Analysis of the by White Titled The Dissertation of Roles by Agencies in the Bahamas

The article talks primarily about the dissertation of roles by agencies in the Bahamas. The agencies have taken into deceitful ways of performing-or creating the illusion of performing- the mandates for which they were formed. It also points out how the Bahamian society in itself has also veered off the very principles that harmoniously bind the society together. The author condemns the political elite for letting the church take root in its establishment. A clear separation must be made as between rule in a secular state and the church. However, in this case it appears that the church has developed a political arm, which has a firm grip amongst the legislators.
Secondly, what is the purpose of the writer? The author tries to shed light on gross violations in the Bahamian society which are going on unabated yet, the very agencies designed to safeguard against this take to shifting responsibilities and sometimes taking part in perpetuating these violations themselves e.g. the police, specifically in charge of security, differ it’s duty by pegging its performance on the church’s intervention. Secondly, he condemns the church over its abuse of public trust by getting swayed into primarily pubic-related issues as opposed to their divine calling to administer matters of faith. Thirdly, he serves to open the eyes of members of the society to the realization that the overall change as desired by the state-to free Bahamas of the previous year mishaps-lies ultimately in themselves as citizens. He accomplishes this by showing failures of the legislatures, the security agents, and the custodians of the society such as the church.
Thirdly, we examine the writer’s tone and feelings. The author is disapproving-even critical-about the ability to realize the objectives of state for the New Year. He begins with much hope following the declaration by Bahamas Christian Council that calls on a change of people’s attitudes. This hope gradually ebbs away into despair, and he appears disillusioned in lieu of the rot within the very council empowered to oversee the transition. He appears enraged at one point when the BCB makes submissions to the local cable network and the URCA on suitable time to air adult-rated programming. To him, it seems the council is being hypocritical by at one point rightly condemning airing of pornography due to its impact on children, yet in the very same breathe appears to approve its viewing by the adult population (White field 3, paragraph 5). Shouldn’t the council condemn and propose a ban of pornographic content in its entirety? Secondly, what legitimacy does the council’s act to endure the entire duration of the 12 pornographic programs has? The alignment of paragraphs helps propose a contrast and comparison scenario for the audience. At the very beginning, he precedes by showing the genesis of the discussion alongside the statement of New Year objectives by the State of Bahamas. This is followed by the explanation of who is responsible for the administration of these objectives. This includes the church and the police. The subsequent paragraphs are structured to show the norm vis-à-vis the prevailing condition one of the participating agents in the change process. These latter sections help build the writer’s case for the opposition. Ultimately, it legitimizes the writers almost disillusioned verdict over the Bahamian society.
Next, is there evidence for the writer’s argument? The writer brings forth documented proof that substantiates his repugnance as to the church’s and in particular, the BCB’s – inability to impartially, and effectively address “the erosion of decency and standards in the Bahamas.” The writer points to some of the court cases that have been brought forth against members of the clergy accused of depraved social misconduct and some even jailed. Common sense aids in the writer’s dismissal of the council’s use of media limelight as opposed to the much more authoritative and ever-present pulpit. The council’s selective approach on which matters to handle, and which to turn a blind eye on, and its political association has considerably dented the writer’s and the greater society’s faith in the council to deliver.
Thereafter, we analyze the use of figurative language. The council has been accused of being as “quiet as a church mouse.” The idiom is used to symbolize the BCB’s silence over matters, which ordinarily they should be very vocal on. In this case, the molestation of local innocent children by Bahamian teachers seems not to have caught their interest but the docking of a cruise ship carrying lesbian and gay couples-both mature and consenting-bolted them into an uproar. The author says that it was “refreshing” to hear about the BCB’s bold strategy of re-engineering morality in the Bahamas as if it was a drink quenching thirst. Another figurative language is seen in the council’s “turning of a blind eye” towards local cases of sexual abuse by local teachers against innocent school children and the “hue and cries” following the docking of a cruise ship bearing what it considers questionable cargo in the form of lesbian and gay couples. The council has been personified and given human-like attributes such as physical features, for example, eyes and emotions. There is the constant use of irony in the extract. The author shows the irony in the council’s patience to watch 12 porn programs for the entire duration and in the house of a senior citizen. It is as if the “distinguished” council members are ignorant about the obvious potent content at sight that they must watch it at their complete duration. He also uses irony in dismissing the BCB’s tough stand against legalization of gambling in the Bahamas yet the very same earnings from the trade find its way into the church’s coffers during Sunday prayers to fund the extravagant life that the council members enjoy. The use of personification, similes, and irony are critical in building the writer’s purpose. Ultimately, this legitimizes his tough criticisms of the council. The figurative languages help a third party audience to almost naturally side with the author as against the state and the church.
Sixth is an assessment of fallacies therein and their interpretation. The fallacy of begging the question is evident in the BCB’s claim that children have technological access within their bedrooms that they use to access pornography at odd hours. Their proof being that the house of a prominent woman-whom they do not disclose – being frequented by minors falls short of their proposal to URCA or Cable Bahamas to restrict the airing of adult-content is inconsistent. The fallacy of hasty generalization is also displayed in the same process. The council assumes that since there is evidence of the senior citizen host’s inability to use the set box effectively for parental control then all parents are ignorant of the same (White field 3, paragraph 7). A fallacy of false cause is seen in the speech by the council’s president where he quotes directly from the Bible in an attempt to portray the church clergy as “a royal priesthood” as the rightful and endeared group that can bring liberation to the Bahamians (White field 4, paragraph 1).
Next, we examine the writer’s opposition. The writer refutes the idea that a generally morally unconscious body in the form of the Bahamas church council should be designated the front line in the war against social problems in Bahamas. He provides resistance that a council that directly gets emoluments in forms of offerings from the very corrupt acts of members of the society does not have the moral authority to condemn the practice (Whitefield 2, paragraph 9). Furthermore, he argues that the selective application of duties and responsibilities constitutes a lack of will on the doer’s part to be fully accountable to the people of Bahamas. Such hypocrisy, according to the author, depraves the doer of any legitimacy.
Consequently, a table of claims and proof for the writer’s cause is required. Claim of facts is seen in the writer’s expression that the church ministers will better win their war against child pornography viewing and generally the decaying moral sense of society in the pulpits instead of behaving like politicians in the media (White file 3, paragraph 6). Secondly, it is seen in the court cases against some church ministers leading to jail sentences in some (White file 3, paragraph 1). Claims of policy are seen in the church’s tough stand against gambling dating as back as 1960. Proposals in 1979 that would have legalized the act were shot down due to intense lobbying by the church (White file 2, paragraph 6-7).
I find it highly inappropriate that an already battered council should be entitled to the restoration of normalcy in the Bahamian society. I find it also key that parents should take a more pro-active role in guiding both their children and in preventing the pervasion of moral values as between the adult population. After all, charity begins at home.