In the Junior Youth Workbooks the protagonists of the story provide an archetypal character to which every junior youth participant who studies the story can relate–they see themselves occupying a similar physical stage of development and social status, enjoying the same recreational and educational activities, and expressing the same life-goals and aspirations. They see inner tendencies of their own mind articulated openly for the first time and explored. It teaches them implicitly to care for and value the environment in which they live by extolling the natural beauty and divine handiwork manifest in the landscape and environs surrounding them. It paints an archetypal picture of partisanship or special interests that corresponds to the various oppressions people experience around world in their own society–whether it be through political corruption, social and economic injustice, racial prejudice (institutional or personal), or tribal war. It teaches them about economic patterns that may characterize certain types of jobs being filled by members of a single racial group–that find parallels in the migrant worker population in the US. The text teaches them, nevertheless, to see the nobility in all people, and to recognize the simple, profound, and beautiful dignity inherent in acts of hospitality, and a culture that has resisted urban decay in the modern era. In this, it teaches junior youth to look beyond the employment and economic status of an individual or community to find its worth or identity. The workbooks also draw attention to injustice of a systemic nature, that oppresses the people. It focuses attention on the elitism of privilege and the inequalities of opportunity and access to resources that are written into law and institutional policy. It then brings this description down to a personal level by focusing the junior youth’s attention on the familial and psychological consequences on the home-life and cultural integrity of a community.
The questions after the story highlight the pattern of similar interests, dreams, partisan conflict, passive involvement in its consequences, and the first-hand effects at home–that characterize the experience of junior youth living around the world.
The prayer that follows draws upon this description of the reality of junior youth and introduces the concept of supplication before God for protection–protection from those forces and injustices that so vividly plagued the world of Kibomi, and find parallel in our own lives, in all our countries. In conjunction with protection from external forces of evil, we must also be aware and protect against the evil that comes from within. In a literal sense–the germs and bacteria that invade the body and can cause disease as well as in a spiritual sense–the ethical decisions our soul and heart make on a daily basis to ingest or avoid alcoholic beverages or fill our brains with knowledge instead of ignorance and prejudice. In response to each topic the question can be asked, did Dr. Joseph Lister’s discovery of germ theory save us all from a fate of chronic infection by advising us to wash our hands before eating? And does the presence of an exploitative fast food restaurant on every street corner imply that we cannot plant local farms or pursue healthier alternatives for our nourishment? Do emotional sentiments such as rage or intense jealously, so common in popular media, have a biological consequence on our organ function and health? Is a scientific approach to understanding the causes of public health diseases conducive to a cure?
With regard to the ease and prevalence of alcoholic drinking culture , the Junior Youth should be encouraged to think critically. Is abstinence from both experimenting with alcohol and from places and people who are drinking a reliable method of protection? Is knowledge and continual remembrance of the pathologies, both biological and social, directly linked to alcohol consumption an effective internal instrument for our own motivation–pathologies such as liver failure and encephalopathy, malnutrition and poor dentition, drunkenness and violence, adultery and rape, and DUI and vehicular manslaughter? Is understanding the exploitative financial incentives of brewing companies and entertainment marketers behind the misrepresentations of commercial advertisements a source of empowerment?
With regard to the esotericization of knowledge behind university walls and credentials of false-merit–a control over a narrow form of knowledge that allows elites to justify pacification and neglect of the masses–the junior youth are encouraged to question and not blindly follow custom. Does an inquisitive mind that pursues the reasons for things open new possibilities for achievement that could not have been known otherwise? Does a humble posture of learning or an egocentric habit of assertion conduce more to prosperity? Does education, especially in these primary years, serve a fundamental purpose of which the Junior Youth should be active and appreciative protagonists? Is a competitive culture that shames a student who asks questions conducive to learning, or a collaborative spirit in which inquiry is the method of mutual discovery?
Multiplying Core Activities
After our teaching team formed a group for the moral and intellectual empowerment of junior youth we realized that too many children were distracting the endeavors of the Animators and Junior Youth. The spectacle of the Junior Youth having fun was attracting their younger siblings to the site of the activities. This obstacle was transformed into a stepping stone. The children were separated into another group and formed a children’s class not far from where the Junior Youth were working. We understood that the Junior Youth group could serve as a stimulus to growth of a larger movement, however, what happened followed no predetermined course. One core activity was given precedence, multiplying at a rate faster than the others, and naturally attracted children from the community into another core activity. In this way, the multiplication of core activities was achieved, organically.
Visiting teams are being called upon to teach the children’s classes on the basis of the Ruhi Book 3 Curriculum, and add impetus to the fledgling set of activities emerging in the neighborhood. Irrespective of the specifics, the outcome will be the same. Within this neighborhood plans are being made to invite participants to study circles and devotionals from amongst the youth and adults. Ultimately, the level of cohesion achieved among the core activities must be such that in their totality, a nascent program for the sustained expansion and consolidation of the Faith is perceived. Envisioning the First Milestone: accompanying Indigenous inhabitants of the neighborhood through the sequence of institute courses and into the field of service as animators, children’s class teachers, and hosts of devotional gatherings–committed to the vision of individual and collective transformation they foster.
Junior Youth Group: Anthony Volunteers to Answer the Question, “What problems does Alcohol bring?”
Children’s Class: Memorizing “O God, guide me, protect me,…”
Empowerment of Girls: Areseli and Liesha explain why knowledge and education protect us from ignorance.
Collective Gathering: After playing Dodgeball the group gathers to divide into Junior Youth Group and Children’s Class
Reflection: In a humble attitude of learning, confident in the unfailing grace of the Almighty, joining hands to accompany each another in service to His Cause.