NECO English Language Obj 2025
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NECO English Language Oral 2025
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NECO English Language Essay 2025
Number 1
(1)
14 Afikpo Street
Ugwuaji,
Enugu State,
Naijiria.
Ọnwa July 2, 2025.
Dear Amina,
I hope this letter finds you in good health and high spirits. It has been such a long time since we last spoke, and I often think about the wonderful memories we shared. I know you’ve always been curious about the traditions here, so I thought I would share with you the detailed process of a traditional marriage in our community. Perhaps it will warm your heart and make you feel a little closer to home.
In our community, marriage is not just a union between two individuals, but a joining of two families. The process is elaborate and deeply rooted in our customs. It all begins with the “introduction ceremony,” locally known as knocking on the door. During this stage, the groom’s family visits the bride’s home to express their intentions. They come bearing gifts such as kola nuts, drinks, and sometimes some symbolic money. This gesture is a sign of respect and seriousness.
If the bride’s family accepts, a date is set for the main engagement. Before this, there are several meetings between both families to discuss various matters, including the bride price and the list of items the groom’s family is expected to provide. These items often include traditional cloth, jewelry, foodstuffs, and sometimes livestock, depending on the family’s customs.
The engagement itself is a joyful occasion, attended by relatives, friends, and community elders. The ceremony usually begins with prayers and blessings from both families. The groom’s family presents the agreed items, and the bride’s family formally accepts them. There is a lot of singing, dancing, and sharing of traditional meals.
One of the most touching parts is when the bride is asked if she agrees to the marriage. Traditionally, she is brought out by her friends or aunts, and she may be shy or pretend to be reluctant this is all part of the fun! Once she gives her consent, everyone rejoices and the couple is blessed by the elders.
After the engagement, preparations for the wedding begin. On the wedding day, there is usually a church or mosque ceremony for those who are religious, followed by a grand reception where everyone celebrates with food, music, and dancing late into the night.
These customs are cherished in our community because they not only unite two people, but bring together families, friends, and neighbors in harmony and joy. I hope this gives you a vivid picture of how we celebrate love here.
I miss you greatly and hope you can visit soon to witness these beautiful traditions in person. Take care of yourself and write back when you can.
With lots of love,
Fatima
OR
(1)
No. 22 Zaria Road
Kano City
Kano State Nigeria
1st July 2025
Dear Fatima
It’s been quite some time since we last spoke and I find myself thinking about you often. I hope life is treating you kindly over there in Lagos. I remember during one of our chats you asked about how we conduct traditional marriages here in the North especially among the Hausa people. So today I decided to write you a letter that comes straight from the heart just like our culture.
In Hausa tradition marriage is taken very seriously. It is not just a union between a man and a woman but a sacred joining of families and communities. The entire process is guided by respect patience and Islamic principles making it a deeply spiritual and cultural affair.
The journey begins with Neman Aure that is the seeking of the bride. The groom does not approach the girl directly. Instead his parents or elders go to the bride’s family to express his interest. They usually go with a spokesman and some elders who politely request the girl’s hand in marriage. If her family is satisfied with the background and character of the man they will accept and give him a response later.
Once the consent is given the families fix a date for Gaisuwa the formal introduction. During this visit both families get to know each other better and discussions are held about the wedding plans including the Sadaki bride price. The Sadaki is usually money and it is symbolic. It shows the man’s responsibility and ability to care for a wife but it is not extravagant. Most families prefer it to be modest in line with Islamic teachings.
After the Sadaki has been agreed upon and paid the wedding date is fixed. On the wedding day we hold the Fatihah a simple but powerful Islamic marriage contract ceremony. It usually takes place at the mosque or in the family compound in the presence of Islamic scholars and elders. The bride is often not present at the Fatihah itself as the ceremony is done on her behalf by her male guardian waliyyi.
After the Fatihah the celebration begins. The bride is beautifully dressed in lace or shadda with her hands and feet decorated in henna. There is Kai Amariya the emotional moment where the bride is escorted to her husband’s home by friends and family. They sing dance and sometimes shed tears of joy. Honestly that part always moves me deeply. It’s a mix of happiness pride and prayers for a good future.
The groom’s home is also prepared for her arrival and the family welcomes her with joy. Later there is usually Wuni a women only celebration where female relatives and friends celebrate the bride with music food and gifts. The entire process can last for days and it brings the whole neighborhood together.
What I love most is how everything is done with modesty respect and unity. No loud boasting or wastefulness. Just love family tradition and faith.
Fatima I really wish you could witness one soon. You would fall in love with our way of life all over again. I hope this gives you a little window into our world here in Kano.
Take care of yourself and please don’t forget to write back soon. I can’t wait to hear from you.
Your Sincerely,
Aisha
OR
(1)
No. 18 Adeyemi Street
Ife Road
Ibadan, Oyo State, Nigeria
1st July 2025
Dear Sade
How are you, my dear sister? It’s been a while since I last heard from you and I miss our long evening talks and your laughter that always brightens up a dull day. Since you moved to Jos you’ve been asking me to describe how traditional marriage is done here among the Yoruba people. So I finally decided to sit down and write this with my whole heart.
Yoruba traditional marriage, or “Ìgbéyàwó ìbílẹ̀”, is more than a ceremony. It’s a deeply meaningful celebration of love, family, and heritage. It’s a moment where two families become one, and the whole community comes together in joy.
Everything begins with the introduction, which we call “Mọ́ ní mọ́”. This is when the groom’s family visits the bride’s family to express their son’s interest in marrying their daughter. It’s a small but formal visit with a few family elders and well-respected people. They come bearing gifts like kola nuts, bitter kola, alligator pepper, and bottles of wine. They speak humbly and respectfully, asking for the lady’s hand. The bride’s family welcomes them warmly, asks questions, and if everything is agreeable, they give their blessings.
After that comes the real preparation. The bride’s family sends a list called “Ìdáná” which contains all the items the groom’s family is expected to bring on the engagement day. This may include yams, bags of rice, salt, palm oil, wine, clothing materials, and a symbolic bride price. But nowadays families are considerate. What matters most is the respect shown and the unity of both families.
Then comes the main day, the engagement ceremony, or “Ìgbéyàwó”. It is colourful, lively, and emotional. The groom’s family arrives dancing with drummers and singers. They prostrate themselves on the floor in front of the bride’s family three times, as tradition demands to show respect and humility. This part always moves me, because it reflects the Yoruba value of honouring elders.
The bride is then brought out, dressed like a queen in aso-oke, beads, and a beautiful gele. She kneels to greet both families, especially her in-laws. One of the most beautiful moments is when she’s asked to give her groom a drink, usually palm wine. She finds him in the crowd, kneels, and offers him the cup. He drinks and hands her a gift. Everyone cheers, and that’s when you really feel the joy in the air.
After that, there are prayers, words of wisdom from the elders, and then the party begins. Music fills the air, food and drinks are served, and everyone dances. You would love the energy, the colours, and the way people genuinely share in the couple’s happiness.
I always leave those events with my heart full. It reminds me how beautiful our culture is. Everything is done with dignity, laughter, and community spirit. Even the smallest child feels the love.
Sade, I hope this letter brings our world closer to yours. You should come back home soon so we can attend one together. I would love for you to experience it again with your own eyes.
Please write back soon. I’d love to hear what’s happening on your side.
With warm thoughts and plenty of love.
Your sister and friend
Temilade
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Number 2
(2)
AGAINST THE MOTION: SOCIAL MEDIA AS A MEANS OF COMMUNICATION HAS DONE MORE GOOD THAN HARM
Honorable judges, worthy opponents, and fellow debaters, I stand before you today to argue that social media has done more good than harm as a means of communication. While it is true that social media has its downsides, its benefits far outweigh its drawbacks.
Global Connectivity
Social media has made it possible for people to connect with each other across geographical boundaries. Platforms like Facebook, Twitter, and Instagram have enabled us to stay in touch with friends and family who live far away, and even make new connections with people from different parts of the world.
Information Dissemination
Social media has revolutionized the way we consume and share information. It has enabled us to stay informed about current events, news, and trends in real-time. Social media platforms have also become an essential tool for news outlets, allowing them to reach a wider audience and provide updates on breaking news stories.
Social Movements and Activism
Social media has played a crucial role in social movements and activism. Platforms like Twitter and Facebook have been used to mobilize people, raise awareness about social issues, and promote social change. The MeToo movement, the Black Lives Matter movement, and the Arab Spring are just a few examples of how social media has been used to bring about social change.
Economic Benefits
Social media has also provided numerous economic benefits. Businesses can use social media platforms to reach new customers, promote their products, and build their brand. Social media has also enabled entrepreneurs to connect with potential investors, partners, and customers.
Addressing the Challenges
While social media has its challenges, such as cyberbullying, misinformation, and addiction, these can be addressed through responsible social media use, education, and regulation. By promoting digital literacy, online safety, and responsible social media practices, we can minimize the negative effects of social media and maximize its benefits.
In other words, social media has done more good than harm as a means of communication. Its benefits, including global connectivity, information dissemination, social movements, and economic benefits, far outweigh its drawbacks. By harnessing the power of social media and addressing its challenges, we can create a more connected, informed, and empowered world. Thank you.
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Number 3
(3)
PREVENTING WATER-BORNE DISEASES: A PUBLIC HEALTH IMPERATIVE
Water-borne diseases remain a significant public health challenge, particularly in developing regions. In Nigeria, outbreaks of cholera, typhoid fever, dysentery, and hepatitis A continue to claim lives and undermine socio-economic development.
Understanding the Epidemiology
Water-borne diseases are primarily transmitted through contaminated water, poor sanitation, and inadequate hygiene practices. Sources of contamination include faecal matter, agricultural runoff, and industrial effluents.
Strategies for Prevention
-Strengthening Water Infrastructure: Providing safe, potable water through modern treatment facilities and regular monitoring.
-Promoting Improved Sanitation: Community-wide adoption of improved toilet facilities and sanitary landfill sites.
-Advancing Hygiene Education: Public health education on handwashing, safe water storage, and water treatment.
-Community Engagement: Water user associations, community health workers, and local NGOs play a crucial role in disseminating information and monitoring water sources.
-Policy Innovation: Collaboration across health, environment, education, and urban planning sectors to develop effective prevention strategies.
The Importance of Collective Action
Preventing water-borne diseases requires collective action. By investing in water infrastructure, promoting sanitation, advancing education, and fostering community engagement, Nigerian communities can break the cycle of water-related illnesses. This will lead to enhanced educational attainment, increased productivity, and sustainable economic growth.
In other words
Preventing water-borne diseases is a socio-political imperative that demands collective action. By working together, we can ensure access to clean water, improved sanitation, and good hygiene practices for all. The dividends of such interventions extend beyond health, encompassing economic benefits and sustainable development.
Recommendations
-Government investments in water infrastructure and sanitation facilities.
-Community-based public health education campaigns.
-Collaboration across sectors to develop effective prevention strategies.
-Regular monitoring and quality assessment of water sources.
By prioritizing water-borne disease prevention, we can create resilient communities and ensure a healthier future for all.
OR
(3)
STEPS TOWARDS PREVENTING WATER-BORNE DISEASES IN OUR COMMUNITY
By a Concerned Citizen
Water is essential to human life, but when contaminated, it becomes a major cause of illness and death. In many communities across the country, water-borne diseases such as cholera, typhoid fever, dysentery, and hepatitis A continue to pose serious health risks. These diseases are often caused by drinking polluted water or consuming food prepared with unclean water. However, with the right measures, they can be prevented.
Firstly, one of the most effective ways to prevent water-borne diseases is to ensure that all drinking water is properly treated. Boiling water before drinking it helps to kill harmful bacteria and parasites. In areas where boiling is not always possible, water purification tablets or filters can be used.
Secondly, communities must protect their water sources. Wells, boreholes, and rivers should not be located near refuse dumps or toilets. People should be discouraged from disposing of waste or defecating near water bodies. Local authorities should enforce environmental sanitation laws to prevent contamination.
Another important step is the promotion of personal and public hygiene. Washing hands regularly, especially before eating and after using the toilet, helps prevent the spread of germs. Households should store water in clean, covered containers and avoid dipping hands or dirty cups into water storage.
Proper disposal of waste is also essential. Open defecation should be stopped completely, and toilets should be built and maintained in every home. Regular clearing of gutters and proper waste management reduce the chances of waste washing into water supplies during rainfall.
Furthermore, community education and health campaigns should be carried out regularly. People need to understand the dangers of using contaminated water and learn how to purify and store water safely. Schools, religious centres, and local leaders can help spread this awareness.
In conclusion, preventing water-borne diseases requires a collective effort from individuals, families, communities, and the government. Clean water is a basic necessity, and it is the responsibility of everyone to keep it safe. By following simple hygiene and sanitation practices, many lives can be saved, and our communities can remain healthy
OR
(3)
HOW TO PREVENT WATER-BORNE DISEASES in OUR COMMUNITY
Water is life, yet for many in our community, it has become a source of illness and heartbreak. Water-borne diseases like cholera, typhoid, and dysentery continue to claim lives and disrupt families, especially among our children and vulnerable loved ones. The pain of seeing neighbors fall sick or losing precious ones to preventable diseases is a heavy burden on our hearts. But there is hope — by coming together and adopting simple, practical measures, we can protect ourselves and our community from these silent killers.
First and foremost, access to clean and safe water is the foundation of health. Drinking untreated water from rivers, wells, or unprotected sources invites harmful bacteria, viruses, and parasites into our bodies. To safeguard our families, we must always boil water before drinking or use affordable water filters where possible. Boiling water might seem like a small act, but it is a powerful shield against invisible enemies. When we drink safe water, we give our children a chance to grow strong and free from illness.
Equally important is practicing good hygiene. Washing our hands thoroughly with soap and clean water before eating, after using the toilet, and after handling animals is a simple yet life-saving habit. Teaching our children to do the same is a gift that lasts a lifetime. It pains me to think how many illnesses could be prevented if we all embraced this practice with care and consistency.
Our community’s health also depends on proper sanitation and waste management. Open defecation and improper disposal of waste contaminate our water sources, turning them into breeding grounds for disease. We must advocate for and maintain clean surroundings by using latrines or toilets and participating in community clean-up efforts. Clearing clogged drains and ensuring sewage systems function well prevents stagnant water that harbors disease-causing germs.
Education is our strongest weapon. Through regular community awareness programs, we can learn to recognize early signs of water-borne diseases and understand how to protect ourselves. When we share knowledge, we empower each other to make healthier choices and demand better infrastructure from our leaders.
The fight against water-borne diseases is not just about health; it is about preserving the dignity and future of our community. Every life saved from cholera or typhoid is a victory for hope and resilience. Let us stand united, embracing these preventive measures with urgency and love, so that no more families suffer the pain of losing loved ones to preventable water-borne illnesses.
Together, by drinking safe water, practicing good hygiene, managing waste responsibly, and educating one another, we can build a healthier, stronger community where water truly remains the source of life, not illness.
Let us act now for our children, our families, and our future.
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Number 4
(4)
The citizens of Troy woke to the news that the Greeks had withdrawn, leaving a magnificent gift – a giant wooden horse. One lone Greek, Simon, accompanied the horse, explaining the Greeks’ intention to the Trojans. With flowery flattery, he said the Greeks had built the horse as a parting offering to Athena, acknowledging Troy’s strength.
The Trojan leaders discussed the situation and decided to accept the gift. King Priam shouted out his joy, saying the citizens would be pleased to receive the noble gift in dedication to Athena. Simon bowed graciously, wearing a smug smile, as the Greek ploy was going exactly to plan.
Inside the horse, Greek warriors were secreted, tasked with waiting until the festivities ended and the Trojans were in a drunken sleep. Then, they would open a secret trap door, exit the horse, and open the gates for the returned Greek army to conquer the city.
However, the Trojans recalled the phrase “never trust a Greek bearing gifts” due to past experiences with unscrupulous Greek traders who offered fake gold goblets as gifts. The wise leaders prepared to bring the horse into the plaza, anointing it with oils, and placing accoutrements of dedication around it.
As the people of Troy gathered for festivities, the secreted Greek warriors stifled their guffaws, spying through knotholes. King Priam announced the festivities would begin after dedicating the horse to Athena. But instead of a ceremony, Priam shouted, “I dedicate this magnificent horse to Athena, and to mark the defeat against the Greeks, offer it to her NOW!”
Lighted arrows rained down on the wooden horse, setting it on fire, fueled by the oil and long troughs filled with red hot charcoal. Within minutes, the horse was engulfed in flames, and the “offering” to Athena was made. The screams of the warriors inside the horse penetrated the night, reaching the approaching Greek army, who knew their plan had failed. The Trojans, forewarned by previous experience, were forearmed in their acceptance of the Greek gift.
OR
(4)
In the peaceful village of Akinyele, nestled among the rolling hills of southwestern Nigeria, life was deeply connected to the land and the traditions of the Yoruba people. The air was often filled with the rhythmic beats of the talking drum, and the scent of pounded yam and egusi soup wafted from many homes. Among the villagers was a young farmer named Emeka, known for his hardworking spirit and respectful heart.
One afternoon, as Emeka was tending his cassava farm, an old traveler arrived at the village square. His clothes were worn, and his eyes held the wisdom of many seasons. He called the villagers together under the shade of the Igi Iroko, the sacred tree where elders often met to share stories and decisions. With a serious tone, he warned, “Ẹ̀yin ọmọ Akinyele, a fierce storm is coming in three days. The winds will howl like the Àjàpá (tortoise) running from danger, and the river will overflow its banks. You must prepare your homes and your hearts.”
Some villagers scoffed, saying, “Kí ló dé? We have seen many rains before.” But Emeka’s heart was stirred. He remembered the stories his grandmother told him about the last great flood—the destruction, the loss, and the tears. He thought of his aging mother and his little sister who played near the riverbank. He knew that ignoring the warning would be dangerous.
That evening, Emeka went to work. He repaired the walls of his family’s compound with strong mud bricks, tied down his fishing canoe with thick ropes blessed by the Babalawo, and moved his food stores to higher ground. He also visited his neighbors, especially the elderly and the young mothers, reminding them, “Ẹ má ṣe fi ohun tí a sọ sílẹ̀. The river and the storm are not to be taken lightly.”
Some laughed and called him ọmọ àṣá (overly cautious), but many listened. The village women sang prayers to Olókun, the god of the waters, asking for protection and mercy. The children learned songs about respect for nature and the wisdom of elders.
Three days later, the storm arrived with a fury none had expected. The winds roared like the legendary Ogun’s forge, and the river flooded the village streets. Houses that were unprepared were damaged, and some families had to be rescued from rising waters. But Emeka’s home stood firm, a safe haven for his family and neighbors who had heeded his advice.
After the storm passed, the village mourned the losses but also celebrated the lives saved. The Ogboni council gathered and declared, “Ẹ̀kọ́ ni fún wa—this is a lesson for all. To be forewarned is to be forearmed.”
From that day forward, the people of Akinyele embraced the wisdom of listening and preparing. They renewed their respect for the spirits of the land and water, understanding that knowledge and readiness are the strongest shields against life’s storms.
This story reminds us that in our culture, warnings are gifts from the ancestors and the gods. When we listen with open hearts and act with courage, we protect our families, our homes, and our future.
OR
(4)
In the quiet village of Obodo Udo, where the morning mist kisses the palm trees and the sound of the udu drum echoes softly through the air, life was simple and deeply rooted in Igbo traditions. The people gathered often at the obi, the family compound, to share stories and wisdom passed down from their ancestors. Among them was Ada, a young woman known for her sharp mind and caring spirit.
One evening, as the village sat around the fire sharing ụmụnna tales, the town crier arrived with urgent news. His voice was grave as he announced, “Ndi Obodo Udo, a sickness is spreading fast in the neighboring towns. It is carried by water that has not been boiled. We must be careful and boil our water before drinking, keep our surroundings clean, and wash our hands well.”
Some villagers shook their heads, saying, “Ọ bụ ụgha, our water has always been safe. This is just fear-mongering.” But Ada’s heart was heavy. She remembered how her younger brother had once fallen ill from drinking dirty water, and the nights she spent by his bedside, praying to Chukwu for his healing.
Determined to protect her family and neighbors, Ada rose early the next day. She went from house to house, reminding her people, “Ọ dị mkpa ka anyị too aka n’isi, to wash our hands well, and to boil water before drinking. If we ignore this warning, many more will suffer.” She taught the children songs in Igbo that made handwashing fun and urged the elders to keep their compounds free of stagnant water where mosquitoes breed.
Slowly, the village began to listen. Mothers boiled water for their children, and the men cleared drains and threw away refuse properly. The village healer blessed the water pots and prayed to Amadioha, the god of justice, to protect the people.
Weeks later, the illness did reach Obodo Udo, but thanks to the early warning and Ada’s efforts, the village was ready. Those who followed the advice remained healthy, while only a few who ignored the warning fell ill. The village elders praised Ada’s wisdom, saying, “Ị bụ ezigbo nwaanyị, you are a good woman. Your care saved many lives.”
From that day on, the people of Obodo Udo understood the power of being forewarned. They learned that when danger is known ahead of time, they could prepare and protect themselves. Ada’s courage and the village’s readiness became a story told for generations—a reminder that “onye nwere amamihe, ọ na-ebu ụzọ kwadebe” (one who is wise prepares ahead).
This story shows how heeding warnings with an open heart and prompt action can protect a community with strength and hope. To be forewarned truly means to be forearmed.
NECO English Language Comprehension 2025
(5a)
it has become difficult to get white-collar jobs. because only few vacancies are available for the teaming graduates that are produced each year.
(5b)
The alternative youths have to white-collar jobs is vocational training.
(5c)
The writer believes educated youths would learn vocational skills with ease because due to their already developed intellectual Capabilities
(5d)
(i)It will help the youths become entrepreneurs.
(ii)It will help the youths become employers of labour.
(5e)
(i)Adverbial phrase
(ii)It modifies the verb phrase “should swallow.”
(5f)
It is important to include vocational training m School curriculum in order to train the youths in necessary skills that will make them self-reliant after graduating from school.
(5g)
Vocational skills will come in handy and will help us stant life all over again
(5h)
(i) desperately — urgently
(ii) teeming — numerous
(iii) intellectual — mental
(iv) entrepreneurs — business owners
(v) initiatives — ideas
(vi) inevitable — unavoidable
OR
(5a)
It has become very difficult to get white-collar jobs because the number of university graduates far exceeds the number of available job vacancies each year.
(5b)
The alternative youths have to white-collar jobs, according to the passage, is to acquire vocational skills and become entrepreneurs or employers of labour.
(5c)
The writer believes educated youths would learn vocational skills with ease because their education has already developed their intellectual capabilities.
(5d)
(i)it enables youths to become self-reliant and employers of labour.
(ii)it reduces the rate of crimes in society.
(5e)
(i)Adverbial phrase
(ii)It modifies the verb phrase ‘should swallow.
(5f)
It is necessary to include vocational training in the school curriculum so that youths will acquire practical skills that make them self-reliant rather than job seekers after graduation.
(5g)
Vocational skills are useful in times of disasters because they provide people with practical means to earn a living and start life afresh when they lose their jobs or sources of income.
(5h)
(i) desperately — urgently
(ii) teeming — numerous
(iii) intellectual — mental
(iv) entrepreneurs — business owners
(v) initiatives — ideas
(vi) inevitable — unavoidable
OR
(5a)
it has become very difficult to get white-collar jobs is that universities and other tertiary institutions turn out thousands of graduates every year without a corresponding increase in the number of job vacancies in the labor market.
(5b)
According to the passage, the alternative to white-collar jobs is for youths to acquire vocational skills, which will enable them to become entrepreneurs and employers of labor rather than job seekers.
(5c)
The writer believes that educated youths would learn vocational skills with ease due to their already developed intellectual capabilities.
(5d)
(i)It will enable youths to become entrepreneurs and employers of labor.
(ii)It will make them self-reliant and reduce the rate of crimes in society.
(5e)
(i)Adverbial phrase
(ii)It modifies the verb phrase ‘should swallow.
(5f)
It is necessary to include vocational training in the school curriculum to train youths in necessary skills that will make them self-reliant rather than job seekers after graduation.
(5g)
Vocational skills are useful in times of disasters because they will come in handy when people need to start life all over again.
(5h)
(i) desperately – urgently
(ii) teeming – overflowing
(iii) intellectual – cognitive
(iv) entrepreneurs – businesspeople
(v) initiatives – pioneering efforts
(vi) inevitable – unavoidable
NECO English Language Summary 2025
(6a)
-Civilization has disrupted the traditional communal bonding among women.
-Fast-paced and demanding lives have isolated women, making it challenging for them to support one another.
-Individual challenges have dismantled the supportive framework that once existed among women.
(6b)
-A supportive sisterhood provides a strong support base and bond, making life more beautiful and reducing stress.
-Women who support one another can remain focused and achieve their goals despite setbacks and obstacles.
-A community of women with shared visions and ambitions can nurture individual women and help them achieve their dreams in a balanced way.
OR
(6a)
-It has become difficult for women to support one another because modern civilization and career demands have created fast-paced and demanding lives.
-The communal bonds and daily interactions that once provided a supportive framework have been dismantled, leading to isolation by individual challenges.
-As a result, women are now in situations where each person focuses on her own struggles, rather than building collective support.
(6b)
-Women need to support one another because a strong support system helps them operate joyfully and reduces stress.
-Such a community enables women to pursue their ambitions in a balanced way without disrupting other areas of their lives.
-Supportive sisterhood keeps women focused on their goals despite distractions, setbacks, and obstacles.
OR
(6a)
-Civilization, careers, and fast-paced, demanding lives have shifted women from a communal bonding system to an individualized “each woman for herself” mentality, dismantling daily interactions and supportive frameworks.
-The original communal and caring nature of women has been overshadowed by individual challenges and isolation.
-Women are often sidetracked by numerous responsibilities and personal goals, making it challenging to maintain focus and offer consistent support to others.
(6b)
-Support from other women provides a strong base and bond, enabling women to work for common causes, operate at a level that brings joy, eradicates stress, and enhances life.
-A community of women sharing a vision, nurturing ambitions, and offering a shoulder to lean on and a sounding board helps individual women stay focused on their dreams in a balanced way, preventing disruption to other life areas.
-A supportive sisterhood helps women remain focused on their personal goals and navigate setbacks and obstacles more effectively, counteracting the tendency to get sidetracked by other responsibilities.
COMPLETED!!!