Composition

Composition is involving a series of related paragraph on a given topic, it’s divided into:

I.  Introduction
The introduction instructs the reader into the body of material to follow.  It’s begin with a general statement or question, sometimes called the "thesis statement" or "thesis question," followed by a quick narrowing down to the main theme to be developed in the body.  Set the stage quickly, give appropriate background, and then move right into a transition sentence that will set up the reader for the body.

II. Body (Argument)
The body of a written piece is where you elaborate, defend, and expand the thesis introduced in the introduction.  The body should support your main contention with supporting evidence and possible objections.  A good body presents both sides of a case, pro and con. As you make your case, save your best argument for last.  When presenting contrary views, be sure to set forth the strongest arguments so you can avoid being charged with erecting a "straw man."  The body includes three components:

a.       Usually present chronological order, cause and effect or comparison and contrast.

b.      Use connecting and transitional words and phrases.

c.       Consist of controlling idea.

III. Conclusion
Make your final appeal to the reader, a finishing, all-encompassing statement that wraps up your presentation in a powerful or even dramatic fashion.  Normally a single paragraph, brief and concise, will suffice.  The purpose of the conclusion is to leave the reader with an idea or thought that captures the essence of the body while provoking further reflection and consideration.

Example.

African survivals in American culture have diminishing markedly over the past one hundred years, but some are still existent and are interwoven into the cultural pattern of America and the Western Hemisphere itself. These are reflected in the words we speak, the songs we sing, and the foods we consume.

A recent work of  Negro speech in the US  reveals more than four thousand Africans words, names, and numbers, are still spoken among Negroes on the Georgia-South Carolina offshore islands, known as the Gullah region. This words reveal the identity, civilization, and relative influence of the people from whom most of America’s twenty thousand Negroes descend. For example, the word tote, meaning “to carry” has been found in print within seventy years after the first settlement at Jamestown, Virginia; it has no known English origin. Our latest juke box, a Senegalese term implying a wild time.

Negro spirituals, too, are traceable to Africa, and their identical prototypes can be found in African music. Once in America, these original pattern were fused with the spirit of Christianity, a religion which promised that in the next world the adverse conditions of the cardinal virtues of Christianity-patience, forebearance, faith, and hope-though a necessarily modified form of primitive African music. The Negro took complete refuge in Christianity, and his spirituals were literally forged out of sorrow in the heat of religious fervor; they brought hope and comfort to a burdened people.

Anthropologists attest that many of our most popular plants have their roots in Africa. Black-eyes peas traveled from Africa to North America in the holds of slave ships as food for the pitiful cargo. Africa’s greatest contribution to the joy of eating is the watermelon, which is still found wild in the interior of  Africa, where it originated. Our word coffee is derived from Kaffa, Ethiopia, its place of origin. Okura (okra) and kola nuts (the basis for cola drinks) were both brought to the new world by African.

These astonishing survivals of  African culture prompted the late Professor Carter G. Woodson, one of the world’s most eminent authorities on Negro culture and history, to state, “All around me I can see Africa....”

Controlling Idea:

African survivals in American culture have diminishing markedly over the past one hundred years, but some are still existent and are interwoven into the cultural pattern of America and the Western Hemisphere itself. These are reflected in the words we speak, the songs we sing, and the foods we consume.

A recent work of  Negro speech in the US  reveals more than four thousand Africans words, names, and numbers, are still spoken among Negroes on the Georgia-South Carolina offshore islands, known as the Gullah region. This words reveal the identity, civilization, and relative influence of the people from whom most of America’s twenty thousand Negroes descend. For example, the word tote, meaning “to carry” has been found in print within seventy years after the first settlement at Jamestown, Virginia; it has no known English origin. Our latest juke box, a Senegalese term implying a wild time.

Negro spirituals, too, are traceable to Africa, and their identical prototypes can be found in African music. Once in America, these original pattern were fused with the spirit of Christianity, a religion which promised that in the next world the adverse conditions of the cardinal virtues of Christianity-patience, forebearance, faith, and hope-though a necessarily modified form of primitive African music. The Negro took complete refuge in Christianity, and his spirituals were literally forged out of sorrow in the heat of religious fervor; they brought hope and comfort to a burdened people.

Anthropologists attest that many of our most popular plants have their roots in Africa. Black-eyed peas traveled from Africa to North America in the holds of slave ships as food for the pitiful cargo. Africa’s greatest contribution to the joy of eating is the watermelon, which is still found wild in the interior of  Africa, where it originated. Our word coffee is derived from Kaffa, Ethiopia, its place of origin. Okura (okra) and kola nuts (the basis for cola drinks) were both brought to the new world by African.

These astonishing survivals of  African culture prompted the late Professor Carter G. Woodson, one of the world’s most eminent authorities on Negro culture and history, to state, “All around me I can see Africa....”

Connecting and Transitional Words/Phrases:

African survivals in American culture have diminishing markedly over the past one hundred years, but some are still existent and are interwoven into the cultural pattern of America and the Western Hemisphere itself. These are reflected in the words we speak, the songs we sing, and the foods we consume.

A recent work of  Negro speech in the US  reveals more than four thousand Africans words, names, and numbers, are still spoken among Negroes on the Georgia-South Carolina offshore islands, known as the Gullah region. This words reveal the identity, civilization, and relative influence of the people from whom most of America’s twenty thousand Negroes descend. For example, the word tote, meaning “to carry” has been found in print within seventy years after the first settlement at Jamestown, Virginia; it has no known English origin. Our latest juke box, a Senegalese term implying a wild time.

Negro spirituals, too, are traceable to Africa, and their identical prototypes can be found in African music. Once in America, these original pattern were fused with the spirit of Christianity, a religion which promised that in the next world the adverse conditions of the cardinal virtues of Christianity-patience, forebearance, faith, and hope-though a necessarily modified form of primitive African music. The Negro took complete refuge in Christianity, and his spirituals were literally forged out of sorrow in the heat of religious fervor; they brought hope and comfort to a burdened people.

Anthropologists attest that many of our most popular plants have their roots in Africa. Black-eyes peas traveled from Africa to North America in the holds of slave ships as food for the pitiful cargo. Africa’s greatest contribution to the joy of eating is the watermelon, which is still found wild in the interior of  Africa, where it originated. Our word coffee is derived from Kaffa, Ethiopia, its place of origin. Okura (okra) and kola nuts (the basis for cola drinks) were both brought to the new world by African.

These astonishing survivals of  African culture prompted the late Professor Carter G. Woodson, one of the world’s most eminent authorities on Negro culture and history, to state, “All around me I can see Africa....”

Chronological Order, Cause and Effect or Comparison and Contrast:

African survivals in American culture have diminishing markedly over the past one hundred years, but some are still existent and are interwoven into the cultural pattern of America and the Western Hemisphere itself. These are reflected in the words we speak, the songs we sing, and the foods we consume.

A recent work of  Negro speech in the US  reveals more than four thousand Africans words, names, and numbers, are still spoken among Negroes on the Georgia-South Carolina offshore islands, known as the Gullah region. This words reveal the identity, civilization, and relative influence of the people from whom most of America’s twenty thousand Negroes descend. For example, the word tote, meaning “to carry” has been found in print within seventy years after the first settlement at Jamestown, Virginia; it has no known English origin. Our latest juke box, a Senegalese term implying a wild time.

Negro spirituals, too, are traceable to Africa, and their identical prototypes can be found in African music. Once in America, these original pattern were fused with the spirit of Christianity, a religion which promised that in the next world the adverse conditions of the cardinal virtues of Christianity-patience, forebearance, faith, and hope-though a necessarily modified form of primitive African music. The Negro took complete refuge in Christianity, and his spirituals were literally forged out of sorrow in the heat of religious fervor; they brought hope and comfort to a burdened people.

Anthropologists attest that many of our most popular plants have their roots in Africa. Black-eyes peas traveled from Africa to North America in the holds of slave ships as food for the pitiful cargo. Africa’s greatest contribution to the joy of eating is the watermelon, which is still found wild in the interior of  Africa, where it originated. Our word coffee is derived from Kaffa, Ethiopia, its place of origin. Okura (okra) and kola nuts (the basis for cola drinks) were both brought to the new world by African.

These astonishing survivals of  African culture prompted the late Professor Carter G. Woodson, one of the world’s most eminent authorities on Negro culture and history, to state, “All around me I can see Africa....”