyammwe amaluulu ag’okusiima Kwe, to ignite in your hearts the fire of the love of God, ## akoleereze mu mitima gyammwe omuliro ogw’okwagala kwa Katonda, to free vour tongues in utterance of eloquent words ## asumulule ennimi zammwe mu kwogera ebigambo ebitegeerekeka and excellent meanings and mysteries in the gathering of the pious, ## era ebirina amakulu amalungi ennyo wamu n’ebyekusifu mu lukuŋŋaana lw’abatukuvu Be, to make ye roses of the paradise of El-Abhá, ## abafuule mmwe ebimuli bya looza eby’olusuku lwa El-Abhá, angels of heaven, united in opinions, ## bamalayika ab’omu ggulu, abali obumu mu ndowooza, harmonious in thoughts and to manifest in your faces ## abakwatagana mu birowoozo era ayolese mu bwanga bwammwe signs of holiness of the Kingdom among the people. ## obubonero obw’obutuukirivu obw’Obwakabaka wakati mu bantu. If Thou wishest thy speech and utterance ## Singa mwagala okwogera kwamme ne bye mwogera to take effect in the hardened hearts, ## okukkalira mu mitima emikakanyavu, be thou severed from all attachment to this world ## mwekutule ku bintu byonna eby’ensi eno and turn unto the Kingdom of God. ## era mukyukire eri Obwakabaka bwa Katonda. Identify from the above passages some of the spiritual qualities ## Laga okuva mu byawandiikibwa ebyo waggulu obumu ku bubonero obw’omwoyo that endow human speech with power. ## obuwa okwogera kw’omuntu amaanyi. How do you think participation in the spiritual empowerment program ## Olowooza okwetaba mu nteekateeka y’okunnyikiza amaanyi mu by’omwoyo can contribute to the development of these qualities in junior youth? ## esobola etya okukozesebwa mu kukulaakulanya embeera zino mu bavubuka abato? In the writings we are told that the power of speech ## Mu byawandiikibwa tutegeezebwa nti amaanyi g’ekigambo should be directed towards the realization of lofty goals: ## gasaana kulambikibwa ku lw’okutuuka ku biruubirirwa eby’ekitiibwa: Now is the moment in which to cleanse thyself ## Kino kye kiseera eky’okwetukuza with the waters of detachment ## n’amazzi ag’okwerekereza agakulukuse that have flowed out from the Supreme Pen, ## okuva mu Kafumu Akasukkulumu, and to ponder, wholly for the sake of God, ## era n’okulowooza ennyo, byonna nga bikolebwa ku lwa Katonda, and then to strive, as much as lieth in thee, ## ## ate era n’okulafuubana, mwenna nga bwe musobola, those things which, time and again, ebintu ebyo, buli kadde, have been sent down or manifested, ## ebiweerezeddwa ku nsi oba ebyoleseddwa, to quench, through the power of wisdom and the force of thy utterance, ## okuzikiza, nga muyita mu maanyi ag’amagezi era n’amaanyi ag’ekigambo kyammwe, the fire of enmity and hatred which smoldereth in the hearts of the peoples of the world. ## omuliro gw’okuwalaŋŋana n’obukyayi ogubumbujjira mu mitima gy’abantu ab’ensi yonna. This servant appealeth to every diligent and enterprising soul ## Omuddu ono yegayirira buli muntu yenna omunyiikivu era omutetenkanya to exert his utmost endeavor ## okwewaliriza ennyo and arise to rehabilitate the conditions in all regions ## agolokoke okuzza obuggya embeera ez’ebitundu by’ensi byonna and to quicken the dead with the living waters of wisdom and utterance, ## era n’okuzuukiza abafu n’amazzi ag’obulamu ag’amagezi n’ageekigambo, by virtue of the love he cherisheth for God, ## ku lw’okwagala kw’alina eri Katonda, the One, the Peerless, the Almighty, the Beneficent. ## Oyo Omu, Atenkanika, Ayinza-byonna, Alumirirwa. Every word is endowed with a spirit, ## Buli kigambo kirina amaanyi g’omwoyo, therefore the speaker or expounder should carefully deliver his words ## noolwekyo omwogezi oba oyo annyonnyola asaana ayogere n’obwegendereza at the appropriate time and place, ## mu kiseera n’ekifo ebisaanidde, for the impression which each word maketh ## kubanga ekifaananyi ekiweebwa buli kigambo is clearly evident and perceptible. ## kyeraga bulungi era kitegeerekeka. The Great Being saith: One word may be likened unto fire, ## Oyo Omulamu Omukulu agamba nti: Ekigambo ekimu kiyinza okugeraageranyizibwa ku muliro, another unto light, ## ekirala ne kigeraageranyizibwa ku kitangaala, and the influence which both exert is manifest in the world. ## era amaanyi gaabyo byombi goolesebwa mu nsi yonna. Therefore an enlightened man of wisdom should primarily speak ## Noolwekyo omuntu aweereddwa ekitangaala eky’amagezi asaana bulijjo okukozesa with words as mild as milk, ## ebigambo ebirungi ng’amata, that the children of men may be nurtured and edified thereby ## bwebatyo abaana b’abantu basobole okukuzibwa n’okukulaakulanyizibwa and may attain the ultimate goal of human existence ## era basobole okutuuka ku kiruubirirwa ky’obulamu ekyenkomeredde, which is the station of true understanding and nobility. ## nga guno gwe mutendera ogw’okutegeera okutuufu n’ekitiibwa. And likewise He saith: One word is like unto springtime ## Era mu ngeri y’emu Ye agamba nti: Ekigambo ekimu kiringa ekiseera kya ttoggo causing the tender saplings of the rose-garden of knowledge ## ekireetera endokwa ento ez’omu nnimiro y’ebumuli bya looza ey’amagezi to become verdant and flourishing, ## okutinta n’okutojjera, while another word is even as a deadly poison. ## so nga ekigambo ekirala kiringa obusagwa obusaanyaawo obulamu. It behooveth a prudent man of wisdom ## Kigwanidde omuntu omwegendereza ow’amagezi to speak with utmost leniency and forbearance ## okwogera n’ekisa wamu n’obugumiikiriza ebisingira ddala so that the sweetness of his words may induce everyone ## bwekutyo okuwoomerera kw’ebigambo bye kusobole okusikiriza buli omu to attain that which befitteth man's station. ## okutuuka ku ekyo ekisaanira okubeera ekifo ky’omuntu. Decide whether the following statements are true or false. ## Salawo oba ebyogeddwa wammanga bituufu (K) oba si bituufu (S). The power of expression should be directed towards ## Amaanyi ag’okukozesa ebigambo gasaana kukozesebwa: winning an argument. ## Okuwangula mu nsonga yonna eyogerwako. expounding the truth by putting forth clear arguments. ## Okunnyonyola amazima ng’olaga ensonga ennambulukufu. extinguishing the fire of enmity and hatred in the hearts of people. ## Okuzikiza omuliro gw’empalana n’obukyayi mu mitima gy’abantu. manipulating others. ## Okuwuddiisa abalala. hiding the truth. ## Okukweka amazima. explaining the mysteries of the universe. ## Okunnyonyola ebyekusifu eby’ensi n’obwengula bwayo. illustrating complex matters. ## Okukozesa ebyokulabirako okunnyonnyola ensonga enkalubo. clarifying misunderstandings ## Okulambika obulungi obutategeeragana we bubeera buva and building unity of vision. ## era n’okuzimba obumu obw’ekiruubirirwa. demonstrating the superiority of one's opinions. ## Okulaga obusukkulumu bw’endowooza y’omuntu. investigating reality. ## Okunoonyereza amazima. improving the conditions of the people. ## Okulongoosa embeera z’abantu. defending the rights of the oppressed. ## Okulwanirira eddembe ly’abanyigirizibwa. Say a few words about how developing ## Wandiikayo ebigambo ebitonotono ku ngeri okukulaakulanyaamu powers of expression that assists junior youth ## amaanyi g’okwogera gye kuyambamu abavubuka abato on the path of personal transformation ## mu kkubo ly’enkyukakyuka y’obuntu as well as in efforts to contribute to the transformation of society. ## wamu ne mu kaweefube ow’okwenyigira mu nkyukakyuka y’embeera z’abantu. In helping junior youth to develop the powers of expression, ## Mu kuyamba abavubuka abato okukulaakulanya amaanyi g’okwogera, we should never forget that it is the Word of God ## tetusaana n’akamu okwerabira nti Ekigambo kya Katonda that infuses human speech with power ## kye kiwa amaanyi ebigambo omuntu by’ayogera and that endows the human heart and mind with true understanding. ## era ekyo kye kiwa omutima n’emmeeme y’omuntu okutegeera okutuufu. Though you are well familiar with this theme, ## Newaakubadde omulamwa guno mugumanyi bulungi, you are asked to pause here nevertheless ## naye era musabibwa okusikattiramu wano and reflect on the passages below. ## era mufumiitirize ku bitundu ebiggiddwa mu byawandiikibwa bino wammanga. The Daystar of utterance, ## Enjuba ey’okwatula ekigambo, shining resplendent from the dayspring of divine Revelation, ## eyakaayakana mu kitiibwa okuva ku nsibuko y’Okubikkulirwa okutukuvu, hath so illumined the Scrolls and Tablets ## emulisizza nnyo Emizingo n’Ebiwandiiko Ebitukuvu that the kingdom of utterance ## bwetyo ne kireetera n’obwakabaka bw’ekigambo and the exalted dominion of understanding ## awamu n’obwakabaka obw’okutegeera vibrate with jov and ecstasy ## obugulunizibwa okukankana n’essanyu eringi wamu n’okusagambiza and shine forth with the splendor of His light. ## era n’okwakaayakana n’ekitiibwa eky’ekitangaala Kye. Say: We have caused the rivers of Divine utterance ## Yatula: Tuleetedde emigga gy’ekigambo Ekitukuvu to proceed out of Our throne, ## okukulukuta okuva ku nnamulondo Yaffe, that the tender herbs of wisdom and understanding ## bwegutyo omuddo omuto ogw’amagezi n’okutegeera may spring forth from the soil of your hearts. ## gusobole okumeruka okuva mu ttaka ly’emitima gyammwe. Through the breaths of Thine utterance ## Mu mpewo ez’ekigambo Kyo the heaven of understanding hath been adorned, ## eggulu ly’okutegeera liwundiddwa, and bv the effusions of Thy pen ## era mu kukulukuta kw’akafumu Ko every moldering bone hath been quickened. ## buli ggumba erivunze liwonyezeddwa. It is clear and evident, therefore, ## Noolwekyo, kitegeerekeka era kyeraga lwatu that the first bestowal of God is the Word, ## nti ekirabo kya Katonda ekisooka kye Kigambo, and its discoverer and recipient is the power of understanding. ## era akizuula n’okukifuna ge maanyi ag’okutegeera. This Word is the foremost instructor in the school of existence ## Ekigambo kino ye mutendesi ow’oku mwanjo mu ssomero ly’obulamu and the revealer of Him Who is the Almighty. ## era ekyolesa Oyo Ayinza-byonna. All that is seen is visible ## Ekyo kyonna ekirabibwa kirabikira only through the light of its wisdom. ## mu kitangaala eky’amagezi gaakyo kyokka. All that is manifest is but a token of its knowledge. ## Ekyo kyonna ekyolesebwa kabeera kabonero bubonero ak’amagezi gaakyo. All names are but its name, ## Amannya gonna nno mwattu gabeera mannya gaakyo, and the beginning and end of all matters must needs depend upon it. ## era olubereberye n’enkomerero ey’ensonga zonna biteekwa okwesigama ku kyo. You may wish to memorize the above quotations, ## Muyinza okwagala okukwata obusuku ebyawandiikibwa ebyo waggulu, if you do not already know them by heart. ## bwe muba nga temunnaba kubikwata mu mmeeme zammwe. We live at a time when humanity is facing moral bankruptcy. ## Tuli mu kiseera abantu bonna mwe boolekedde okuggweramu ddala empisa ennungi. Standards that have guided human beings for hundreds of years ## Omutindo gw’empisa ogubadde guluŋŋamya abantu okumala emyaka are steadily losing their influence, ## n’ebisiibo gugenda guseebengerera, and the values of a rampant materialism ## era ebitwalibwa ng’eby’omuwendo ebiri mu kulowooleza mu kwegiriisiza mu bintu eby’omubiri and of an ideology built on extreme relativism and unbridled individualism ## era n’endowooza ezimbiddwa ku kugereesa okusukkiridde era n’okwefaako okwa ssekinnoomu okutakoonwako are gradually taking their place. ## mpolampola bigenda bigenda bikakata. Let us think about this phenomenon further ## Ka tweyongere okulowooza ku mbeera eno enzibu before considering its effects on the young. ## nga tetunnalowooza nnyo ku ngeri gye biyinza okukyusaamu abavubuka. It is possible to discern in the course of history ## Kisoboka okulaba obulungi mu byafaayo over the past few centuries humanity's gradual liberation ## nga bwe bizze biddiriŋŋana okumala ebyasa ebitonotono ebiyise engeri abantu gye bazze nga beenunula mpolampola from so many chains that have long oppressed it ## okuva mu njegere ennyingi ennyo ezibadde zibanyigiriza —from dogmatism, from tyranny, from superstition, to mention a few. ## – okuva mu ndowooza ezitawakanyizibwa, okuva mu ffugabbi, okuva mu kuwanuuza, n’embeera endala nnyingi. Much of what has been accomplished is praiseworthy indeed. ## Ekisinga obunene ekituukiddwako kya ttendo ddala. Deeply ingrained prejudices have been overcome, ## Obusosoze obwali busensedde ennyo mu bulamu bw’abantu bulinnyiddwa ku nfeete, laws to administer justice created, ## amateeka agaddukanya obwenkanya gabagiddwa, and the rights of individuals and groups acknowledged. ## era n’eddembe lya buli muntu n’abantu abali awamu likkiriziddwa. Unfortunately, this valuable historical movement is now plagued, ## Ekyennaku, kaweefube ono ow’omuwendo mu byafaayo kaakano alumbiddwa nnawookeera, and increasingly so, by extremes. ## ate era nga yeeyongera ddala, ow’obwa nnalukalala. Moving into center stage are extreme relativism and unbridled individualism, and the existence of absolutes is being pushed aside. ## Ebigenda bivaayo ennyo okweraga ng’ebisinga obukulu kwe kugereesa okusukkiridde n’okwefaako okwa ssekinnoomu okutakoonwako. To be free to pursue one's personal preferences ## Okubeera n’eddembe omuntu okunoonya ye by’asinga okwagala is regarded as the highest ideal, ## kitwalibwa ng’ekiruubirirwa ekisingira ddala obukulu, and the distinction between right and wrong is becoming blurred as a result. ## era n’ekivaamu, enjawulo wakati w’ekituufu n’ekikyamu egenda ezimeera. Patterns of behavior based on widely differing sets of values are, ## Ennambika y’empisa eri ku musingi ogw’ebyo ebitwalibwa nti bya muwendo ebyawukana ennyo, in more and more places, considered equivalent, ## mu bitundu ebigenda byeyongera obungi, ebirowoozebwa okubeera nga byenkanankana, and bonds that have traditionally held the members of a community together ## era n’enjegere ezibadde bulijjo zinywereza abantu ab’omu kitundu awamu zonna have all but lost their strength. ## mwattu ziweddemu amaanyi. In this climate, youth are left without moral guidance ## Mu mbeera eno, abavubuka balekebwa ttayo nga tebafuna kuluŋŋamizibwa mu by’empisa and have difficulty separating truth from falsehood. ## era bakaluubirirwa okwawula amazima ku bulimba. Nothing but the Word of God can awaken the spiritual susceptibilities ## Tewali kirala wabula Ekigambo kya Katonda ekiyinza okuzuukiza embeera z’omwoyo that enable the human being to make the distinction. ## ezisobozesa omuntu okutegeera enjawulo eno. 'Abdu'l-Bahá tells us that the Word of God ## 'Abdu'l-Bahá atutegeeza nti Ekigambo kya Katonda illumines the realm of thought and morals: ## kimulisa obwakabaka bw’okulowooza n’empisa: in the spiritual realm of intelligence and idealism ## mu bwakabaka bw’amagezi n’endowooza ez’omwoyo there must be a center of illumination, ## muteekwa okubeeramu entabiro y’okumulisibwa, and that center is the everlasting, ever-shining Sun, the Word of God. ## era entabiro eyo y’Enjuba ey’olubeerera, eyakaayakana olubeerera, kye Kigambo kya Katonda. Its lights are the lights of reality ## Emimuli gyayo gye mimuli egy’amazima which have shone upon humanity, ## egibadde gyakaayakana ku bantu bonna, illumining the realm of thought and morals, ## nga gimulisa obwakabaka bw’okulowooza n’empisa, conferring the bounties of the divine world upon man. ## nga gitikkira omuntu ebirabo eby’ensi yonna entukuvu. To be able to make moral choices, ## Okusobola okusalawo obulungi ku nsonga ezikwata ku mpisa, one needs more than a set of rules; ## omuntu yeetaaga bingi okusinga amateeka gokka; an entire moral structure has to be built ## ennambika yonna awamu ey’empisa erina okuzimbibwa in the mind and heart of a young person ## mu mmeeme n’omutima gw’omuvubuka endowed with a strong social purpose ## ng’erimu ekigendererwa eky’amaanyi ekikwata ku mbeera z’abantu — a structure that connects spiritual concepts, ## – ennambika egatta emiramwa egy’omwoyo, patterns of behavior, and the knowledge of consequences ## enteekateeka z’enneeyisa, era n’okumanya ebyo ebivaamu and that is held firm by the forces of volition and courage. ## era ng’enywezebwa amaanyi g’okwewaayo n’obuvumu. Such a moral structure seems to be closely related ## Ennambika ey’empisa ng’eyo erabika okubeera ng’ekwataganira ddala to the structure of language ## n’ennambika y’olulimi that operates in the mind of the individual. ## olwogerwa olutetenkanyiza ebigambo mu bwongo bw’omuntu. This language, as stated in the previous few sections, ## Olulimi luno, nga bwe kirambikiddwa mu bitundu ebitonotono ebiwedde, should be rich enough to enable young people ## lusaana okubeera olugagga ekimala okusobozesa abavubuka to recognize the social, cultural, and ideological forces ## okutegeera amaanyi ag’embeera z’abantu, ag’obuwangwa n’agendowooza shaping people's values in a disintegrating world ## agalambika ebyo abantu bye batwaala okubeera eby’omwendo ku bulamu bwabwe mu nsi egenda edobonkana and to understand the nature of the spiritual powers needed to transform them. ## era n’okutegeera ennono ey’amaanyi g’omwoyo ageetaagisa okubikyusa. The intimate connection between the structure of language ## Enkwatagana ey’amaanyi ennyo eriwo wakati w’ennambika y’olulimi in which a person expresses thought ## olwogerwa omuntu lw’akozesa okwatula ebirowoozo bye and the moral structure that governs his or her thoughts and behavior ## n’ennambika ey’empisa efuga ebirowoozo bye n’enneeyisa has important implications for the way ## mulimu ebikulu ebivaamu mu ngeri both language and morality should be taught. ## olulimi n’empisa byombi gye bisaanye okusomesebwamu. The content of materials used to teach language ## Ebibeera mu bitabo ebikozesebwa okusomesa olulimi will necessarily vary according to the values of those who prepare them. ## bijja kwetaagisa okukyukakyuka okusinziira ku abo abateekateeka bye batwala ng’ebyomuwendo mu bulamu. It can convey a clear moral message, ## Biyinza okulaga obubaka obutegeerekeka nga bwa mpisa, be morally ambivalent, or even cause spiritual harm. ## okubeera obwa nampawengwa ku by’empisa, oba mpozzi n’okubeera obw’obulabe eri omwoyo. The content of moral education, too, ## Eby’okuyiga ebiri mu by’enjigiriza ekwata ku mpisa nabyo can vary according to the conception of morality being propagated. ## biyinza okukyukakyuka okusinziira ku mulamwa ogukwata ku mpisa ogugenda gusomesebwa mu ngeri gye gutegeerwamu. One can identify, for example, ## Ekyokulabirako, omuntu ayinza okuzuula volumes of educational material ## ebitabo nkumu eby’enjigiriza in which moral concepts are presented as a series of virtues, ## omuli emiramwa egikwata ku mpisa egyanjulwa mu bitundutundu ebigenda biddiriŋŋana ku mpisa ennungi, obligations, rules, and facts aimed at improving behavior ## obuvunaanyizibwa, amateeka, era n’ebyo ebimanyiddwa ng’ebikulu ebiruubirira okulongoosa empisa without due attention to the elements of language and thought ## nga tebifuddeeyo ku bitundu ebikola olulimi n’okulowooza that enhance spiritual perception ## ebyongera amaanyi ag’okutegeera okw’omwoyo and foster commitment to social transformation. ## era n’okutumbula okwewaayo eri mbeera z’obulamu bw’abantu. One can also find programs of moral education ## Omuntu era ayinza okuzuula entegeka z’ebyenjigiriza ezikwata ku mpisa that simply ask students to discuss ## abayizi mwe basabibwa obusabibwa okukubaganya their likes and preferences so that, in clarifying these, ## birowoozo ku ebyo bye baagala ne bye bettanira okusinga ebirala, nga bwe batyo bino bwe babiraga mu lwatu, they will come to understand themselves as individuals ## bajja kwetegeera nga abantu kinnoomu and gain mastery over their own selves. ## era abasobola okwefuga bo bennyini. Reducing moral education to either of the two approaches is unwarranted. ## Okubibira enjigiriza ekwata ku mpisa egendera ku emu ku nkola ezo ebbiri si kya bwenkanya. A program dedicated to the spiritual empowerment of junior youth ## Entegeka eyeekulungulira ku kunnyikiza amaanyi g’omwoyo mu bavubuka abato, cannot, of course, shy away from a high moral standard, ## weewaawo, teyinza kwebalama n’eva ku mutindo ogwa waggulu ogw’empisa, nor can it ignore that which such a standard demands unambiguously from the individual. ## wadde okusobola okugaya ekyo omutindo ng’ogwo kye gusaba awatali kubuusabuusa kwonna okuva eri buli muntu kinnoomu. At the same time, such a program needs to allow, as we noted earlier, ## Mu kiseera kye kimu, entegeka ng’eyo yeetaaga okukkiriza, nga bwe twakirabye mu kusooka, for ample discussion and for the gradual clarification of ideas. ## okukubaganya okungi okw’ebirowoozo era n’okutangaazibwa empolampola okw’ebirowoozo. It needs, however, to go much further. ## Naye nno, kyetaagisa okwongerako ku bino. Particularly, it must pay attention to the role of language ## Naddala, eteekwa okufaayo eri omugaso gw’olulimi in the creation of moral structure, ## mu kutondawo ennambika y’empisa, and we will think about this role in the next two sections. ## era tujja kulowooza ku mugaso guno mu bitundu ebibiri ebiddirira. Materials employed in an educational program ## Ebitabo ebikozesebwa mu nteekateeka ey’ebyenjigiriza concerned with spiritual empowerment ## ebikwata ku kunnyikiza amaanyi g’omwoyo must be written in a language that is open and explorative ## biteekwa okuwandiikibwa mu lulimi olutegerekeka era olunoonyereza yet guards against the kind of relativism ## ate nga lwewala endowooza egamba nti ebikolwa byonna bikkirizibwa okusinziira ku mbeera eriwo, with which moral education has been so afflicted in recent decades. ## endowooza ekosezza ennyo enjigiriza ekwata ku mpisa z’obuntubulamu mu myaka egiwerako egiyise. Walking the Straight Path is another Bahá'í-inspired text ## Okutambulira mu Kkubo Eggolokofu nakyo kitabo ekirala ekiwandiikiddwa mu kuluŋŋamizibwa kw’Ababahá’í that forms part of the junior youth program. ## nga kimu ku ebyo ebikozesebwa mu nteekateeka y’abavubuka abato. It is comprised of twenty stories, each related to a moral theme. ## Kirimu engero amakumi abiri, nga buli lumu lukwata ku mulamwa ogw’empisa. In most cultures, ## Mu buwangwa obusinga, stories are used as a means of transmitting wisdom ## engero zikozesebwa ng’amakubo ag’okuyisaamu amagezi from one generation to the next. ## okuva ku mulembe ogumu okudda ku guddako. In this text, ## Mu kitabo kino, some well-known stories have been rewritten ## engero ezimu ezimanyiddwa obulungi ziwandiikiddwa nate ng’ekigendererwa so as to remove the ambiguous messages they have traditionally conveyed. ## kwe kuggyamu obubaka obutankanwatankanwa obubadde buweebwa okumala ebbanga eddene. Each lesson also incorporates exercises ## Buli ssomo era muteekeddwamu ebyokukola to enhance linguistic skills and abilities ## okukulaakulanya obukugu n’obusobozi so crucial to the sound development of moral structure. ## mu nkozesa y’olulimi eky’enkizo ennyo mu kukulaakulanya obulungi okw’ennambika y’empisa. The lesson below begins with a fable with which you may be familiar. ## Essomo eriweereddwa wammanga litandika n’olufumo oboolyawo lwe mumanyi obulungi It has been rewritten with the purpose of fostering a mode of thought and behavior ## oluwandiikiddwa n’ekigendererwa eky’okukuza engeri ey’okulowoozaamu n’eneeyisa that is in keeping with a clear moral message. ## ekwatagana n’obubaka obw’empisa obutegeerekeka. Read the lesson and discuss ## Musome essomo eryo era mukubaganye ebirowoozo how the message conveyed by the story ## ku ngeri obubaka obuweereddwa mu lugero avoids the perpetuation of false cultural norms. ## gye bwewalamu okubbula obulombolombo obw’obulimba obuli mu by’obuwanguwa. Discuss the following questions in your group: ## Mukubaganye ebirowoozo mu bibinja byammwe ku bibuuzo bino wammanga: If one is not careful, this story can be told ## Singa omuntu tabeera mwegendereza, olugero luyinza okugerwa —indeed, has been told— ## -- weewaawo, lugereddwa -- in a way that implies admiration for the apparent cleverness of the fox. ## mu ngeri eraga okwegomba obukujjukujju bw’ekibe obulabika. How does the above version of the story avoid giving such an impression? ## Olugero nga bwe lugereddwa waggulu lwewala lutya okuwa ekifaananyi ng’ekyo? What is the moral message of the story? ## Bubaka ki obukwata ku mpisa obuli mu lugero? What are some of the concepts associated with the message? ## Egimu ku miramwa egikwatagana n’obubaka gye giriwa? How effective a tool is a fable such as this one ## Olugero nga luno lulina maanyi ki nga lukozesebwa in helping junior youth to understand moral concepts? ## mu kuyamba abavubuka abato okutegeera emiramwa egikwata ku mpisa? What abilities do the exercises develop in junior youth? ## Ebyokukola bikulaakulanya busobozi ki mu bavubuka abato? How does the discussion exercise contribute ## Okukubaganya ebirowoozo kuyamba kutya to the development of the power of thought and reflection? ## mu kukulaakulanya amaanyi g’okulowooza n’okufumiitiriza? How does it enhance the powers of expression? ## Kulinnyisa kutya amaanyi ag’okwogera? How does the memorization of the quotation ## Okukwata obukusu ekyawandiikibwa at the end of the lesson help strengthen these powers? ## ku nkomerero y’essomo kuyamba kutya mu kunyweza amaanyi gano? If junior youth are to be assisted in recognizing the moral issues ## Singa abavubuka abato banaabeera baakuyambibwa mu kutegeera emiramwa egy’empisa underlying the choices they make, ## egibayamba okusalawo okukola kino oba kiri, it is important to present them with situations ## kibeera kikulu okubalaga embeera that are close to their reality. ## eziwerako ezeekuusiza ddala ku ebyo bbo bye balabira ddala. This does not mean, however, that, in the name of being realistic, ## Naye nno, olw’okwagala okulabika ng’abagezi, kino tekitegeeza nti attention is drawn to the manifestations ## omulaka guteekebwa ku kwolesa of the lower nature of the human being. ## empisa z’omuntu ezifugibwa omubiri. The situations examined, while accessible to junior youth, ## Embeera ezekkaanyiziddwa, wadde nga zimanyiddwa abavubuka abato, need not be the most common in a decaying society ## tezeetaaga kubeera ezo ezisinga okubeera ez’olukale mu mbeera z’abantu ezigenda zivunda, but should represent, instead, ## naye zisaana okulaga those standards of thought and conduct ## emitindo egy’okulowooza n’enneeyisa that would inspire them to strive for excellence. ## ebiyinza okubasikiriza okulafuubanira ekyo ekisingira ddala bulungi. To this end, ## Ku lw’ekigendererwa kino, materials used in a program for their spiritual empowerment ## ebiwandiiko ebikozesabwa mu nteekateeka ey’okunnyikiza amaanyi gaabwe ag’omwoyo must avoid paternalistic attitudes and childish chatter, on the one hand, ## biteekwa okwewala enkola ey’okulagira obulagizi n’okujubiriza okw’ekito, ku ludda olumu, and the language of sermons on good behavior, on the other. ## era n’olulimi lw’obuulirira ku mpisa ennungi, ku ludda olulala. Consider the following lesson from another Bahá'í-inspired text ## Lowoolereza ku ssomo lino wammanga eriggiddwa mu kitabo nga nalyo lyawandiikibwa mu kuluŋŋamizibwa okw’Ababahá’í. called Learning About Excellence. ## ekiyitibwa Okuyiga ku Busukkulumu, In the lesson, Mrs. Chen is describing the concept of purity to her grandchildren ## Mu ssomo lino, Muky. Chen ali mu kunnyonnyola bazzukulu be omulamwa ogukwata ku bulongoofu and assisting them, with the aid of a few exercises, ## era n’okubayamba, ng’ayambibwako ebyokukola ebitonotono, in gaining a fuller grasp of the significance of purity. ## okutegeerera ddala obulungi obukulu bw’obulongoofu. How does the lesson help dissipate ## Essomo lino liyamba litya mu kuggyawo common misunderstandings about the concept of purity? ## okutankana okwa bulijjo okukwata ku mulamwa ogw’obulongoofu? What are some of the characteristics of the language that is used by Mrs. Chen? ## Obumu ku bubonero bw’olulimi Muky. Chen bw’akozesezza bwe buluwa? How does this lesson help junior youth to strive for spiritual excellence? ## Essomo lino liyamba litya abavubuka abato okulafuubanira obusukkulumu bw’omwoyo? In the last two sections we have considered, if only briefly, ## Mu bitundu ebibiri ebiwedde bye tulowoozezza, wadde nga tuyise mu bumpimpi, the role of language in the creation of moral structure. ## ku mugaso gw’olulimi mu kutondawo ennambika y’empisa. Our examination of two lessons, ## Okwekenneenya kwaffe okw’amasomo abiri, one from Walking the Straight Path and the other from Learning About Excellence, ## erimu nga liva mu kitabo ekiyitibwa Okutambulira mu Kkubo Eggolokofu n’eddala nga liva mu kitabo ekiyitibwa Okuyiga ku Busukkulumu, has helped us to see how the discussion of certain themes and concepts, ## kutuyambye okufuna engeri y’okukubaganyaamu ebirowoozo ku miramwa n’ebirowoozo, in combination with exercises designed ## nga kuno kw’ogasse n’ebyokukola to enhance language skills and abilities, ## ebitegekeddwa ku lw’okutumbula obukugu n’obusobozi mu lulimu, can strengthen patterns of thought conducive to sound moral choices. ## bisobola okunyweza ennambika y’okulowooza eziyamba okussaawo empisa ennungi. However important it is to increase language proficiency in this way, ## Newaakubadde kikulu okwongera obukugu mu kukozesa olulimi mu ngeri eno, we should remember that an individual's moral structure ## tusaana okukijjukira nti ennambika y’empisa z’omuntu depends on many interacting factors. ## yeesigamizibwa ku nsonga nnyingi ezikwatagana. Specifically, it is difficult to separate ## Mu ngeri ey’enjawulo, kibeera kizibu okwawula the patterns of thinking under discussion here from scientific thinking. ## ennambika y’okulowooza eri mu kukubaganizibwako ebirowoozo wano okuva ku ndowooza eya ssaayansi. Young people need to be prepared ## Abavubuka beetaaga okuteekebwateekebwa to approach the investigation of reality in a scientific manner. ## okwaŋŋaanga okunoonyereza ku mazima nga bagoberera emitendera gya ssaayansi. A number of the texts they will study, then, ## Kale nno, ebitabo ebiwerako bye bajja okusoma will enter into the areas of mathematics and science ## bijja kuyingira nnyo mu masomo ag’okubala ne ssaayansi — not in an effort to teach them as subjects ## -- si mu kaweefube ow’okubisomesa nga eby’okuyigako but to strengthen the kind of rationality they engender. ## wabula okunyweza embeera ez’okulowooza mu ngeri ey’amagezi kwe bireetawo. In courses that branch off from this book, ## Mu zi kkoosi ezekutula okuva ku kitabo kino, intended for those who wish to dedicate themselves ## nga zitegekeddwa abo abaagala okwewaayo to working with junior youth over an extended period of several years, ## mu kukola n’abavubuka abato mu bbanga eryeyongerayo ery’emyaaka egiwerako, these texts will be discussed at some length. ## ebitabo bino bijja kumala akaseera nga bikubaganyizibwako ebirowoozo. For now, it is sufficient for you to simply be aware ## Naye kaakano, kibamala okumanyaako obumanya of this element of the educational process ## ku kitundu kino eky’enteekateeka ey’ebyenjigiriza in which the junior youth will engage. ## abavubuka abato gye bajja okwenyigiramu. Developing spiritual perception, ## Okukulaakulanya okutegeera okw’omwoyo, enhancing the powers of expression, ## okulinyisa amaanyi g’okwogera, and building a sound moral structure ## era n’okuzimba ennambika ey’empisa ennungi are all vital to a process of spiritual empowerment. ## byonna bya mugaso nnyo mu nteekateeka y’okunnyikiza amaanyi g’omwoyo. Unfortunately, to possess power is often associated with values ## Ekyennaku, okubeera n’amaanyi enfunda nnyingi kikwataganyizibwa n’ebyomugaso that contradict the spiritual nature of the human being. ## mu bulamu ebikontana n’ennono y’omwoyo ey’omuntu. Images that usually come to mind ## Ebifaananyi ebitera okujja mu bwongo when the concept is introduced are those of control, ## ng’ekirowoozo kino kyanjulwa by’ebyo ebikwata kukugira, manipulation, domination, rule, ## okukyangakyanga, okukajjala, okufuga, supremacy, and subjugation. ## obusukkulumu, okulinya ku nfeete. Your aim, however, is to assist junior youth ## Naye nno, ekiruubirirwa kyammwe kwe kuyamba abavubuka abato in drawing on a power of a different kind. ## okweyambisa amaanyi ag’engeri endala. Moral power springs from love, justice, ## YYY knowledge, understanding, keen perception, service and, above all, humility. Indeed, humility is a necessary condition ## Weewaawo, obwetoowaze y’embeera eyeetagisa of the process of empowerment we are considering here, ## mu nteekateeka ey’okunyikiza gye tulowoozaako wano, for it is only through assistance from on High ## kubanga kubeera kubeerwa kwokka okuva eri Oyo Ali Waggulu ennyo that a gnat can become an eagle, ## essami okusobola okufuuka empungu, a drop of water be transformed into rivers and seas, ## ettondo ly’amazzi okukyusibwamu emigga n’ennyanja z’omunnyo and an atom into lights and suns. ## era ne kakolabulamu okufuuka emunyeenye n’enjuba. Reflecting on excerpts from prayers revealed by Bahá'u'lláh and 'Abdu'l-Bahá, ## Okufumiitiriza ku bitundu ebiggiddwa mu ssaala ezibikuddwa Bahá'u'lláh ne 'Abdu'l-Bahá, in which we supplicate God ## mwe tuyita okulaajanira Katonda to grant us certain qualities and attributes, ## atuwe ebirabo ebimu n’obusobozi, gives us insight into the nature of spiritual and moral empowerment: ## ebituwa okutegeera obulungi ennono ey’omwoyo wamu n’okunnyikizibwa mu mpisa ennungi: I pray Thee, O Thou Who art the Lord of all names ## Nkusaba Ggwe, Mukama w’amannya gonna and the Ruler of both earth and heaven, ## era Omufuzi w’ensi n’eggulu, to grant that all who are dear to Thee ## okkirize nti bonna abasiimibwa eri Ggwe may each become a cup of Thy mercy in Thy days, ## buli omu asobole okufuuka ekikompe ky’okusaasira Kwo mu nnaku Zo, that they may quicken the hearts of Thy servants. ## nti basobole okuzuukusa emitima gy’abaddu Bo. Empower them also, O my God, ## Obawe amaanyi nate, Ayi Katonda wange, to be as the rain that poureth down from the clouds of Thy grace, ## babeere ng’enkuba efukumuka okuva mu bire eby’ekisa Kyo, and as the winds that waft the vernal fragrances of Thy loving-kindness, ## era ng’empewo bwe zibunyisa akawoowo akalungi ak’ekisa ky’okwagala kwo, that through them the soil of the hearts of Thy creatures ## olwo mu bo ettaka ly’emitima gy’ebitonde may be clad with verdure, ## liryoke lyambazibwe omuddo omuto, and may bring forth the things ## era lisobole okuvaamu ebintu that will shed their fragrance over all Thy dominion, ## ebinaabunyisa akaloosa kaabyo wonna mu bwakabaka Bwo, so that every one may perceive ## bwebatyo buli omu asobole okunuusa the sweet smell of the Robe of Thy Revelation. ## akawoowo akalungi ak’Ekyambalo ky’Okubikkulirwa Kwo. Empower us, then, O my God, ## Era nate, otuwe obusobozi, Ayi Katonda wange, to spread abroad Thy signs among Thy creatures, ## tusobole okubunyisa obubonero Bwo wakati mu bitonde Byo, and to guard Thy Faith in Thy realm. ## era n’okukuuma Enzikiriza Yo mu bwakabaka Bwo. Empower me, then, O my God, ## Era nate, ompe nze obusobozi, Ayi Katonda wange, to be reckoned among them that have clung ## mbalibwe mu abo abeenywerezza to Thy laws and precepts for the sake of Thee alone, ## ku mateeka Go n’ebiragiro Byo ku Lulwo wekka, their eyes fixed on Thy face. ## ng’amaaso gaabwe geekaliriza obwanga Bwo. Empower us, then, O my God, ## Era nate, otuwe obusobozi, Ayi Katonda wange, to forsake ourselves ## tuleme okwerowoolezaako ddala and cleave steadfastly to Him Who is the Manifestation of Thy Self, ## era twekwatire ddala ku Oyo Ayolesebwa mu Ggwe Mwene, the Most Exalted, the Most High. ## Atenderezabwa Okusinga-byonna, Ali Waggulu-ennyo. I entreat Thee, ## Nkwegayirira Ggwe, by Him Who is the Dayspring of Thy names ## ku lw’Oyo nga ge Matulutulu g’amannya Go, and the Dawning-Place of Thine attributes, ## era Ensibuko y’obubonero Bwo, to ordain for me what will enable me ## ongerekere ekyo ekinansobozesa to arise to serve Thee and to extol Thy virtues. ## okugolokoka nkuweereze Ggwe n’okutendereza obubonero Bwo. Enable me to be one of Thy maidservants ## Onsobozese nze mbeere omu ku bazaana Bo who have attained to Thy good pleasure. ## abatuuse mu kusiima Kwo. Protect these children, ## Okuume abaana bano abato, graciously assist them to be educated ## ku lw’ekisa obayambe okuyigirizibwa and enable them to render service to the world of humanity. ## era obasobozese okuweereza eri abantu bonna mu nsi yonna. Send down, then, upon me, O my Beloved, ## Era nate, Ayi Omwagalwa wange, ompeereze nze that which will enable me to be steadfast in Thy Cause, ## ekyo ekinansobozesa okunywerera mu Nzirikiriza Yo, so that the doubts of the infidels ## bwekutyo okubuusabuusa kw’abakafiiri may not hinder me from turning towards Thee. ## kuleme okunziyiza okukyukira eri Ggwe. Enable me, then, to obtain a seat of truth in Thy presence, ## Era nate, onsobozese okufuna ekifo eky’amazima mu maaso Go, bestow upon me a token of Thy mercy ## ompe akabonero ak’okusaasira Kwo and let me join with such of Thy servants ## era onzikirize okwegatta n’abaddu Bo as shall have no fear nor shall they be put to grief. ## abalinga abo abatatiitiire wadde akunakuwazibwa. O my God, aid Thou Thy servant to raise up the Word, ## Ayi Katonda wange, oyambe Ggwe omuddu Wo okwatulanga Ekigambo, and to refute what is vain and false, ## era n’okuwakanya eby’obutaliimu n’ebikyamu, to establish the truth, ## okunyweza amazima, to spread the sacred verses abroad, ## okubunyisa ennyiriri entukuvu wonna, reveal the splendors, ## okubikkula ebirungi, and make the morning's light ## era n’okusobozesa ekitangaala eky’oku makya to dawn in the hearts of the righteous. ## okulabikira mu mitima gy’abatuukirivu. Enable them to distinguish themselves amongst Thy people, ## Obasobozese okubeera abaawufu wakati mu bantu Bo, that they may exalt Thy word and promote Thy Cause. ## bwebatyo basobole okuggulumiza ekigambo Kyo n’okutumbula Enzikiriza Yo. Aid them, O my God, to do Thy will and pleasure. ## Ayi Katonda wange, obabeere bakole Ggwe ky’oyagala era ky’osiima. With our discussion over the past several sections in mind ## Nga bwe tujjukira okukubaganya kwaffe okw’ebirowoozo ku bitundu ebiwerako ebiwedde — our examination into the nature of spiritual perception, ## – okwekebejja kwaffe ku bikwata ku nnono y’okutegeera okw’omwoyo, so imperative to an understanding of reality; ## ekintu ekyetaagisa ennyo mu kutegeera amazima; our exploration into the powers of expression, ## okunoonyereza kwaffe munda mu maanyi ag’ebigambo, so vital to the achievement of lofty goals; ## ekintu ekikulu ennyo mu kutuukiriza ebiruubirirwa ebya waggulu ennyo; our analysis of the relationship between language and moral structure, ## okusengejja kwaffe ku bikwata ku nkolagana eri wakati w’olulimi n’ennambika ey’empisa, so crucial in making choices; ## ekintu eky’enkizo mu kusalawo; and our reflections on the process of moral empowerment ## era n’okufumiitiriza kwaffe ku nteekateeka y’okunnyikiza empisa ennungi — let us now consider in some detail ## – kaakano ka tugende walako tulowooze two of the books studied by junior youth. ## ku bibiri ku bitabo ebisomebwa abavubuka abato. In this and the next section we will look ## Mu kitundu kino n’ekyo ekiddako tujja kukutunuulira at Breezes of Confirmation, ## ekitabo ekiyitibwa “Empewo z’Okunywezebwa”, and in Sections 22 and 23 ## era mu Bitundu 22 ne 23 we will examine Spirit of Faith. ## tujja kwekenneenya “Omwoyo gw'Okukkiriza”. Both are generally among the first few texts ## Byombi okutwalira awamu bye bimu ku ebyo ebitonotono ebyasookera ddala taken up for study by groups in the spiritual empowerment program. ## okulondebwamu okusomebwa ebibinja mu ntegeka ez’okunnyikiza amaanyi g’omwoyo. The Bahá'í-inspired text Breezes of Confirmation ## Ekitabo ekiyitibwa Empewo z’Okunywezebwa ebyawandiikibwa mu kuluŋŋamizibwa kwa Bahá’í, tells the story of Musonda, a young girl ## kirimu olugero olukwata ku Musonda, omuwala omuto who has just turned thirteen, ## eyaakaweza emyaka ekkumi neesatu, and her older cousin Rose, ## ne kizibwe we Rose, who has come to visit for the school holidays. ## azze okubakyalira mu luwummula olw’essomero. Together with Musonda's brother Godwin ## Nga bali wamu ne Godwin, mwannyina wa Musonda, and his friend Chishimba, ## ne mukwano gwe Chishimba, the girls think about their future ## abawala bano balowooza ku bulamu bwabwe obw’omu maaso and discuss their hopes and possibilities. ## era n’okukubaganya ebirowoozo ku bye basuubira era n’emikisa gyabwe. There are a number of ideas you will need to explore ## Waliwo ebirowoozo ebiwerako bye mujja okwetaaga okunoonyerezaako in your group related to this book. ## nga muli mu kibinja kyammwe ebikwatagana ku kitabo kino. First, however, you are encouraged to read through it once ## Naye nno, ekisooka, mukubirizibwa okukisoma kyonna omulundi gumu and then again more carefully, ## ate era muddemu okukisoma n’obwegendereza obungi, carrying out the exercises. ## era nga bwe mukola n’ebyokukola ebibaweereddwa. After you have done so, ## Oluvannyuma olw’okukola bwemutyo, you may proceed with the review that follows. ## muyinza okweyongerayo okuddamu okwetegereza okuddirira. As you have no doubt noticed, ## Awatali kubuusabuusa nga bwe mulabye, the theme that runs through the text is "confirmation' ## omulamwa ogusangibwa wonna mu kitabo gukwata ku “kukakasibwa”. Below are those passages in the book which address the theme, ## Wammanga ze mboozi ezo mu kitabo ezoogera ku mulamwa, either through discussion among the main characters in the story ## mu kukubaganya ebirowoozo wakati mu abo obakulu aboogeddwako mu lugero or through events that demonstrate divine confirmation at work. ## oba mu bigwawo ebiraga engeri okukakasibwa okutukuvu nga bwe kukola. The passages, each extracted from one of the lessons, ## Emboozi zino, buli emu ng’eggiddwa mu limu ku masomo, are presented in the order they appear in the book. ## zaanjulwa mu ntegeka gye zirabikiramu mu kitabo. Describe in the spaces provided ## Nnyonnyola mu mabanga agaweereddwa how the concept of confirmation is treated in each ## engeri ekirowoozo ekikulu eky’okukakasibwa gye kiwandiikiddwako mu buli mboozi and how you think the junior youth's understanding of it ## era n’engeri gye mulowooza okutegeera kw’abavubuka abato okw’ekirowoozo kino ekikulu will develop as they go through the lessons. ## gye kunaakulaakulanamu nga bwe bayitaayita mu masomo. In general, being well familiar with the content of the books ## Okutwalira awamu, okumanya obulungi ennyo ebyo ebiri mu bitabo — in this case, Breezes of Confirmation— ## – mu buufu buno, ekitabo ekiyitibwa Empewo z’Okunywezebwa w’ekibinja ky’abavubuka abato and having a good understanding ## era n’okutegeera obulungi of how they try to accomplish their aims ## engeri gye bigezaako okutuukiriza ebiruubirirwa byabyo will enable you to assume your responsibilities ## kijja kukusobozesa okutwala obuvunaanyizibwa bwo as the animator of a junior youth group with confidence. ## n’obumalirivu ng’omukubiriza In addition, you need to reflect on the methods ## Ekirala, weetaaga okufumiitiriza ku makubo you will use to assist the group in studying the books ## g’ojja okukozesa okuyamba ekibinja mu kusoma ebitabo and in benefiting from what they offer. ## n’okuganyulwa mu ebyo bye basoma. The skills and abilities you require for this purpose will, of course, ## Weewaawo, obukugu n’obusobozi bye weetaaga olw’ekigendererwa kino, bijja develop gradually as you gain experience, ## kugenda nga byeyongera mpolampola nga bw’ofuna obumanyirivu, but the following exercises, related specifically to Breezes of Confirmation, ## naye eby’okukola ebiweereddwa wammanga, naddala nga bikwata ku kitabo Empewo z’Okunywezebwa, will provide you with many insights in this respect. ## bijja kukuwa amagezi ag’enjawulo ku nsonga eno. The readings in the book try to maintain a certain level of simplicity ## Eby’okusoma ebiri mu kitabo bigezaako okukuuma omutindo gwabyo nga si mukalubo in terms of sentence structure and flow. ## ku bikwata ku nnambika y’emboozi n’empandiika y’ebigambo. However, where needed, difficult words and phrases are readily employed. ## Naye nno, we kyetaagisiza, ebigambo n’enjogera ebikalubo bikozesebwa nnyo. The lessons draw out the meaning of such words ## Amasomo gaggyayo amakulu g’ebigambo ng’ebyo by placing them in different contexts ## nga gabiteeka mu matuluba agenjawulo and through the use of exercises. ## era n’okuyita mu kweyambisa eby’okukola. By allowing for a rich vocabulary in this way, ## Okukkiriza okukozesa obugagga bw’ebigambo mu ngeri eno, the story avoids the tendency of becoming childish and superficial. ## olugero lwewala okusikirizibwa okufuuka olw’ekito era olw’obutaliimu. Injustice, for example, is a complex concept, ## Eky’okulabirako, obutali bwenkanya kirowoozo kikalubo nnyo, although the word is used often in everyday speech. ## newaakubadde ng’ekigambo kikozesebwa enfunda nnyingi mu mboozi eza bulijjo. The context in which it is introduced in Lesson 6 ## Ettuluba ekirowoozo kino mwe kyanjuliddwa mu Ssomo 6 and the corresponding exercises assist junior youth ## era n’ebyokukola ebigenderako biyamba abavubuka abato in gaining some grasp of the concept. ## mu kutegeerako ku kirowoozo kino. Do you find this approach effective for young people in early adolescence, ## Olowooza enkola eno nnungi eri abaana abaakavubuka, or do you think it is necessary for you ## oba olowooza kikwetaagisa to go through every lesson and define "difficult" words for them? ## okuyita mu buli ssomo era obannyonnyole ebigambo “ebizibu”? The lessons of this book were written to be studied at a sprightly pace, ## Amasomo agali mu kitabo kino gawandiikibwa okusomebwa nga mulimu obwangu in an atmosphere of joy and thoughtful reflection. ## n’ebbugumu mu mbeera ey’essanyu eringi era n’okufumiitiriza ennyo. It is assumed that the youth will read the story ## Kisuubirwa nti abavubuka bajja kusoma olugero and carry out the exercises more or less quickly. ## era n’okukola ebibaweereddwa mu bwangu obusaanidde. What would happen if you tried to accomplish more ## Kiki ekyandiyinza okubaawo singa ogezaako okutuukiriza ebiruubirirwa ebingi okusinga than the intended goal of each lesson ## ku kiruubirirwa ekya buli ssomo and belabored every point it makes? ## era n’okumala ebiseera ng’onnyonnyola buli nsonga yonna? The attention span of junior youth is not short, as is often assumed. ## Ebbanga abavubuka abato lye bamala mu kussaayo omwoyo si ttono, nga bwe kirowoozebwa enfunda ennyingi. While maintaining the ability to enjoy ## Nga bwe balina obusobozi okunyumirwa ebintu the simple things of life, ## ebitali bya maanyi mu bulamu, they are also able to think deeply about ideas that challenge them. ## mu ngeri y’emu basobola okulowooza ennyo ku nsonga ezibasoomooza. If the atmosphere of the group is one of trust, ## Singa embeera y’ekibinja y’eyo ey’obwesigwa, free from the kind of tension ## nga temuli mbeera ya bunkenke that permeates classrooms in so many schools of the world, ## ebeera wonna mu bibiina by’amasomero ag’ensi yonna, reflection will occur naturally ## okufumiitiriza kujja kubeerawo awatali kukakibwa and will begin and end according to the needs and capacities ## era kujja kutandika n’okufundikira okusinziira ku bwetaavu n’obusobozi of the junior youth in each group. ## bw’abavubuka abato mu buli kibinja. What steps can you take to create the desired atmosphere? ## Makubo ki g’oyinza okukwata okutondawo embeera eyesiimisa? The study of the book does not envision "homework". ## Okusoma ekitabo tekutwaliramu “hoomuwaaka”. Exercises are to be done in the meetings of the group ## Ebyokukola birina kukolebwa mu nkuŋŋaana z’ekibinja and discussed with the help of the animator. ## era n’okukubaganyizibwako ebirowoozo nga n’omukubiriza bw’ayambako. How would the nature of the program change ## Engeri y’enteekateeka yandiyinza kukyuka etya by treating group meetings like a class, ## ng’enkuŋŋaana z’ekibinja zitwaliddwa ng’ekibiina ekya bulijjo, for example, by leaving the exercises as homework? ## ekyokulabirako, ng’ebyokukola birekeddwawo okukolebwa nga hoomuwaaka? Most lessons in this book include an activity ## Amasomo agasinga obungi mu kitabo kino galimu ekyokukola in which junior youth are asked to write a few sentences, ## abavubuka abato mwe basabibwa okuwandiika emboozi entonotono, either about the section of the story they have just studied ## ku kitundu ky’olugero lwe baakasomako or about a particular idea and its application to their lives. ## oba ku kirowoozo ekyetongodde era n’okukissa mu nkola mu bulamu bwabwe. How would you assist the junior youth ## Abavubuka abato wandibayambye otya in carrying out this type of activity, ## mu kukola ekyokukola eky’engeri eno, helping them to develop the ability ## ng’obayamba okukulaakulanya obusobozi to express themselves clearly ## obw’okweyogerako obulungi without turning the meeting of the group into a class on writing? ## naye nga kino okikola awatali kufuula lukuŋŋaana lwa kibinja ekibiina ekibeera mu kuwandiika obuwandiisi? Lessons 2, 5, 9, 10, 13, and 14 of the book ## Amasomo 2, 5, 9, 10, 13, ne 14 agali mu kitabo each end with a quotation from the writings ## buli limu lifundikira n’ekyawandiikibwa okuva byawandiikibwa that the junior youth are encouraged to memorize. ## abavubuka abato bye bakubirizibwa okukwata obukusu. You may find it helpful to refer to one or two ## Oyinza okukizuula nti kya mugaso okujuliza ku kyawandiikibwa ekimu oba ebibiri of these in order to examine ## ku bino kikusobozese okwekenneenya how this last activity reinforces the principal concepts being conveyed in the lessons. ## engeri ey'okukola kino ekisembayo gye kinywezaamu ebirowoozo ebisinga obukulu ebiragiddwa mu masomo gano. In addition to the main theme, ## Okwongereza ku mulamwa omukulu, the book touches on many moral concepts ## ekitabo kyogera ku birowoozo bingi ebikwata ku mpisa and tries to reinforce praiseworthy qualities and attitudes. ## era kigezaako okunyweza embeera n’endowooza ezisiimibwa. Rose, for example, shares her food with a child on the bus. ## Ekyokulabirako, Rose agabana emmere ye n’omwana omuto nga bali mu bbaasi. Godwin and Chishimba help a woman carry firewood. ## Godwin ne Chishimba bayamba omukazi okumwetikkirako enku. Rose and Musonda teach children ## Rose ne Musonda basomesa abaana abato while their mothers are attending classes ## bannyaabwe bwe babeera nga basoma mu bibiina on nutrition at the clinic. ## ku ndya ennungi ku kalwaliro. The football game is a friendly event ## Omuzanyo gw’omupiira ogw’ebigere gubeera gwa kwesanyusaamu in which "winning" is not the overarching purpose. ## nga “okuwangula” si kye kigendererwa ekisinga obukulu. How much attention should be given to these points? ## Ensonga zino zandiweereddwa obudde bwenkana wa? Should every one of them be identified and considered in detail? ## Buli emu ku zo yandigiddwayo n’erowoozebwako mu bujjuvu? Or, is it sufficient to allow them to come up naturally during discussion? ## Oba, kimala okuzireka ne zivaayo ku lwazo mu kukubaganya ebirowoozo? The story unfolds in an African village. ## Olugero luli mu kyalo ekimu mu Africa. The books that form part of the junior youth spiritual empowerment program ## Ebitabo ebikola ekitundu eky’enteekateeka ey’okunnyikiza amaanyi g’omwoyo mu bavubuka abato portray reality in a number of cultural and social settings in various continents. ## biraga obulamu bwennyini mu mbeera eziwerako ez’obuwangwa n’embeera z’abantu mu zi ssemazinga ezitali zimu. This adds to the richness of the program. ## Kino kiyongera ku bugagga bw’enteekateeka. Some may suggest that there is a need to ## Abamu bayinza okugamba nti waliwo obwetaavu "adapt the books to the reality of the youth in each country" ## “okukwataganya ebitabo bituukane n’embeera y’obulamu bwennyini obw’abavubuka mu buli nsi”, by, for example, changing the names of the characters in the stories. ## ekyokulabirako, nga bakyusa amannya g’abantu n’ensolo ebyogerwako mu ngero. Yet people have read books from cultures other than their own for centuries, ## Naye ate abantu basomye ebitabo okuva mu buwangwa obutali bwabwe okumala ebyasa n’ebyasa, have enjoyed them and learned from them. ## babinyumiddwa era ne babiyigiramu bingi. They have, of course, done so consciously. ## Weewaawo, kino babadde bakikola nga bakimanyidde ddala. How would you make the junior youth aware ## Abavubuka abato onoobamanyisa otya of this dimension of the program? ## obugazi obw’enteekateeka eno? What are your thoughts on the belief held by some ## Olina birowoozo ki ku nzikiriza abamu ze balina that children and youth learn only from materials written ## nti abaana abato n’abavubuka bayiga nga bakozesa ebyo byokka ebiwandiikibbwa in the context of their own culture? ## mu ttuluba ly’obuwangwa bwabwe bwennyini? Spirit of Faith as we noted earlier, ## Nga bwe twalabye gye buvuddeko emabega, ekitabo Omwoyo gw'Okukkiriza, is one of several texts that provide content ## kye kimu ku bitabo ebirimu amasomo for the continuation of Bahá'í children's classes ## ag’okwongezaayo ebibiina bya Bahá’í eby’abaana abato and in which explicit reference ## era omuli okulambulula okulungi is made to the Central Figures of the Faith. ## okukolebwa ku Bantu ab’Enkizo ab’Enzikiriza. We have already mentioned before ## Tumaze okukyogerako that adolescence is a stage in life ## nti emyaka egy’ekivubuka gubeera mutendera mu bulamu when an individual is highly interested ## omuntu mw’ayagalira ennyo okunoonyereza in exploring questions of a philosophical character, ## ku bibuuzo eby’ekifilosoofa, especially those related ## naddala ebyo ebikwata to the purpose and nature of human existence. ## ku kigendererwa era n’ennono ey’obulamu bw’omuntu. Spirit of Faith begins by asking the question, ## Ekitabo ekiyitibwa Omwoyo gw'Enzikiriza kitandika n’okubuuza ekibuuzo ekigamba nti, "What does it mean to be a human being?" ## “Kitegeeza ki okubeera omuntu?” In trying to answer this question, ## Mu kugezaako okuddamu ekibuuzo kino, the various lessons of the book examine a series of related ideas: ## amasomo agatali gamu ag’ekitabo kino geekenneenya enziriŋŋana y’ebirowoozo ebikwata ku nsonga eno: the nobility of the human being, ## ekitiibwa ky’omuntu, the higher and lower natures of the human being; ## embeera y’omuntu ey’omubiri n’eyo ey’omwoyo; the nonexistence of evil; ## obutabaawo obw’ekibi; the nature of free will, volition, and fate; ## omuntu okukola nga bwayagala, okwesalirawo n’okulowooleza mu maanyi g’entuuko; the power of the intellect; scientific investigation; ## amaanyi ag’obwongo; okunoonyereza okw’ekikugu; physical evolution; the spirit of man; ## enkulaakulana y’omubiri gw’ebitonde; omwoyo gw’omuntu; and, finally, the spirit of faith. ## era n’ekisembayo, omwoyo gw’okukkiriza. As was the case with Breezes of Confirmation, ## Nga bwe kyali mu kitabo ekiyitibwa Empewo z’Okunywezebwa, you need to go through the book once ## kikwetaagisa okuyita mu kitabo kino omulundi gumu and then read it again more carefully, ## olwo olyoke oddemu okukisoma n’obwegendereza, this time paying particular attention ## nga ku mulundi guno ofaayo nnyo to the sections referred to as "reflections". ## ku bitundu ebyogerwako nga “okufumiitiriza”. After having done so, ## Ng’omalirizza okukola ekyo, you should analyze how the book sets out ## osaana weetegereze engeri ekitabo kino gye kirambikamu to achieve its purpose by answering the following questions: ## amakubo ag’okutuukiriza ekigendererwa kyakyo ng’oddamu ebibuuzo bino wammanga: Several passages from the Writings of Bahá'u'lláh ## Emboozi eziwerako okuva mu Byawandiikibwa ebya Bahá’u’lláh are quoted in Lesson 1 that contain images ## zijulizibwako mu Ssomo 1 omuli ebifaananyi which help junior youth think about their true identity. ## ebiyamba abavubuka abato okulowooza ku nnono yaabwe entuufu. What insight does each image offer in this connection? ## Buli kifaananyi kiwa kumanya ki okw’omu nda mu mbeera eno? How does each of the reflections in the lesson ## Okufumiitiriza okukolebwa mu buli ssomo reinforce their understanding of the subject? ## kunyweza kutya entegeera yaabwe ey’omulamwa? How do junior youth gain an appreciation of God's creation ## Abavubuka abato bayiga batya okusiima ebitonde bya Katonda and the nobility of the human being from the first part of Lesson 2? ## era n’ekitiibwa ky’omuntu okusinziira ku kitundu ekisooka eky’Essomo 2? How does the first reflection of that lesson help them see ## Okufumiitiriza okusooka mu ssomo eryo kubayamba kutya okulaba the application of the concept of nobility in their lives? ## ekirowoozo ekikwata ku kitiibwa nga kissibwa mu nkola mu bulamu bwabwe? In the next part of the lesson they think about ## Mu kitundu ekiiddirira eky’essomo balowooza ku ekyo that which causes people to abase themselves. What is it? ## ekiviirako abantu okwefeebya. Kye kiki ekyo? What understanding do you hope a junior youth ## Kutegeera kwa kika ki kw’osuubira omuvubuka omuto would derive from this brief study ## okufuna okuva mu kusoma okutonotono of the higher and lower natures of the human being? ## okw’embeera y’omuntu ey’omubiri n’eyo ey’omwoyo? What do junior youth learn about the development ## Abavubuka abato bayiga ki ku nkulaakulana of their higher nature through the second reflection of the lesson? ## ey’obulamu bwabwe obw’omwoyo nga bayita mu kufumiitiriza okwokubiri okw’essomo? How does realizing that the lower nature of the human being is not evil ## Okutegeera nti embeera y’obulamu obw’omubiri si ya kibi help junior youth to avoid ## kiyamba kitya abavubuka abato okwewala feelings of guilt every time they make a mistake? ## ebirowoozo by’okubeera n’omusango buli kiseera lwe bakola ensobi? What examples are used to help deepen their understanding of the theme? ## Byakulabirako ki ebikozesebwa okuyamba okunnyikiza entegeera yaabwe ey’omulamwa? What insights does the latter part of Lesson 2, ## Magezi ki ekitundu ekisambayo mu Ssomo 2, particularly the final two reflections, ## naddala okufumiitiriza okw’emirundu ebiri okusembayo, offer on how to control the dictates of the lower nature? ## ge kiwa ku ngeri y’okufugamu ebiragiro eby’embeera y’obulamu bw’omubiri? How is the concept of volition treated in Lesson 3? ## Ekirowoozo ekikwata ku kwesalirawo kikwatiddwako kitya mu Ssomo 3? Do you find the situation described at the beginning of the lesson ## Olowooza embeera ennyonnyoddwa ku ntandikwa y’essomo relevant to the lives of young people? ## ekwatagana bulungi ku bulamu bw’abavubuka? What do junior youth learn in Lesson 3 ## Abavubuka abato bayiga ki mu Ssomo 3 in relation to the role of free will ## ng’okikwasaganyizza ku mbeera y’omuntu okukola nga bw’ayagala in the development of their higher nature? ## mu nkulaakulana y’obulamu bwe mu by’omwoyo? In which areas of their lives do junior youth come to understand ## Mu mbeera ki ez’obulamu bwabwe abavubuka abato mwe bategeerera that they can exercise free will? ## nti basobola okukola nga bwe baagala? Why is it important for them to know ## Lwaki kibakakatako okumanya the limitations of their free will? ## wa we balina okukoma mu ebyo bye baagala okukola? What further insights do they gain into the operation of their free will ## beeyongera kufuna kumanya ki mu kukola bo nga bwe baagala? from the second reflection in the lesson? ## Okuva mu kufumiitiriza okw’omulundi ogwokubiri mu ssomo lino, Why is it important for junior youth to see the difference ## Lwaki kikulu abavubuka abato okulaba enjawulo eriwo between controlling others and exerting positive influence on them? ## wakati w’okukajjala ku balala n’okubeera omuvumu mu kubayamba okumanya ensonga? Your thoughts on the discussions generated in the third reflection ## Olowooza okukubaganya ebirowoozo okwava mu kufumiitiriza okw’omulundi ogwokusatu How do these help the junior youth in their efforts ## kwayamba kutya abavubuka abato mu kaweefube to exert a positive influence on their environment? ## w’okukyusa embeera zaabwe? What does Lesson 3 teach junior youth about the concept of fate? ## Essoma 3 liyigiriza ki abavubuka abato ku ndowooza y’okulowooleza mu maayi g’entuuko? What misconceptions about the nature of fate does the lesson try to remove? ## Essomo ligezaako kuggyawo ndowooza ki enkyamu ezikwata ku nnono y’okulowooleza mu maanyi g’entuuko? How effective is the metaphor of the sailboat ## Ekifaananyi eky’eryato kirina maanyi ki in helping junior youth gain the proper perspective ## mu kuyamba abavubuka abato okutegeera obulungi on the value of their own efforts ## ku mugaso gw’okulafuubana kwabwe kwennyini and the power of divine assistance in their lives? ## n’amaanyi ag’okubeerwa okutukuvu mu bulamu bwabwe? In what way does the first part of Lesson 4 ## Ekitundu ekisooka eky’Essomo 4 help junior youth discover the limitations of nature? ## kiyamba kitya abavubuka abato okuzuula emikugiro gy’obutonde? What does the lesson say about the way human beings transcend these limitations? ## Essomo lyogera ki ku ngeri abantu gye bavvuunukamu emikugiro gino? What does the statement that ## Ebigambo bino nti "God has created or deposited this love of reality in man" mean? ## “Katonda atonze oba atadde okwagala kuno okw’amazima mu muntu” bitegeeza ki? In what sense does science belong to all humanity? ## Mu ngeri ki ssaayansi bwali ow’abantu bonna? How is the power of observation described for the junior youth? ## Abavubuka abato bannyonnyolwa batya ku maanyi ag’okwetegereza? How does the example provided in Lesson 4 ## Eky’okulabirako ekiweereddwa mu Ssomo 4 assist junior youth in appreciating the role of observation ## kiyamba kitya abavubuka abato okusiima omugaso gw’okwetegereza and experimentation in the advancement of science? ## n’okugezesa mu kukulaakulana kwa ssaayansi? Does the lesson imply that they can use their power of observation ## Essomo litegeeza nti basobola okukozesa amaanyi gaabwe ag’okwetegereza in every aspect of life? ## mu buli mbeera ey’obulamu? Why do you think the questions asked in the third reflection, ## Olowooza lwaki ebibuuzo ebibuuziddwa mu kufumiitiriza okw’omulundi ogwokusatu, which encourages them to exercise this power, ## okubakubiriza okukozesa amaanyi gano, all focus on the higher nature of the human being? ## byonna bissa essira ku bulamu bw’omuntu obw’omwoyo? The examples provided in the fourth reflection ## Ebyokulabirako ebiwereddwa mu kufumiitiriza okw’omulundi ogwokuna imply that experimentation cannot be used in every aspect of life. ## bitegeeza nti okugezesa tekuyinza kukozesebwa mu buli mbeera ey’obulamu. How do they help junior youth appreciate ## Ebyokulabirako bino biyamba bitya abavubuka abato okutegeera the significance of this principle? ## obukulu obw’empagi eno? How do the various examples used in Lessons 5 and 6 ## Ebyokulabirako ebitali bimu ebikozeseddwa mu Masomo 5 ne 6 help junior youth gain insights into ## biyambye bitya abavubuka abato okutegeera obulungi the very complex theory of the evolution of species? ## ku ndowooza enkalubo ekwata ku nkulaakulana n’enkyukakyuka y’ebitonde eby’enjawulo? How is the appearance of the spirit of man described in this evolutionary process? ## Okulabika okw’omwoyo gw’omuntu kunnyonnyolwa kutya mu nteekateeka y’enkyukakyuka n’enkulaakulana? In Lesson 6 the animator, Natalia Petrovna, ## Mu Ssomo 6, omukubiriza, Natalia Petrovna, reads two quotations from the Writings of 'Abdu'l-Bahá to the group of junior youth ## asomera ekibinja ky’abavubuka abato ebyawandiikibwa okuva mu Byawandiikibwa ebya 'Abdu'l-Bahá ebiri in the story ## mu lugero and then helps them to study and understand them. ## era n’abayamba okubisoma n’okubitegeera. There is no indication of how she does so. ## Tewali kiraga engeri gy’akikolamu. How would you go about explaining the quotations? ## Ggwe wandikoze otya okunnyonnyola ebyawandiikibwa ebyo? What is the distinguishing feature of the spirit of man ## Kabonero ki ak’omwoyo gw’omuntu akamwawula as described in the first section of Lesson 7? ## nga bwe kannyonnyoddwa mu kitundu ekisooka eky’Essomo 7? How is consciousness introduced in the first reflection of that lesson? ## Okumanya ebigenda mu maaso kwanjuddwa kutya mu kufumiitiriza okusooka mu ssomo eryo? How relevant to the lives of junior youth are the two exercises in the reflection? ## Ebyokukola eby’emirundi ebiri birina mugaso ki eri obulamu bw’abavubuka abato? How can the power of the human mind ## Amaanyi g’omuntu ag’okulowooza gayinza gatya become an instrument of the higher nature? ## okufuuka eky’okukozesa ky’omwoyo? Is the presentation of contrasts, as is done in the second reflection, ## Okulaga ebikontana, nga bwe kikoleddwa mu kufumiitiriza okw’omulundi ogwokubiri, a useful way of underscoring the importance of guiding human intellect? ## nkola ya mugaso ey’okukkaatiriza obukulu bw’okuluŋŋamya amagezi g’obuntu? What is the spirit of faith? ## Omwoyo ogw’okukkiriza kye ki? How do the last two reflections of Lesson 7 ## Okufumiitiriza okw’emirundi ebiri okusembayo okuli mu Ssomo 7 help junior youth see the operation of the spirit of faith in their lives? ## kuyamba kutya abavubuka abato okulaba enkola y’omwoyo gw’okukkiriza mu bulamu bwabwe? At the heart of the text Spirit of Faith lies ## Mu ntabiro y’ekitabo ekiyitibwa Omwoyo gw'Okukkiriza mwe muli the principle of harmony between science and religion. ## empagi ey’okutabagana okuli wakati wa ssaayansi n’eddiini. The implications of this profound principle ## Ebiva mu mpagi eno ey’omu nda ennyo ekwata for the life of humanity will he the object of your ongoing reflections ## ku bulamu bw’abantu bonna bye binaabeera omulamwa ogw’okufumiitirizaako okuneeyongera mu maaso in the years to come, ## mu myaka egijja, and you will gain fresh insight into its operation ## era mujja kufuna okutegeera okuggya mu ngeri empagi eno gy’ekolamu as you continue to study, to act, ## nga bwe mweyongera okusoma, okukola, and to consult and reflect on experience. ## era n’okukubaganya ebirowoozo era n’okufumiitiriza ku bumanyirivu. For the sake of consultation here, ## Ku lw’ekigendererwa eky’okukubaganya ebirowoozo ku nsonga eno, the statement below on the relationship between science and religion is being provided. ## ekiwandiiko ekikwata ku nkolagana eri wakati wa ssaayansi n’eddiini kituweereddwa, in the hope that it will offer you some fruitful points for consideration. ## nga kisuubirwa nti kijja kubawa ebirowoozo ebirungi eby’okulowoozaako. Read it and then complete the exercises that follow. ## Mukisome olwo mulyoke mumalirize ebyokukola ebiddirira. In principle, a number of relationships can exist between religion and science. ## Okutwalira awamu, enkwatagana eziwererako ddala ziyinza okubeerawo wakati w’eddiini ne saayansi. It can be claimed, for example, ## Ekyokulabirako, kiyinza okugambibwa that whatever truth is expounded by religion about spiritual phenomena today ## nti amazima aga buli ngeri eddiini g’ennyonnyola nga gakwata ku mbeera z’omwoyo olwa leero will one day be explained by science ## olunaku lumu ssaayansi ajja kugannyonnyola and that religion, a very necessary aspect of human experience, ## era nti eddiini, embeera eyeetagisa ennyo ey’obulamu bw’abantu bonna, simply gives partial answers to mysteries ## okuddamu kw’ayo okw’ebibuuzo si kujjuvu bulungi ku byama which will be understood later as science advances. ## ebiritegeerwa oluvannyuma ssaayansi nga bwakulaakulana. It can also be argued that, ## Ate era kiyinza okugambibwa nti since religion is the result of God's Revelation, ## kubanga eddiini eva mu Kubikkulirwa kwa Katonda, and God knows everything, religion already contains all scientific truth, ## era nti Katonda amanyi buli kimu, noolwekyo eddiini ebeera erimu amazima gonna aga ssaayansi, n albeit in ways that are sometimes difficult to discover. ## ewaakubadde mu ngeri ezibeera enkalubo okuzuula. The first view, of course, would be rejected by many a religious person ## Weewaawo, endowooza esooka yandiganiddwa bannaddiini bangi as it seems to minimize the role of God and revelation in the creation of religion. ## kubanga erabika okutyoboola omugaso gwa Katonda n’okubikkulirwa mu kutondebwawo okw’eddiini. The second view seems to confuse ## Endowooza eyookubiri erabika okubuzaabuza the knowledge available to the Manifestation of God ## amagezi g’Oyo Eyayolesebwa Katonda with what we human beings can understand by studying His Revelation. ## n’ago ffe abantu ge tusobola okutegeera nga tusoma Okubikkulirwa Kwe. Another possibility is to argue ## Ekirala ekisoboka kwe kugamba that science and religion are so distinct ## nti ssaayansi n’eddiini byawukana nnyo that there is no possibility of significant conflict between them. ## bwekityo ne watasobola kubaawo mukisa gwonna ogw’okukuubagana okw’amaanyi. Science studies the material universe. ## Ssaayansi yeetegereza ensi ey’omubiri. The knowledge it generates becomes the basis for technological progress, ## Amagezi agafunibwa gafuuka omusingi okuzimbirwa enkulaakulana ya tekinologiya, and technology can be employed either for the good of humanity or to its detriment, ## era tekinologiya ayinza okukozesebwa ku lw’obulungi obw’abantu bonna oba ku lw’okubafiiriza, for building civilization or for its destruction. ##ku lw’okuzimba obugunjufu oba ku lw’okubusaanyaawo. Science in itself does not have the ability ## Ssaayansi ku lulwe talina busobozi to determine the uses to which its products should be put. ## kusalawo enkoseza y’ebyo byonna ebivumbuddwa. Religion, by contrast, is concerned precisely ## Mu ngeri endala, eddiini yo efiirayo ddala with the spiritual dimension of human existence. ## ku mbeera y’omwoyo ogw’obulamu bw’abantu bonna. Its task is to throw light on the inner life of the individual, ## Omulimu gw’eddiini kwe kutangaaza ku bulamu bw’omu nda obw’omuntu, to touch the roots of motivation, ## ogukwata ku mirandira egy’okusikirizibwa, to engender a code of ethics and morality ## okutondawo amateeka ag’empisa that can appropriately guide human behavior. ## agayinza okuluŋŋamya obulungi enneeyisa y’abantu. So long as each remains within the sphere of its own genius, ## Eddiini ne ssaayansi gye bineeyongera buli kimu okwekuumira ku nnono yaakyo ey’amagezi, there is no reason for them to come into conflict with each other. ## tewali nsonga eyandireeseewo obukuubagano wakati wa byombi. This view of the harmony between science and religion is valid, ## Endowooza eno ey’okutabagana wakati wa ssaayansi n’eddiini ntuufu, but only at the level of application. ## naye ku mutendera gw’okussa mu nkola gwokka. Ultimately, in this approach, science and religion are separated ## Oluvannyuma lwa byonna mu nkola eno, ssaayansi n’eddiini byawulwa and allowed to pursue their own ways, ## era ne bikkirizibwa buli kimu okukwata ekkubo lyakyo, and what assumes importance is the interaction between technology and morality. ## era ekifuuka ekikulu y’enkolagana wakati wa tekinologiya n’empisa. But such an analysis of the relation between science and religion ## Naye okunoonyereza ng’okwo okw’enkolagana eri wakati wa ssaayansi n’eddiini soon reaches its limits, for, in fact, ## mangu kutuuka we kukoma, kubanga, mu butuufu, there are numerous phenomena which they both try to understand and explain. ## waliwo embeera nkumuliitu byombi ze bigezaako okutegeera n’okunnyonyola. While this is less noticeable in relation to nature, ## Wadde nga kino tekirabikira nnyo mu mbeera y’obutonde, it is evident in the study of the human being and society. ## kirabikira ddala mu kwekenneenya omuntu n’abantu abali awamu. Moreover, there are many commonalities between science and religion ## Ate nno era, waliwo okukwatagana okw’olukale wakati wa ssaayansi n’eddiini in the way they approach reality. ## mu ngeri byombi gye bitunuulira amazima. For example, both have faith in the existence of order in creation ## Eky’okulabirako, byombi bikkiriziganya ku kubeerawo okw’enteekateeka ennungi mu kutondebwa and believe that, at least to some extent, ## era bikkiriza nti, mu ngeri emu oba endala, the human mind is capable of understanding this order. ## obwongo bw’omuntu bulina obusobozi okutegeera enteekateeka eno. The methods of science have proven extremely effective ## Amakubo ssaayansi g’eyitamu gakakasiddwa nti malungi nnyo in discovering the workings of the universe. ## okukozesa mu kuzuula engeri ensi gy’ekolamu. But religion, too, has to use these methods ## Naye eddiini, nayo, erina okukozesa engeri zino ze zimu as it tries to guide human beings ## nga bw’egezaako okuluŋŋamya abantu to contribute to an ever-advancing civilization. ## okwenyigira mu bugunjufu obukulaakulana buli kiseera. Science and religion are not the same, ## Ssaayansi n’eddiini si bye bimu, but they have enough in common to be able ## naye birina bye bifaanaganya ebimala to speak to each other, to be in harmony, ## ebibisobozesa okwogeraganya, okutabagana, to influence and to complement one another. ## okwewa amaanyi n’okuyambagana. The relationship between science and religion described in the above statement ## Enkolagana wakati wa ssaayansi n’eddiini ennyonyoddwako mu mboozi eyo waggulu envisions areas of knowledge which both science and religion explore. ## etunuulira amatabi ag’obumanyi ssaayansi n’eddiini bye ganoonyerezaako. Among these are issues related to the powers of the human mind, ## Mu gano mwe muli ensonga ezikwata ku maanyi ag’obwongo bw’omuntu, the origins of the human being, ## ensibuko z’omuntu, and intellectual and moral development. ## era n’enkulaakulana mu by’amagezi ne mu mpisa. Discuss how, in treating such matters, ## Mukubaganye ebirowoozo, nga mulowooza ku nsonga nga zino, Spirit of Faith respects the validity of science ## engeri ekitabo Omwoyo gw'Enzikiriza gye kiwa ekitiibwa obutuufu bwa ssaayansi while at the same time a11owing the light of religion to illumine understanding. ## ate nga mu kiseera kye kimu kikkiriza ekitangaala ky’eddiini okutumbula okutegeera. The principle of the harmony between science and religion implies that, ## Etteeka ery’okutabagana wakati wa sseraayansi n’eddiini litegeeza nti, when appropriate, educational materials may integrate spiritual and scientific concepts, ## we kibeerera kisaanidde, ebikozesebwa mu by’enjigiriza biyinza okugattibwamu emiramwa egy’omwoyo n’egya ssaayansi, of course in a manner that avoids superficiality ## weewaawo, mu ngeri eyeewala okusiiga akazigo ku ngulu and that is not haphazard. ## era etali ya matankane. Such integration of knowledge enhances understanding ## Okugatta awamu obumanyi nga buno kulinnyisa okutegeera and removes false dichotomies. ## era ne kujjawo ebirowoozo ebikontana nga bya bulimba. Examine how Spirit of Faith achieves this level of integration. ## Mwekenneenye engeri ekitabo Omwoyo gw'Okukkiriza gye kituukirizaamu emutendera guno ogw’okugatta awamu. You may refer specifically to reflections in Lessons 5 and 6. ## Naddala muyinza okujuliza ku kufumiitiriza okuli mu Masomo 5 ne 6. You may wish to examine Spirit of Faith again ## Muyinza okwagala okuddamu okwekenneenya ekitabo ekiyitibwa Omwoyo gw'Okukkiriza and determine the extent to which it engenders certain attitudes ## era n’okusalawo wa we kituuka mu kutumbula embeera ezimu that are deemed necessary for one who is to be a seeker of truth ## ezirowoozebwa okubeera nga zeetagisa omuntu oyo anoonya amazima and an investigator of reality. ## era anoonyereza ku nnono y’ensi. What are some of these attitudes and how effectively does the material explore them? ## Ezimu ku mbeera zino ze ziruwa era ekitabo kisobodde kitya okuzinoonyerezaako? SECTION 24 We will end here the discussion on which we embarked in Section 3 ## Tujja kukomya wano okukukubaganya ebirowoozo kwe twatandika mu Kitundu 3 regarding the texts studied in the junior youth spiritual empowerment program. ## okukwata ku bitabo ebisomeddwa mu nteekateeka ey’okunnyikiza abavubuka abato mu by’omwoyo. The detailed analyses we have undertaken ## Okwekenneenya okujjuvu kwe tukoze of Breezes of Confirmation and Spirit of Faith ## okw’ekitabo ekiyitibwa Empewo z’Okunywezebwa n’ekyo ekiyitibwa Omwoyo gw'Okukkiriza give an indication of the degree of familiarity ## kuwa akabonero ak’eddaala ly’okumanya lye that you will need to reach ## mujja okwetaaga okutuukako with every one of the texts in the program. ## nga mukozesa buli kimu ku bitabo ebiri mu nteekateeka. In courses branching off from Book 5, ## Mu zi kkoosi ezeekutula okuva ku Kitabo 5, we will enter into a similar discussion of other texts, ## tujja kwetaba mu kukubaganya ebirowoozo kwe kumu okw’ebitabo ebirala, which will assist you in this connection; ## ekinaabayamba mu ngeri eno; however, independent of such study, ## naye nno, nga temufuddeeyo ku bibuuzo mu ssomo, you should dedicate the necessary time to reading the texts ## musaanye okuwaayo ekiseera ekyetaagisa nga musoma ebitabo ebyo and examining how they strive to accomplish their aims. ## era n’okwekenneenya engeri gye birafuubanamu okutuukiriza ebiruubirirwa byabyo. Periodic meetings of reflection with others ## Enkuŋŋaana ezitegekebwa mu bbanga eggere ez’okufumiitiriza n’abalala serving as animators will offer some of the most fruitful opportunities for you ## abaweereza ng’abakubiriza zijja kubawa egimu ku mikisa egisingira ddala obulungi to deepen your understanding of the material. ## musobole okunnyikiza okutegeera kwammwe okw’ebiwandiikiddwa mu bitabo. You and your fellow animators will find, ## Mmwe ne bakubiriza bannammwe mujja kuzuula, on such occasions, ## mu nkuŋŋaana ng’ezo, a wealth of shared experience upon which to draw. ## obugagga bw’obumanyirivu bwe mugabana bwe mujja okweyambisa. For, in the final analysis, ## Kubanga oluvannyuma lw’okwekenneenya byonna, it is only in the creation of ## kiva mu kutondawo embeera yokka an atmosphere of mutual support and assistance, ## ey’okuyambagana n’okubeeraŋŋana, where the commitment to learning finds expression ## ng’okwewaayo okuyiga kwolesebwa in a willingness to accompany others in their endeavors, ## mu kubeera omwetegefu okuwerekera abalala mu kaweefube waabwe, that the potential of the texts can be fully explored and eventually realized. ## olwo amaanyi agali mu bitabo galyoke gasobole okunoonyerezebwako mu bujjuvu n’oluvannyuma okutegeerwa. It was mentioned earlier in this unit ## Kyayogeddwako emabega mu ky’okusoma kino that the study of material takes only a portion ## nti okusoma ebiri mu kitabo kitwala katundu butundu of the time junior youth spend together; ## ku kiseera abavubuka abato kye bamala nga bali wamu; the rest is dedicated to service activities, ## ekiseera ekisigalawo kiweebwayo mu mirimu egy’obuweereza, sports, and different forms of cultural expression ## eby’emizannyo era n’ebyenjawulo ebiri mu by’obuwangwa suited to their particular surroundings. ## ebituukira ku mbeera zaabwe ezibeetooleddde. In the second unit of this book, ## Mu ky’okusomako ekyokubiri mu kitabo kino, you had an opportunity to consider, ## mwalina omukisa okulowooza, to a certain extent, ## mu ngeri esaanidde, the influence of the social environment on young people, ## ku maanyi g’embeera z’abantu ge galina ku bavubuka, and you were alerted especially to some of its harmful effects. ## era ne mulabulwa naddala ku bumu ku bulwa obugavaamu. The emphasis given there to the worsening conditions of society today ## Naye nno, essira erissibwa ku mbeera z’abantu ezigenda zeeyongera okwonooneka olwa leero should not be allowed, however, ## terisaana kukkirizibwa to obscure the fact that there are many elements ## okusiikiriza amazima nti waliwo ebintu bingi in every environment which, if used properly, ## mu buli mbeera, nga singa bibeera bikozeseddwa bulungi, can enhance the powers of expression, ## biyinza okulinnyisa amaanyi g’okwongera the ability to analyze social processes, ## obusobozi bw’okwekenneenya ennambika y’embeera z’abantu, and the will to serve humanity. ## era n’okwagala okuweereza abantu bonna. The following newspaper article tells a story ## Ekiwandiiko kino wammanga ekyafulumira mu mawulire kinyumya eggulire that illustrates well how the media, for example, ## eriraga obulungi engeri emikutu gy’empuliziganya, ng’ekyokulabirako, can be used to promote the welfare of society: ## gye giyinza okukozesebwamu okutumbula embeera ennungi ey’abantu: Voice of the Voiceless ## Eddoboozi ly’Abateeyogerera In West Africa the transistor radio still speaks for the community. ## Mu Bugwanjuba bw’Afirika ka laadiyo ak’omu ngalo ke kakyali eddoboozi ly’abantu ab’omu kitundu. Huddled around a microphone in the tiny studio of Nzérékoré rural radio station ## Nga beenyigirizza okwetoloola omuzindaalo mu ka situdiyo ak’omukutu gwa laadiyo oguli mu kyalo ky’e Nzerekore in the forest region of Guinea, ## mu kitundu eky’ekibira ekya Guinea, three young people are discussing girls' education. ## abavubuka basatu bali mu kukubaganya ebirowoozo ku nsonga y’abaana abawala okusoma. Girls should go to school, ## “Abawala basaana okusoma, because they'll become mothers one day, ## kubanga, lumu bagenda kufuuka ba maama, and if they are educated, they'll educate their own children ## era singa basomesebwa, nabo bajja kuyigiriza abaana baabwe bennyini and will be able to look after them better," ## era bajja kusobola okubalabirira obulungi okusingako.” says Moriko Kaké. ## Moriko Kake agamba bwati, When you educate a girl. you educate an entire nation, he adds emphatically. ## Nate era akiggumiza nti, “Bw’osomesa omwana omuwala, obeera osomesezza eggwanga lyonna”. Lancei Touré, the program's sixteen-year-old host, ## Omukubiriza wa ppulogulaamu, Lancei Toure, ow’emyaka ekkumi noomukaaga, nods in agreement, ## akkiriziganya n’omuteesa ono, although his parents want him to leave school ## newaakubadde bazadde be baagala ave mu ssomero to work in the fields. ## agende akole mu masamba. The young people's clear, articulate arguments ## Ebirowoozo by’abavubuka ebirambulukufu era eby’ensonga are broadcast live to neighboring villages ## biweerezebwa butereevu mu byalo eby’omuliraano near the Liberian and Ivory Coast borders. ## ebiri okumpi n’ensalo za Liberia ne Ivory Coast. It is dusk, and kerosene lamps flicker inside mud huts. ## Obudde buwungedde, era obutadooba obwaka bulabibwa munda mu nsiisira ez’ettaka. Villagers are back from the fields or the market. ## Abatuuze ab’oku kyalo bavuddeyo mu nnimiro oba mu katale. They all listen to the radio while cooking dinner ## Bonna bawuliriza laadiyo nga bwe bafumba eky’eggulo and preparing for the night. ## n’okwetegekera ekiro. Fifty years ago, the first transistor radio made its way into people's houses, ## Emyaka amakumi ataano egiyise, laadiyo entono ey’omu ngalo yatandika okulabikako mu nnyumba z’abantu, turning a bulky piece of furniture ## eno nga ye yakyusa ekintu ekibajje ekinene into a cheap, small personal device ## ne kifuuka ekitono ate nga si kyamuwendo munene that can be listened to by anyone, anywhere. ## omuntu yenna kye yali asobola okubeera nakyo era n’okuwuliriza awantu wonna. In countries such as Guinea ## Mu nsi eziringa Guinea —where a large part of the adult population is illiterate, ## – omuli ekitundu ekinene eky’abantu abakulu abatasobola kusoma na kuwandiika, many children don't have access to school ## abaana bangi tebasoma e and electricity is rare ## ra n’amasannyalaze ga kkekwa — generator-powered rural and community radio stations are a lifeline. ## – kale nno, emikutu gya laadiyo egy’omu ngalo n’abantu ab’ekitundu egikozesa amasannyalaze agava mu genereeta gya mugaso nnyo. "Radio is everything here," says Gnouma Camara, ##“Laadiyo kye kintu ekisinga obukulu wano,” bwatyo Gnouma Camara bw’agamba, program director at Nzérékoré rural radio station,## akulira zi ppulogulaamu ku mukutu gwa laadiyo ey’omu kyalo Nzerekore. which broadcasts six days a week ## Laadiyo eno eweereza ennaku mukaaga buli wiki in one of five regional languages ##ate mu lumu ku nnimi ettaano ez’ekitundu and in French within a radius of 100km. ## era ne mu Lufalansa ng’ewulirwa mu bugazi bwa kilomiita 100. Two out of three families in the region have a transistor, ## YYY and when the station broadcasts early in the morning and in the evening, ## the whole village listens. "We speak their own language, ## Twogera olulimi lwabwe lwennyini, we know their traditions and customs, ## tumanyi obulombolombo n’empisa zaabwe, we transmit their messages, ## tutambuza obubaka bwabwe, announce births and deaths, ## tulanga okuzaalibwa kw’abaana n’okubika abafu, discuss farming and agriculture issues and community problems," ## tukubaganya ebirowoozo ku nsonga ez’obulimi wamu n’ebizibu ebiri mu bantu ab’omu kitundu. Camara adds. ## Camara agattako nti "We are the voice of the community. ## Ffe ddoboozi ery’abantu ab’omu kitundu. The voice of the voiceless." ## Eddoboozi ly’Abateeyogerera.” "I listen to the programs because it is children who present them ## “Mpuliriza zi pulogulaamu kubanga abaana abato be baziweereza and because they speak in my own language," ## era kubanga baziweereza mu lulimi lwange lwennyini. says Mamadou Malic, ## Mamadou Malic agamba nti a fifteen-year-old youth in Pular, a local tongue. ## omuvubuka ow’emyaka ekkumi neetano ayogera mu lu Pular, olulimi olw’omu kitundu When the programs start, ## Pulogulaamu bw’etandika, I call all my brothers and sisters and we listen together. ## mpita baganda bange ne bannyinaze bonna ne tugiwuliriza nga tuli wamu. I learn a lot that way. ## Mu ngeri eyo, njiga bingi nnyo. Parents and community leaders are listening too, says Camara. ## Camara agamba nti abazadde n’abakulembeze ab’omu kitundu nabo bali mu kuwuliriza laadiyo. In our culture, children are not often heard, ## Mu buwangwa bwaffe, enfunda nnyingi abaana abato tebawulirizibwa, but now adults start to listen to them. ## naye kaakano abantu abakulu batandiikiriza okubawuliriza. Children advise their parents on basic hygiene, for example. ## Ekyokulabirako, abaana bawa bazadde baabwe amagezi ku by’obuyonjo ebisookerwako If a father hits his child, ## Singa omuzadde omusajja atimpula omwana we, his neighbors will now say: 'Don't you listen to the radio?' ## baliraanwa be kaakano bajja kumugamba nti, ‘Ggwe, towuliriza laadiyo?’ This story points to only one of the myriad ways ## Emboozi eno esonga ku ngeri emu ku ezo embeera enkuyanja ezitali zimu in which various elements of the social environment ## eziri mu bulamu bw’abantu can be drawn upon in directing the talents and abilities of young people ## gye ziyinza okweyambisibwamu mu kulambika talanta n’obusobozi bw’abavubuka towards service to their communities. ## basobole okuweereza abantu ab’omu bitundu byabwe. Music, media, and technology are increasingly affecting ## Okuyimba n’okukuba ebivuga, emikutu gy’empuliziganya, ne tekinologiya byeyongera okukyusa the lives of the young in every part of the world. ## obulamu bw’abavubuku mu buli kanyomero ak’ensi yonna. As an animator, ## Ng’omukubiriza, you will need to remain conscious of these powerful elements ## kijja kukwetaagisa okubeera ng’omanyi embeera zino ez’amaanyi and learn to help junior youth employ them ## era oyige okuyamba abavubuka abato okuzikozesa to create appropriate activities. ## nga batondawo emirimu egisaanidde. Think about your own social environment. ## Lowooza ku mbeera y’obulamu bw’abantu ggwe wennyini b’obeeramu. What possibilities does it open to junior youth ## Eggulawo mikisa ki eri abavubuka abato to work with the following? ## nga bakozesa bino wammanga? Discuss your ideas in your group, ## Mukubaganye ebirowoozo ku birowoozo byammwe mu kibinja kyammwe, and write down some of your thoughts in the spaces provided. ## era muwandiike ebimu ku birowoozo byammwe mu mabanga agaweereddwa. Music ## Ennyimba n’ebivuga: Media ## Emikutu egy’empuliziganya: Technology ## Tekinologiya: If junior youth are to be empowered to take charge of their own development ## Abavubuka abato bwe babeera nga baakwetikka obuvunaanyizibwa obw’okwekulaakulanya kwabwe and contribute to the progress of their communities, ## era n’okuyamba mu nkulaakulana ey’ebitundu byabwe they need to participate not only in the implementation of meaningful activities ## tebeetaaga kwenyigira mu kussa mu nkola emirimu egy’amakulu gyokka as a group but also in their formulation. ## ng’ekibinja wabula ne mu nteekateeka yaagyo. Special events in which junior youth from an entire region or cluster ## Emikolo emikulu abavubuka abato okuva mu kitundu kyonna awamu oba mu kitendo come together to make dramatic presentations, ## mwe bakuŋŋaanira awamu ne bazannya emizannyo egya katemba, sing, recite poetry, and give talks; ## ne bayimba n’okuddamu ebikwate, era n’okwogera ku nsonga ezitali zimu; ecological camps in which passages from the writings ## enkambi ezikwata ku butonde nga mu zino emboozi eziggibwa mu biwandiiko about the environment are read, appreciation of nature is fostered, ## ebikwata ku butonde mwe bisomerwa, okusiima obutonde kwongerwamu amaanyi, and activities such as planting trees are carried out; ## era n’emirimu, gamba ng’okusimba emiti gikolebwa; periodic sessions in which ## ensisinkana ez’ebiseera ebigere nga muno mubeeramu newspaper and magazine articles are discussed ## okukubaganya ebirowoozo ku biwandiiko ebifulumizibwa mu mawulire ne mu butabo and current events analyzed ## era n’ensonga ezibeerawo mu kiseera ekyo zisunsulwa — these are a few examples of the kinds of activity ## -- bino by’ebyokulabirako ebitonotono ku mirimu egitali gimu that the youth may find highly stimulating. ## abavubuka abato gye bayinza okusanga nga gisikiriza. You will always be interested in discussing with other animators ## Bulijjo ojja kwagala okukubaganya ebirowoozo n’abakubiriza abalala how you can motivate the youth to take part ## ku ngeri gy’oyinza okusikiriza abavubuka okwenyigira in the design and execution of activities ## mu nteekateeka n’okussa mu nkola emirimu that train their intellectual and spiritual faculties, ## egitendeka amagezi gaabwe ag’obwongo n’omwoyo, help them express in practice ## okubayamba okulaga mu kukola some of their ideals through service, ## ebimu ku biruubirirwa byabwe nga bayita mu buweereza, and reinforce their efforts to strive towards excellence. ## era n’okunyweza kaweefube waabwe okulafuubanira ekyo ekisinga obulungi. The types of questions you will need to consider with your fellow animators ## Ebika eby’ebibuuzo by’ojja okwetaaga okulowoozaako ennyo ne bakubiriza banno include the following: ## mulimu bino: How do you help junior youth devise and carry out a service project ## oyamba otya abavubuka abato okubangawo n’okussa mu nkola omulimu ogw’obuweereza and reflect on the way it unfolds? ## era n’okufumiitiriza ku ngeri gye gugenda gweyanjuluzaamu? How do you select appropriate newspaper articles, ## Weeroboza otya mu biwandiiko ebiri mu mpapula z’amawulire, and how do you organize discussions about them? ## era oteekateeka otya okubikubaganyaako ebirowoozo? How do you help junior youth write scripts ## Oyamba otya abavubuka abato okuwandiika obuzannyo bwa katemba and perform simple dramas? ## era n’okubuzannya? How do you ensure that childish games are not presented ## Okakasa otya nti emizannyo gya katemba egy’ekito tegireetabwa as a substitute for arts and crafts ## ne gidda mu bigere gy’ebyo ebiyiiyiizibwa ebyemikono ne saayansi and that young people are assisted ## era nti abavubuka bayambibwa in gaining a true appreciation of "arts, crafts and sciences" ## okufuna okutegeera okutuufu ku makulu agali mu “biyiiye, ebyemikono ne saayansi” that "uplift the world of being, ## nga bino bye “birinnyisa ensi ey’obulamu bw’omuntu, and are conducive to its exaltation"? ## era ne bireetawo okugulumizibwa kwayo”? The last point deserves further consideration. ## Ensonga esembayo yetaaga okwongera okulowoozzebwako ennyo. The question of artistic expression is closely connected to culture, ## Ekikolwa eky’okulagamu ebiyiiyiizibwa ekikwataganira ddala n’obuwangwa, and it is especially for this reason ## era eno ye nsonga yennyini that it is left to individual groups ## etuviiriddeko kino okukirekera ebibinja ki nakkimu around the world to formulate their own activities. ## okwetooloola ensi yonna okulambika ebyo bye baagala okukola. Read the passage below from a letter dated 12 December 2011 ## Soma ekiwandiiko ekyo wammanga ekiggiddwa mu bbaluwa nga 12 December 2011: written by the Universal House of Justice: ## eyawandiikibwa Ennyumba ey'Ensi Yonna ey'Obwenkanya Propelled by forces generated both within and outside the Bahá'í community, ## Nga basindikibwa amaanyi agava munda n’ebweru w’Abahá’í, the peoples of the earth can be seen ## abantu abali ku nsi bayinza okulabibwa to be moving from divergent directions, ## nga batambula okuva ku njuyi ez’enjawulo, closer and closer to one another, ## nga bagenda beeyongera okutuuka buli omu ku munne, n towards what will be a world civilization ## ga boolekera ekirimanyibwa ng’obugunjufu obw’ensi yonna, so stupendous in character that it would be futile for us to attempt ## embeera engazi ennyo mu nnono nga kijja kubeera kya butaliimu ffe okugezaako to imagine it today. ## okugirowoozanako olwa lweero. As this centripetal movement of populations accelerates across the globe, ## Enseeseetuka eno ey’abantu bonna nga bwe yeeyongera ebbugumu okwetootoola ensi yonna, some elements in every culture, ## enkola ezimu ez’obuwangwa not in accord with the teachings of the Faith, ## nga tezigendera ku njigiriza y’Enzikiriza, will gradually fall away, while others will be reinforced. ## mpolampola zijja kusaanawo, so ng’endala zijja kunywezebwa. By the same token, ## Mu ngeri y’emu, new elements of culture will evolve over time ## enkola empya ez’obuwangwa zijja kugenda nga zikula okumala ebbanga as people hailing from every human group, ## abantu abava mu buli mbala y’abantu, inspired by the Revelation of Bahá'u'lláh, ## abaluŋŋamizibwa Okubikkulirwa kwa Bahá’u’lláh, give expression to patterns of thought and action ## nga bwe bagenda bassaawo ennambika y’endowooza n’enkola engendered by His teachings, in part, ## ereeteddwa enjigiriza Ye, mu engeri emu, through artistic and literary works. ## nga bayita mu biyiiye ne kuwandiika ebitabo. It is with such considerations in mind ## Olw’ensonga eyo that we welcome the decision of the Ruhi Institute, ## twaniriza okusalawo kwa Ruhi Institute, in formulating its courses, ## nga bwe balambika zi kkoosi zaayo, to leave for the friends to address locally ## okulekera abeemikwano okukola ku nsonga zaabwe ez’omu bitundu byabwe issues related to artistic activity. ## ezikwata ku by’obuyiiya. The House of Justice goes on to say: ## Ennyumba ey'Obwenkanya yeeyongera n’egamba nti: We long to see, for instance, ## Ekyokulabirako, twesunga okulaba the emergence of captivating songs from every part of the world, in every language, ## okututumukayo okw’ennyimba ezikwata omubabiro okuva mu buli kitundu eky’ensi, mu buli lulimi, that will impress upon the consciousness of the young ## ezinannyikiza mu kutegeera kw’abavubuka the profound concepts enshrined in the Bahá'í teachings. ## ebirowoozo ebikulu ebiterekeddwa mu buziba bw’enjigiriza ya Bahá’í. Yet such an efflorescence of creative thought will fail to materialize, ## Naye ate nno, okututumuka okw’endowooza empya tekujja kulabikako, should the friends fall, however inadvertently, into patterns prevalent in the world that give license ## abeemikwano bwe baneenyigira mu nkola eziriwo kaakano mu nsi yonna, wadde nga kino tebakikola mu bugenderevu, ezikkiriza to those with financial resources ## abo abalina obusobozi mu by’enfuna to impose their cultural perspective on others, ## okukaka abalala okukkiriza engeri bo gye balabamu eby’obuwangwa, inundating them with materials ## nga babazitoowereza n’ebiwandiiko wamu and products aggressively promoted. ## n’ebyamaguzi ebibunyizibwa wonna ku buwaze. Further, every effort should be made to protect ## Ekirala, ekisoboka kyonna kisaana okukolebwa okukuuma spiritual education from the perils of commercialization. ## enjigiriza ey’omwoyo ereme okugwa mu mitego gy’obusuubuzi. The Ruhi Institute itself has explicitly discouraged ## Yo Ruhi Institute yennyini evuddeyo bukuukuubira the proliferation of products and items ## okunafuya okw’ebitabo n’ebiwandiiko that treat its identity as a brand to be marketed. ## okusaasaanyizibwa nga bakozesa erinnya lyalyo basobole okubitunda. We hope that the friends will respect its diligence in this matter. ## Tulina essuubi nti abeemikwano bajja kussa ekitiibwa mu kulafuubana kwayo mu nsonga eno. Though this is not the occasion ## Newaakubadde kino si kye kiseera to enter into a discussion of artistic activity, ## okuyingira mu kukubaganya birowoozo ku by’okukola ebirimu obuyiiya, it is important for you to be aware that such activity, ## kibeera kikulu ggwe okumanya nti omulimu ng’ogwo, as an expression of culture, carries with it values. ## ogulaga eby’obuwangwa, gubeeramu eby’omugaso mu bulamu. By its very nature, then, ## Kale nno, okusinziira ku nnono yaabwo bwennyini, it can influence an educational process greatly. ## obuwangwa buyinza okuleetawo enkyukakyaku ey’amaanyi mu nteekateeka ey’ebyenjigiriza. As an animator of a junior youth group, ## Ng’omukubiriza ow’ekibinja eky’abavubuka abato, you will want to take care in helping your young friends ## ojja kwetaaga okubeera omwegendereza mu kuyamba abavubuka bo abeemikwano identify suitable artistic pursuits, ## okuzuula bye baagala ebikwatagana n’obuyiiya ebisaanidde, ones that do not end up inadvertently imposing values ## ebyo ebitaaveemu, mu butali bugenderevu, okukakaatika bye baloooza nti bya muwendo bulamu bwabwe that contradict, in subtle ways, the educational process in which they are engaged. ## nga bikontana, mu ngeri ey’okukwenyakwanya, n’enteekateeka y’ebyenjigiri gye babeera beenyigiddemu. If employed imaginatively, ## Singa bikozesebwa mu ngeri emaze okulowoozebwako, complementary activities can serve ## ebyokukola ebigenderako biyinza okuyamba to reinforce the lessons being learned ## okunyweza amasomo agabeera gayigibwa by junior youth in their study of the materials. ## abavubuka abato mu kusoma kwabwe okw’ebitabo n’ebiwandiiko. The content of these activities might be either ## Ebiri mu by’okukola bino biyinza okubeera directly based on the texts themselves ## nga byesigamiziddwa buteerevu ku bitabo byennyini or merely inspired by them. ## oba bo bennyini bye beewandiikidde. Though you should not devise such activities ## Newaakubadde si kirungi ggwe okutegeka eby’okukola ng’ebyo on behalf of the junior youth, ## ku lw’abavubuka abato, who will be eager to consult together ## abanabeera beesunga okukubaganya ebirowoozo and arrive at their own conclusions, ## era beesalirewo ku lwabwe eby’okukola, you may find it helpful, as an exercise, ## oyinza okukizuula nti kiyamba, ng’ekyokukola, to choose in your group today ## okulonda mu kibinja kyo olwa leero one of the lessons from Breezes of Confirmation ## erimu ku masomo okuva mu kitabo ekiyitibwa Empewo z’Okunywezebwa and design an activity that reinforces the concepts presented in it. ## era oteekateeke eky’okukola ekinyweza ebirowoozo ebikyanjuddwamu. The system of delivery for a program ## Enkola ey’okutuukiriza enteekateeka concerned with the spiritual empowerment of junior youth ## ekwata ku kunnyikiza amaanyi g’omwoyo mu bavubuka abato may include regular meetings held over the course of a year, ## eyinza okubeeramu ensisiinkano ezituuzibwa mu bbanga eggere okumalako omwaka, as well as intensive sessions lasting several weeks each. ## nga muno mwotadde n’okusoma mu bibiina okw’amaanyi nga buli lusoma lumala wiiki eziwerako. Experience has shown that an animator wishing to start a group ## Obumanyirivu butulaze nti omukubiriza ayagala okutandikawo ekibinja can easily begin with one or two junior youth ## asobola okukitandika awatali kukalubirizibwa ng’akolagana n’omu oba babiri ku bavubuka abato who have shown an ability to rally their friends around a worthy cause. ## abalaze obusobozi bw’okukunga mikwano gyabwe olw’ekiruubiriwa eky’omugaso. Successful identification of such individuals ## Okulondobamu okulungi okw’abantu ng’abo will naturally lead to the formation of a group ## kwe kujja okuvaamu okutondebwawo okw’ekibinja composed of ten to fifteen members. ## ekiweza bammemba kkumi oba kkumi nabataano. In some parts of the world, ## Mu bitundu ebimu eby’ensi yonna, inviting the young members of a village or neighborhood ## okuyita bammemba abato ab’oku kyalo oba ab’oku muliraano to a series of events before the formal establishment of groups ## okujja okwetaba mu mikolo egy’omuddiriŋŋanwa ng’ebibinja tebinnaba kutondebwawo mu butongole has also proved to be effective. ## nakyo kikakasiddwa nti kikola bulungi. Another approach is to introduce the program to a school. ## Enkola endala kwe kwanjula enteekateeka eri essomero. When the school shows receptivity to the idea, ## Essomero bwe lyaniriza ekirowoozo, one or more presentations to the students and teachers ## okwogera okw’omulundi ogumu oba n’okweyongerako eri abayizi n’abasomesa of the relevant grades usually result in the formation ## abali mu mitendera egikwatibwako oluusi kuvaamu okutondebwawo of several junior youth groups. ## okw’ebibinja eby’abavubuka abato ebiwerako. Often the groups are able to meet on school premises ## Enfunda nnyingi ebibinja bisobola okusisinkana ku masomero and undertake their activities as extracurricular endeavors. ## era n’okukola emirimu gyabyo ng’ebyokuyiga ebirala. The school, in turn, recognizes the valuable contribution of the program ## Essomero nalyo litegeera omugaso oguva mu nteekateeka to the sound development of the moral and intellectual capabilities of its students. ## olw’okuleetawo enkulaakulana mu mpisa n’obusobozi mu by’amagezi eri abayizi baalyo. Think about your own circumstances ## Lowooza ku mbeera ezizo wennyini and describe some of the approaches you could adopt in forming a junior youth group. ## era onnyonyole ezimu ku nkola zewandiyinzizza okweyambisa okutandikawo ekibinja eky’abavubuka abato. It is essential that, in the first few meetings of the group, ## Kikulu nnyo nti, mu nsisinkano entonotono ezisooka ez’ekibinja, its purpose be fully discussed, ## ekigendererwa kyazo kikubaganyizibweko ebirowoozo mu bujjuvu, together with a few of the collective goals ## ng’ogasseeko n’ebiruubirirwa ebitonotono its members hope to accomplish. ## bammemba b’ekibinja bye basuubira okutuukiriza. The youth should also reach some conclusions ## Abavubuka nabo basaana okusalawo about the nature of the activities they wish to undertake. ## ku kika ky’emirimu gye baagala okukola. The concepts of excellence and service need to be emphasized. ## Ebirowoozo ebikwata ku kusukkuluma n’obuweereza byetaaga okussibwako nnyo essira. Many experienced animators find that their conversations ## Abakubiriza abalina obumanyirivu bakizuula nti emboozi zaabwe during the first four meetings are particularly significant. ## mu nsisinkano ennya ezisooka zibeera nkulu nnyo. Subjects addressed in these meetings may well vary from group to group. ## Emiramwa egikwatibwako mu nsisinkano zino giyinza okwawukana mu buli kibinja. Yet there are a number of ideas that generally run through all such meetings. ## Naye ate waliwo ebirowoozo ebiwerako okutwalira awamu ebiyogerawako ennyo mu nsisinkano ng’ezo. The following points may assist you, then, ## Ensonga eziweereddwa wammanga ziyinza okukuyamba ennyo in organizing the first conversations ## mu kutegeka emboozi ezisooka you will have with the members of each group you help to form. ## z’ojja okunyumya ne bammemba aba buli kibinja ky’oyambye okutondawo. Often the first questions posed by the animator in the initial meeting are ## Enfunda nnyingi ebibuuzo ebisooka omukubiriza by’abuuza mu lusisinkana olusooka bye bino, "What is the purpose of a junior youth group?" ## “Ekigendererwa eky’ekibinja ky’abavubuka abato kye kiruwa?” and "Why is it important to have such groups in the community?" ## era “Lwaki kya mugaso okubeera n’ebibinja ng’ebyo mu bantu ab’ekitundu?” If the youth have difficulty answering such general questions, ## Singa abavubuka basanga obuzibu mu kuddamu ebibuuzo ebigazi ng’ebyo, the animator may ask individual members more specific ones, ## omukubiriza ayinza okubuuza mmemba kinnoomu ebibuuzo ebyetongodde, gamba nga, for example, "Why do you like being part of this group?" ## “Lwaki oyagala okubeera mmemba w’ekibinja kino?” or "What kinds of things do you think the group should do?" ## oba “Bintu bya ngeri ki ekibinja kino bye kisaana okukola?” This line of questioning should gradually lead to a list of goals and activities. ## Engeri ey’okubuuzaamu ebibuuzo bino mpolampola ekutuusa ku lukalala lw’ebigendererwa n’ebyokukola. Several animators have found it useful ## Abakubiriza abawerako bakizudde nga kya mugaso to describe the goals identified by the group ## okunnyonnyola ebiruubirirwa ekibinja bye kisonzeemu olunwe in terms of spiritual and intellectual excellence. ## nga bikwatagana n’obusukkulumu mu by’omwoyo n’amagezi ag’omu mutwe. To strive for spiritual excellence, they have explained, ## Bannyonnyodde nti okulafuubanira okusukkuluma mu by’omwoyo, we need to develop qualities that belong to our higher nature ## twetaaga okukulaakulanya embeera zaffe ennungi ezibeera mu butonde bwaffe obwa waggulu such as love, generosity, honesty, and humility. ## gamba nga okwagala, obugabi, amazima, n’obwetoowaze. To strive for intellectual excellence, ## Okulafuubana tusukkulume mu by’amagezi ag’omutwe, we need to acquire knowledge and practical skills ## twetaaga okufuna amagezi wamu n’obukugu bwe tukozesa that will help us improve our lives and the lives of others. ## ebinaatuyamba okulongoosa obulamu bwaffe n’obulamu obw’abantu abalala. Reflecting on quotations such as ## Bwe tufumiitiriza ku byawandiikibwa gamba nga Let each morn be better than its eve ## Leka buli makya gabeere malungi okusinga ago agawedde and each morrow richer than its yesterday. ## era na buli lunaku oluddirira lubeere lugagga okusinga olwo oluyise. and committing them to memory ## era n’okubikwata obukusu have proved effective in enhancing the understanding of the concept of excellence. ## kiyambye nnyo mu kulinnyisa okutegeera kw’ekirowoozo eky’obusukkulumu. It is useful for animators to emphasize in the first few meetings ## Kya mugaso abakubiriza okukkaatiriza mu nsisinkano entonontono ezisooka that, for the group to strive for spiritual excellence, ## nti, ekibinja okulafuubanira obusukkulumu obw’omwoyo, the members need to develop strong bonds of friendship ## bammemba beetaaga okukulaakulanya enjegere z’emikwano and achieve greater and greater unity. ## era n’okutuukiriza obumu obugenda obweyongera amaanyi. There are a number of quotations from the writings related to this subject, ## Waliwo ebiwandiiko ebiwerako mu byawandiikiba ebikwata ku buwufu buno, and several can be selected for the youth to discuss and memorize. ## ebitonotono ku byo biyinza okulondebwa ne biweebwa abavubuka okubibukubaganyako ebirowoozo n’okubikwata obukusu. Animators find it particularly fruitful ## Abakubiriza bakisanga nga kya mugaso nnyo to help the youth express their own ideas ## okuyamba abavubuka okuwaayo ebirowoozo byabwe on the themes of love, unity, and harmony. ## ku miramwa gy’okwagala, obumu, n’okutabagana. The concept of friendship usually proves to be appropriate ## Endowooza y’omukwano etera okumala obumazi for an initial conversation of this kind. ## okutandisa embozi ey’ekika nga kino. A topic of great importance ## Omulamwa ogw’enkizo ennyo for the early discussions of the group is service. ## okutandika okukubaganyako ebirowoozo mu kibiinja gwe gw’obuweereza. In this respect the youth should be reminded that, ## Mu buwufu buno, abavubuka basaanidde okujjukizibwa nti as human beings, we all depend on one another. ## nga abantu abalamu, buli omu yeesigama ku munne. They can be asked to imagine what it would be like for us ## Bayinza okubuuzibwa engeri gye twandibaddemu if we did not receive help from anyone at all. ## singa tetufuna buyambi bwonna okuva eri omuntu omulala. That we are all members of the human family ## Nti ffena tuli bantu ba lulyo lumu and must try our best to improve the conditions in which we live ## era tuteekwa okugezaako ennyo okulongoosa embeera mwe tubeera should be emphasized in such discussions. ## esaana okussibwako ennyo essira mu kukubaganya ebirowoozo ng’ebyo. One way of making the concept of service accessible to the junior youth ## Engeri emu ey’okusobozesa abavubuka abato okufuna endowooza y’obuweereza is to explain that everything we do ## kwe kubannyonnyola nti buli kye tukola in the spirit of helping others can be considered service. ## mu mwoyo gw’okuyamba abalala kitwalibwa nga buweereza. Discussions of service need go beyond ## Okukubaganya ebirowoozo ku buweereza kwetaaga okusukka the question of the individual's efforts to serve others ## ku kulowooza kw’okulafuubana kwa kinoomu okuweereza abalala and consider what the youth can do as a group. ## era n’okulowooza abavubuka kye basobola okukolera awamu nga ekibinja. Of course, it is important that their initial endeavors be of a short duration, ## Weewaawo, kibeera kikulu nti okulafuubana kwabwe okusooka kumala ekiseera kitono, with easily achievable goals. ## n’ebiruubirirwa ebituukibwako amangu. In this way, they will gain confidence in their collective capacity ## Mu ngeri eno, bajja kufuna obumalirivu mu busobozi bwabwe obw’awamu and will learn to work together, ## era bajja kuyiga okukolera awamu, opening up the possibility for them ## nga bateekebwateekebwa okufuna obusobozi . to undertake more sustained service projects. ## bw’okubezaayo emirimu gy’obuweereza From the outset, animators should guide the youth ## Okuva ku ntandikwa, abakubiriza basaana baluŋŋamye abavubuka in setting in motion a process ## okutandika enteekateeka in which they think about the life of their community ## mwe balowooleza ku mbeera y’obulamu bw’abantu b’omu kitundu kyabwe and how they can contribute to its betterment. ## era n’engeri gye basobola okwenyigira mu kugirongoosa. Asking questions that require them to make ## Okubuuza ebibuuzo ebibeetaagisa observation statements about the community ## okwetegereza ebigambo eby’okuddamu ebikwata ku bantu b’ekitundu will assist them in this connection. ## bijja kubayamba mu buwufu buno. Thus, they may begin with an act of service ## Bwebatyo, bayinza okutandika n’enkola ey’obuweereza as simple as visiting someone in the community who is sick ## ennyangungu ng’okukyalirako omuntu ow’omu kitundu omulwadde and gradually move on to undertake a project ## era mpolampola ne beeyongera n’okwenyigira mu mulimu — for example, planting trees ## – ekyokulabirako, ng’okusimba emiti in which they will need to consult with appropriate local institutions, ## ekinaabetaagisa okusaba olukusa okuva eri ebibiina eby’omu kitundu, elicit assistance from friends and parents, ## okusaba obuyambi okuva mu mikwano n’abazadde, and make long-term arrangements. ## era n’okukola entegeka eneemala ebbanga. Naturally, during the first few meetings of the group, ## Nga bulijjo, mu nsisinkano entonotono ezisooka ez’ekibinja, some of the skills and abilities ## obumu ku bukugu n’obusobozi, as well as attitudes and qualities ## n’endowooza n’embeera ezetaagisa necessary for effective cooperation are discussed. ## ku lw’enkolagana ennungi bikubaganyizibwako ebirowoozo. Another topic ## Ensonga endala that has to be addressed during the first meetings of a junior youth group ## erina okukwatibwako mu ntandikwa y’enkiiko z’ekibinja of healthy recreation, particularly sports ## y’eyo ey’okwewummuzaamu, naddala mu kwenyigira mu by’emizannyo. Once again, in addition to an examination of the concepts and issues involved, ## Nate era, ng’oggyeko okwekenneenya emiramwa n’ensonga ezikwatibwako, animators will want to help the group ## abakubiriza bajja kwetaaga okuyamba ekibinja identify the kind of recreational activities ## okuzuula ebika by’ebintu ebirina okwetabwamu mu ngeri y’okwewummuzaamu that can be undertaken either during its meetings ## ebiyinza okukolebwa mu biseera eby’enkiiko or on special occasions. ## oba mu mikolo egy’enjawulo. A word of caution is necessary in this regard: ## Okulabula kwetaagisa mu mbeera eno: Intense physical activity is a natural expression of the energy that junior youth possess. ## Okukozesa ennyo omubiri y’engeri abavubuka mwe bafulumiza amaanyi ge balina, Experience worldwide has made clear that to favor, ## era okunoonyereza okwetoloola ensi yonna kukiraze nti okusoosowaza say, artistic activity over sports in a group ## obuyiiya obulala ku by’emizannyo mu kibinja begins a process of selection, ## kireetera abamu okusikattira, in which some youth eventually feel reluctant to continue their participation. ## n’ekivaamu kwe kulekeraawo okwenyigira mu bigenda mu maaso. As in most other educational activities promoted by the Ruhi Institute, ## Nga bwe kiri mu bikolebwa mu byenjigiriza ebikubirizibwa aba Ruhi Institute, memorization of passages from the writings ## okukwata obukusu emboozi empanvu mu byawandiikibwa is to be given due importance ## kuteekwa okuweebwa omwagaanya omunene in a program for the spiritual empowerment of junior youth. ## mu nteekateeka ku lw’okunnyikiza amaanyi ag’omwoyo mu bavubuka abato. The question of memorization, then, needs ## Kale nno, ensonga ey’okukwata obukusu yeetaaga to be a topic of conversation ## okubeera omulamwa ogw’okwogerako in one of the early meetings of the group. ## mu lumu ku nkuŋŋaana ezisooka ez’ekibinja. Animators should help the youth to become aware ## Abakubiriza basaana okumanya of the power of the Word of God, ## amaanyi ag’Ekigambo kya Katonda, its effect on their lives, ## enkulaakulana ge kireeta mu bulamu bwabwe, and the benefits of knowing many passages from the writings by heart. ## era n’emigaso gy’okumanya mu mutwe emboozi empanvu ennyingi okuva mu byawandiikibwa. The question of language, of course, will have to be discussed ## Weewaawo, ensonga ey’olulimi eteekwa okukubanganyizibwako ebirowoozo to some extent before the youth begin their study of the first book, ## mu ngeri emu ng’abavubuka tebannaba kutandika kusoma kwabwe okw’ekitabo ekisooka, usually, as mentioned earlier, Breezes of Confirmation. ## nga bwe twagambye okusooka, mu engeri eya bulijjo, ekiyitibwa Empewo z’Okunywezebwa. it can be explained that, in order to achieve higher and higher levels, ## Kiyinza okunnyonnyolebwa nti okusobola okutuuka ku madaala aga waggulu ennyo of intellectual and spiritual excellence, ## mu magezi ag’omu mutwe ne mu by’omwoyo agasukkuluma, we need to develop our own powers of expression. ## twetaaga okukulaakulanya amaanyi gaffe mu kwogera. We should be able to read and understand ## Tusaana okubeera n’okutegeera the meaning of what we have read, ## amakulu agali mu bye tusomye, and we should learn to express our thoughts with clarity. ## era tusaana okumanya okuggyayo ebirowoozo byaffe mu bulambulukufu bwabyo. Some animators ask junior youth ## Abakubiriza abamu basaba abavubuka abato to enter into a serious pact: ## okukola endagaano ey’amakulu: that they will listen to one another; ## nti bajja buli omu okuwulirizanga munne; that they will try to understand what each one of them means, ## nti bajja kugezaako okutegeera buli omu ky’abeera ategeeza, even when he or she has difficulty expressing it; ## ne bw’abeera nga akaluubirirwa okukiggyayo obulungi, and that they will never make fun of what any one of them says. ## era nti tekabatandanga okujerega yenna ku bo ky’abeera ayogera. The group may of course, ## Weewaawo, abali mu kibinja have to be reminded gently of this pact ## balina okujjukizibwanga endagaano eno mu bukkakkamu every once in a while. ## oluusi n’oluusi. In relation to the ability of reading well, ## Ku nsonga ekwata ku busobozi obw’okusoma bwino obulungi, a number of animators have encouraged junior youth ## abakubiriza abawerako bukubirizza abavubuka abato to read to children the materials they study in their meetings, ## okusomera abaana abato ebiwandiiko bye basomako mu nkuŋŋaana zaabwe, or other appropriate books. ## oba ebitabo ebirala ebisaanidde. Discussions that assist the members of the group ## Okukubaganya ebirowoozo ebiyamba bammemba b’ekibinja in reflecting on this experience can deepen ## mu kufumiitiriza ku bumanyirivu buno kuyinza okunnyikiza their awareness of the powers of expression. ## okutegeera kwabwe okw’amaanyi ag’okwogera. With respect to all the points presented above, ## Okusinziira ku nsonga zonna eziweereddwa waggulu, it is important to realize that, as animators gain experience, ## kikulu okumanya nti abakubiriza nga bwe bagenda beeyongera okufuna obumanyirivu, they are better able to assist junior youth ## olwo lwe banaasobola okuyamba obulungi abavubuka abato in devising and carrying out activities that complement one another ## mu kubangawo era n’okussa mu nkola emirimu egikwatagana —activities which are a practical expression of the insights ## – emirimu egikolebwa nga gyolesa amagezi they have acquired through study of various texts ## ge babeera bafunye mu kusoma ebitabo ebitali bimu and the high ideals they are striving to uphold. ## era n’ebiruubirirwa ebya waggulu bye balafuubana okuwanirira. From our discussions in the first and second units of this book, ## Okusinziira ku kukubaganya kwaffe okw’ebirowoozo mu kitundu eky’okusomako ekisooka n’ekyokubiri, which were somewhat conceptual in nature, ## ebyali bikyali ku mutendera ogw’okulowoozebwako mu ngeri emu oba endala, your preparations in this unit to serve as an animator of a junior youth group ## enteekateeka zo mu kitundu kino eky’okusomako ez’okuweereza ng’omukubiriza w’ekibinja eky’abavubuka abato have taken on very practical dimensions. ## ziyingidde ku mitendera egy’okussibwa mu nkola. As you gain experience in this area of service, ## Nga bwe weeyongera okufuna obumanyirivu mu kisaawe kino eky’okuweereza, the pages of this book will continue to offer you ideas for reflection. ## emiko egy’ekitabo kino gijja kweyongera okukuwa ebirowoozo eby’okufumiitirizaako. Many animators find the points ## Abakubiriza bangi bakizuula nti ensonga in the previous section particularly useful ## eziri mu kitundu ekiwedde nga za mugaso nnyo and refer to them again and again, ## era bazijulizaako emirundi mingi, maintaining a notebook in which they keep track ## nga babeera n’ekitabo mwe bawandiika of their experience and discussions with their fellow animators. ## obumanyirivu bwabwe era n’enkukubaganya y’ebirowoozo ne bakubiriza bannaabwe. In the meantime, it is suggested ## Nga bino bwe bigenda mu maaso, oweebwa amagezi that you end this unit by reflecting ## okukomekkereza ekitundu kino ng’ofumiitiriza on the implications of the endeavor on which you are now to embark. ## ku makulu ga kaweefube gw’ogenda kaakano okutandikako. The words of the Universal House of Justice, ## Ebigambo by’Ennyumba ey'Ensi Yonna ey'Obwenkanya, ebyawawandiikibwa addressed to older youth, ## eri abavubuka abakuzeekuzeemu, are applicable to all those wishing to follow this path of service: ## bisobola okweyambisibwa mu kkubo lino ery’obuweereza: Not surprisingly, it is your age group that is gaining the most experience ## Tekyewuunyisa nti bantu bennyini abali mu myaka gyammwe abeeyongera okufuna obumanyirivu bwennyini at aiding junior youth, and children too, ## mu kuyamba abavubuka abato, era n’abaana abato, with their moral and spiritual development, ## mu kukulaakulanya empisa ez’obuntu n’omwoyo, fostering in them capacity for collective service and true friendship. ## nga bayingizibwamu obusobozi obw’okuweerereza awamu era mu mukwano ogwa nnamaddala. After all, aware of the world which these young souls will need to navigate, ## Oluvannyuma lwa byonna, kubanga mumanyi ensi abavubuka bano abato gye balina okuyitamu, with its pitfalls and also its opportunities, ## nga muno mwe muli emitego ate era n’emikisa, you readily appreciate the importance of spiritual strengthening and preparation. ## mmwe mu bwangu mutegeera obukulu bw’okunywezebwa n’okuteekebwateekebwa mu by’omwoyo. Conscious, as you are, that ## Nga mukimanyidde ddala bulungi nti Bahá'u'lláh came to transform both the inner life and external conditions of humanity, ## Bahá’u’lláh yajja okukyusa obulamu obw’omu nda wamu n’embeera ez’ebweru ez’abantu bonna, you are assisting those younger than yourselves ## mubeera mu kuyamba abo ababasinga obuto to refine their characters and prepare ## okulongoosa empisa zaabwe era n’okubateekateeka to assume responsibility for the well-being of their communities. ## okwetikka obuvunaanyizibwa ku lw’okuleetawo embeera ennungi ey’abantu mu bitundu byabwe. As they enter adolescence, ## Nga bwe bayingira mu myaka egya kavubuka, you are helping them to enhance their powers of expression, ## mubeera mubayamba okulinnyisa amaanyi gaabwe ag’okwogera, as well as enabling a strong moral sensibility ## wamu n’okusobozesa okufaayo okufuna okutegeera okw’amaanyi ku mpisa ennungi to take root within them. ## bisobole okusimba emirandira mu bulamu bwabwe. In so doing, your own sense of purpose is becoming more clearly defined ## Bwe munaagenda nga mukola bwe mutyo, okutegeera kwammwe okw’ekigendererwa nakwo kunaagenda kweyongera okweyerulira ddala as you heed Bahá'u'lláh's injunction: ## nga bwe mussa mu nkola ekiragiro kya Bahá’u’lláh ekigamba nti: Let deeds, not words, be your adorning. ## Leka ebikolwa, so si bigambo, bibeere ekyambalo kyo.