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Get Free Live 2025 NECO June/July English Language (ENG) OBJ, THEORY & Test of Orals Questions and Answers Free of Charge | NECO June/July Free English (Objectives, Theory & Oral) Questions and Answers EXPO Room
(2nd July, 2025).
NECO JUNE/JULY 2025 FREE ENGLISH LANGUAGE (ENG) OBJ, THEORY & TEST OF ORAL QUESTION AND ANSWER ROOM .
Wednesday, 17th July 2025
English Language (Essay & Objective)
10:00 am – 1:00 pm
English Language (Test of Orals)
1:15 pm - 2:00 pm
SECTION A: ENGLISH LANGUAGE CONTINUOUS WRITING ANSWERS
ENGLISH ESSAY WRITING
(VERSION I)
(1)
No. 12 Umuoji Road,
Nnewi, Anambra State.
2nd July, 2025.
Dear Lizzy,
I hope this letter meets you well in Ibadan. It has been a while since we last spoke, and I miss all our gists and laughter. I promised to write to you about how traditional marriage is conducted in our community here in Nnewi, and I am glad to finally share it with you.
In Igbo culture, traditional marriage is very important as it shows respect for both families and the community. It is not just about two people coming together but about the union of two families and building lasting relationships.
The first step is ‘Iku Aka’ (knocking on the door). Here, the groom-to-be, with his father and a few elders, visits the bride’s family to declare his intention to marry their daughter. Before this visit, the girl would have told her parents about her suitor. On the day, the visitors are welcomed with kola nuts and drinks. The groom’s family states their purpose, and if the girl accepts, she is called out to confirm if she knows and agrees to marry the young man. If she agrees, they proceed to the next stage.
The next stage is ‘Ime Ego’ (bride price negotiation), where the two families agree on the bride price and items for the marriage. The bride’s family presents a list that often includes bags of rice, drinks, goats, and cloth. This list is not to sell the girl but to show the groom’s appreciation to the bride’s parents. Sometimes, the list can be negotiated if it is too much for the groom’s family.
Once the bride price has been agreed upon, it is paid on a chosen date. Both families gather for this, and the items on the list are presented. The elders of the bride’s family check the items, pray for the couple, bless the union, and formally hand over the bride to the groom’s family.
The main traditional wedding is the ‘Igba Nkwu’ (wine carrying ceremony), held in the bride’s family compound. It involves family, friends, and the community. The groom’s family arrives with more drinks and gifts. The bride, dressed in traditional attire with coral beads, is presented before the guests and given a cup of palm wine to find her husband among the crowd. She searches while family and friends cheer her on. When she finds him, she kneels and offers him the wine, which he drinks, showing he accepts her as his wife. They return to her parents for blessings, and the bride is officially handed over to the groom.
After the wine carrying, there is celebration with music, dancing, and food. Guests dance and rejoice with the couple. Sometimes masquerades entertain the guests, and people present gifts to the couple. This celebration continues until late in the evening.
After the traditional marriage, the bride is escorted to her husband’s home by her family, showing she has become part of the groom’s family. Here, marriage is not only about the couple but the bonding of families, with everyone involved in the process to strengthen family ties.
Before the traditional marriage, the couple may receive counselling from elders, who teach them about love, respect, and patience, which are important for a successful marriage. The extended family and community play a big role, helping with cooking and setting up the venue, showing the communal spirit in Igbo culture.
In summary, the traditional marriage stages are Iku Aka (knocking on the door), Ime Ego (bride price negotiation), payment of the bride price, Igba Nkwu (wine carrying ceremony), and escorting the bride to her husband’s home. Each stage shows respect for tradition and family.
It is always a beautiful event, full of culture and joy. I hope one day you will attend a traditional marriage here to experience it yourself. Greet your parents and siblings for me. I look forward to hearing from you soon.
Your dear friend,
Uche
(1)
No. 12 Umuoji Road,
Nnewi, Anambra State.
2nd July, 2025.
Dear Lizzy,
I hope this letter meets you well in Ibadan. It has been a while since we last spoke, and I miss all our gists and laughter. I promised to write to you about how traditional marriage is conducted in our community here in Nnewi, and I am glad to finally share it with you.
In Igbo culture, traditional marriage is very important as it shows respect for both families and the community. It is not just about two people coming together but about the union of two families and building lasting relationships.
The first step is ‘Iku Aka’ (knocking on the door). Here, the groom-to-be, with his father and a few elders, visits the bride’s family to declare his intention to marry their daughter. Before this visit, the girl would have told her parents about her suitor. On the day, the visitors are welcomed with kola nuts and drinks. The groom’s family states their purpose, and if the girl accepts, she is called out to confirm if she knows and agrees to marry the young man. If she agrees, they proceed to the next stage.
The next stage is ‘Ime Ego’ (bride price negotiation), where the two families agree on the bride price and items for the marriage. The bride’s family presents a list that often includes bags of rice, drinks, goats, and cloth. This list is not to sell the girl but to show the groom’s appreciation to the bride’s parents. Sometimes, the list can be negotiated if it is too much for the groom’s family.
Once the bride price has been agreed upon, it is paid on a chosen date. Both families gather for this, and the items on the list are presented. The elders of the bride’s family check the items, pray for the couple, bless the union, and formally hand over the bride to the groom’s family.
The main traditional wedding is the ‘Igba Nkwu’ (wine carrying ceremony), held in the bride’s family compound. It involves family, friends, and the community. The groom’s family arrives with more drinks and gifts. The bride, dressed in traditional attire with coral beads, is presented before the guests and given a cup of palm wine to find her husband among the crowd. She searches while family and friends cheer her on. When she finds him, she kneels and offers him the wine, which he drinks, showing he accepts her as his wife. They return to her parents for blessings, and the bride is officially handed over to the groom.
After the wine carrying, there is celebration with music, dancing, and food. Guests dance and rejoice with the couple. Sometimes masquerades entertain the guests, and people present gifts to the couple. This celebration continues until late in the evening.
After the traditional marriage, the bride is escorted to her husband’s home by her family, showing she has become part of the groom’s family. Here, marriage is not only about the couple but the bonding of families, with everyone involved in the process to strengthen family ties.
Before the traditional marriage, the couple may receive counselling from elders, who teach them about love, respect, and patience, which are important for a successful marriage. The extended family and community play a big role, helping with cooking and setting up the venue, showing the communal spirit in Igbo culture.
In summary, the traditional marriage stages are Iku Aka (knocking on the door), Ime Ego (bride price negotiation), payment of the bride price, Igba Nkwu (wine carrying ceremony), and escorting the bride to her husband’s home. Each stage shows respect for tradition and family.
It is always a beautiful event, full of culture and joy. I hope one day you will attend a traditional marriage here to experience it yourself. Greet your parents and siblings for me. I look forward to hearing from you soon.
Your dear friend,
Uche
ENGLISH ESSAY WRITING
(VERSION II)
(1)
No. 17 Ajose Street,
Ogunpa Area, Ibadan,
Oyo State.
1st July, 2025.
Dear Hamza,
I hope this letter meets you in good health and happiness over there in Kaduna. It has been a while since we last saw each other during the last long holiday, and I miss our moments together, especially the way we share stories about our different cultures.
You asked me to write to you about how traditional marriage is conducted in our Yoruba culture here in Ibadan, and I am glad to share this with you so you can understand our beautiful customs for your essay and personal knowledge.
In Yoruba culture, marriage is regarded as a very important event that joins two families together, not just the individuals getting married. It is respected because it helps to create bonds between families and communities, and it is a time of celebration for everyone.
The process of traditional marriage in our culture starts with the ‘Introduction’ (Mo mi n mo e), which is the first formal step where the groom’s family visits the bride’s family to declare their intention. Before this day, the young man would have informed his parents about his desire to marry the lady, and both families would have agreed on a date for the introduction. During this visit, the groom’s family comes with some gifts such as drinks, kola nuts, fruits, and sometimes small presents to greet the bride’s family.
During the introduction, both families exchange greetings, and the purpose of the visit is explained by a spokesperson from the groom’s side. The bride’s family will also ask the lady if she knows the man and if she accepts him. Once she confirms, the families pray together and talk about the next stage.
The next stage is the ‘Engagement’ (Idana or Igbeyawo), which is the main traditional wedding ceremony. A date is chosen for this, and preparations begin immediately. Before the day, the groom’s family would have received a list of items required for the engagement from the bride’s family. This list usually includes items such as yam tubers, palm oil, honey, bitter kola, alligator pepper, clothes for the bride, jewelry, and sometimes a small agreed bride price, which shows appreciation to the bride’s parents.
On the engagement day, the venue is usually decorated with colourful fabrics, and family and friends gather to celebrate. The ceremony often starts with prayers, and then the Alaga Iduro (the woman who coordinates the event for the bride’s family) welcomes the groom’s family. The Alaga Ijoko (the woman who coordinates for the groom’s family) responds, and the exchange of greetings and prayers continues.
The groom’s family presents the items on the list, and they are checked and confirmed by the bride’s family. One of the exciting parts is when the groom is asked to prostrate (dobale) with his friends in front of the bride’s parents as a sign of respect and to show that he is requesting their daughter’s hand in marriage. The parents then bless him, and he goes to sit down.
Later, the bride is brought out, beautifully dressed in aso-oke with beads and a head tie, dancing out with her friends and family. She greets her parents and the groom’s parents, and she kneels to receive prayers. She is then shown the groom, and she covers his head with her veil or cap, signifying her acceptance of him as her husband.
During the ceremony, the couple feeds each other with honey to symbolise the sweetness they wish for their marriage, and they may also cut a small cake if prepared. After this, the elders bless the couple, and prayers are offered for a fruitful, peaceful, and successful marriage.
Once this ceremony is completed, there is a celebration with food, drinks, music, and dancing, where everyone rejoices with the couple and their families. Gifts are presented, and friends and family members take pictures with the couple.
The beauty of Yoruba traditional marriage is not just in the colourful dressing and food but also in the involvement of both families, which creates a sense of unity and community. It teaches respect, responsibility, and the importance of family ties.
After the traditional marriage, some couples go ahead to have a church or court wedding, but in Yoruba culture, once the engagement is done, the woman is considered married traditionally.
I hope this detailed explanation helps you to understand the Yoruba traditional marriage process for your essay, and I believe you would love to attend one someday to experience the lively music, the talking drums, the dancing, and the joyful atmosphere that fills the air during such events.
Greet your parents and siblings for me. I look forward to your reply, and I pray that we will see soon to catch up on our stories again.
Your friend,
Bola
(VERSION II)
(1)
No. 17 Ajose Street,
Ogunpa Area, Ibadan,
Oyo State.
1st July, 2025.
Dear Hamza,
I hope this letter meets you in good health and happiness over there in Kaduna. It has been a while since we last saw each other during the last long holiday, and I miss our moments together, especially the way we share stories about our different cultures.
You asked me to write to you about how traditional marriage is conducted in our Yoruba culture here in Ibadan, and I am glad to share this with you so you can understand our beautiful customs for your essay and personal knowledge.
In Yoruba culture, marriage is regarded as a very important event that joins two families together, not just the individuals getting married. It is respected because it helps to create bonds between families and communities, and it is a time of celebration for everyone.
The process of traditional marriage in our culture starts with the ‘Introduction’ (Mo mi n mo e), which is the first formal step where the groom’s family visits the bride’s family to declare their intention. Before this day, the young man would have informed his parents about his desire to marry the lady, and both families would have agreed on a date for the introduction. During this visit, the groom’s family comes with some gifts such as drinks, kola nuts, fruits, and sometimes small presents to greet the bride’s family.
During the introduction, both families exchange greetings, and the purpose of the visit is explained by a spokesperson from the groom’s side. The bride’s family will also ask the lady if she knows the man and if she accepts him. Once she confirms, the families pray together and talk about the next stage.
The next stage is the ‘Engagement’ (Idana or Igbeyawo), which is the main traditional wedding ceremony. A date is chosen for this, and preparations begin immediately. Before the day, the groom’s family would have received a list of items required for the engagement from the bride’s family. This list usually includes items such as yam tubers, palm oil, honey, bitter kola, alligator pepper, clothes for the bride, jewelry, and sometimes a small agreed bride price, which shows appreciation to the bride’s parents.
On the engagement day, the venue is usually decorated with colourful fabrics, and family and friends gather to celebrate. The ceremony often starts with prayers, and then the Alaga Iduro (the woman who coordinates the event for the bride’s family) welcomes the groom’s family. The Alaga Ijoko (the woman who coordinates for the groom’s family) responds, and the exchange of greetings and prayers continues.
The groom’s family presents the items on the list, and they are checked and confirmed by the bride’s family. One of the exciting parts is when the groom is asked to prostrate (dobale) with his friends in front of the bride’s parents as a sign of respect and to show that he is requesting their daughter’s hand in marriage. The parents then bless him, and he goes to sit down.
Later, the bride is brought out, beautifully dressed in aso-oke with beads and a head tie, dancing out with her friends and family. She greets her parents and the groom’s parents, and she kneels to receive prayers. She is then shown the groom, and she covers his head with her veil or cap, signifying her acceptance of him as her husband.
During the ceremony, the couple feeds each other with honey to symbolise the sweetness they wish for their marriage, and they may also cut a small cake if prepared. After this, the elders bless the couple, and prayers are offered for a fruitful, peaceful, and successful marriage.
Once this ceremony is completed, there is a celebration with food, drinks, music, and dancing, where everyone rejoices with the couple and their families. Gifts are presented, and friends and family members take pictures with the couple.
The beauty of Yoruba traditional marriage is not just in the colourful dressing and food but also in the involvement of both families, which creates a sense of unity and community. It teaches respect, responsibility, and the importance of family ties.
After the traditional marriage, some couples go ahead to have a church or court wedding, but in Yoruba culture, once the engagement is done, the woman is considered married traditionally.
I hope this detailed explanation helps you to understand the Yoruba traditional marriage process for your essay, and I believe you would love to attend one someday to experience the lively music, the talking drums, the dancing, and the joyful atmosphere that fills the air during such events.
Greet your parents and siblings for me. I look forward to your reply, and I pray that we will see soon to catch up on our stories again.
Your friend,
Bola
ENGLISH ESSAY WRITING
(VERSION III)
(1)
No. 23 Gidan Madaki Street,
Kano City, Kano State.
2nd July, 2025.
Dear Chisom,
I trust you are doing great in Lagos. It has been a while since we last spoke, and I miss our discussions and the laughter we share. You asked me to explain how traditional marriage is conducted in our Hausa community here in Kano, and I am happy to write this detailed letter for your essay.
Marriage in the Hausa community is an important event because it shows the coming together of two families in respect and peace. It is guided by Islamic principles and Hausa customs, making it a respected event in the family and society.
The process of marriage in our culture begins with ‘Neman Aure’ (seeking for marriage). This is when the groom’s family visits the bride’s family to express the intention of their son to marry their daughter. The young man would have informed his parents about the girl he wishes to marry, and the parents will send elders to the girl’s family. During this visit, the elders from the groom’s family will meet the girl’s father and state their purpose. If the girl agrees and the family accepts, they proceed to the next stage.
The next stage is ‘Gaisuwa’ (formal greetings), where the groom’s family visits again with gifts such as kola nuts, sweets, and sometimes money. It is a way of showing respect and appreciation to the bride’s family. During this stage, discussions on the marriage plans and the bride price take place.
The ‘Sadaki’ (bride price) is the next important step in Hausa marriage. Islam encourages a reasonable bride price that the groom can afford. In our community, the bride price is often discussed and agreed upon, and it is usually not heavy to encourage marriage. It may include a sum of money and sometimes gifts such as clothes or perfumes, which are presented to the bride. Once the bride price is paid, the marriage is considered valid under Islamic law.
After the payment of Sadaki, the ‘Wedding Fatiha’ (marriage ceremony) is conducted, usually in the mosque or the bride’s family compound. This is the official Islamic marriage contract, where the groom’s representatives and the bride’s representatives, along with the Imam, gather to perform the marriage prayers and witness the acceptance of the marriage by both families. The Fatiha is usually short and includes prayers for the couple.
After the Fatiha, there is a celebration in the bride’s family house, where food and drinks are served to guests, family, and friends who have come to rejoice with the couple. Women may gather for ‘Walimah’ (wedding feast), which involves singing, dancing, and blessings for the bride. In some families, Henna designs are made on the bride’s hands and feet before the wedding day to beautify her for her husband.
The ‘Kai Amarya’ (escorting the bride to her husband’s house) is the next important step. Family and friends escort the bride to her new home with prayers and celebration. She is usually covered with a veil, and women from both families sing songs of blessing and prayers as they take her to her husband’s house.
Marriage in the Hausa community is not only about the couple but about uniting two families and ensuring peace and blessings in the union. The community plays a role by supporting the family in cooking and setting up for the ceremonies, showing the unity and communal spirit we have in our culture.
Before and after the marriage, the couple receives advice from elders and Islamic scholars on how to live peacefully, respect each other, and uphold Islamic teachings in their marriage. This advice helps the couple to build a happy home filled with love, patience, and understanding.
In summary, Hausa traditional marriage involves Neman Aure (seeking marriage), Gaisuwa (formal greetings), Sadaki (payment of bride price), Wedding Fatiha, celebration, and Kai Amarya (escorting the bride). Each stage shows respect for family, culture, and religion.
I hope this detailed explanation helps you understand our traditional marriage. I pray one day you will attend a Hausa marriage here to experience the beauty of our culture.
Greet your parents for me, and I look forward to hearing from you soon.
Your dear friend,
Musa
(1)
No. 23 Gidan Madaki Street,
Kano City, Kano State.
2nd July, 2025.
Dear Chisom,
I trust you are doing great in Lagos. It has been a while since we last spoke, and I miss our discussions and the laughter we share. You asked me to explain how traditional marriage is conducted in our Hausa community here in Kano, and I am happy to write this detailed letter for your essay.
Marriage in the Hausa community is an important event because it shows the coming together of two families in respect and peace. It is guided by Islamic principles and Hausa customs, making it a respected event in the family and society.
The process of marriage in our culture begins with ‘Neman Aure’ (seeking for marriage). This is when the groom’s family visits the bride’s family to express the intention of their son to marry their daughter. The young man would have informed his parents about the girl he wishes to marry, and the parents will send elders to the girl’s family. During this visit, the elders from the groom’s family will meet the girl’s father and state their purpose. If the girl agrees and the family accepts, they proceed to the next stage.
The next stage is ‘Gaisuwa’ (formal greetings), where the groom’s family visits again with gifts such as kola nuts, sweets, and sometimes money. It is a way of showing respect and appreciation to the bride’s family. During this stage, discussions on the marriage plans and the bride price take place.
The ‘Sadaki’ (bride price) is the next important step in Hausa marriage. Islam encourages a reasonable bride price that the groom can afford. In our community, the bride price is often discussed and agreed upon, and it is usually not heavy to encourage marriage. It may include a sum of money and sometimes gifts such as clothes or perfumes, which are presented to the bride. Once the bride price is paid, the marriage is considered valid under Islamic law.
After the payment of Sadaki, the ‘Wedding Fatiha’ (marriage ceremony) is conducted, usually in the mosque or the bride’s family compound. This is the official Islamic marriage contract, where the groom’s representatives and the bride’s representatives, along with the Imam, gather to perform the marriage prayers and witness the acceptance of the marriage by both families. The Fatiha is usually short and includes prayers for the couple.
After the Fatiha, there is a celebration in the bride’s family house, where food and drinks are served to guests, family, and friends who have come to rejoice with the couple. Women may gather for ‘Walimah’ (wedding feast), which involves singing, dancing, and blessings for the bride. In some families, Henna designs are made on the bride’s hands and feet before the wedding day to beautify her for her husband.
The ‘Kai Amarya’ (escorting the bride to her husband’s house) is the next important step. Family and friends escort the bride to her new home with prayers and celebration. She is usually covered with a veil, and women from both families sing songs of blessing and prayers as they take her to her husband’s house.
Marriage in the Hausa community is not only about the couple but about uniting two families and ensuring peace and blessings in the union. The community plays a role by supporting the family in cooking and setting up for the ceremonies, showing the unity and communal spirit we have in our culture.
Before and after the marriage, the couple receives advice from elders and Islamic scholars on how to live peacefully, respect each other, and uphold Islamic teachings in their marriage. This advice helps the couple to build a happy home filled with love, patience, and understanding.
In summary, Hausa traditional marriage involves Neman Aure (seeking marriage), Gaisuwa (formal greetings), Sadaki (payment of bride price), Wedding Fatiha, celebration, and Kai Amarya (escorting the bride). Each stage shows respect for family, culture, and religion.
I hope this detailed explanation helps you understand our traditional marriage. I pray one day you will attend a Hausa marriage here to experience the beauty of our culture.
Greet your parents for me, and I look forward to hearing from you soon.
Your dear friend,
Musa
ENGLISH LETTER (VERSION IV)
(1)
No. 3 Tijani Street,
Off Oduke Quarters,
Asaba, Delta State.
2 July, 2025.
Dear Billy,
I hope this letter finds you in good health and high spirits! I was overjoyed to hear about your upcoming traditional marriage, and I couldn't wait to pen down my congratulations. I'm beyond thrilled for you, and I know that this new chapter in your life will bring immense happiness and fulfillment. As someone who knows and respects our cultural heritage, I'd like to share with you the intricacies of our traditional marriage process, which I'm sure you'll find fascinating.
In our community, the marriage process begins with an introduction and agreement between both parties. This is usually facilitated by family members or close friends who know both families. Once the families have agreed on the union, a formal introduction ceremony takes place, where the groom's family visits the bride's family to introduce themselves and express their interest in marrying their daughter. This ceremony is usually marked by the presentation of gifts, such as kolanuts, drinks, and other traditional items.
The next step is the dowry and gift payments. The groom's family is expected to pay a dowry, which is a symbol of appreciation for the bride's family for raising their daughter. The dowry is usually negotiated between the two families, and it's a significant aspect of our traditional marriage. In addition to the dowry, the groom's family also presents gifts to the bride's family, which can include clothing, jewelry, and other traditional items.
The main ceremony is a grand affair, filled with music, dance, and feasting. On the day of the ceremony, the groom's family arrives at the bride's family home, accompanied by their friends and relatives. The bride is then handed over to the groom, and they arer pronounced husband and wife. The ceremony is officiated by a traditional priest or a respected elder in the community, who prays and blesses the couple.
During the ceremony, both families have specific responsibilities. The groom's family is expected to provide the dowry, gifts, and other necessities for the ceremony, while the bride's family is responsible for preparing the bride and ensuring that she is properly adorned in traditional attire. The families also come together to prepare traditional dishes and drinks, which are served to the guests.
The celebrations and blessings are an integral part of our traditional marriage. After the ceremony, the couple is showered with gifts and blessings from both families. The guests also offer their congratulations and well-wishes to the newlyweds. The couple is then treated to a sumptuous feast, which is prepared by both families. The celebrations continue for several days, with music, dance, and feasting being an integral part of the festivities.
As you prepare to embark on this new journey, I want to remind you that marriage is a beautiful journey that requires love, understanding, and commitment. I'm excited for you, and I wish you all the best in your married life. May your union be blessed with love, peace, and prosperity. I'm looking forward to attending your traditional marriage ceremony and celebrating with you.
Yours truly,
Moses
(1)
No. 3 Tijani Street,
Off Oduke Quarters,
Asaba, Delta State.
2 July, 2025.
Dear Billy,
I hope this letter finds you in good health and high spirits! I was overjoyed to hear about your upcoming traditional marriage, and I couldn't wait to pen down my congratulations. I'm beyond thrilled for you, and I know that this new chapter in your life will bring immense happiness and fulfillment. As someone who knows and respects our cultural heritage, I'd like to share with you the intricacies of our traditional marriage process, which I'm sure you'll find fascinating.
In our community, the marriage process begins with an introduction and agreement between both parties. This is usually facilitated by family members or close friends who know both families. Once the families have agreed on the union, a formal introduction ceremony takes place, where the groom's family visits the bride's family to introduce themselves and express their interest in marrying their daughter. This ceremony is usually marked by the presentation of gifts, such as kolanuts, drinks, and other traditional items.
The next step is the dowry and gift payments. The groom's family is expected to pay a dowry, which is a symbol of appreciation for the bride's family for raising their daughter. The dowry is usually negotiated between the two families, and it's a significant aspect of our traditional marriage. In addition to the dowry, the groom's family also presents gifts to the bride's family, which can include clothing, jewelry, and other traditional items.
The main ceremony is a grand affair, filled with music, dance, and feasting. On the day of the ceremony, the groom's family arrives at the bride's family home, accompanied by their friends and relatives. The bride is then handed over to the groom, and they arer pronounced husband and wife. The ceremony is officiated by a traditional priest or a respected elder in the community, who prays and blesses the couple.
During the ceremony, both families have specific responsibilities. The groom's family is expected to provide the dowry, gifts, and other necessities for the ceremony, while the bride's family is responsible for preparing the bride and ensuring that she is properly adorned in traditional attire. The families also come together to prepare traditional dishes and drinks, which are served to the guests.
The celebrations and blessings are an integral part of our traditional marriage. After the ceremony, the couple is showered with gifts and blessings from both families. The guests also offer their congratulations and well-wishes to the newlyweds. The couple is then treated to a sumptuous feast, which is prepared by both families. The celebrations continue for several days, with music, dance, and feasting being an integral part of the festivities.
As you prepare to embark on this new journey, I want to remind you that marriage is a beautiful journey that requires love, understanding, and commitment. I'm excited for you, and I wish you all the best in your married life. May your union be blessed with love, peace, and prosperity. I'm looking forward to attending your traditional marriage ceremony and celebrating with you.
Yours truly,
Moses
ENGLISH ESSAY WRITING
(VERSION I)
(2)
Mr. Chairman, Panel of Judges, Accurate Timekeeper, Co-debaters, and my attentive Audience
I am here to support the motion that ‘Social Media as a Means of Communication has Done More Harm than Good.’
First and foremost, social media has greatly contributed to the moral decay among Nigerian youths. These days, many teenagers are addicted to TikTok, Instagram, and Facebook, where they encounter content promoting indecency, fraud, and laziness. You will agree with me that instead of reading their books and preparing for WAEC, many young people spend the entire night on their phones watching skits, gossip, and explicit videos that add nothing to their future. Many girls now post half-naked pictures just to attract likes and comments, while some young boys are encouraged by online fraudsters to join cybercrime, known as Yahoo Yahoo, to make quick money. Our moral standards are gradually being destroyed by the negative trends on social media.
Secondly, social media has become a dangerous tool for spreading fake news and rumours in Nigeria. It is sad that people now believe and share unverified news without confirming its source. During the COVID-19 pandemic, many Nigerians were misled into taking wrong drugs and herbal mixtures because of rumours on WhatsApp. Political tensions and tribal conflicts have also been fueled by false information circulated on social media, causing fear, disunity, and violence in our communities. If social media did not exist, these rumours would not spread so fast, saving us from unnecessary chaos.
Furthermore, social media is destroying family relationships and social interactions. These days, many parents and children hardly sit together to discuss because everyone is busy pressing their phones, chatting, and scrolling through social media feeds. Children now prefer to chat with strangers online instead of spending quality time with their siblings or studying. The family bond, which is the foundation of our society, is being destroyed gradually because of excessive use of social media.
Additionally, cyberbullying has become a serious issue on social media platforms. Many Nigerian youths have fallen into depression due to harsh comments, trolling, and online harassment. Some have even attempted suicide because they could not handle the shame and emotional trauma caused by cyberbullies hiding behind fake profiles. Social media has turned into a place where people are mocked and insulted, leading to a rise in mental health problems among our youths.
Lastly, social media exposes people to scams and internet fraud. Many innocent Nigerians have been deceived by fraudsters who use fake identities to trick people into sending money or sharing private information, leading to financial loss and emotional pain. Families have lost their life savings to online scams, leaving victims in tears and regret.
In conclusion, although social media has some benefits, the harms it has caused in destroying morals, spreading fake news, weakening family bonds, promoting cyberbullying, and encouraging fraud outweigh the good. We must accept the reality that social media as a means of communication has done more harm than good, especially in our Nigerian society.
(VERSION I)
(2)
Mr. Chairman, Panel of Judges, Accurate Timekeeper, Co-debaters, and my attentive Audience
I am here to support the motion that ‘Social Media as a Means of Communication has Done More Harm than Good.’
First and foremost, social media has greatly contributed to the moral decay among Nigerian youths. These days, many teenagers are addicted to TikTok, Instagram, and Facebook, where they encounter content promoting indecency, fraud, and laziness. You will agree with me that instead of reading their books and preparing for WAEC, many young people spend the entire night on their phones watching skits, gossip, and explicit videos that add nothing to their future. Many girls now post half-naked pictures just to attract likes and comments, while some young boys are encouraged by online fraudsters to join cybercrime, known as Yahoo Yahoo, to make quick money. Our moral standards are gradually being destroyed by the negative trends on social media.
Secondly, social media has become a dangerous tool for spreading fake news and rumours in Nigeria. It is sad that people now believe and share unverified news without confirming its source. During the COVID-19 pandemic, many Nigerians were misled into taking wrong drugs and herbal mixtures because of rumours on WhatsApp. Political tensions and tribal conflicts have also been fueled by false information circulated on social media, causing fear, disunity, and violence in our communities. If social media did not exist, these rumours would not spread so fast, saving us from unnecessary chaos.
Furthermore, social media is destroying family relationships and social interactions. These days, many parents and children hardly sit together to discuss because everyone is busy pressing their phones, chatting, and scrolling through social media feeds. Children now prefer to chat with strangers online instead of spending quality time with their siblings or studying. The family bond, which is the foundation of our society, is being destroyed gradually because of excessive use of social media.
Additionally, cyberbullying has become a serious issue on social media platforms. Many Nigerian youths have fallen into depression due to harsh comments, trolling, and online harassment. Some have even attempted suicide because they could not handle the shame and emotional trauma caused by cyberbullies hiding behind fake profiles. Social media has turned into a place where people are mocked and insulted, leading to a rise in mental health problems among our youths.
Lastly, social media exposes people to scams and internet fraud. Many innocent Nigerians have been deceived by fraudsters who use fake identities to trick people into sending money or sharing private information, leading to financial loss and emotional pain. Families have lost their life savings to online scams, leaving victims in tears and regret.
In conclusion, although social media has some benefits, the harms it has caused in destroying morals, spreading fake news, weakening family bonds, promoting cyberbullying, and encouraging fraud outweigh the good. We must accept the reality that social media as a means of communication has done more harm than good, especially in our Nigerian society.
ENGLISH ESSAY WRITING
(VERSION II)
(2)
Mr. Chairman, Honourable Judges, Timekeeper, Co-debaters, Ladies and Gentlemen.”
I am here to oppose the motion that ‘Social Media as a Means of Communication has Done More Harm than Good.’
Firstly, social media has made communication fast, cheap, and effective. In the past, people in Nigeria had to travel long distances or send letters to deliver information, which took days or weeks. Today, with platforms like WhatsApp, Facebook, and Telegram, people can send instant messages, make video calls, and share information with family, friends, and business partners within seconds. This has helped many families maintain close relationships, even when they are far apart, and has strengthened bonds among relatives in different states or abroad.
Secondly, social media has greatly supported education and learning among Nigerian students. Many students preparing for WAEC and NECO now join online study groups, watch YouTube tutorials, and download past questions shared on WhatsApp to prepare for exams. Teachers now conduct online lessons on Facebook Live and Telegram groups, ensuring that students can learn even during strikes and holidays. Social media has thus made education more accessible and affordable for many students who could not afford extra lessons.
Furthermore, social media has opened doors for businesses and employment opportunities. Many young Nigerians now use Instagram and Facebook to advertise their products, reach customers across different states, and make sales without having to pay for expensive shop spaces. Small business owners can now grow their businesses using social media, and many unemployed youths have found new jobs and customers through LinkedIn and Facebook. This has reduced the burden of unemployment in our country to some extent.
Additionally, social media has helped in creating health and social awareness. Campaigns about diseases like malaria, Lassa fever, and COVID-19 have reached millions of Nigerians through social media, promoting health education and preventive measures. During the #EndSARS protests, social media provided a voice for Nigerian youths to demand justice and accountability peacefully. It has also helped victims of disasters and sicknesses to get help through donations and awareness campaigns.
Lastly, social media promotes creativity, talent discovery, and income generation. Many Nigerian youths have discovered and showcased their talents in music, comedy, and content creation through platforms like TikTok, YouTube, and Instagram. Today, many skit makers and influencers earn a living, take care of their families, and contribute positively to society through the power of social media.
In conclusion, while there are challenges in using social media, the benefits of communication, education, business opportunities, health awareness, and talent promotion far outweigh the negatives. It is unfair to conclude that social media as a means of communication has done more harm than good when it has improved lives and opportunities for many Nigerians.
Thank you.
(VERSION II)
(2)
Mr. Chairman, Honourable Judges, Timekeeper, Co-debaters, Ladies and Gentlemen.”
I am here to oppose the motion that ‘Social Media as a Means of Communication has Done More Harm than Good.’
Firstly, social media has made communication fast, cheap, and effective. In the past, people in Nigeria had to travel long distances or send letters to deliver information, which took days or weeks. Today, with platforms like WhatsApp, Facebook, and Telegram, people can send instant messages, make video calls, and share information with family, friends, and business partners within seconds. This has helped many families maintain close relationships, even when they are far apart, and has strengthened bonds among relatives in different states or abroad.
Secondly, social media has greatly supported education and learning among Nigerian students. Many students preparing for WAEC and NECO now join online study groups, watch YouTube tutorials, and download past questions shared on WhatsApp to prepare for exams. Teachers now conduct online lessons on Facebook Live and Telegram groups, ensuring that students can learn even during strikes and holidays. Social media has thus made education more accessible and affordable for many students who could not afford extra lessons.
Furthermore, social media has opened doors for businesses and employment opportunities. Many young Nigerians now use Instagram and Facebook to advertise their products, reach customers across different states, and make sales without having to pay for expensive shop spaces. Small business owners can now grow their businesses using social media, and many unemployed youths have found new jobs and customers through LinkedIn and Facebook. This has reduced the burden of unemployment in our country to some extent.
Additionally, social media has helped in creating health and social awareness. Campaigns about diseases like malaria, Lassa fever, and COVID-19 have reached millions of Nigerians through social media, promoting health education and preventive measures. During the #EndSARS protests, social media provided a voice for Nigerian youths to demand justice and accountability peacefully. It has also helped victims of disasters and sicknesses to get help through donations and awareness campaigns.
Lastly, social media promotes creativity, talent discovery, and income generation. Many Nigerian youths have discovered and showcased their talents in music, comedy, and content creation through platforms like TikTok, YouTube, and Instagram. Today, many skit makers and influencers earn a living, take care of their families, and contribute positively to society through the power of social media.
In conclusion, while there are challenges in using social media, the benefits of communication, education, business opportunities, health awareness, and talent promotion far outweigh the negatives. It is unfair to conclude that social media as a means of communication has done more harm than good when it has improved lives and opportunities for many Nigerians.
Thank you.
ENGLISH ESSAY WRITING
(VERSION III)
(2)
Mr. Chairman, Panel of Judges, Accurate Timekeeper, Co-debaters, and my attentive Audience
I am here to support the motion that ‘Social Media as a Means of Communication has Done More Harm than Good.’
Firstly, social media has become a breeding ground for addiction and time wastage among Nigerian youths. Many students, instead of using social media for educational purposes, spend countless hours chatting, watching irrelevant videos, and participating in online gossip. During classes and prep hours, many students sneak in their phones to check WhatsApp, Instagram, or TikTok notifications, leading to distraction and poor academic performance. Social media addiction is a silent destroyer of the future of many Nigerian students who would have used their time for productive activities.
Secondly, social media promotes unrealistic lifestyles and unhealthy competition. In Nigeria today, many young people are under pressure because of what they see on social media. People post fake luxurious lifestyles to attract praise, leading others to feel inferior or depressed when they compare themselves to these unrealistic portrayals. Some youths have turned to fraud, theft, and even prostitution to meet up with the fake lifestyle expectations they see on social media. This is leading to moral decay and broken homes in society, as families struggle under the pressure of competing with people they do not even know in reality.
Furthermore, social media has been a channel for the rapid spread of violence and hate speech in our society. For example, tribal and religious tensions have been fueled by posts and comments made on social media platforms, leading to misunderstandings and conflicts among communities in Nigeria. Political propaganda, fake news, and manipulated videos have caused unrest during elections, making people lose trust in governance and authorities. Without social media, many of these conflicts would have been avoided, or at least minimized.
Additionally, social media is a tool for scammers and cybercriminals to carry out their illegal activities. Many Nigerians have lost their hard-earned money to online fraudsters who use social media platforms to lure victims with fake investment opportunities, online love scams, and job scams. These scammers take advantage of the openness and anonymity that social media provides, leaving their victims heartbroken and financially stranded. Families have been destroyed because of debts and financial ruin caused by these online scams.
Also, social media contributes significantly to mental health challenges among Nigerians, especially youths. Many young people now suffer from anxiety, low self-esteem, and depression due to online bullying, harsh criticisms, and the constant need to impress people on social media. Instead of building confidence and healthy communication skills, many youths are now shy and withdrawn in real-life conversations while seeking validation online.
In conclusion, while social media was intended to make communication easier, it has brought more harm to our society by promoting addiction, spreading fake lifestyles, fueling violence, encouraging fraud, and leading to mental health problems among youths in Nigeria. We cannot ignore these harms, and for this reason, I stand to support the motion that social media as a means of communication has done more harm than good.
(VERSION III)
(2)
Mr. Chairman, Panel of Judges, Accurate Timekeeper, Co-debaters, and my attentive Audience
I am here to support the motion that ‘Social Media as a Means of Communication has Done More Harm than Good.’
Firstly, social media has become a breeding ground for addiction and time wastage among Nigerian youths. Many students, instead of using social media for educational purposes, spend countless hours chatting, watching irrelevant videos, and participating in online gossip. During classes and prep hours, many students sneak in their phones to check WhatsApp, Instagram, or TikTok notifications, leading to distraction and poor academic performance. Social media addiction is a silent destroyer of the future of many Nigerian students who would have used their time for productive activities.
Secondly, social media promotes unrealistic lifestyles and unhealthy competition. In Nigeria today, many young people are under pressure because of what they see on social media. People post fake luxurious lifestyles to attract praise, leading others to feel inferior or depressed when they compare themselves to these unrealistic portrayals. Some youths have turned to fraud, theft, and even prostitution to meet up with the fake lifestyle expectations they see on social media. This is leading to moral decay and broken homes in society, as families struggle under the pressure of competing with people they do not even know in reality.
Furthermore, social media has been a channel for the rapid spread of violence and hate speech in our society. For example, tribal and religious tensions have been fueled by posts and comments made on social media platforms, leading to misunderstandings and conflicts among communities in Nigeria. Political propaganda, fake news, and manipulated videos have caused unrest during elections, making people lose trust in governance and authorities. Without social media, many of these conflicts would have been avoided, or at least minimized.
Additionally, social media is a tool for scammers and cybercriminals to carry out their illegal activities. Many Nigerians have lost their hard-earned money to online fraudsters who use social media platforms to lure victims with fake investment opportunities, online love scams, and job scams. These scammers take advantage of the openness and anonymity that social media provides, leaving their victims heartbroken and financially stranded. Families have been destroyed because of debts and financial ruin caused by these online scams.
Also, social media contributes significantly to mental health challenges among Nigerians, especially youths. Many young people now suffer from anxiety, low self-esteem, and depression due to online bullying, harsh criticisms, and the constant need to impress people on social media. Instead of building confidence and healthy communication skills, many youths are now shy and withdrawn in real-life conversations while seeking validation online.
In conclusion, while social media was intended to make communication easier, it has brought more harm to our society by promoting addiction, spreading fake lifestyles, fueling violence, encouraging fraud, and leading to mental health problems among youths in Nigeria. We cannot ignore these harms, and for this reason, I stand to support the motion that social media as a means of communication has done more harm than good.
ENGLISH ESSAY WRITING
(VERSION I)
(4)
It was a chilly Monday morning when Mrs. Adeola, the Civic Education teacher, entered the SS2 classroom with a serious expression. She informed the students that there had been reports of petty theft in the hostel and advised everyone to be careful with their belongings. Some students nodded in agreement, while others laughed, treating it as one of those announcements that did not concern them.
That afternoon, a student named Peter decided to take her advice seriously. He arranged his locker, placed his small savings deep inside his box, and reminded his roommate, Bisi, to ensure their windows and doors were properly locked before they left for prep. Bisi agreed, and both of them made it a routine to double-check everything before going out in the evenings.
Kunle, another student in the hostel, however, brushed off the warning. “Thieves cannot steal from me,” he said confidently, leaving his phone plugged in by the window while he went for prep and scattering his money carelessly on the bed, claiming that no one would dare enter his room.
One night, while all the students were at prep, a sudden noise broke the silence in the hostel area. Students rushed back, only to discover that some rooms had been broken into. Kunle’s room was among those affected. His phone, wristwatch, and five thousand naira were missing. He sat on his bed, staring blankly at the open locker, his hands trembling as he touched the empty space where his phone used to be.
“Everything is gone,” Kunle whispered, his voice shaking. He wiped his eyes with the back of his hand, unable to hold back tears. It was painful for his classmates to watch him feel so helpless, as his usual cheerful mood was replaced with silence.
When the hostel master arrived to investigate, he advised the students again on the importance of keeping their belongings safe and securing their rooms before leaving. Many students listened quietly, realising how careless they had been.
Meanwhile, nothing was missing from Peter and Bisi’s room. They had hidden their valuables and secured their room properly, which saved them from the thieves. Kunle, however, spent the following days in deep regret. He could not call home because his phone was gone, and he had no money left to buy essential needs. His laughter disappeared, and he spent most of his time in quiet reflection.
A few days later, during break, Kunle approached Peter. “I have learnt my lesson. If I had listened to your advice that day, I would not have lost everything,” Kunle said with a heavy sigh.
Peter encouraged him, explaining that mistakes often teach lessons to those who are willing to learn. From that day, Kunle changed his ways. He started locking his locker, hiding his valuables, and checking the doors before leaving the room. He even began advising other students to be careful with their belongings and to take warnings from teachers and elders seriously.
This incident taught everyone in the hostel a valuable lesson. Warnings are not given to frighten people but to prepare them for possible dangers. They help individuals take necessary precautions to avoid regret and loss. One evening, as Kunle and Peter sat under the mango tree reflecting on everything that had happened, Kunle turned to his friend and said, “Truly, I now understand what it means when people say that to be forewarned is to be forearmed.”
(VERSION I)
(4)
It was a chilly Monday morning when Mrs. Adeola, the Civic Education teacher, entered the SS2 classroom with a serious expression. She informed the students that there had been reports of petty theft in the hostel and advised everyone to be careful with their belongings. Some students nodded in agreement, while others laughed, treating it as one of those announcements that did not concern them.
That afternoon, a student named Peter decided to take her advice seriously. He arranged his locker, placed his small savings deep inside his box, and reminded his roommate, Bisi, to ensure their windows and doors were properly locked before they left for prep. Bisi agreed, and both of them made it a routine to double-check everything before going out in the evenings.
Kunle, another student in the hostel, however, brushed off the warning. “Thieves cannot steal from me,” he said confidently, leaving his phone plugged in by the window while he went for prep and scattering his money carelessly on the bed, claiming that no one would dare enter his room.
One night, while all the students were at prep, a sudden noise broke the silence in the hostel area. Students rushed back, only to discover that some rooms had been broken into. Kunle’s room was among those affected. His phone, wristwatch, and five thousand naira were missing. He sat on his bed, staring blankly at the open locker, his hands trembling as he touched the empty space where his phone used to be.
“Everything is gone,” Kunle whispered, his voice shaking. He wiped his eyes with the back of his hand, unable to hold back tears. It was painful for his classmates to watch him feel so helpless, as his usual cheerful mood was replaced with silence.
When the hostel master arrived to investigate, he advised the students again on the importance of keeping their belongings safe and securing their rooms before leaving. Many students listened quietly, realising how careless they had been.
Meanwhile, nothing was missing from Peter and Bisi’s room. They had hidden their valuables and secured their room properly, which saved them from the thieves. Kunle, however, spent the following days in deep regret. He could not call home because his phone was gone, and he had no money left to buy essential needs. His laughter disappeared, and he spent most of his time in quiet reflection.
A few days later, during break, Kunle approached Peter. “I have learnt my lesson. If I had listened to your advice that day, I would not have lost everything,” Kunle said with a heavy sigh.
Peter encouraged him, explaining that mistakes often teach lessons to those who are willing to learn. From that day, Kunle changed his ways. He started locking his locker, hiding his valuables, and checking the doors before leaving the room. He even began advising other students to be careful with their belongings and to take warnings from teachers and elders seriously.
This incident taught everyone in the hostel a valuable lesson. Warnings are not given to frighten people but to prepare them for possible dangers. They help individuals take necessary precautions to avoid regret and loss. One evening, as Kunle and Peter sat under the mango tree reflecting on everything that had happened, Kunle turned to his friend and said, “Truly, I now understand what it means when people say that to be forewarned is to be forearmed.”
ENGLISH ESSAY WRITING
(VERSION II)
(4)
In the quiet village of Umuokoro, there lived a young boy named Obi. He was known for being friendly and lively, always running errands for his mother, who sold vegetables in the market. One evening, while Obi was playing under the mango tree, an elderly man named Pa Nnanna, who often told stories to the village children, called him and his friends to sit and listen.
Pa Nnanna told them that the harmattan season was approaching and that during this period, bushfires were common. He warned the children never to play with matches or light small fires in the bush while hunting for fruits or firewood, explaining that a small fire could easily become a big disaster, burning down farms and homes. Obi listened quietly, but in his mind, he thought the advice was not important. After all, he had seen people burn small piles of leaves without any problem.
A few weeks later, the harmattan winds arrived. The air became dry, and the grasses turned brown. One Saturday, Obi and his friend Chike went into the bush to look for ripe udara fruits. As they searched, Chike suggested that they light a small fire to roast the groundnuts they had found along the way. Obi remembered Pa Nnanna’s warning but shook his head, saying, “It is just a small fire, nothing will happen.”
They gathered some dry grasses and lit the fire. As the flames danced, the harmattan wind blew strongly, and before they knew it, the fire spread quickly, jumping from one dry patch of grass to another. They tried to put it out using sticks and sand, but the fire was too fast for them. Fear gripped them as the fire moved toward nearby farms.
They ran back to the village to call for help, shouting, “Fire! Fire!” The villagers, armed with water, sand, and green leaves, rushed to the scene to fight the fire. After hours of struggle, the fire was finally put out, but not before it had burnt part of Chief Okeke’s cassava farm and damaged the fence of Mama Uju’s compound.
When the dust settled, the villagers gathered to find out how the fire started. Obi and Chike, with heads bowed, confessed what had happened. Pa Nnanna came forward, looking at them with sadness in his eyes. He reminded them of the day he warned them about the danger of starting fires during harmattan.
Obi felt deep regret as he saw the damage the fire had caused to the village. The burnt cassava stems, the blackened soil, and the look of disappointment on the villagers’ faces remained in his memory. His mother had to contribute money to help pay for the damage, and Obi was given a punishment to fetch water daily for Mama Uju for a week.
Obi reflected on his actions and realised how a simple warning could have prevented the entire incident if he had listened. He understood that warnings from elders were not just stories but guidance to protect them from trouble and shame.
The next morning, while Obi was fetching water for Mama Uju, he saw Pa Nnanna passing by with his walking stick. Obi dropped the water pot, walked up to him, and said with sincerity, “Papa, I now understand what you meant. Truly, to be forewarned is to be forearmed.”
(VERSION II)
(4)
In the quiet village of Umuokoro, there lived a young boy named Obi. He was known for being friendly and lively, always running errands for his mother, who sold vegetables in the market. One evening, while Obi was playing under the mango tree, an elderly man named Pa Nnanna, who often told stories to the village children, called him and his friends to sit and listen.
Pa Nnanna told them that the harmattan season was approaching and that during this period, bushfires were common. He warned the children never to play with matches or light small fires in the bush while hunting for fruits or firewood, explaining that a small fire could easily become a big disaster, burning down farms and homes. Obi listened quietly, but in his mind, he thought the advice was not important. After all, he had seen people burn small piles of leaves without any problem.
A few weeks later, the harmattan winds arrived. The air became dry, and the grasses turned brown. One Saturday, Obi and his friend Chike went into the bush to look for ripe udara fruits. As they searched, Chike suggested that they light a small fire to roast the groundnuts they had found along the way. Obi remembered Pa Nnanna’s warning but shook his head, saying, “It is just a small fire, nothing will happen.”
They gathered some dry grasses and lit the fire. As the flames danced, the harmattan wind blew strongly, and before they knew it, the fire spread quickly, jumping from one dry patch of grass to another. They tried to put it out using sticks and sand, but the fire was too fast for them. Fear gripped them as the fire moved toward nearby farms.
They ran back to the village to call for help, shouting, “Fire! Fire!” The villagers, armed with water, sand, and green leaves, rushed to the scene to fight the fire. After hours of struggle, the fire was finally put out, but not before it had burnt part of Chief Okeke’s cassava farm and damaged the fence of Mama Uju’s compound.
When the dust settled, the villagers gathered to find out how the fire started. Obi and Chike, with heads bowed, confessed what had happened. Pa Nnanna came forward, looking at them with sadness in his eyes. He reminded them of the day he warned them about the danger of starting fires during harmattan.
Obi felt deep regret as he saw the damage the fire had caused to the village. The burnt cassava stems, the blackened soil, and the look of disappointment on the villagers’ faces remained in his memory. His mother had to contribute money to help pay for the damage, and Obi was given a punishment to fetch water daily for Mama Uju for a week.
Obi reflected on his actions and realised how a simple warning could have prevented the entire incident if he had listened. He understood that warnings from elders were not just stories but guidance to protect them from trouble and shame.
The next morning, while Obi was fetching water for Mama Uju, he saw Pa Nnanna passing by with his walking stick. Obi dropped the water pot, walked up to him, and said with sincerity, “Papa, I now understand what you meant. Truly, to be forewarned is to be forearmed.”
ENGLISH ESSAY WRITING
(VERSION III)
(4)
In the bustling town of Akoto, there lived a young girl named Kemi who was known for her intelligence and lively spirit. She was in Jss3 and loved participating in inter-house sports competitions. Her favourite event was the 800-metre race, and she often dreamed of representing her school at the state level.
One afternoon, during physical and health education class, the school nurse, Nurse Funmi, visited the students to give them a talk on personal hygiene, balanced diet, and the importance of drinking clean water to avoid diseases, especially during the dry season. She explained how cases of typhoid fever and cholera increased during the dry season because of contaminated water and unwashed fruits. Nurse Funmi advised the students to always boil their water or use water filters before drinking, to wash fruits thoroughly, and to avoid buying snacks from roadside vendors. Kemi listened to the talk but felt it was unnecessary for her. She believed that because she was strong and hardly fell sick, she did not need to worry about such warnings. Her friends, Amaka and Sade, however, took the advice seriously and informed their parents to start boiling water for them to take to school in bottles. They also avoided buying food from roadside sellers, choosing instead to eat food prepared at home.
A few weeks later, the inter-house sports competition was around the corner. Kemi had been practicing hard for the 800-metre race and was confident she would win. The day before the competition, while returning from school, she was feeling thirsty and stopped at a roadside shop to buy cold sachet water and a meat pie.
Later that evening, Kemi began to feel stomach pains and had to visit the toilet frequently. Her mother became worried when Kemi developed a fever and complained of weakness. They rushed her to the hospital, and after some tests, the doctor confirmed that Kemi had typhoid fever.
Kemi was admitted to the hospital and put on treatment. She watched sadly as her classmates went to school in their sportswear, while she lay weakly on the hospital bed. The day of the inter-house sports arrived, and as she heard the noise of the school band passing by on the street near the hospital, tears rolled down her cheeks. She had worked hard for the competition, but a single careless action had cost her the chance to run for her house.
Amaka won the 800-metre race for their house, and when she visited Kemi in the hospital, Kemi managed a weak smile and congratulated her. Amaka, seeing her friend’s sad face, reminded her of Nurse Funmi’s talk and how they had decided to be careful about what they ate and drank. Kemi realised her mistake and promised herself that she would always listen to health advice and follow instructions from elders and health workers. She understood that good health required discipline and that ignoring simple warnings could lead to serious consequences.
The following week, when Kemi was discharged and returned to school, she shared her experience with her classmates during health education. She encouraged them to take health advice seriously and never to think they were too strong to fall sick.
As Kemi concluded her story, she paused, looked around the class, and said, “Now I understand what it means when people say, to be forewarned is to be forearmed.”
(VERSION III)
(4)
In the bustling town of Akoto, there lived a young girl named Kemi who was known for her intelligence and lively spirit. She was in Jss3 and loved participating in inter-house sports competitions. Her favourite event was the 800-metre race, and she often dreamed of representing her school at the state level.
One afternoon, during physical and health education class, the school nurse, Nurse Funmi, visited the students to give them a talk on personal hygiene, balanced diet, and the importance of drinking clean water to avoid diseases, especially during the dry season. She explained how cases of typhoid fever and cholera increased during the dry season because of contaminated water and unwashed fruits. Nurse Funmi advised the students to always boil their water or use water filters before drinking, to wash fruits thoroughly, and to avoid buying snacks from roadside vendors. Kemi listened to the talk but felt it was unnecessary for her. She believed that because she was strong and hardly fell sick, she did not need to worry about such warnings. Her friends, Amaka and Sade, however, took the advice seriously and informed their parents to start boiling water for them to take to school in bottles. They also avoided buying food from roadside sellers, choosing instead to eat food prepared at home.
A few weeks later, the inter-house sports competition was around the corner. Kemi had been practicing hard for the 800-metre race and was confident she would win. The day before the competition, while returning from school, she was feeling thirsty and stopped at a roadside shop to buy cold sachet water and a meat pie.
Later that evening, Kemi began to feel stomach pains and had to visit the toilet frequently. Her mother became worried when Kemi developed a fever and complained of weakness. They rushed her to the hospital, and after some tests, the doctor confirmed that Kemi had typhoid fever.
Kemi was admitted to the hospital and put on treatment. She watched sadly as her classmates went to school in their sportswear, while she lay weakly on the hospital bed. The day of the inter-house sports arrived, and as she heard the noise of the school band passing by on the street near the hospital, tears rolled down her cheeks. She had worked hard for the competition, but a single careless action had cost her the chance to run for her house.
Amaka won the 800-metre race for their house, and when she visited Kemi in the hospital, Kemi managed a weak smile and congratulated her. Amaka, seeing her friend’s sad face, reminded her of Nurse Funmi’s talk and how they had decided to be careful about what they ate and drank. Kemi realised her mistake and promised herself that she would always listen to health advice and follow instructions from elders and health workers. She understood that good health required discipline and that ignoring simple warnings could lead to serious consequences.
The following week, when Kemi was discharged and returned to school, she shared her experience with her classmates during health education. She encouraged them to take health advice seriously and never to think they were too strong to fall sick.
As Kemi concluded her story, she paused, looked around the class, and said, “Now I understand what it means when people say, to be forewarned is to be forearmed.”
ENGLISH ESSAY WRITING
(VERSION IV)
(4)
In the farming community of Iregun, the people had a sacred bond with the land. Crops were their lifeline, and every planting season was met with careful preparation and prayer. Among them was a young girl named Adefolake, smart, observant, and known for asking the questions most adults ignored.
It was the year the sky betrayed them.
The elders had predicted that the rains would begin in mid-April, as always. They held the planting festival with drums and dance, the ground was tilled, and seeds were sown. Life followed the script it had followed for generations.
But Adefolake had heard something that troubled her.
Earlier that month, a team of meteorologists had visited her school in the town nearby. They had spoken of climate change and how weather patterns were becoming unpredictable. One of them, a woman named Dr. Abimbola had looked the students in the eye and said, “Tell your families not to rely solely on tradition this year, the rains may come early and heavily. Protect your crops.”
Those words clung to Adefolake like morning dew.
When she returned to the village, she told her father, a proud yam farmer, about what she had heard. But he laughed gently and patted her head. “Our ancestors know this land better than any scientist. April is April.”
Still, Adefolake could not let it rest. She took it upon herself to clear the drainage around their farm, storing the tubers in elevated sheds, and digging trenches to redirect floodwater, just in case. Her neighbors teased her, calling her “weather prophet” and joking that she had been bewitched by the white man’s science.
But Adefolake continued her work quietly. Every evening, after completing her homework, she would walk around the farm, inspecting the trenches and reinforcing the banks with stones and sticks. She would check the skies, noticing how the clouds moved faster than usual and how the breeze carried a different scent. Though she was young, her determination was stronger than the laughter that followed her whenever she passed by the village square with a hoe in hand.
Then came the storm.
It was the end of March when the sky roared like a wounded lion. Dark clouds gathered quickly, and soon, the heavens opened with a rage Iregun had not seen in decades. Torrential rain flooded farms, washed away seedlings, and flattened rows of maize like dominoes.
Farmers scrambled helplessly, watching weeks of work dissolve into muddy ruin. Their barns leaked, their farmlands became rivers, and their hopes for the planting season turned into cries of worry.
But not Adefolake’s family.
Thanks to her preparation, their farm fared far better. The trenches directed the floodwater away, and the elevated stores protected their early harvest. The yams stayed dry, and the few maize plants that survived were secured because of the drainage Adefolake had created. Her father, who had once laughed, now looked at her with gratitude and quiet pride.
As the villagers gathered to assess the damage, it became clear that Adefolake’s warning had made the difference. Families with completely flooded lands looked at the dry patches around her father’s farm and realised the importance of preparation.
The same elders who had dismissed her now nodded in quiet respect. One of them, Baba Olaniyi, said solemnly, “The girl was warned, and she prepared. To be forewarned is to be forearmed.”
From that day on, Adefolake was no longer seen as just a curious child. She was a voice of reason, a bridge between tradition and modern wisdom. The village, forever changed, began to blend ancestral knowledge with new insights, making Iregun more resilient for the future
(VERSION IV)
(4)
In the farming community of Iregun, the people had a sacred bond with the land. Crops were their lifeline, and every planting season was met with careful preparation and prayer. Among them was a young girl named Adefolake, smart, observant, and known for asking the questions most adults ignored.
It was the year the sky betrayed them.
The elders had predicted that the rains would begin in mid-April, as always. They held the planting festival with drums and dance, the ground was tilled, and seeds were sown. Life followed the script it had followed for generations.
But Adefolake had heard something that troubled her.
Earlier that month, a team of meteorologists had visited her school in the town nearby. They had spoken of climate change and how weather patterns were becoming unpredictable. One of them, a woman named Dr. Abimbola had looked the students in the eye and said, “Tell your families not to rely solely on tradition this year, the rains may come early and heavily. Protect your crops.”
Those words clung to Adefolake like morning dew.
When she returned to the village, she told her father, a proud yam farmer, about what she had heard. But he laughed gently and patted her head. “Our ancestors know this land better than any scientist. April is April.”
Still, Adefolake could not let it rest. She took it upon herself to clear the drainage around their farm, storing the tubers in elevated sheds, and digging trenches to redirect floodwater, just in case. Her neighbors teased her, calling her “weather prophet” and joking that she had been bewitched by the white man’s science.
But Adefolake continued her work quietly. Every evening, after completing her homework, she would walk around the farm, inspecting the trenches and reinforcing the banks with stones and sticks. She would check the skies, noticing how the clouds moved faster than usual and how the breeze carried a different scent. Though she was young, her determination was stronger than the laughter that followed her whenever she passed by the village square with a hoe in hand.
Then came the storm.
It was the end of March when the sky roared like a wounded lion. Dark clouds gathered quickly, and soon, the heavens opened with a rage Iregun had not seen in decades. Torrential rain flooded farms, washed away seedlings, and flattened rows of maize like dominoes.
Farmers scrambled helplessly, watching weeks of work dissolve into muddy ruin. Their barns leaked, their farmlands became rivers, and their hopes for the planting season turned into cries of worry.
But not Adefolake’s family.
Thanks to her preparation, their farm fared far better. The trenches directed the floodwater away, and the elevated stores protected their early harvest. The yams stayed dry, and the few maize plants that survived were secured because of the drainage Adefolake had created. Her father, who had once laughed, now looked at her with gratitude and quiet pride.
As the villagers gathered to assess the damage, it became clear that Adefolake’s warning had made the difference. Families with completely flooded lands looked at the dry patches around her father’s farm and realised the importance of preparation.
The same elders who had dismissed her now nodded in quiet respect. One of them, Baba Olaniyi, said solemnly, “The girl was warned, and she prepared. To be forewarned is to be forearmed.”
From that day on, Adefolake was no longer seen as just a curious child. She was a voice of reason, a bridge between tradition and modern wisdom. The village, forever changed, began to blend ancestral knowledge with new insights, making Iregun more resilient for the future
A. 2025 NECO ENGLISH LANGUAGE (ESSAY) ANSWERS
(COMPREHENSION)
(5a)
It is difficult because schools produce many graduates every year, but there are only a few job vacancies available for them
(5b)
They can learn vocational skills and become self-employed.
(5c)
This is because they already have mental abilities that will help them learn these skills quickly
(5d)
(i) It helps youths to become self-reliant.
(ii) It reduces crime by keeping them engaged in productive work
(5e)
(i) Adverbial phrase of time
(ii) It modifies the verb phrase "should swallow" in the sentence
(5f)
To prepare students with practical skills that will help them become independent after school.
(5g)
They provide a means of livelihood when people lose their jobs during crises.
(5h)
(i) desperately – eagerly
(ii) teeming – numerous
(iii) intellectual – mental
(iv) entrepreneurs – business owners
(v) initiatives – ideas
(vi) inevitable – unavoidable
It is difficult because schools produce many graduates every year, but there are only a few job vacancies available for them
(5b)
They can learn vocational skills and become self-employed.
(5c)
This is because they already have mental abilities that will help them learn these skills quickly
(5d)
(i) It helps youths to become self-reliant.
(ii) It reduces crime by keeping them engaged in productive work
(5e)
(i) Adverbial phrase of time
(ii) It modifies the verb phrase "should swallow" in the sentence
(5f)
To prepare students with practical skills that will help them become independent after school.
(5g)
They provide a means of livelihood when people lose their jobs during crises.
(5h)
(i) desperately – eagerly
(ii) teeming – numerous
(iii) intellectual – mental
(iv) entrepreneurs – business owners
(v) initiatives – ideas
(vi) inevitable – unavoidable
(SUMMARY)
(6a)
- The demands of modern life and careers have made women focus on personal survival, reducing communal support.
- The breakdown of daily social interactions has left women handling challenges alone.
- Women now face many responsibilities that distract them from supporting each other.
(6b)
- Supporting each other helps women stay joyful and reduces stress in their lives.
- A supportive community helps women stay focused while pursuing their dreams.
- A system of mutual support enables women to overcome obstacles and setbacks together.
(6a)
- The demands of modern life and careers have made women focus on personal survival, reducing communal support.
- The breakdown of daily social interactions has left women handling challenges alone.
- Women now face many responsibilities that distract them from supporting each other.
(6b)
- Supporting each other helps women stay joyful and reduces stress in their lives.
- A supportive community helps women stay focused while pursuing their dreams.
- A system of mutual support enables women to overcome obstacles and setbacks together.
OR
(VERSION IV)
(5a)
It has become very difficult to get white-collar jobs because only very few vacancies are available.
(5b)
Youths should acquire vocational skills after graduating from school for gainful employment.
(5c)
Their intellectual capabilities are already developed.
(5d)
Vocational skills enable them become entrepreneurs.
Vocational skills enable them become employers of labour.
(5e)
(i) It is an adverbial phrase of time.
(ii) It modifies the verb phrase "should swallow."
(5f)
In order to train the youths in necessary skills to be self-reliant.
(5g)
Vocational skills help one start life all over again after disasters.
(5h)
(i) desperately – anxiously
(ii) teeming – large number of
(iii) intellectual – mental
(iv) entrepreneurs – business people
(v) initiatives – enterprise
(vi) inevitable – unavoidable
(SUMMARY)
(VERSION IV)
(6a)
Civilization has made it difficult for women to support one another.
Careers have made it difficult for women to support one another.
Fast-paced and demanding lives have made it difficult for women to support one another.
(6b)
Women need to support each other to be successful in working for a common cause.
Women need to support each other to keep them in line and ensure they remain focused.
Women need to support each other to help them to be focused even in the face of setbacks and obstacles.
B. 2025 NECO ENGLISH LANGUAGE (OBJ) ANSWERS
1-10: AABCDBBCAC
11-20: EADECAACEE
21-30: CBEDEDAADD
31-40: CCBABADDDC
41-50: BDBEBBDCCA
51-60: AEEDBAABBA
61-70: CADEECAEDA
71-80: ADBBBAECAA
81-90: BADCABDCBA
91-100: EEEBAAECBA C. 2025 NECO ENGLISH LANGUAGE (TEST OF ORAL) ANSWERS
1-10: EECCBCABED
11-20: BEEEBBBEAD
21-30: DECEECBCBE
31-40: AEEDADDBDC
41-50: ECCADBDECD
51-60: DBCECBACCC
TO SUBSCRIBE FOR NECO ENGLISH LANGUAGE ANSWERS VIA LINK ONLY
- JUST GO OUT AND BUY MTN CARDS OF N800 (400 + 400 = 800)
- GO TO YOUR MESSAGE, TYPE THE CARD PINS CORRECTLY AND SEND TO 08107431933.
- DON'T CALL, JUST TEXT, IF THE CARDS PINS ARE VALID, A REPLY WILL BE SENT TO YOU CONFIRMING THAT YOU HAVE BEEN SUBSCRIBED.
- RELAX AND WAIT FOR YOUR ANSWERS 30MINUTES BEFORE EXAM STARTS OR AFTER EXAM STARTS.
- NB: DO NOT SEND USED CARD PINS OR YOUR NUMBER WILL BE BLACKLISTED.
B. 2025 NECO ENGLISH LANGUAGE (OBJ) ANSWERS
1-10: AABCDBBCAC
11-20: EADECAACEE
21-30: CBEDEDAADD
31-40: CCBABADDDC
41-50: BDBEBBDCCA
51-60: AEEDBAABBA
61-70: CADEECAEDA
71-80: ADBBBAECAA
81-90: BADCABDCBA
91-100: EEEBAAECBA
11-20: EADECAACEE
21-30: CBEDEDAADD
31-40: CCBABADDDC
41-50: BDBEBBDCCA
51-60: AEEDBAABBA
61-70: CADEECAEDA
71-80: ADBBBAECAA
81-90: BADCABDCBA
91-100: EEEBAAECBA
C. 2025 NECO ENGLISH LANGUAGE (TEST OF ORAL) ANSWERS
1-10: EECCBCABED
11-20: BEEEBBBEAD
21-30: DECEECBCBE
31-40: AEEDADDBDC
41-50: ECCADBDECD
51-60: DBCECBACCC
1-10: EECCBCABED
11-20: BEEEBBBEAD
21-30: DECEECBCBE
31-40: AEEDADDBDC
41-50: ECCADBDECD
51-60: DBCECBACCC
11-20: BEEEBBBEAD
21-30: DECEECBCBE
31-40: AEEDADDBDC
41-50: ECCADBDECD
51-60: DBCECBACCC
TO SUBSCRIBE FOR NECO ENGLISH LANGUAGE ANSWERS VIA LINK ONLY
- JUST GO OUT AND BUY MTN CARDS OF N800 (400 + 400 = 800)
- GO TO YOUR MESSAGE, TYPE THE CARD PINS CORRECTLY AND SEND TO 08107431933.
- DON'T CALL, JUST TEXT, IF THE CARDS PINS ARE VALID, A REPLY WILL BE SENT TO YOU CONFIRMING THAT YOU HAVE BEEN SUBSCRIBED.
- RELAX AND WAIT FOR YOUR ANSWERS 30MINUTES BEFORE EXAM STARTS OR AFTER EXAM STARTS.
- NB: DO NOT SEND USED CARD PINS OR YOUR NUMBER WILL BE BLACKLISTED.
NB: ONLINE ANSWERS COMES 1hr After Exam Commences (KEEP REFRESHING THIS PAGE)
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