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Studies on Esiaba Irobi's Nwokedi and Cemetery Road have largely focused on the portrayal of politicians in modern societies. The studies have however neglected how linguistic metaphors have been utilised in realising ideologies. This is the gap the present study is set to fill using extracts from Nwokedi and Cemetery Road, which were analysed using insights from George Lakoff and Mark Johnson’s Conceptual Metaphor Theory and Teun Van Dijk's Theory of Ideology. The texts were subjected to quantitative analysis through the use of tables, frequency counts, and histograms. Five conceptual mappings: POLITICS IS A CONFLICT, POLITICS IS A SMALL CHILD, CHANGE IS A DIFFICULT PATH, POLITICS IS A BUILDING, and POLITICS IS A BODY, were observed from the linguistic metaphors, and their linguistic patterns, (lexical, morphological, and syntactical patterns), which project three ideologies: liberalism, progressivism, and radicalism. POLITICS IS A CONFLICT, and POLITICS IS A SMALL CHILD conceptual mappings are associated with liberalism, CHANGE IS A DIFFICULT PATH is associated with progressivism, while POLITICS IS A BUILDING, and POLITICS IS A BODY relate to radicalism. Thus, cross-domain mappings in Nwokedi and Cemetery Road, deployed through linguistic metaphors are motivated by the playwright’s ideological representation of Nwokedi and Mazeli as liberal, progressive, and radical ideologists.
In conclusion the aim of this essay, there have been a scrutiny of the means in which gender and sexuality have been presented in the two comic works of Oscar Wilde and Efua Sutherland, pointing out the similarity and variation among the two playwrights. Of course humans vary in trait and composure, but the sort of picture painted about them is dependent on the philosophy of these individual writers.
In religious terms, divinity or godhead is the state of things that come from a supernatural power or deity, such as a god, Supreme Being, creator deity, or spirits, and are therefore regarded as sacred and holy. Avenging for divinity at the other hand is the act of seeking revenge or inflicting harm on a giving individual, group of people or institution on behalf of a given supernatural being.
The early Christian sermons that Luke summarized and recorded form to a very great extent the basis for a reconstruction of the kerygma, and from this point of view, the gospel records were made. Luke's account of how Christianity made its way among Gentiles without discarding the more vital points of Judaism did much toward establishing unity. The account of Paul's arrest in the city of Jerusalem and the trials that followed clearly vindicate Paul in the eyes of any impartial reader. The end of the book is somewhat disappointing because one would expect to read about Paul's trial in Caesar's court, but the account ends rather abruptly. Some people think that Luke intended to write a third volume of his history but was unable to do so. Of this we cannot be certain. However, we are indebted to Luke in no small measure for the two accounts of Christianity that he did write.