When SALIHAN Complete Notes.pdf

Readings from the Fringes
1
When Salihan Took on the Raj
P. Sainath
Author: P. Sainath
P. Sainath (born 1957) is a well-known Indian journalist, academic, and author. His major
interests are poverty, structural inequities, caste discrimination and farmers protests. He has
travelled and written extensively on rural India. He has received many awards.
However, Sainath has not accepted government awards including Padma Bhushan in 2009. He
said, “Journalism should not be judged by the government”. His book, Everybody Loves a Good
Drought, was declared a Penguin Classic in 2013. It contains his experiences from travelling
1,00,000 kms across India, comprising 5,000 kms on foot, and the rest by 16 modes of transport.
Translated into more than 10 languages, the book is considered as “the conscience of the Indian
nation”. The economist Amartya Sen called him "one of the world's great experts on famine
and hunger".
‘Salihan’
Demathi Dei Sabar, known popularly as 'Salihan', was an unusually valiant Adivasi woman
freedom fighter from Nuapada district of Orissa. Salihan got her name from the name of her
village, Saliha. She led a fierce revolt in 1930 against the British Raj. She chased away the
British officers who had shot her father (who was targeted for his anti-Raj activities) in front
of their home in Saliha village. Salihan was only 16 years old at that time. Armed with only
lathis, she and her friends attacked the armed British raiders and drove them away. Salihan
said, "They destroyed our homes, our crops. And they attacked my father. Of course, I would
have fought them".
Introduction
‘When Salihan Took on the Raj’ is an article published by P. Sainath on the website, ‘People’s
Archives of Rural India’.
Usually, men and women of the elite class are given prominence by our historians,
journalists and other media men. Newspaper pages and columns are filled with the stories of
such people. Television channels set apart their prime time for the stories of these people.
But freedom fighters belonging to Adivasis and other marginalised groups like Salihan
who displayed real courage and bravery in fighting the armed British police and soldiers are
usually forgotten by these journalists. History books, Newspapers, and TV Channels are silent
about these equally courageous and great people like Salihan.
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This article was written after the author, Sainath visited Salihan in 2002. She was
nearing 90 at that time. A forgotten figure in history, Salihan lived in “degrading poverty”. The
article throws light on the little-known story of Salihan. Sainath also pays tribute to the bravery
of ‘Salihan’ through a poem.
SUMMARY
Demathi Dei Sabar, known popularly as Salihan, was a valiant Adivasi woman freedom fighter
from the Nuapada district of Odisha. With only a lathi in hand, she took on an armed British
officer. She never thought she did anything extraordinary. She said that she fought them
because they attacked her father and destroyed their homes, and crops.
It happened in 1930 when the British were crushing pro-Independence agitations.
Salihan was just 16, working in the fields along with the other Adivasi women. Then, a
youngster from their village came running and told them that the British were attacking the
village, torching their homes, and looting the grains. Her father was lying on the ground
bleeding, with a bullet in his leg.
On hearing the news, Salihan ran back and attacked the officer single handed with the
lathi used for defence against animals. She chased the man around the village and beat him.
The other young women attacked the rest of the soldiers. Salihan attended to her father who
was later arrested for organising anti-British agitation.
When the author met Salihan, 90 at that time, she still had that strength and beauty in
her face, but was very weak due to old age, illness, poverty, and partial blindness. But her long
arms were still strong.
No one remembered the bravery of this great woman. She was almost forgotten and left
to live in poverty, with no pension, or livelihood. Her only possession was a multi-coloured
bravery certificate. Her village, Saliha, now is dominated by rich feudal lords who once
supported the British Raj.
Finally, when the author left, Salihan waved with a smile. Later, she died.
Sainath concludes the article with a short poem that pays a fitting tribute to Salihan.
Journalists and media men won’t tell Salihan’s story on Page 3 and prime time because
their space and time are only for the painted faces of upper-class celebrities who kill and blame,
and then speak like a saint. The British burnt their houses, unleashed terror, and looted them.
Salihan’s father and kin lay wounded. But Salihan faced them single handed. Now she is old
and grey; however, the old spark is still there in her eyes. She lived and died poor and hungry.
The people in power today at her village served the British once. There is nothing to worry
about if the modern media men ignore her. Our children should certainly know about Salihan,
not sponsored by Pepsi and Coke. This author (Sainath) is there to talk and write about Salihan.
SHORT ANSWERS
I. Answer the following questions in one or two sentences.
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1. Why is Demathi Dei Sabar called `Salihan'?
Demathi Dei Sabar is called 'Salihan' after the village named ‘Saliha’ where she was
born in Nuapada district in Orissa (today’s Odisha).
2. What made Demathi Dei Sabar lose her temper?

Her father was lying on the ground bleeding; he had a bullet in his leg. She lost her
temper and attacked the British officer who had assaulted him.
3. Why did the women take lathis as they went to work in the fields or forest?
In those days, the women took lathis as they went to work in the fields to protect
themselves against wild animals.
4. What is Page 3 of a newspaper?

Page 3 of a tabloid newspaper contains news about high society partying, celebrities,
gossips about their personal life, and their semi-nude photos.
5. How did `Salihan' and the women come to know of the attack of British police on their
village?
A youngster from their village Saliha came running and told them that the British police
were attacking the village, torching their homes and attacking Salihan’s father.
6. "There's a spark in those eyes that's still you." Explain.

At the age of 90, Salihan was shrunk and grey. But still, in those eyes, there was the
spark that appeared at the age of 16 when she attacked the British officer who had assaulted
her father.
PARAGRAPH QUESTIONS
II. Answer the following questions in a paragraph.
1. What did 'Salihan' and the other Adivasi women do on hearing about the attack on their
village by the British police?
When 'Salihan' and the other Adivasi women heard about the attack on their village by
the British police, they raced to the village. In those days, the women took lathis as they went
to work in the fields to drive away wild animals. Salihan lost her temper and attacked that
officer. She beat and chased the man around the village. Salihan then picked up her father and
attended to him. Later, he was arrested and put in jail. As Salihan attacked the officer, the other
women turned their lathis on the other soldiers.
2. What was the condition of `Salihan' when the writer visited her years later?
Salihan was around 90 years old when the writer met her. There was still the strength
and beauty in her face. She was weak and fast losing her eyesight. The writer imagined that
she was probably beautiful, tall and strong when young. Her long arms still had the hidden
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strength. She was living in poverty, with no pension, or assistance from either the centre or the
state of Odisha. Her only possession was a multi coloured bravery certificate. She struggled to
remember about her father. Then she spoke with anger, with that spark in her eyes.
3. Why does the writer say that the "prime time" is not for her?
Sainath says that journalists and media men won’t tell Salihan’s story on Page 3 of their
newspaper and prime time of the TV channels. Their space and time are only for the painted
faces of upper-class celebrities who kill and blame, and then speak like a saint. The prime time
is normally set apart for news about upper class partying, celebrity shows, stories about their
personal life, and their glamour visuals. The writer says Salihan doesn’t need Pepsi and Coke
sponsored programmes to promote her story in the freedom struggle.
4. What is the theme of the poem "For Demathi Sabar `Salihan' "?
In the poem, Sainath pays a fitting tribute to Salihan. He says journalists and media
men won’t tell Salihan’s story on Page 3 and prime time because their space and time are only
for the painted faces of upper-class celebrities who kill and blame, and then speak like a saint.
When the British burnt their houses and looted them, when Salihan’s father lay wounded, she
faced the British soldiers single-handed. There is nothing to worry about if the modern media
men ignore her. Our children should certainly know about Salihan, not sponsored by Pepsi and
Coke. This author is there to talk and write about Salihan.
ESSAYS
III. Answer the following questions in about 300 words.
1. How does the writer portray the hollowness of our society that forgets fighters like Salihan
and focuses on celebrities?
P. Sainath is a well-known Indian journalist and author. In the article, ‘When Salihan Took on
the Raj’, he portrays the hollowness of our society that forgets freedom fighters like Salihan
and focuses on celebrities.
Salihan was a valiant Adivasi woman freedom fighter from the Nuapada district of
Odisha. With only a lathi in hand, she took on an armed British officer. It happened in 1930
when the British were crushing pro-Independence agitations. Salihan was just 16, working in
the fields along with 40 other Adivasi women.
Then, a youngster from their village told them that the British were torching their homes
and looting their grains. Salihan’s father was lying on the ground bleeding, with a bullet in his
leg. On hearing the news, Salihan ran back and attacked the officer single handed with her
lathi. She chased the man around the village and beat him. The other young women attacked
the rest of the soldiers.
Salihan was around 90 years old when the writer met her. There was still the strength
and beauty in her face. She was weak and fast losing her eyesight. She was living in poverty,
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with no pension, or assistance from either the centre or the state of Odisha. Her only possession
was a multi coloured bravery certificate.
Sainath says that journalists and media men won’t tell Salihan’s story on Page 3 of their
newspaper and prime time of TV channels. Page 3 of a newspaper is for news and gossips
about celebrities. TV prime time is for news about upper class partying and celebrity glamour
shows. Sainath says that there is nothing to worry about if the modern media men ignore
Salihan. Our children will learn about her not through the Pepsi and Coke sponsored
programmes. Committed writers like him will do that job.
2. Compare the past glory and the present dire condition of Salihan caused by the indifference
of the society.
P. Sainath is a well-known Indian journalist and author. In the article, ‘When Salihan Took on
the Raj’, he compares the past glory and the present dire condition of Salihan caused by the
indifference of the society.
Salihan was a valiant Adivasi woman freedom fighter from the Nuapada district of
Odisha. With only a lathi in hand, she took on an armed British officer. It happened in 1930
when the British were crushing pro-Independence agitations. Salihan was just 16, working in
the fields along with 40 other Adivasi women.
Then, a youngster from their village came running and told them that the British were
attacking their village, torching their homes and looting their grains. Salihan’s father was lying
on the ground bleeding, with a bullet in his leg. On hearing the news, Salihan ran back and
attacked the officer single handed with the lathi used for defence against animals. She chased
the man around the village and beat him. The other young women attacked the rest of the
soldiers. Salihan attended to her father who was later arrested for organising anti-British
agitation.
When the author met Salihan in 2002, Salihan was around 90 years old. There was still
the strength and beauty in her face. But she was very weak due to old age, illness, poverty, and
partial blindness. However, the old spark was still there in her eyes. But her long arms were
still strong.
No one remembered the bravery of this great woman. She was almost forgotten by
everyone. With no pension, or assistance from either the centre or the state of Odisha, she was
living in poverty. Her only possession was a multi-coloured bravery certificate. Her village,
Saliha, now is dominated by rich feudal lords who once supported the British Raj. Salihan lived
and died in poverty.
♣♣♣
Prepared by
Prof. Murukan Babu C.R.
Principal, Nirmala College of Arts & Science, Chalakudy
(Formerly, Associate Prof. of English, P.M. Govt. College, Chalakudy)
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2
How Many More Days, Democracy?
Sameer Tanti
BACKGROUND
Sameer Tanti is a renowned Assamese poet. He was born in 1955 as the son of tea garden
labourers. There has been no peace in Assam for more than half a century. Sameer Tanti was
born and lived in the midst of these troubles. Violence, bloodshed, guerrilla attacks, loss of
land and livelihood – in short, there is no peace in Assam.
There are two things at the heart of Assam’s troubles:
1. Infiltration by people from Bangladesh
The infiltration into Assam by outsiders such as Bengali migrants has led to ethnic tension
between the indigenous population and the Bengali migrants. As a result, there is periodic
eruption of violence and bloodshed.
2. Bodoland issue
Bodos are the single largest tribal community in Assam. These ethnic groups have controlled
large parts of Assam in the past. They have demanded a separate state called Bodoland. Being
a separatist movement, government deals with it stringently. There has been a lot of violence
and loss lives in the name of this issue as well.
It is in this context that the poem is to be read and appreciated.
INTRODUCTION
‘How Many More Days, Democracy?’ is written in the context of the prolonged trouble-torn
history and cultural legacy of Assam. Communal tensions and separatist agitations have
plagued Assam for several decades. In the poem, there is lamentation for the blood spilt, the
mass deportations, and the oppression of minorities. The expectations raised by independence
and democracy remain unfulfilled. So, the poet asks: Is India really free? What has happened
to our democracy?
What is democracy?
Democracy is a government of the people, by the people, and for the people.
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But as far as the people of Assam are concerned, democracy is a government against the people.
Summary
The poet addresses democracy, Oh, democracy!

He asks how many more days he can go on like this. With its head down, knees bent, and eyes
closed, there is no end to the on-going acts of violence, destruction, and shame. The poet can
hear the loud noise and confusion arising out of the violence and bloodshed.
When these shameful things happen, the nation (democracy) is silent, and blind. The
poet loves democracy from his heart. He wants to speak out, but he is afraid that something
bad will happen to it. He is afraid that if he asks, it will offend.
There is so much darkness in its home. But outside, there is a lot of light from violence.
The poet wants to wish long life to democracy. Before democracy becomes barren and turns
bloody, the poet wants to speak out for him. He asks in a sad tone whether he might erase
himself from the heart of democracy.
Short Answers
I. Answer the following questions in a sentence or two:
1. "I hear your bedlam, democracy." Explain.

The poet says that he can hear the loud noise and confusion arising out of the daily violence
and bloodshed.
2. How does democracy appear to the poet?
Instead of standing proud, with its head high, democracy appears with its head down, knees
bent, and eyes closed. The poet is sad about the pitiable condition of democracy.
3. Why does he call democracy 'barren'?
The poet calls democracy barren because it has failed to fulfil its promises. Instead of
expectations, there is only violence and bloodshed.
4. "Democracy, I wish you a long life." Identify the figure of speech in this line.
Democracy is personified. Personification is the figure of speech.
Paragraph Questions
II. Answer the following questions in a paragraph:

1. How does the poet describe the present condition of Democracy?
The present condition of democracy is very pathetic. Its days are filled with violence,
bloodshed and guerrilla warfare. Sameer Tanti asks how many more days democracy can
survive like this. With its head down, knees bent, and eyes closed, there is no end to the on-
going acts of destruction and shame. The poet can hear the loud noise and confusion arising
out of the violence and bloodshed. When these shameful things happen, democracy is silent,
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and blind. There is so much darkness in its home. But outside, there is a lot of light from
violence.
2. Explain the significance of the title "How Many More Days, Democracy?"
The title "How Many More Days, Democracy?" is very significant. When India became
independent and democratic, there was a lot of expectation and hope in people. They dreamed
of a better tomorrow. But the nation is torn by violence and bloodshed. In the home of
democracy, there is a lot of darkness. But outside, there is a lot of light from violence. The poet
wants to wish long life to democracy. But he is not sure how many more days democracy will
survive like this. He is afraid that it will become barren and turn bloody soon.
3. Pick out words from the poem that suggest that democracy is in a bad state.
Almost every word in the poem suggests that democracy is in a bad state. The opening
line suggests that democracy will not last long. The expressions “head down, on bended knees,
with eyes closed”, “mutilation”, “humiliation” and “your bedlam” clearly suggest the pathetic
situation of democracy. Phrases such as “lips sewed together”, “eyes covered with blindfold”,
“harm befalls you”, “darkness inside your home”, “riot of light”, “barren”, “bloody”, “weep”,
and “erase myself from your heart” describe the poor condition of democracy. The last line
sums up the pathos described in the poem.
Essays
III. Answer the following questions in about 300 words:
1. How does the poem bring out the dire condition of democracy?
Sameer Tanti is a renowned Assamese poet. ‘How Many More Days, Democracy?’ is
a poem written in the context of the trouble-torn history and cultural legacy of Assam. It brings
out the dire condition of democracy.
Communal tensions and separatist agitations have plagued Assam for several decades.
In the poem, there is lamentation for the violence and bloodshed which is a regular feature in
Assam. Democracy is chained, mutilated, and humiliated.
The present condition of democracy is very pathetic. Sameer Tanti addresses
democracy and asks how many more days it can go on like this. With its head down, knees
bent, and eyes closed, there is no end to the on-going acts of destruction, murder and shame.
The poet can hear the loud noise and confusion arising out of the series of violence and
bloodshed.
When these shameful things happen, the poet says, the nation (democracy) is silent, and
blind. The poet says that he loves democracy from his heart. He wants to speak out, but he is
afraid that something bad will happen to it. He is afraid that if he asks, it will offend. There is
so much darkness in its home. There is no light. The only light outside is the light from
violence.
Sameer Tanti wants to wish long life to democracy. Before democracy becomes barren
and turns bloody, the poet wants to speak out for him. He asks in a pathetic tone whether he
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might clear himself from the heart of democracy. The title of the poem also suggests the terrible
condition of the democracy. The poet is not sure how many more days democracy will survive
in a situation like this. It is in real danger.
2. Attempt a critical analysis of the poem "How Many More Days, Democracy?"
Sameer Tanti is a renowned Assamese poet. ‘How Many More Days, Democracy?’ is
a poem written in the context of the trouble-torn history and cultural legacy of Assam. It brings
out the dire condition of democracy.
Communal tensions and separatist agitations have plagued Assam for several decades.
The present condition of democracy is very pathetic. When India became independent and
democratic, there was a lot of expectation and hope in people. They dreamed of a better
tomorrow. But the nation is torn by violence and bloodshed. Sameer Tanti asks how many more
days democracy can pull on like this. With its head down, knees bent, and eyes closed, there is
no end to the on-going acts of destruction, murder, and shame.
There is so much darkness in its home. The only light outside is the light from violence.
Sameer Tanti wants to wish long life to democracy. Before democracy becomes barren and
turns bloody, the poet wants to speak out for him. He asks in a pathetic tone whether he might
clear himself from its heart.
The sharp and striking images employed by the poet engage the reader and drive home
the stark reality that democracy is in danger. In the poem, “democracy” is personified. The bad
situation of “democracy” is portrayed using images such as “head down”, “bend knees” and
“lips sewed together”. Use of figure of speech such as ‘oxymoron’ in the use of opposites such
as “darkness” and “light” makes the poem more effective.
The title "How Many More Days, Democracy?" is very significant. It suggests the
terrible condition of the democracy. The poet is not sure how many more days democracy will
survive like this. It is in real danger of extinction.
♣♣♣
Prepared by
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3
The Objectives Resolution
Jawaharlal Nehru
INTRODUCTION
Jawaharlal Nehru was born on 14 November 1889 to Motilal Nehru and Swarup Rani at Anand
Bhavan in Allahabad. His father Motilal Nehru was a prominent lawyer. Nehru's family was affluent
thanks to his father's legal practice.
Nehru was educated in England at Trinity College, Cambridge, read politics, economics,
literature, and history. Later, he studied law, and became a lawyer. After some time, he quit the
lawyer’s profession.
Nehru was influenced by Mahatma Gandhi. He took an active part in the freedom struggle.
He was in the forefront of various movements such as non-cooperation movement, Salt Satyagraha,
and Quit India movement. Nehru was arrested a total of nine times by the British.
Nehru headed the interim government in 1946. He became the first prime minister of India.
Nehru died on 27 May 1964 of a heart attack. He was 74. He was the Prime Minister of the country
till his death. Nehru is the longest-serving prime minister to date (17 years).
Nehru is hailed as the “architect of modern India.”
CONSTITUENT ASSEMBLY & INTERIM GOVERNMENT
When the British would leave India on the midnight of August 15, 1947, India needed a government
and a law-making body, like a parliament or assembly. Otherwise, there would be lawlessness,
anarchy, absence of law and order, absence of government. So, there was an interim government.
Nehru was the head of the interim government.
And there was an assembly of elected members. It was called Constituent Assembly.
CONSTITUENT ASSEMBLY – WHAT DOES IT MEAN?
The Constituent Assembly of India was elected/formed and had the power to draft/frame the
Constitution of India. It also served as India’s first Parliament as an independent nation. It had 299
elected members; elections to elect members of the Constituent Assembly were held in July 1946.
The first meeting of the Constituent Assembly took place in December 1946. Its first session was
from Dec 9-23, 1946. The Objectives Resolution was introduced on the 5th day (Dec 13, 1946).
The Constituent Assembly adopted the Constitution on 26 November 1949 (The Constitution Day is
celebrated in India on 26th November every year to commemorate the adoption of the Constitution of
India.)
The Constitution of India came into effect on 26 January 1950. (Hence the Republic Day)
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THE OBJECTIVES RESOLUTION
WHAT IS A RESOLUTION?
A Resolution is a firm decision (by a committee) to do something (or not to do something).

Here, in the Objectives Resolution, it is a decision by the Constituent Assembly to draft, adopt, and
implement a constitution for the independent India.
THE OBJECTIVES RESOLUTION

SUMMARY
1. India is an independent, sovereign, republic. It should have a written constitution.

2. India shall be a Union of erstwhile British Indian territories, Indian States, and the Indian States
as are willing to be a part of the Union.
3. The territories (the Indian states) shall be autonomous units and exercise all powers except those
vested in the Union.
4. All powers and authority of sovereign and independent India shall come from the people.
5. All citizens shall be guaranteed all sorts of justice, equality, and freedom, subject to law and
public morality.
6. The minorities, backward, and tribal classes shall be provided adequate safeguards.
7. The territorial integrity of the Republic on land, sea, and air shall be maintained according to law
of civilized nations.
8. India would contribute to the promotion of world peace and the welfare of mankind.
This Resolution was introduced on the fifth day of the first session of the Constituent Assembly. The
real work of this Assembly is to give shape, in the printed word, to a Nation’s dream and aspiration;
i.e., to bring out a written constitution. But before that some indication about what they are going to
do should be given. This is the spirit behind this Resolution. For this reason, Nehru suggests that the
House pass this Objectives Resolution not by just raising their hands but by standing up and thus
taking the pledge afresh.
CONCLUSION
Objectives Resolution contained the guiding principles of the Constitution that was going to be
written. It provided the foundation for India's Constitution.
The Preamble to the Indian Constitution is based on this resolution. It emphasizes the Indian
constitution's key ideas and philosophy. It is regarded as the soul of the Indian Constitution.
The Constitution of India is the longest written constitution of any country in the world, with
146,385 words in its English-language version. The Constitution of Monaco is the shortest written
constitution with 3,814 words.
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SHORT ANSWER QUESTIONS & ANSWERS
I. Answer the following questions in one or two sentences.
I. When was the Objectives Resolution presented?

Jawaharlal Nehru presented the Objectives Resolution in the Constituent Assembly on the
fifth day of its first session, i.e., on December 13, 1946.
2. Which sections of the society are adequately safeguarded in the Objectives Resolution?
The Objectives Resolution provided adequate safeguards for the minorities, the backward, the
depressed and the tribal classes.
3. What are the rights guaranteed to all citizens of India?

The rights guaranteed to the citizens of India are justice, social, economic and political rights.
Rights to equality of status, of opportunity, and before the law, freedom of thought, expression,
belief, faith, worship, vocation, association and action are also ensured subject to law and public
morality.
4. What is the real step or real work of the Constituent Assembly as mentioned in the speech?
The real step or the real work of the Constituent Assembly is to give shape to India's dream
and aspiration in the printed and written word, (i.e., to bring out a written Constitution of India).
5. What is the significance of the Constituent Assembly?

The Constituent Assembly was formed to design a written Constitution for India. It was made
up of 299 indirectly elected legislators. The Constituent Assembly was India’s first parliament.
6. What is the Objectives Resolution?

The Objectives Resolution is a declaration containing the guiding principles for drafting the
Constitution of India. It was introduced in the Constituent Assembly by Jawaharlal Nehru on the fifth
day of its first session (on December 13, 1946). The Preamble to the Indian Constitution is based on
this resolution.
PARAGRAPH QUESTIONS & ANSWERS –
II. Answer the following questions in a paragraph.
I. "I wish this house, if I may say so respectfully, should consider this resolution not in a spirit of
narrow legalwording, but rather to look at the spirit behind the Resolution." Explain.
Jawaharlal Nehru says that the Constituent Assembly should consider the Objectives
Resolution not in a spirit of narrow legal wording. The House should look at the spirit behind the
Resolution. For India, the moment of destiny was fast approaching. Millions of Indians were looking
to the Assembly to see what they were going to do for them. So, it is their duty to give some
indication about these things. For this reason, this is not a simple resolution; it is a Declaration, a firm
resolve, a pledge, an undertaking, and a dedication.
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2. What are the things that Nehru emphasises in his speech on the fifth day of the first session of the
ConstituentAssembly?
On the fifth day of the first session of the Constituent Assembly, Nehru introduced the
Objectives Resolution. It gave a concrete shape to the dreams and aspirations of millions of
Indians. The Resolution outlined the guiding principles for drafting a constitution for India. This is
the spirit behind this Resolution. The Assembly should not consider it in a spirit of narrow legal
wording. It should look at the human spirit and a Nation’s passion behind that Resolution. For this
reason, Nehru suggests that the House pass this ObjectivesResolution not by just raising their hands
but by standing up and thus taking the pledge afresh.
3. Why does Nehru feel that the Objectives Resolution is "something much more than a resolution"?
Nehru says that though it is a Resolution, he feels that it is something much more than a
resolution. It is a Declaration, a pledge, an undertaking, and a dedication. The Assembly should not
consider it in a spirit of narrow legal wording. It should look at the human spirit and a Nation’s
passion behind that Resolution. It tries to tell the world about their dreams so far, and what they
hope to achieve in the near future. So, the House pass this Objectives Resolution not by just raising
their hands but by standing up and taking the pledge afresh.
4. Why is the Objectives Resolution moved by Jawaharlal Nehru considered a watershed event in
the historyof India?
The Objectives Resolution is considered as a watershed moment in the history of India. It
gave a concrete shape to the dreams and aspirations of millions of Indians. It provided the
foundation for India's Constitution. The Resolution established the guiding principles for drafting a
constitution for India. It declared India an "independent, sovereign, republic." It ensured its citizens
the essential values such as justice, equality, freedom and democracy. It also assured adequate
protection for the minorities, the backward and the tribal classes. The Preamble, which is regarded
as the soul of the Constitution, is based on this Objectives Resolution.
ESSAYS
III. Answer the following questions in about 200 words.
I. What is the Objectives Resolution? What were the ideals presented in the Objectives Resolution?
Jawaharlal Nehru was the first and longest Prime Minister of India. He was a multifaceted
personality and an exemplary writer. Jawaharlal Nehru presented the Objectives Resolution in the
Constituent Assembly on December 13, 1946, the fifth day of its first session.
The Objectives Resolution was a declaration containing the guiding principles for drafting the
Constitution of India. The Preamble to the Indian Constitution was based on this Resolution. The
Objectives Resolution contained the following ideals to steer the destiny of independent India.
First, India should be an independent, sovereign republic, and have a written constitution.
Then, India should be Union comprising states. Next, the states shall be autonomous units that
exercise all powers except those vested in the Union. Then, all powers of independent India should
flow from its people. After that, all Indians must be guaranteed legitimate rights, equality, and
4|Page
freedom. The minorities, backward and tribal classes must be well protected. Then, the territorial
integrity of India would be preserved. Finally, India would work for world peace and human welfare.
To Nehru, the Objectives Resolution was something much more than a resolution. It was a
Declaration, a pledge, an undertaking, and a dedication. It was throbbing with human spirit. The
Resolution, in fact, contained a Nation’s passion and dream.
2. Discuss how "a Nation's dream and aspirations" are articulated through the Objectives
Resolution.
Jawaharlal Nehru was the first prime minister and longest-serving prime minister of India. He
is hailed as the “architect of modern India.” The Objectives Resolution was presented in the
Constituent Assembly by Nehru on December 13, 1946, the fifth day of its first session.
The Objectives Resolution articulated a Nation’s dream. It gave a concrete shape to the
dreams and aspirations of millions of Indians. It also provided the foundation for India's
Constitution. The Resolution established the guiding principles for drafting a Constitution for India.
The Resolution declared India an "independent, sovereign, republic." It guaranteed all its
citizens the essential values such as justice, equality, freedom and democracy. It also ensured that all
powers of independent India should flow from its people. Adequate protection for the minorities, the
backward and the tribal classes was also safeguarded. Finally, the Resolution said that India would
work for world peace and human welfare.
The Objectives Resolution was a declaration containing the guiding principles for drafting the
Constitution of India. The Preamble to the Indian Constitution is based on this resolution. To Nehru,
the Resolution was a Declaration, a pledge, an undertaking, and a dedication. It was throbbing with
human spirit. The Resolution contained a Nation’s passion and dream. It gave a concrete shape to the
dreams and aspirations of millions of Indians.
♣♣♣
Prepared by
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1
4
Knowledge is Power
Yuval Noah Harari
Intro
Yuval Noah Harari (b. 1976) is an Israeli philosopher, historian and author. He is famous for his
bestsellers such as Sapiens: A Brief History of Humankind (2014), Homo Deus: A Brief History of
Tomorrow (2016), and 21 Lessons for the 21st Century (2018).
Summary
Harari’s ‘Knowledge is Power’ is a critical evaluation of the changes new technologies and deadly
weapons have made in the world. It also discusses the relationship between science and technology.
Harari says that the real test of 'knowledge' is not whether it is true, but whether it empowers us. A
theory that enables us to do new things constitutes knowledge.
Science has offered us many new tools: e.g., mental tools that predict death rates and economic growth;
technological tools.
Sometimes uneducated craftsmen create new technologies using trial and error methods.
There is confusion among people between science and technology.
Today’s scientific research and technological development are mainly in the field of defence and wars.
The ancient rulers fought and won wars not by using sophisticated weapons supplied by science and
technology. They did not give much thought to technological improvement.
Modern states call in their scientists to provide solutions.
When World War One got prolonged, both sides called in the scientists to break the deadlock and save
the nation. Science played a major role in World War Two as well.
Now scientists also believe that the plague of terrorism can be solved by nanotechnology. It can
develop bionic spy-flies to monitor terrorists’ activities, and ultra-sophisticated FMRI* scanners to
recognize hateful thoughts in people’s brain.
But the author does not feel it wise to develop bionic flies and thought-reading scanners in defence.
*(Functional Magnetic Resonance Imaging – used to measure blood flow in the brain without having
to do surgery)
Short Answers
1. Why do most people have a hard time digesting modern science?
Most people have a hard time digesting modern science because its mathematical language is
difficult for our minds to grasp. The findings of science often contradict common sense.
2. What does Francis Bacon mean by 'knowledge is power'?

Bacon says that the real test of 'knowledge' is not whether it is true, but whether it empowers
us. The real test is utility. A theory that enables us to do new things constitutes knowledge.
https://www.youtube.com/@MurukanBabu
2
3. What are the new tools offered by science over centuries?

Over the centuries, science has offered us many new tools. For example, mental tools predict
death rates and economic growth, and technological tools.
4. What is the confusion between science and technology among people?

There is confusion among people between science and technology. It is because of the strong
connection between these two. They often think that there is no technology without science, and
research is useless if it does not lead to new technology.
5. Why do rulers finance educational institutions?

Rulers finance educational institutions to spread traditional knowledge for strengthening the
existing order.
6. What are the new wonder-weapons invented during the First World war?
The new wonder weapons invented during the First World War are combat aircraft, poison gas,
tanks, submarines, machine guns, artillery pieces, rifles and bombs.
7. "German soldiers and civilians thought, not all was lost during the Second World War." Give one
reason.
The reason was that German soldiers and civilians believed German scientists would change
the situation with the so-called miracle weapons such as the V-2 rocket and jet-powered aircraft.
8. How can nanotechnology find a solution to terrorism?

Nanotechnology will develop bionic spy-flies capable of monitoring the activities of terrorists
like Osama Bin Laden in secret locations. Airports could be fitted with ultra-sophisticated FMRI
scanners that can recognize hateful thoughts in people’s brain.
9. What is the surprisingly recent phenomenon about science and technology?

The obsession with military technology— from tanks to atom bombs to spy-flies — is a
surprisingly recent phenomenon.
10. How was gunpowder invented?

Gunpowder was invented accidentally by Daoist alchemists searching for the elixir of life.
Paragraph Questions
1. What is the relationship between science and technology?
Science is the study of the natural world by scientific method. Technology is application of
scientific knowledge. It produces useful devices and solves problems. Technology is developed by
way of scientific knowledge. There is confusion among people between science and technology. It is
because of the strong connection between these two. The relationship between science and technology
3
is a very recent phenomenon. Before 1500, science and technology were totally separate fields. It was
Bacon who connected the two in the early 17th century. During 17th and 18th centuries this relationship
tightened. The final relationship was established in the nineteenth century.
2. Comment on the role played by science in World War Two.
Science played a major role in World War II. It was science that brought the War to an end.
Governments liberally funded research laboratories to help them in the war with new weapons,
devices, and medicine. The Germans believed German scientists would change the situation with the
so-called miracle weapons such as the V-2 rocket and jet-powered aircraft. At the same time, America
concentrated on developing the atom bomb. The Americans knew that the Japanese would not
surrender. So, they dropped the atom bombs on Hiroshima and Nagasaki. It brought Japan to their
knees. Thus ended the Second World War.
3. How can science be used in defence?

OR
6. "Science is not just about offensive weapons". Comment.
Science is useful for producing offensive weapons. At the same time, it can also be used in
defence. Today many Americans believe that the problem of terrorism can be solved by technology
rather than by politics. Science and technology are always looking for increasing the defence
capabilities of nations. If the Americans fund nanotechnology and brain research adequately, it will
develop bionic spy-flies capable of monitoring the activities of terrorists like Osama Bin Laden in
secret locations in Afghanistan, Yemen, and North Africa. Airports could be fitted with ultra-
sophisticated FMRI scanners that can recognize angry and hateful thoughts in people’s brain.
4. Why did President Truman decide to use the new bomb?
While the Germans were working on rockets and jets, the Americans had successfully
developed atomic bombs. The bomb was ready in early August 1945. By that time, Germany had
already surrendered, but Japan was fighting on. American forces were ready to attack Japanese home
islands. The Japanese vowed to resist and fight to the death. American generals told President Truman
that an invasion of Japan would cost the lives of a million American soldiers and would extend the war
well into 1946. Truman decided to use the new bomb. Two weeks and two atom bombs later, Japan
surrendered unconditionally and the war ended on 14 Aug 1945.
5. Discuss the invention of gunpowder and its subsequent use.
Gunpowder was invented by China. It came accidentally, not as a result of scientific research.
It was invented accidentally by Daoist alchemists searching for the elixir of life that would make man
immortal. For centuries, the Chinese used the gunpowder mainly for firecrackers. Even though they
had the gunpowder, they were defeated by the Mongols. They never thought of inventing a dangerous
4
weapon like bomb. Cannons became a decisive factor in Afro-Asian battlefields only in the 15th
century, 600 years after the invention of gunpowder. Until then, no kings, scholars or merchants
thought that new military technology could save them or make them rich.
7. How did ancient rulers fight and win wars?
The ancient rulers fought and won wars not by using sophisticated weapons supplied by science and
technology. They did not give much thought to technological improvement. The Arabs defeated
Sassanid Empire not by using superior bows and arrows. The Seljuks had no technological advantage
over the Byzantines. The Mongols conquered China not because they had sophisticated weapons. In
fact, in all these cases the defeated side enjoyed superior military and civilian technology. The Roman
army is a particularly good example. It was the best army of its day, but it was not technologically
superior. Its advantage rested on efficient organisation, iron discipline and huge manpower reserves.
Essay 1
1. Comment on the difference in the use of technology by ancient and modern rulers.
In the chapter ‘Knowledge is Power’, Harari talks about the difference in the use of technology by
ancient and modern rulers. The ancient rulers did not give much thought to technological improvement
especially during warfare. However, today's wars are scientific productions.
The ancient rulers fought and won wars not by using sophisticated weapons supplied by science
and technology. The Arabs defeated Sassanid Empire not by using superior bows and arrows. The
Seljuks had no technological advantage over the Byzantines. The Mongols conquered China not
because they had sophisticated weapons. In fact, in all these cases the vanquished enjoyed superior
military and civilian technology. The advantage of the Roman army was its efficient organisation,
discipline and huge manpower reserves.
Modern states, on the other hand, call in their scientists to provide solutions. When World War
One got prolonged, both sides called in the scientists to break the deadlock and save the nation. Science
played a larger role in World War Two. When Japan vowed to fight on till death, President Truman
put an end to the crisis by using the new bomb. Now scientists also believe that the plague of terrorism
can be solved by nanotechnology.
Whereas modern states call in their scientists for solutions in almost every area, ancient
kingdoms seldom did so. This is how the ancient and modern rulers differed in the use of technology.
(228 words)
Essay 2
2. Critically examine the chapter "Knowledge is power" by Yuval Noah Harari.
Harari’s ‘Knowledge is Power’ critically evaluates the transformation new technologies and deadly
weapons have made in the world. It also discusses the relationship between science and technology.
5
Harari says that the real test of 'knowledge' is not whether it is true, but whether it empowers
us. A theory that enables us to do new things constitutes knowledge. Over the centuries, science has
offered us many new tools. Some are mental tools that predict death rates and economic growth. There
are also technological tools. Sometimes uneducated craftsmen create new technologies using trial and
error methods. There is confusion among people between science and technology.
The ancient rulers fought and won wars not by using sophisticated weapons supplied by science
and technology. They did not give much thought to technological improvement. Today’s scientific
research and technological development are mainly in the field of defence and wars. Modern states
call in their scientists to provide solutions. When World War One got prolonged, both sides called in
the scientists to break the deadlock and save the nation. Science played a major role in World War
Two as well.
Now scientist also believe that the plague of terrorism can be solved by nanotechnology. It can
develop bionic spy-flies to monitor terrorists’ activities, and ultra-sophisticated FMRI scanners to
recognize hateful thoughts in people’s brain. But the author does not feel it wise to develop bionic flies
and thought-reading scanners in defence. (235 words)
Essay 3
3. Trace the history of development of military weapons.
In the chapter ‘Knowledge is Power’, Harari evaluates the transformation new technologies and deadly
weapons have made in the world. He also traces the history of development of military weapons.
The ancient rulers did not give much thought to technological improvement especially during
warfare. However, modern states call in their scientists to provide solutions for everything.
Development of military weapons is comparatively a new phenomenon. Even Napoleon did not do
anything to develop military weapon.
The Chinese invented gunpowder by accident. They used it for firecrackers. They had
gunpowder, but they were defeated by the Mongols. It was only in the 15'h century, 600 years after
the invention of gunpowder, that cannons became a decisive factor in wars. It took so long to be used
in the battlefields because no kings, scholars and merchants thought that new military technology could
save them or make them rich.
When World War One got prolonged, the help of scientists was sought to break the deadlock
and save the nation. The new wonder weapons such as combat aircraft, poison gas, tanks, submarines,
machine guns, artillery pieces, rifles and bombs were invented. Science played a larger role in World
War Two. When Japan vowed to fight on till death, President Truman put an end to the crisis by using
the new bomb.
Now scientist also believe that the plague of terrorism can be solved by nanotechnology. It can
develop bionic spy-flies to monitor terrorists’ activities, and ultra-sophisticated FMRI scanners to
recognize hateful thoughts in people’s brain. But the author does not feel it wise to develop bionic flies
and thought-reading scanners in defence. (268 words)
Page |1
5
A White Heron
Sarah Orne Jewett
INTRO
Sarah Orne Jewett (1849 – 1909) is an American writer of regional fiction that
centred on life in Maine, an American state that lies at the north-eastern corner of
the country.
Jewett’s best book is ‘The Country of the Pointed Firs’ (1896).
SUMMARY - ESSAY 1
1. Discuss "A White Heron" as an eco-critical and eco-feminist short story.
"A White Heron" by Sarah Orne Jewett is a beautiful short story that
explores eco-critical and eco-feminist themes.
Sylvia is a young girl who lives in the woods in Maine with her
grandmother, Mrs Tilley. She loves to wander in the woods. One evening, while
Sylvia is driving home her cow, she suddenly meets a hunter. He asks her for
directions towards the road. He also tells her he has been hunting birds and now
got lost. He then asks if he can accompany her home, and spend the night on her
farm.
Sylvia reluctantly leads the stranger to her grandmother who is happy to
play the hostess. The man tells them that he is an ornithologist. He has been out
hunting for birds to add to his collection of stuffed specimens. He asks if Sylvia
would show him where he might find the rare white heron. He offers them ten
dollars if she will show him where to find it.
The next day, Sylvia goes out with the stranger and walks through the
woods. In the evening, they walk home disappointed. The next day, before dawn,
Sylvia goes out and climbs a huge pine tree. She sees the white heron in its nest.
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She goes home, but she keeps it a secret. Her grandmother rebukes her for not
getting the money by sharing the knowledge. But she cannot speak. The hunter
leaves the farm.
“A White Heron” portrays the relationship that exists between human
beings and the natural environment. Also, the hunter with his masculine
supremacy desires to control the wilderness, but Sylvia shies away from the
hunter.
SHORT ANSWERS
1. Who is the protagonist of the story and whom does she live with?
Sylvia is the protagonist of the story. She lives with her grandmother Mrs.
Tilly.
2. Where does Silvia stay? Why did she not like to return to her home in town?
Sylvia stays her grandmother on the farm. She did not like to return to her
home in town because she was afraid of the people in the city.
3. Why was the girl suddenly horror stricken in the woods?

The girl was suddenly horror stricken in the woods because she heard a
clear whistle not very far away. It was a boy’s whistle, determined and aggressive.
4. What help does the stranger ask Sylvia?

The stranger asks Sylvia to allow him to spend the night at her house as he
has lost his way in the woods.
5. What did the hunter think of Sylvia's grandmother's house when he entered
there?
He was surprised to find so clean and comfortable a little dwelling in that
New England wilderness. It was like a hermitage.
6. Why was the stranger surprised when he came to know that Sylvia knows all
about birds?
The stranger was surprised when he came to know that Sylvia knows all
about birds because he was making a collection of birds himself. He has been at
it ever since he was a boy.
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7. What does the stranger do with the birds?

He stuffs and preserves them because he is an ornithologist. He has dozens
and dozens of them.
8. Who is an ornithologist?
An ornithologist is a person who studies birds.
9. What was the offer given by the stranger to anybody who helps him find the
white heron's nest?
The stranger would give ten dollars to anybody who helps him find the
white heron's nest.
10. Why did Sylvia climb the great pine?

Sylvia climbed the great pine to look for the nest of the white heron.
11. Why did Sylvia not speak about the nest of the white heron to the stranger?
Sylvia did not speak about the nest of the white heron to the stranger
because she is not ready to give its life away. To her, the birds were better friends
than their hunters.
12. What did Sylvia do at the end of the story?

Sylvia refused to tell the heron’s secret and give its life away.
PARAGRAPH QUESTIONS
1. Describe Sylvia's relationship with the cow.

To Sylvia, the cow named Mistress Moolly was a valued companion. They
like to be outdoors and wander enjoying the sights and sounds of nature. Mistress
Moolly often wandered out of her familiar path into the woods. Sylvia also liked
to wander in the forest looking at the trees and enjoying the songs of birds, insects
and animals. She enjoyed the shoal swimming together in the brook. She was
happy to watch the sunset. As they walked home, they stopped at a brook, where
Mistress Moolly drinks. Sylvia cools her bare feet in the water. They are lovers
of nature
Page |4
2. Analyse the character of Sylvia in "A White Heron".

Sylvia is a nine-year-old child of nature. Her name, "Sylvia," comes from
the Latin “silva” meaning "wood" or "forest." She lives with her grandmother on
a farm. She remembers with fear her early years, when she lived in a noisy town.
When a hunter comes looking for a white heron, she enjoys the company of
another person for the first time. But she is puzzled by the conflicting emotions
he stirs in her. He offers the desperately needed money. She alone can give him
the bird he seeks. But she is not willing to betray nature. So, she does not reveal
the heron's nesting place.
3. Comment on the significance of the pine tree.

Sylvia makes her way from the material world to the large pine tree – a
journey from the material plane to the spiritual. Pine tree stands for immortality
and eternal life. It is from the top of the pine tree that she gains the knowledge
she seeks. In the end, Sylvia thinks of the great pine’s murmur and the harmony
she felt with the heron. At the top of the tree, she is able to connect with the heron
at an almost spiritual level. She cannot tell the heron’s secret and give its life
away. She values nature more than whatever the hunter is offering.
4. How does nature serve as a setting for the story?

Jewett’s story, "A White Heron" is set in the Maine woods. Nature serves
as a setting for the story. Sylvia, the protagonist, lives with her grandmother on a
farm. It is a beautiful place to live in because the girl longs for peace and joy in
the nature surrounding her. She enjoys the evenings. The story begins on a
summer evening. The close association between Sylvia and Nature continues
throughout the story. When Sylvia sees the heron's spectacular view from the top
of the tree, she makes a moral choice to refuse to help the hunter kill the bird.
5. Comment on the Symbolism in "A White Heron".

In the story “A White Heron," Jewett uses a large number of symbols to
heighten the effect. The heron and its whiteness are symbolic of Sylvia's own
childhood innocence and purity. The whistle she heard symbolises Sylvia's fear
of people in general. The hunter who whistled represents the crowded town which
Sylvia had left as a child of eight. The cow is symbolic of freedom. Sylvia makes
her way from the material world to the large pine tree. At the top of the tree, she
is able to connect with the heron at an almost spiritual level. She decides in favour
of nature not man.
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6. Discuss the use of language in "A White Heron".

In the story “A White Heron”, Jewett uses figurative language to let the
reader feel a sense of adventure. Such language helps the reader to experience a
journey through Sylvia’s eyes. When the little girl went to the top of the great
pine tree, she had a feeling “heart to heart with nature and the dumb life of the
forest.” Jewett also uses beautiful figurative language. Figures of speech such as
simile and personification add to its effect. The language the grandmother speaks
in her prose is simple New England dialect. Her unique way of speaking marks
her out as belonging to the place.
7. What is the theme of the short story "A White Heron"?

In “A White Heron,” Jewett presents various themes relating to the major
theme of the country versus the city. The first is “innocence” versus “experience.”
Sylvia lives a quiet, innocent life in the country. Soon, her experience with the
white heron helps her to make the moral choice of conserving nature. Another
theme is “nature” versus “industrialization.” Sylvia’s choice is between the hunter
and the heron. “Conservation” versus “greed” is another theme. Sylvia decides to
reject the hunter's offer in order to conserve the life of the heron. “Solitude” is yet
another theme. It leads Sylvia to be content with nature.
8. Comment on the ambiguous ending of the story.

The story "A White Heron" by Sarah Orne Jewett has an ambiguous
ending. The hunter promises $10 to anyone who helps him locate the white heron.
Sylvia, a nine-year-old rural girl, lives in tune with nature. She goes to the forest
and locates the nest of the heron, but she keeps it a secret. She does not want the
heron to be shot by the hunter. Her grandmother scolds her for not being able to
collect the reward of $10. The hunter waits to hear the story. Sylvia cannot speak.
The story paints a contrast between Sylvia’s love for nature and the hunter’s
desire to tame it.
ESSAY - 2
1. Analyse the 'regionalism' or 'local colour' in the story.

"A White Heron" by Sarah Orne Jewett is a beautiful short story with a lot
of “regionalism” and “local colour” in it. Local color or Regionalism focuses on
the customs, way of speaking, dress, or other features of a place or period that
Page |6
contribute to its particular character. Jewett’s story exemplifies this in several

ways.
The setting of the story is in rural New England, close to the coast. The
woods and marshes around Sylvia's house testify it. The opening of the story, in
which Sylvia goes looking for a wayward cow, is given primarily to description
of this place. It has transformed Sylvia, who had lived before in a town. The
landscape is described in great detail in several places. It helps to identify the
piece as local color.
The dialect spoken by the characters represent the New England dialect.
The grandmother’s unique way of speaking marks her out as belonging to this
place. The hunter's standard English marks him as an outsider.
The characters, Sylvia and her grandmother live lives that are formed by
this remote setting. Their rustic cabin and Sylvia's life among the creatures of the
forest almost suggest something out of a fairy tale. The bird hunter, as a
representative of the outside world, throws their quaint ways into relief. It is also
characteristic of local colour that the great pine tree and the heron itself both
function as characters too.
As a regionalist writer, Jewett is interested in features of the physical
landscape. She also focuses on the relationship between that world and human
consciousness. It is evident in Sylvia's bond with nature in “A White Heron.”
Prepared by:
Prof. MURUKAN BABU C.R.
(formerly) Associate Professor of English
Panampilly Memorial Govt. College
Chalakudy
Page |1
6
Poem
The Fish
Elizabeth Bishop
INTRO
Elizabeth Bishop (1911 – 1979) was an award-winning American poet and short story-writer.
“The Fish” is a widely read narrative poem. It is full of vivid imagery and figurative language.
The poem first appeared in the 1946 collection of poetry North & South.
SUMMARY
The poet says that she caught a "tremendous fish." She was pulling in the fish, but it
did not fight at all. The poet says that the fish is "battered," "venerable," and "homely." The
poet also gives a detailed picture of the condition of the skin. She compares it to old wallpaper
that is peeling off the walls of an ancient house. The sight of the blood in its gills inspires the
speaker to consider the fish's insides. From past experience catching, killing, and eating these
animals, she knows that the "white flesh" is "packed in like feathers."
The poet notes that there are "five old pieces of fishing line" in the mouth of the fish.
They are all "still attached" to their "five big hooks." She stares at the fish, and begins to feel a
sense of victory. The speaker realises that five people had undergone the same experience
before her. They were all influenced to release the fish back into the water. She also notices
the oil in the boat and the way it is spread into a rainbow. In that moment of realization, she let
the fish go.
ESSAY 1
1. Discuss the theme of the poem “The Fish”
“The Fish” by Elizabeth Bishop is a poem that looks simple outwardly but, in fact, contains
different levels of meaning. The main themes are the interaction between humans and animals,
age and wisdom, and appearance versus reality.
The interaction between humans and animals is one of the themes. The poem talks about
the way we humans impose ourselves upon nature. The fishhooks that are stuck in the mouth
Page |2
of the fish are evidence. They have "grown firmly in his mouth" and are part of him. The poet
also compares the fish to manmade things such as "wallpaper" and "tinfoil." The manmade has
become so much a part of us that we don’t bother making it a part of the animal kingdom, too.
Age and wisdom is another theme. The fish is extremely old, "battered," "brown," and
"speckled". However, it is clear that it is far from weak. It has successfully resisted five earlier
attempts on its life. The old fishhooks are like "medals" in his mouth, creating a "five-haired
beard of wisdom." Age has taught him everything he knows.
Appearance versus reality is yet another theme. Although the fish at first appears very
old, "infested," and "ancient," and although it does not fight the speaker, a closer reading
reveals that this "tremendous" fish has been a warrior in his lifetime. At the end of the poem,
the speaker takes the fish and lets it go out into the open water.
These various levels of meaning make it a favourite poem of the readers as well as
critics.
SHORT ANSWER
1. How does the speaker hold the fish at the beginning of the poem?
The poet holds the fish beside the boat, halfway out of water. Her hook is caught in a
corner of its mouth.
2. Explain, “He didn’t fight. He hadn’t fought at all”.

The speaker says that as she was pulling in the fish, it did not fight at all. If it had fought,
then it could've broken the line and escaped. Although the fish did not fight, it had a deadweight
which was a different kind of resistance.
3. What is surprising about the fish?

Though the fish is battered, it is venerable and homely. The fish reacts as if it were
something he had already experienced before.
4. How are the eyes of the fish different from the eyes of the speaker?
The speaker notices that his eyes are much larger than hers, but they are also
"shallower" and yellower.
5. Identify the figure of speech used in the phrase “tarnished tinfoil”.

Alliteration’ (use of the same consonant sound at the beginning of adjacent words) is
the figure of speech that is used in "tarnished tinfoil."
6. What does “rainbow” symbolise in the poem?

It represents victory for both the fish and its capturer, but a different kind of victory.
Five people before her had a similar moment. So “rainbow, rainbow, rainbow.”
7. What does the expression “sun-cracked thwarts” refer to?

The “sun-cracked thwarts” are the seats for the rowers of the boats. They are cracked
by the intense heat of sun.
Page |3
8. Why did the speaker let the fish go at the end of the poem?
The speaker realises that five people before her had undergone the same experience.
They were all influenced to release the fish back into the water. The fish did not fight either.
In that moment of realization, she let the fish go.
PARAGRAPH
1. What are the poetic devices used in the poem?
In Elizabeth Bishop’s poem “The Fish”, there is no rhyme scheme. However, there are
moments of rhyme as in the words "caught" and "fought." The poet personifies the fish by
addressing it as “he”. ‘Repetition’ appears in words such as "rusted" and "stared."
‘Alliteration’ (use of the same consonant letter at the beginning of adjacent words) is used in
"tarnished tinfoil." The poet also uses simile, as in “like ancient wallpaper”. In the first four
lines, Bishop uses the device of ‘enjambment’. ‘Anaphora’, (repetition of a word at the
beginning of phrases for effect) is used with “He’ in lines 5-7.
2. Comment on the use of domestic images in the poem.
In the poem 'The Fish," Elizabeth Bishop’s use of domestic imagery allows the reader to
visualize the fish and create a bond with him. The mental pictures created are so brilliant that
the reader believes the incident actually happened to him. The fish is said to be "battered,"
"venerable," and "homely." Then pour in household images: "here and there / his brown skin
hung in strips / like ancient wallpaper, / and its pattern of darker brown / was like wallpaper."
The eyes of the fish are larger than the poet’s eyes. The flesh, bones and entrails of the fish
give us a domestic atmosphere.
3. What is the message of the poem?
In the poem “The Fish,” Elizabeth Bishop demonstrates her ecological sensibility and
acceptance of a coexisting relationship between humans and other species. She lets the fish go,
which reflects the poem's ecological understanding. The poem illustrates how that empathy can
be humbling. It reminds people that even though they appear to be distinct from animals, they're
really in the same boat. Animals and humans alike take part in all the mess, struggle, and beauty
of life. Humans and animals struggle alike to survive. The poem calls upon people to love
nature and all its creatures.
4. How is the fish described in the poem?
Elizabeth Bishop describes the fish as tremendous, battered, venerable and homely. Its
body is infested with small sea creatures. It has five fishing hooks with the lines still partially
attached to its lower jaw. It doesn’t try to escape. His broken skin hangs in strips like dark
brown ancient wallpaper. It has shapes like full blown roses stained and lost through age. The
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gills are fresh and crisp with blood. The white flesh of the fish is packed in like feathers. He
has big bones and little bones. His entrails are red and black and shiny. Its eyes are larger than
the speaker’s.
5. Comment on the setting of the poem.
"The Fish" takes place in an old boat on an unidentified body of water. This beautiful
setting of nature is an ideal place for a poem like this. The speaker doesn't make any direct
references to the environment. She focuses very closely on the fish she has just pulled out of
the water. Towards the end of the poem, the speaker's attention shifts from the fish to the
interior of the boat. A sheen of oil on the water's surface reflects light in a vibrant rainbow
pattern. The speaker's close focus on the fish and the boat creates a sense of immediacy and
intimacy.
6. Discuss the change in attitude of the speaker towards the fish.
The speaker caught a tremendous fish, and she was very proud of it. She held it beside
the boat, half out of water. The fish didn’t fight. It was battered, venerable, and homely. The
speaker observes the fish very closely, its outer skin, gills, everything. She noticed five hooks
sticking to its lower jaw. Suddenly she felt a sort of kinship with the fish. She realised that five
people before her had undergone the same experience. They were all influenced to release the
fish back into the water. In that moment of realization, she let the fish go.
ESSAY 2
2. Discuss how “The Fish” illustrates the oppression and cruelty imposed upon the animal
world by human beings.
“The Fish” by Elizabeth Bishop is a poem that illustrates how oppression and cruelty are
imposed upon the animal world by human beings.
The poet says she went fishing and caught a "tremendous fish." She was pulling in the
fish, but it did not fight at all. The poet says that the fish is "battered," "venerable," and
"homely." The poet also gives a detailed picture of the condition of the skin. She compares it
to old wallpaper that is peeling off the walls of an ancient house. The sight of the blood in its
gills inspires the speaker to consider the fish's insides. From past experience catching, killing,
and eating these animals, she knows that the "white flesh" is "packed in like feathers."
The poet notes that there are "five old pieces of fishing line" in the mouth of the fish.
They are all "still attached" to their "five big hooks." Five other oppressors have already
completed their part earlier. In this case, it is the sixth attempt in a line. She stares at the fish,
and begins to feel a sense of victory. She also notices the oil in the boat and the way it is spread
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into a rainbow. The speaker is awed by these sights, and suddenly everything appeared to be a
rainbow. This new transcendental knowledge encourages her to let the fish go into the water
again.
People catch fish for various purposes. Apart from using fish as food, people also keep
them as decorations in their homes. Whether it is for food or decorations, it inevitably involves
oppression and cruelty. This is what is highlighted by Bishop in the poem.
Prepared by:
Chalakudy
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7
Essay
Everything I Need to Know

I Learned in the Forest
Vandana Shiva
INTRO
Vandana Shiva is an Indian activist, ecologist, and writer.
This essay, penned in 2012, traces Vandana Shiva’s the ecological journey in fighting
against the exploitation of nature. She says she learned about the value of nature from the
uneducated peasant women of Garhwal Himalaya. She tells us about her roots, the Chipko
movement, the Himalayan forests, her evolution of ideas, the Navdanya farm and the Earth
University, inspiration from Tagore – all these that taught her to see nature as the best source
for harmony and perfection.
SHORT ANSWER
1. What were the themes of the songs and poems of our mothers?
The themes of the songs and poems of our mothers were the protection of trees and
forests. They also sang about India's forest civilizations.
2. What was the real value of forests, according to women of Garhwal Himalaya?
According to those women, the forests bear soil, water and pure air. These things
sustain the Earth and all that she bears.
3. What were the changes that Shiva observed when she revisited her favourite forests
and stream in 1973?
When she revisited those places in 1973, Vandana Shiva found that the forests had
disappeared and the stream had become a mere trickle.
4. Where did Vandana Shiva learn about ecology?

Vandana Shiva learned about ecology in the forests of the Himalayas. Her father was
a forest conservator and her mother, a farmer.
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5. What is eco-apartheid?
Eco-apartheid is the illusion of separateness of humans from nature in our minds and
lives.
6. What does the Earth University teach us?

The Earth University teaches Earth Democracy. It is the freedom for all species to
evolve within the web of life. It also refers to the freedom and responsibility of humans as
members of the earth family, to recognize, protect and respect the rights of other species.
7. Name the two most popular courses taught at the Earth University?
Two most popular courses taught at the Earth University are "The A-Z of Organic
Farming and Agro-ecology" and "Gandhi and Globalization".
8. Where and when did the Navdanya farm start?

The Navdanya Farm started in the Doon Valley located in the in the foothills of the
Himalayas in Uttarakhand in 1994.
9. Why did Tagore start Shantiniketan as a forest school?

Tagore started Shantiniketan as a forest school to take inspiration from nature and to
create an Indian cultural renaissance.
10. What power, according to Francis Bacon, does science and technology have over
nature?
According to Francis Bacon, science and technology have the power to conquer and
subdue nature and to shake her to her foundations.
11. What is Earth Democracy?

(Answer to SQ 6 above)
Earth Democracy is the freedom for all species to evolve within the web of life. It also
refers to the freedom and responsibility of humans as members of the earth family, to
recognize, protect and respect the rights of other species.
12. Who are the participants of Earth University?

The participants of Earth University are farmers, school children and people from across the
world.
PARAGRAPH
1. Describe the childhood experiences of Vandana Shiva that bonded her to nature.
Vandana Shiva's ecological journey started in the Himalayan forests. Her father was a
forest conservator, and her mother, a farmer. She learned most of what she knows about
ecology from there. The songs and poems her mother composed for children were about
trees, forests, and India's forest civilizations. Her involvement in the contemporary ecological
movement began with Chipko, a nonviolent response to large-scale deforestation in the
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Himalayan region. It had led to floods and landslides, scarcity of water, fodder, and fuel. It
affected women most. So, the peasant women came out in defence of the forests in the
1970’s.
2. What is Chipko Movement?

The Chipko Movement is a contemporary ecological movement started by Vandana
Shiva. It is a nonviolent response to the large-scale deforestation that took place in the
Himalayan region in the 1970s. The peasant women from the Garhwal Himalaya region came
out in defence of the forests. Logging had led to landslides and floods, and scarcity of water,
fodder, and fuel. For women, it meant longer walks for collecting water and firewood, and a
heavier burden. So, they decided to act. When the loggers came, they would hug the trees.
They told those people to kill them before they killed the trees.
3. Write a note on Navdanya Movement.

Navdanya is a non-governmental organisation that promotes biodiversity
conservation, organic farming, seed saving, and the rights of farmers. Started by the
environmentalist Vandana Shiva in 1984, it provides direction and support to environmental
activism. "Navdanya" means "nine crops" that represent India's collective source of food
security. The Navdanya Farm was started in the Doon Valley located in the in the foothills of
the Himalayas in Uttarakhand in 1994. It conserves and grows tens of hundreds of varieties of
rice, wheat, and other species. It has worked with farmers to set up more than one hundred
community seed banks across India.
4. Discuss Robert Boyle’s concept of nature.

Robert Boyle was a famous seventeenth century chemist. He was the governor of the
Corporation for the Propagation of the Gospel among the New England Indians. To him, man
was the centre of the universe, the roof and crown of creations. All other species would be
inferior creatures of God. The earth is merely dead matter. People were free to dig into the
earth for minerals like gold, iron and copper. They could also do whatever they liked with her
to collect fuel like coal and to mutilate her body by cutting down trees for timber and
firewood.
5. How did Robert Boyle attack the native people's perception of nature?
Robert Boyle was a famous seventeenth century chemist. He was the governor of the
Corporation for the Propagation of the Gospel among the New England Indians. For the
natives, nature was “a kind of goddess." Boyle wanted to rid the native people of their ideas
about nature. He attacked their perception of nature. He found that the natives were imbued
with veneration for nature. Such veneration has been a discouraging impediment to the
creation of an empire with man at its centre. To him, man was the centre of the universe, the
roof and crown of creations. All other species would be inferior creatures of God.
6. Comment on the idea of Earth University.

We are facing a lot of problems due to globalization. So, we must move away from
the idea of nature as dead matter. We must move to an ecological paradigm. For this, the best
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teacher is nature herself. That is why Vandana Shiva started the Earth University at
Navdanya farm. It teaches Earth Democracy, which is freedom for all species to evolve
within the web of life. It also means the freedom and responsibility of humans, as members of
the earth family, to recognize, protect, and respect the rights of other species. Participants at
the university include farmers, school children, and people from across the world.
7. Comment on Tagore's view about nature.

Tagore’s Shantiniketan was a forest school to take inspiration from nature and to
create an Indian cultural renaissance. To Tagore, forests are the sources of water and the
storehouse of biodiversity. They teach us lessons of democracy such as leaving space for
others while drawing sustenance from the common web of life. Unity with nature was the
highest stage of human evolution. India's best ideas have come where man was in
communion with trees and rivers and lakes. The peace of the forest has helped the intellectual
evolution of man. The culture of the forest has fuelled the culture of Indian society.
8. What ideas of Tagore inspired Vandana Shiva to start Earth University?

Tagore’s Shantiniketan inspired Vandana Shiva to start the Earth University. To
Tagore, forests are the sources of water and the storehouse of biodiversity. They teach us
lessons of democracy such as leaving space for others while drawing sustenance from the
common web of life. Unity with nature was the highest stage of human evolution. India's best
ideas have come where man was in communion with trees and rivers and lakes. It was the
source of beauty and joy, art and aesthetics, of harmony and perfection. It symbolized the
universe. Tagore said that the forest teaches people union and compassion.
ESSAY 1
1. Vandana Shiva's "Everything I Need to Know I Learned in the Forest" is an attempt
to highlight the integration of humans with nature. Discuss.
Vandana Shiva's essay "Everything I Need to Know I Learned in the Forest" is an

attempt to highlight the integration of humans with nature.
Vandana Shiva's ecological journey started in the forests of the Himalaya. Her father
was a forest conservator, and her mother, a farmer. It is from the Himalayan forests that she
learned most about nature and ecology. The songs and poems her mother composed for
children were about trees, forests, and India's forest civilizations.
Shiva's involvement in the contemporary ecology movement began with Chipko, a
nonviolent response to the large-scale deforestation in the Himalayan region. In the 1970s,
the peasant women from her region in the Garhwal Himalaya had come out in defence of the
forests. Logging had led to landslides and floods, and scarcity of water, fodder, and fuel.
Since women work for the basic needs, the scarcity meant longer walks for them for
collecting water and firewood, and a heavier burden. So, the women decided to protect the
Page |5
trees. When the loggers came, the women embraced the trees telling the loggers that they can
cut the trees only after killing them.
Vandana Shiva's ideas about eco-centrism culminated in the establishment of the
Earth University at the Navdanya Farm. One of the subjects taught there is Earth Democracy.
It is the freedom for all species to evolve within the web of life. It also means the freedom
and responsibility of humans to recognise, protect and respect the rights of other species.
ESSAY 2
2. Discuss Tagore's views on forest as a source of beauty and joy, of art and aesthetics,
of harmony and perfection.
Rabindranath Tagore is India’s national poet and a Nobel Prize laureate. Tagore had
his own unique views on forest as a source of beauty and joy, of art and aesthetics, of
harmony and perfection.
To Tagore, the forests are sources of water and the storehouse of a biodiversity. They
teach us the lessons of democracy. They tell us to leave space for others while drawing
sustenance from the common web of life. Tagore sees unity with nature as the highest stage
of human evolution.
Tagore says that India's best ideas have come where man was in communion with
trees and rivers and lakes, away from the crowds. The peace of the forest has helped the
intellectual evolution of man. The culture of the forest has fuelled the culture of Indian
society. The unifying principle of life in diversity, of democratic pluralism, thus became the
principle of Indian civilization. The forest is a unity in its diversity.
Tagore sees forest as not just the source of knowledge and freedom. It is the source of
beauty and joy, of art and aesthetics, of harmony and perfection. It symbolizes the universe.
The forest teaches us union and compassion. The end of consumerism and accumulation is
the beginning of the joy of living.
The conflict between greed and compassion, conquest and cooperation, violence and
harmony that Tagore writes about continues today. The forest also teaches us enoughness: as
a principle of equity, how to enjoy the gifts of nature without exploitation. It is the forest that
can show us the way beyond this conflict.
Prepared by:
Chalakudy
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Readings from the FRINGES
8
Poem
Fire
Nikita Gill
INTRO
Nikita Gill is a British-Indian poet. Her poems are noted for the reflections on love,
and feminist retelling of fairy tales and Greek myths.
"Fire" is a powerful feminist poem. Written in 15 run-on lines, this short poem
challenges the norms of patriarchy. It is in the form of advice to women. Nikita Gill urges
women to react when the patriarchy takes advantage of women’s softness and kindness. The
poem inspires every woman vulnerable to injustice, humiliation and exploitation in a
patriarchal society.
ESSAY
1. Analyse "Fire" by Nikita Gill as a poem of protest and rebellion.
Nikita Gill is a British-Indian poet. Her poem "Fire" is a feminist poem of protest and
rebellion. Written in the form of advice to women, the poem urges women to strongly react
when the patriarchy takes advantage of their softness and kindness.
The first stanza serves as a background situation to the revolutionary second stanza. It
advises women to remember what they must do when patriarchy underestimates them. It
clearly tells them how to respond when their softness is taken for their weakness. The poem
instructs women how to react when their kindness is taken unfair advantage of.
The poet uses a series of images to recreate the fire that sleeps inside every woman.
She urges women to awaken every dragon, every wolf, every monster that sleeps inside them.
This is how they should react when their softness and kindness are taken for their weakness.
This is how women should teach their oppressors a lesson.
Women are treated as “the fair sex” and “the weaker sex” in a patriarchal society.
They are vulnerable to all sorts of injustice, humiliation and exploitation in such a system.
Gill tells them that it is true that women generally wear the skin of a gentle human being. But
the patriarchs should be taught how hell looks like even when it appears gentle and soft
outwardly.
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In this way, Nikita Gill’s "Fire" becomes a poem of protest and rebellion; a poem on
power and empowerment. It challenges the norms of patriarchy, the prejudices of gender
roles and expectations.
PARAGRAPH
1. What advice does the poet give to the readers in the poem "Fire" by Nikita Gill?
In the poem ‘Fire’, Nikita Gill advises the readers to remember what they must do
when men underestimate them. Women should wake up when men consider the softness of
women to be their weakness, when they treat their kindness to take unfair advantage of.
Inside every woman sleeps a dragon, a wolf, a monster. Women must remind the patriarchs
what hell looks like when it wears the skin of a gentle human being. The poem is an
inspiration to every woman vulnerable to injustice, humiliation and exploitation in a
patriarchal society.
2. What is the message of the poem?
Nikita Gill’s “Fire" is an advice to the women readers. It is an inspiration to every

woman vulnerable to injustice, humiliation and exploitation in a patriarchal society. The poet
is urging women to react when the patriarchy takes advantage of the softness and kindness of
women. Women are treated as “the fair sex” and “the weaker sex” in a patriarchal society.
They are vulnerable to all sorts of injustice, humiliation and exploitation in such a system.
Gill tells them that it is true that women generally wear the skin of a gentle human being. But
the patriarchs should be taught how hell looks like even when it appears gentle and soft
outwardly.
3. Discuss "Fire" as a feminist poem.
Nikita Gill’s “Fire" is a feminist poem. It is also a poem of protest and rebellion.
Written in the form of advice to women, the poem urges them to strongly react when the
patriarchy takes advantage of their softness and kindness. Women are treated as “the fair sex”
and “the weaker sex” in a patriarchal society. They are vulnerable to all sorts of injustice,
humiliation and exploitation in such a system. Gill tells them that it is true that women
generally wear the skin of a gentle human being. But the patriarchs should be taught how hell
looks like even when it appears gentle and soft outwardly.
4. Comment on the style, structure and language of the poem "Fire".
The poem “Fire" by Nikita Gill is a short poem of 15 run-on lines. The poem is made
up of just two sentences. The first sentence is carried over in six lines, and the second
sentence in nine lines. The poem consists of two stanzas. The first stanza prepares the
background for the revolutionary second stanza. It is written in simple style and diction.
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Though simple outwardly, each word is carefully selected to convey the intended message.
The poem effectively challenges the prejudices of gender roles and expectations. It urges
women to react when the patriarchy takes advantage of their softness and kindness.
SHORT ANSWER
1. What does "your softness is your weakness" mean?
Women are usually soft and kind. But the patriarchs mistakenly take it as their
weakness and exploit them. This is the meaning of the expression.
2. What is the tone of the poem?

The tone of the poem is fury. The poet is furious at the patriarchs who exploit
women’s softness and kindness.
3. What does the poet mean by "You remind them what hell looks like when it wears
the skin of a gentle human"?
Gill tells the readers that it is true that women generally wear the skin of a gentle
human being. But the patriarchs should be taught how hell looks like even when it appears
gentle and soft outwardly.
4. What does "every dragon, every wolf, every monster" mean?

Dragons, wolves and monsters are powerful images that mean fire, fury and freedom.
They mean the fire inside every woman.
5. What is the main theme of the poem "Fire" by Nikita Gill?

The main theme of the poem is power and women empowerment. It challenges the
prejudices of gender roles and expectations in powerful, bold language.
Prepared by:
Chalakudy
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Readings from the FRINGES
9
TG Autobiography
Accept Me!
Living Smile Vidya
INTRO
Living Smile Vidya, also known as Smiley, is an Indian transwoman writer, activist, theatre
artist and film director.
“Accept Me” is a chapter from her autobiography, I am Vidya, the first transgender
autobiography in India. It discusses the troublesome experiences and journey of Vidya in
search of her identity.
Transgenders are marginalised, discriminated against and humiliated by society. Her
old name was “Saravana” before she became a “tirunangai” named “Vidya.” Her dilemma in
facing her family and father after becoming a “tirunangai” is emotionally portrayed.
ESSAY
1. Discuss the agonies and anxieties felt by Vidya on her journey to be a tirunangai.
Living Smile Vidya is an Indian transwoman writer. “Accept Me” which is a chapter
from her autobiography, I am Vidya, discusses the agonies and anxieties felt by Vidya on her
journey to become a “tirunangai.”
Vidya faced a lot of problems before her transformation from a boy named Saravana.
From childhood, she liked girlish things such as dress, and dance. She liked to wear her
sister’s dresses, and dance to the tune of Chitra’s songs. Her mother didn’t like this.
Vidya wanted to remove all traces of manliness in her. To become a transgender,
Vidya was taken by train from Chennai to Pune by Kalaichelvi Ayah and Shanti. The older
tirunangais would boss over her which she didn’t mind. They gave her many things to do.
Then she was taken to Nani. Nani told her that she could sing and dance but respect the
elders, and get on well with younger people. She asked Vidya to go out with Satya and
“shop” i.e., collect at least Rs. 300 each day. Then in six months' time Vidya's nirvana would
be performed.
Meeting the family members after the transformation was an agonizing experience.
Her sister, Radha was shocked to see her in a sari. Her father refused to see her in a sari; she
had to change into a shirt. When he met her, he was crying; Radha was also in tears. They
explained Vidya's position to Appa.
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Vidya very calmly spoke to Appa. That even science accepts tirunangais was
explained to him. Vidya told him she would become an actress. It made them angry all the
more. In this way, Vidya’s journey to be a tirunangai was filled with agonies and anxieties.
SHORT ANSWER
1. Who is Kalaichelvi Ayah?
It was Kalaichelvi Ayah who took Vidya to Pune by train. According to the tradition
of the tirunangais, she was Vidya’s nani or maternal grandmother.
2. What are the etiquettes expected by the older tirunangais from the younger ones?
The older tirunangais expect a great deal of respect from the younger ones. They don't
tolerate the young ones sitting with them on an equal level. Touching their feet, cleaning the
spittoons, and massaging their legs are also expected.
3. Who is Arunamma?
Arunamma is Vidya's amma in the world of tirunangai. She ran an NGO and was in
contact with the external world.
4. How is the harassment of tirunangais different from the ragging of college students?
Once you settle down in a group of tirunangais, the harassment stops. When a
newcomer comes, attention goes to her.
5. What was the advice given by Kalaichelvi Ayah to Vidya on their way to the City Post
in an auto-rickshaw?
Kalaichelvi Ayah advised Vidya to follow her closely and not to go wandering
around. As soon as she enters the City Post, she should fall at Nani's feet and receive her
blessings.
6. Why did Ayah ask Vidya to change her name?

Vidya wanted her name to be Preeti. Nani suggested to change her name from Preeti
because there was someone named Preeti who died young. So that name was considered a
bad omen at her new home. So, she accepted the name Vidya.
7. Why did Satya propose the name Vidya?

Satya proposed the name Vidya because it rhymes with her name Satya. Now, they
are sisters.
8. What is a reet?
A reet is a ritual of formally enrolling a person in the community of tirunangais. A
small sum is paid as enrolment fee in the Parivar.
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9. Why did Vidya get disturbed when Radha called her Saravana?
Vidya got disturbed when Radha called her Saravana because nobody had called her
by that name for a long time. Now she was wearing a sari and she did not expect to be called
by her old name.
10. Why was Vidya anxious to meet her father?

Vidya was anxious to meet her father because she was worried about how her father
would react to see her in a sari with her new name Vidya, a tirunangai.
11. What was the only consolation felt by Vidya at the end?
The only consolation felt by Vidya at the end was that her family now knew the truth
about her - that she was a tirunangai named Vidya and not the old Saravana.
12. How does Arunamma help in consoling Vidya's Appa?

Arunamma helped in consoling Vidya's Appa by telling him that times have changed
and even science accepts the tirunangais as they are. The tirunangais can do what normal men
and women can. So, he should change his attitude.
PARAGRAPH
1. What advice does Nani give to Vidya?
Nani told Vidya that she could sing and dance, but she should respect elders, and get
on well with young people. Nani also asked Vidya to go out with Satya and “shop” (collect)
at least Rs. 300 each day. Then in six months' time Vidya's nirvana would be performed. She
warned Vidya not to be proud because of her college education. Any mischief on her part
would make Nani angry. Nani also suggested to change her name from Preeti because there
was someone named Preeti who died young. So that name was considered a bad omen at her
new home.
2. Comment on the "parivar" or family system of tirunangais.

The parivar is a family of tirunangais. By doing a “reet”, a person is enrolled as a new
tirunangai. There are seven parivars in Chennai. Each parivar has a name. All the tirunangais
in Mumbai come under one of these seven groups. Vidya was registered with the Bhendi
Bazaar Parivar. Change of group is done with a payment of fine. There is a hierarchy of
amma, nani and dadi, i.e., mother, grandmother and great grandmother. A young tirunangai
chooses her amma and becomes her “chela” or disciple. After registration, a veteran
tirunangai gifted her a customary sari. There are thousands of unwritten rules and regulations.
3. What are the customs followed by tirunangais?

Tirunangais follow several customs. A new person is supposed to fall at the feet of
Nani to get her blessings. A tirunangai has to “shop” at least Rs. 300 each day. The younger
tirunangais should respect elders. They should clean the elders’ spittoons and massage their
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legs. The younger tirunangais are not supposed to sit with the older ones. A new tirunangai is
enrolled by performing a “reet” and payment of a fee. There is a whole hierarchy of amma,
nani and dadi - mother, grandmother and great grandmother. Usually, a new person chooses
her amma and becomes her chela or disciple.
4. What was the reaction of Saravana's family when they learned that he was a
tirunangai?
When the family learned that Saravana became a tirunangai, they were shocked.
Meeting the family members after the transformation was an agonizing experience for Vidya.
Her sister was shocked to see her in a sari. Her father refused to see her in a sari; she had to
change into a shirt. When they met, there were in tears. The family explained Vidya's
position to Appa. Vidya very calmly spoke to Appa. That even science accepts tirunangais
was explained to him. Vidya told him she would become an actress. It made them angry. The
journey to be a tirunangai was filled with agonies and anxieties. (Para 4 & 5 of essay)
5. Comment on the first meeting of Vidya with her parents?

The first meeting of Vidya with her parents was very agonising. Vidya wore a
beautiful black sari with a broad silver border. When she saw her sister Radha at the entrance
to the railway station, tears filled her eyes. Radha called her by the name “Saravana”. Vidya
corrected her. Mama and Sekhar Chitappa also joined them. Her sister was shocked to see her
in a sari. Her father refused to see her in a sari; she had to change into a shirt. When they met,
there were in tears. The family explained Vidya's position to Appa. Vidya very calmly spoke
to Appa. That even science accepts tirunangais was explained to him. Vidya told him she
would become an actress. It made them angry.
6. How did Appa react when he first met Vidya?

When Appa met Vidya, he didn’t talk to her because she was wearing a black sari. For
him she was his son Saravana, not Vidya, a tirunangai. She changed into a shirt and met him.
When they met, there were in tears. The family explained Vidya's position to Appa. He was
totally unwilling to listen and he was weeping throughout. He then folded his arms and
pleaded with Arunamma to release his son. Vidya very calmly spoke to Appa. That even
science accepts tirunangais was explained to him. Vidya told him she would become an
actress. It made them angry.
Prepared by:
Chalakudy
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10
Prose
Dear Ijeawele
Chimamanda Ngozi Adichie
INTRO
Chimamanda Ngozi Adichie is a Nigerian writer and feminist.
“Dear Ijeawele”, is an excerpt from her book, Dear Ijeawele, Or A Feminist
Manifesto in Fifteen Suggestions (2017). The book is a manifesto in the form of a letter (an
epistolary manifesto) containing 15 suggestions on how to raise a girl child as a feminist. The
suggestions were given to Adichie's friend Ijeawele regarding her newborn daughter,
Chizalum Adaora. Adichie advises parents to equally share child care and domestic
responsibilities.
ESSAY 1
1. Childcare is an equal responsibility of both the parents. Comment.
Chimamanda Ngozi Adichie is a Nigerian writer and feminist. “Dear Ijeawele”, is an excerpt
from Dear Ijeawele, Or A Feminist Manifesto in Fifteen Suggestions), a manifesto in the
form of a letter containing 15 suggestions to her friend Ijeawele on how to raise her newborn
daughter as a feminist. She advises parents to equally share child care and domestic
responsibilities.
Adichie says that parenting is practice - and love. A new mother need not necessarily
know how to calm a crying baby; she may fail. Don't assume that you should know
everything. She should read books, look things up on the Internet, ask older parents, or just
use trial and error. Don’t think of it as 'doing it all'. Domestic work and care-giving should be
gender-neutral.
The author’s advice is, “Do it together.” A father is as much a “verb” (a doing word)
as a mother. The husband should do everything that biology allows – which is everything but
breastfeeding. Sometimes mothers are complicit in diminishing the role of fathers. They
might think that husbands will not bathe baby daughters exactly as they’d like. It doesn’t
matter. She won't die at the hands of her father. The father loves her. It's good for her to be
cared for by her father.
Page |2
Adichie advises parents to share child care equally. 'Equally' does not mean a literal
fifty-fifty, but they know when the child-care work is equally shared. Domestic work and
care-giving should be gender-neutral.
ESSAY 2
2. Critically evaluate Chimamanda Adichie's concept of gender.
Chimamanda Ngozi Adichie is a feminist writer from Nigeria. In the extract from her
book Dear Ijeawele, Adichie explains her concept of gender.
Assigning gender roles to people is disgusting. In many societies, household chores
such as cooking, washing and sweeping are done only by women. Bringing up children is
supposed to be the prime responsibility of women. Adichie says that such thinking has to
change. She asks her friend Ijeawele never to tell her daughter what to do or not to do just
because she is a girl.
Adichie remembers being told as a child to bend down properly like a girl while
sweeping. It means sweeping is only for girls. We are often told that the reason men and
women behave as they do is because of their gender. Men are active, rational, and industrious
because they're men; women are passive, emotional, and caring because they're women.
In Adichie's view, boys and girls are born equal. It is society that thrusts gender roles
on them. All the things that women do, men also can do, except bearing and breastfeeding
children. Mothers should not identify too strongly with the role of motherhood. From the
moment babies are born, society begins to condition boys and girls differently. We dress
them differently, talk to them differently, and choose different toys for them to play with.
Adichie says that the idea of gender roles is absolute nonsense because such an idea
has no validity. She also hates the pink-blue binary. She advises parents to equally share child
care and domestic responsibilities.
SHORT ANSWER
1. Who is Chizalum Adaora?
Chizalum Adaora is the newborn daughter of Chimamanda Ngozi Adichie’s friend,
Ijeawele.
2. What was the purpose of writing "Dear Ijeawele"?

The purpose of writing “Dear Ijeawele” was to give fifteen suggestions to Adichie's
friend Ijeawele, on how to raise her newborn daughter, Chizalum Adaora as a feminist.
3. What are the 'two feminist tools' discussed in the chapter "Dear Ijeawele"?
The first tool is the feminist premise, “I matter. I matter equally.” The second tool is a
question: “Can you reverse X and get the same results?”
4. What was the advice given by Marlene Sanders to the younger journalist?
Page |3
“Never apologize for working. You love what you do, and loving what you do is a
great gift to your child”, was Marlene Sanders`s advice to the younger journalist.
5. What does your job do for you?

Your job gives you plenty of confidence and self-fulfilment that come with doing and
earning. You can love that.
6. Why does the narrator advise to reject the 'language of help'?

The narrator advises to reject the 'language of help’ because Chudi (husband) is not
'helping' you by caring for his child. He is doing what he should. 'When we say fathers are
'helping', we are suggesting that child care is a mother's territory.
7. Why does the author recommend not to say Chudi is babysitting?

The author recommends never say that Chudi (husband) is `babysitting' – people who
babysit are people for whom the baby is not a primary responsibility.
8. Why does the narrator think that 'gender neutral' is silly?

Adichie considers 'Gender-neutral' as silly because it is premised on the idea of male
being blue and female being pink and “gender neutral” being its own category. It is silly to
associate a colour with a particular gender.
9. How are the toys for boys and girls arranged in a toy section of the shop?
The toys for boys and girls are arranged in a toy section of the shop by gender. The
toys for boys are mostly active, and involve some sort of doing – trains, cars. The toys for
girls are passive and are mostly dolls.
10. Why is it important to make sure that Chizalum rejects gender roles from the
beginning?
Gender roles are so deeply conditioned in us that we will often follow them even
when they are against our true desires, needs, and happiness. To unlearn them is very
difficult. So, it is important to make sure that Chizalum rejects gender roles from the
beginning.
PARAGRAPH
1. Discuss the author's opinion about motherhood.

Motherhood is a glorious gift. But mothers should not define themselves solely by
motherhood. If a sister-in-law tells them to be a 'traditional' mother and stay home, they
should ignore her. Mothers should ask for help, and let others help them. We are not
Superwoman. Parenting is practice and love. A new mother may fail; she need not necessarily
know how to calm a crying baby. She should read books, look things up on the Internet, ask
older parents, or just use trial and error. A mother should focus on remaining a full person.
She may take time for herself.
Page |4
2. Comment on the form of "Dear Ijeawele."

Written in the form of a letter by the Nigerian author Chimamanda Ngozi Adichie,
Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions consists of fifteen suggestions
on how to raise a feminist daughter. It was posted on her official Facebook first. Then “Dear
Ijeawele” was a personal e-mail written by Adichie in response to her friend, Ijeawele, who
had asked Adichie's advice on how to raise her daughter as a feminist. Though it was written
to a female friend, its audience scope extended beyond the mothers of daughters. Finally, it
was published as a book in 2017.
3. What is parenting, according to Chimamanda Adichie?

Chimamanda Adichie says that parenting is practice - and love. A new mother need
not necessarily know how to calm a crying baby; she may fail. Don't assume that you should
know everything. She should read books, look things up on the Internet, ask older parents, or
just use trial and error. A mother should focus on remaining a full person. She may take time
for herself. She should nurture her own needs. Don’t think of it as 'doing it all'. Domestic
work and care-giving should be gender-neutral. Women should support parents in their dual
duties at work and at home.
4. Comment on the blue/pink binary dichotomy.

The author wonders about the clever marketing person who invented this pink-blue
binary. There was also a 'gender-neutral' section, with its array of bloodless greys. At a shop
in the girls’ section were pale creations in washed out shades of pink. The boys' section had
outfits in vibrant shades of blue. At the toy section also, things were arranged by gender.
Toys for boys are mostly active, and involve some sort of doing - trains, cars and similar
things. But toys for girls are passive and mostly dolls. The author asks why not just have
baby articles organized by age and displayed in all colours? The bodies of male and female
infants are similar, after all.
5. Why does the narrator think that the idea of gender roles is absolute nonsense?
The narrator thinks that the idea of 'gender roles' is absolute nonsense. She tells
Ijeawele never to tell her daughter that she should or should not do something because she is
a girl. She says that “Because you are a girl” is never a reason for anything. She remembers
being told as a child to “bend down properly while sweeping, like a girl.” It means that
sweeping was about being female. A better instruction would be, “bend down and sweep
properly because you'll clean the floor better.” The author wishes her brothers had been told
the same thing.
6. Comment on the narrator's views on cooking.

The narrator says that the idea of marriage as a prize to women is questionable. It is
absurd that to earn that prize, a wife needs to cook. It is funny that we are still talking about
cooking as some kind of marriageability test for women. She adds that the knowledge of
cooking does not come pre-installed in a vagina. Cooking is a skill that is learned by practice.
Page |5
Cooking - domestic work in general – is a life skill that both men and women should ideally
have. It is also a skill that can elude both men and women.
7. How do the mothers of baby boys and baby girls behave in a baby play group?
Once an acquaintance of the narrator took her one-year-old son to a baby playgroup,
where babies were brought by their mothers. She noticed that the mothers of baby girls were
very restraining. They were constantly telling the girls “Don’t touch” or “Stop and be nice.”
The baby boys were encouraged to explore more. They were not restrained as much and
almost never told to “be nice.” Her theory was that parents unconsciously start very early to
teach girls how to be, that baby girls are given less room and more rules where as baby boys
more room and fewer rules.
Prepared by:
Chalakudy
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12
Poem
The Body Politic

Hiromi Goto
INTRO
Hiromi Goto is a Japanese-Canadian poet.
In the poem ‘The Body Politic’, she depicts the struggle of a racially discriminated
immigrant in Canada. She presents her own experience of the identity crisis she has to face as
an immigrant. She speaks about the social construction and conditioning of the normative
body. She also tells us how the people who do not fit into the category are branded as the
“other.”
ESSAY
1. What are the stereotypes assigned to the poet as an immigrant from Japan?
OR
How does Hiromi Goto portray the stereotypes associated with the physical features of a
racist subject in the poem "The Body Politic"?
Hiromi Goto is a Japanese-Canadian poet. In the poem ‘The Body Politic’, she
portrays the stereotypes associated with the physical features of a racist subject. It also
describes the struggle of a racially discriminated immigrant in Canada.
As her parents are Japanese, Goto has all features of the Japanese people such as their
colour and their slanting eyes. The white people speak about her colour in ways she finds
intolerable. They want to dress her up in kimonos and garter belts. They should hear about
Zen and Buddhism. They also want to enjoy tiny slices of raw fish and finish off with exotic
oriental sex. Then they request her to pen a haiku for them. She is fed up with all these
unnecessary comments and questions.
Goto also highlights how the politics of normalcy and otherness is shaped around the
body. Sometimes friends ask her if she is coloured. To the whites, white is not a colour. That
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is why they call all others as coloured people. The whites find fault with everything that is not
white: about the colour, body shape, the eyes and hair of the person, dress, language, gait,
food and manners. Anybody that is not white is “the other" to them. And the other is always
discriminated against, criticised and condemned as inferior to the white.
In the poem, Goto talks about the social construction and conditioning of the
normative body. She also highlights how people who do not fit into the category branded as
the other.
SHORT ANSWER
1. What is "That which you carry with you all times and / cannot be removed like a
costume or eaten like a five-course dinner"?
It is one's own identity and racial characteristics such as colour, appearance and other
features that you always carry with you.
2. Why does she say my vision is oblique?

Being a Japanese, Hiromi Goto has slanted eyes and she sees things with them; so,
she says that her vision is oblique.
3. Who is a coloured person?

A coloured person is one who is wholly or partly of non-white descent such as Asian
or African. It is an offensive term now.
4. What is 'Ke-mo-nees"?
It is a mispronunciation of kimono, a long loose traditional Japanese robe with wide
sleeves, tied with a sash.
PARAGRAPH
1. "I dress with culture / every single morning." Explain.

As Hiromi Goto’s parents are Japanese, she has all features of the Japanese people
such as their colour and their slanting eyes. She tells us how the people who do not fit into the
category are branded as the “other.” She says she can't change her features and her culture.
They are part of her and they go with her wherever she goes at all times. She dresses with
culture every morning, and eats her culture for breakfast. She bags it for lunch and eats it for
dinner. Then she bathes in it. Culture is her sleeping partner at night.
2. What are the questions people pose to the poet as an immigrant from Japan?
Hiromi Goto is a Japanese-Canadian poet. Being an immigrant from Japan, the whites
ask her so many questions. The white people speak about her colour in ways she finds
Page |3
intolerable. They want to dress her up in kimonos and garter belts. They are eager to hear
about Zen and Buddhism, and enjoy tiny slices of raw fish with exotic oriental sex. They also
want to know about hara-kiri, which is a ritual suicide to avoid dishonour Then they request
her to pen a haiku for them. She is fed up with all these unnecessary comments and questions.
3. "It's only that I want someone to know me by my name." Explain.

such as their colour and their slanting eyes. In Canada, people like her are branded 'the other'.
The white people speak about her colour in ways she finds intolerable. They want to dress her
up in kimonos and garter belts. They should hear about Zen and Buddhism, and enjoy tiny
slices of raw fish with exotic oriental sex. Then they request her to pen a haiku for them. She
is fed up with all these unnecessary comments and questions. She says she wants someone to
know her by her name.
4. "People want to dress me up in/ke-mo-nees and garter belts/ They want to hear about Zen
and Buddhism and ritual/Hairy Carrie." Explain.
such as their colour and their slanting eyes. The white people speak about her colour in ways
she finds intolerable. They want to dress her up in kimonos and garter belts. They should hear
about Zen meditation and Buddhism. They also want to know about hara-kiri, which is a
ritual suicide to avoid dishonour. They would like to enjoy tiny slices of raw fish. Then they
request her to pen a haiku for them. She is fed up with all these unnecessary comments and
questions.
Prepared by:
Chalakudy
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11
Prose
Entre-vous to Adulthood
Hiromi Goto
INTRO
Malini Chib is an Indian disability rights activist and author of One Little Finger, an
inspirational autobiography.
Malini suffers from cerebral palsy, an impairment of the brain that makes body
movements extremely difficult. One Little Finger (2011) is the story of a woman who defied
all odds to emerge victorious in spite of crippling physical disability and an insensitive
society. “Entre-vous to Adulthood”, is a chapter from her autobiography One Little Finger. It
discusses the narrator's visit to the University town of Berkeley and how much Berkeley
inspired her.
ESSAY
1. Discuss how "Entre-vous to Adulthood"- a chapter from Malini Chib's One Little
Finger - breaks the barriers that restrict the life of disabled people.
Malini Chib is an Indian disability rights activist and author of One Little Finger, an
inspirational autobiography. “Entre-vous to Adulthood”, is a chapter from the book. It
discusses the methods to break the barriers that restrict the life of disabled people.
Malini Chib suffers from cerebral palsy, a disorder of the brain that makes body
movements extremely difficult. She took her first degree from St. Xavier’s College, Mumbai.
After her degree, she went for a short visit to the US in 1988.
While visiting the University town of Berkeley, she found so many electric
wheelchairs there. It was a very disabled-friendly place. In the University town, electric
wheelchairs were in plenty. The wheelchairs had the right of way. Traffic came to a halt to let
them cross the road. The ramped pavements and the rounded curbs are very helpful to the
disabled people. All places are accessible - library, museum, restaurant, school, public toilet
or theatre.
The Centre for Independent Living was another disabled-friendly place. It trained the
disabled people how to manage their lives. The attendants there helped them with daily living
Page |2
functions. The disabled people themselves were in-charge and placed in positions of power.
They also managed their personal attendants. The disabled felt very comfortable.
Malini worked for the disabled people in India. She founded an organization called
ADAPT. It is a recreational club to help non-disabled and disabled people to meet and
interact. In this way, the author was able to break the barriers that restricted the life of
disabled people. Her life is an inspiration to the disabled people all over the world.
SHORT ANSWER
1. Why was the narrator pleasantly surprised at the University of Berkeley?

When the narrator found so many electric wheelchairs at the University of Berkley,
she was pleasantly surprised. Wheelchairs had the right of way. The traffic came to a halt just
to let them cross the road.
2. Why is it advisable for a disabled person to have electric wheelchair at the University
in Berkeley?
The campus is located on a hill, and it is advisable for a disabled person to have an
electric wheel chair. Besides mobility, it gives the disabled person a sense of freedom.
3. What are the difficulties faced by a person who cannot walk in India?
In India, most buildings are not wheelchair-friendly. It is very difficult to enter even
five-star hotels, art galleries or parks in India because there are no ramps for wheelchairs.
4. Why did the disabled people in Berkeley argue that nobody is completely
independent?
The disabled people in Berkeley argued that nobody is completely independent. Even
normal people would need the help of a carpenter, a plumber or an electrician. Similarly, a
disabled person can take help from others.
5. What are society's stereotypical concepts about disabled people?

Society considers disabled persons as extremely dependent and helpless. Many people
see their deformity and disability first.
6. Who is Maya?
Maya is a Nepalese woman, in her mid-40s, who was hired as a personal attendant to
Malini Chib.
7. What is ADAPT?
ADAPT is the acronym for “Able Disabled All People Together.” It is a recreational
club set up by Malini Chib to help non-disabled and disabled people to meet and interact.
8. In which subject did Malini Chib get admission at the Oxford Polytechnic?
Page |3
Malini Chib got admission for the publishing course at the Oxford Polytechnic.
PARAGRAPH
1. Why is the University town of Berkeley recognised as a disabled-friendly place?

The University town of Berkeley is a disabled-friendly place. There are so many
electric wheelchairs in the University town. The wheelchairs have the right of way. Traffic
stops to let them cross the road. The ramped pavements and the rounded curbs are disabled-
friendly. All places are accessible - library, museum, restaurant, school, public toilet or
theatre. There are several organizations that deal with the disabled students and fight for their
rights. The Centre for Independent Living train them how to manage their lives. The
attendants help them with daily living functions. The disabled feel very comfortable in such a
place.
2. What is particular about the Centre for Independent Living?

The Centre for Independent Living is recognised as a disabled-friendly place. It has a
lot of facilities for the disabled persons. It trains the disabled people how to manage their
lives. The attendants there help the disabled with daily living functions. The disabled people
themselves are in-charge and placed in positions of power. They hire and fire their personal
attendants. Disabled persons more severe than the narrator are in positions of power, heading
disability organizations. In Berkeley, disabled people prefer to hire outsiders, and not their
own family members and friends to help them; it avoids emotional attachment.
3. How do personal attendants help a disabled person?

Attendants help disabled persons to live a normal life. Nobody is completely
independent. A normal person would need a carpenter, a plumber or an electrician, perhaps.
The disabled, too, are dependent on getting help to enable independent living. A disabled
person instructs his attendant about the ways he would like to be helped. He is taught how to
train his or her own personal attendant. A personal attendant helps disabled people with daily
living functions, keeping in mind their needs. This interdependence is necessary if the
disabled persons are to contribute something positive to the society.
4. What is the specialty of electric wheelchairs?

An electric wheelchair works with the help of an electric motor. It is useful for those
who are unable to use a manual wheelchair. It helps those who may need to use a wheelchair
for distances or over places which would be tiresome in a manual wheelchair. An electric
wheelchair may also be used by people with cardiovascular and fatigue-based conditions. It
can be used by someone who has some problems with his hand, shoulder or does not have the
leg strength to pedal a manual chair. It helps the disabled people to live somewhat
independent lives.
Page |4
5. Who is Maya? How is she important in the narrator's life?

Maya was a Nepalese woman who was hired as a personal attendant to Malini Chib.
She spoke English. In her mid-40s, Maya was pleasant looking. Her last employers were one
of the elite families of Calcutta. She was interviewed by the mother of the narrator who was,
at that time, in America. The mother was in India. A month after the interview, Maya went to
the narrator. She helped her with her daily living needs. The narrator was 22, and she could
no longer depend on her mother for her physical care. Maya was a new addition her new life.
6. How did the narrator get admission at Oxford Polytechnic?

One day, the narrator's father asked if they should go to Oxford Polytechnic. They got
an appointment with the Dean and they went there. The polytechnics of Britain offered
technical training that the universities did not offer. The author felt she needed some practical
training to get a job. With her poor speech, she thought some formal training would give her
an edge over others. Oxford Polytechnic had a good course in Publishing. She applied and
attended an interview. After some time, she got a letter from the Oxford Polytechnic saying
that she was accepted in the Publishing Course.
Prepared by:
Chalakudy
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13
Prose
Love-lines in the Times of Chaturvarna

Chandra Bhan Prasad
INTRO
Chandra Bhan Prasad is an Indian journalist, writer and political commentator.

In the article, "Love-lines in the Times of Chaturvarna", he discusses the issue of
caste discrimination and inequality against the backdrop of the “honour killings” in India.
Even in this 21st century, when people can make love in cyberspace, the caste-motivated
violence demonstrates the gruesome reality about our society.
SHORT ANSWER
1. Who is Meera Bai?
Meera Bai is a 16th century Hindu mystic poet and devotee of Krishna. She was born
in a Rajput Royal family in Rajasthan.
2. What happened to the dalit boy and rajput girl in Hardoi?

The dalit boy and the rajput girl in Hardoi fell in love and they decided to live as
husband and wife. But since they belonged to different varnas, the powerful rajput
community killed the boy and three of his family members, making the girl a widow.
3. What happened in 1992 in Mathura district?

In 1992 in Mathura district, a dalit boy and a Jat girl entered into a marital
relationship. The Jat panchayat issued a verdict against them and they were hanged.
4. According to Chandra Bhan Prasad, what would unfold the secrets of Chaturvarna
order?
A cursory reading of the Manu Smriti would unfold the secrets of the Chaturvarna
order. It says that occupation and marriage are the two foundations on which the social order
stands.
5. What does the district administration describe about the Hardoi murders?
Page |2
The district administration said that the Hardoi murder was the result of a dispute
between two families.
6. What is the love-line Chandra Bhan Prasad discusses in his article?

Lovers can neither love nor marry outside their varna (caste), as per Manu Smriti.
This is the love line that is being discussed here.
PARAGRAPH
1. Why was Meera Bai poisoned twice?

Meera Bai was a 16th century Hindu mystic poet and devotee of Krishna. She was
born in a Rajput Royal family in Rajasthan. She was poisoned twice. First, she was poisoned
by her in-laws who were angry that a rajput woman had the courage to join lower class
people and sing bhajans in public. In Chaturvarna times, this was something her in-laws
could not tolerate. The second poisoning was for getting inspired by the genius of the great
dalit saint, Ravidas, and declaring him as her guru. Her affection was purely intellectual and
spiritual but the rajputs could not digest it.
2. Narrate the tragic incident of Hardoi.

A dalit boy from Hardoi, in UP, and a rajput girl fell in love, thinking “love is blind”.
Their dreams touched newer heights. They did not know that the civil society was watching
their flight. In that society, no one is allowed to marry outside his or her varna or caste. The
powerful rajput community did not tolerate a dalit boy marrying a rajput girl. The angry
rajputs killed the boy and three members of his family, making the girl a widow. The district
administration of Hardoi described the murders as a result of a dispute between the two
families.
3. Explain Chathurvarna order in terms of Manu-dharma sastra.

Manu-dharma sastra divides the people into various varnas. Varna refers to a social
class within a hierarchical caste system. Manu Smriti describes four varnas, and prescribes
their Dharma. Brahmins are the highest group. They are Vedic scholars, priests or teachers.
Next, there are Kshatriyas. They are rulers, administrators or warriors. The third group is
Vaishyas, who are agriculturalists, farmers or merchants. The last group is Shudras. They are
artisans, labourers or servants. The varna laws state that occupation and marriage are the two
foundations on which the social order stands. One cannot change one’s occupation. People
are not supposed to marry outside their varna.
4. What is the theme of the article "Love-lines in the Times of Chaturvarna"?

"Love-lines in the Times of Chaturvarna", discusses the issue of caste discrimination
and inequality in terms of the “honour killings” in India. Even though Manu Smriti was
written sometime between the 3rd and 2nd century BC, it still has a big influence on many
Indians. A dalit boy from Hardoi and a rajput girl fell in love. The angry rajputs killed the
boy and three of his family members, making the girl a widow. In Mathura district, a dalit
Page |3
boy and Jat girl entered into a marital relationship. The Jat panchayat issued a verdict against
them and they were hanged.
5. That means lovers have "a love line below which neither love nor marriage can take
place." Explain.
Manu Dharma Sastra divides the people into various varnas. The varna laws state that
occupation and marriage are the two foundations on which the social order stands. One
cannot change one’s occupation, nor can one marry outside one’s varna. Violation of this
law attracts penalties. It is said that it is a countryside phenomenon, not urban. The writer, in
a study, has found that most of his brahmin friends fell in love with only brahmin girls, and
kayastha friends fell in love with kayasthas. It means that lovers have a love-line, below
which neither love nor marriage can take place.
ESSAY
1. Critically analyse the article "Love-lines in the Times of Chaturvarna" in terms of
the caste discriminations and inequality that persist in India.
Chandra Bhan Prasad is an Indian journalist, writer and political commentator. In the
article, "Love-lines in the Times of Chaturvarna", he discusses the issue of caste
discrimination and inequality against the backdrop of the “honour killings” in India.
Even though Manu Smriti was written sometime between the 3rd and 2nd century BC,
it still has a big influence on many Indians. A dalit boy from Hardoi and a rajput girl fell in
love. The angry rajputs killed the boy and three of his family members, making the girl a
widow. In Mathura district, a dalit boy and Jat girl entered into a marital relationship. The Jat
panchayat issued a verdict against them and they were hanged.
The varna laws state that occupation and marriage are the two foundations on which
the social order stands. One cannot change one’s occupation, nor can one marry outside one’s
varna. It is said that it is a countryside phenomenon, not urban. The writer, in a study, has
found that most of his brahmin friends fell in love with only brahmin girls, and kayastha
friends fell in love with kayasthas.
Meera Bai, the 16th century Hindu mystic poet, was poisoned twice. First, she was
poisoned by her in-laws who were angry that a rajput woman had the courage to join lower
class people and sing bhajans in public. The second poisoning was for getting inspired by the
genius of the great dalit saint, Ravidas, and declaring him as her guru.
It is a pity that even now, in the days of cyber love, one can see honour killings
happening around us.
Prepared by:
Chalakudy
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14
Poem
History Lesson
Jeannette Armstrong
INTRO
Jeanette Armstrong is a Canadian award-winning writer.

In “History Lesson”, she writes about the Indigenous people’s first encounters with
the European settlers. She tells us how the white colonisers dismantled the culture of the
Indigenous people, exploited nature, and maintained dominance over the Natives through
violence and racism.
SHORT ANSWER
1. What did the whites bring as gifts?
The whites brought smallpox, alcoholic drinks and processed food such as rice
krispies as gifts.
2. "Civilization has reached the promised land." Explain.

It refers to the white European settlers reaching North America. They thought they
were doing good to the native people. In fact, they ruined everything and destroyed a
civilisation to create a new one.
3. What is the green paper mentioned in the poem?

The green paper is money, the dollar bills with the smiling picture of the Queen on
them.
4. Explain "farmers sowing skulls and bones".

The skull and bones refer to the sacrifice the Indigenous people have made against
their will. When they resisted, the white settlers killed them mercilessly and the farms were
littered with skulls and bones of the natives.
5. What does "skinless animals" signify?

The indigenous people have been stripped of their human rights, and they were forced
to change to fit into the beliefs of the Europeans. This is the result of the brutal colonisation.
Page |2
PARAGRAPH
1. What is the theme of "History Lesson"?

In “History Lesson”, Jeanette Armstrong portrays the Indigenous people’s first
encounters with the European settlers. The poet tells us how the white colonisers ruined their
culture, exploited nature, and maintained dominance over them through violence and racism.
The white settlers destroyed the land, culture and life style of the natives. They killed their
animals for fun and for their fur, skin and meat. They destroyed the forests and farmlands to
build new cities. They mined the land for minerals. When the natives resisted, they were
mercilessly killed. All this destruction was justified under the word "colonization."
2. Comment on the use of irony in the poem.

In "History Lesson," Armstrong tells the story of colonization from the perspective of
Native Americans. She describes how European settlers destroyed the Native American land,
life, and livelihood. All this destruction was justified under the word "colonization." Though
European settlers murdered Native Americans, mocked their culture, raped women, and
suppressed their freedom, they branded it as "colonization." Armstrong points out the irony in
this branding. The word "colonization" has a positive connotation – a partnership of two
different peoples. Here, the European's colonization was not at all civilized. In this way,
Armstrong highlights the horrible irony that surrounds the colonization of the Native
American peoples.
3. Explain the significance of the title "History Lesson".

The title "History Lesson" is very significant. The poem depicts how the white
colonisers dismantled the culture of the Indigenous people, exploited nature, and maintained
dominance over the Natives through violence and racism. The European settlers came in
ships and ran in all directions killing animals for their fur, shooting buffaloes for their meat
and hides. They mined the land for minerals. They destroyed the forests to build their cities.
They brought gifts in the form of smallpox, alcoholic drinks, and rice krispies. All this
destruction was justified under the word "colonization." This is a big history lesson.
ESSAY
Q.1. Analyse "History Lesson" as a poem of colonisation.
Jeanette Armstrong is a Canadian award-winning writer. In “History Lesson”, she writes

about the Indigenous people’s first encounters with the European settlers. The poem
describes the arrival of the Europeans to North America. It also tells us how they destroyed
the natives’ culture and land.
Page |3
The European settlers came in ships and ran in all directions. They killed animals for
their fur, meat and hides. They mined the land for minerals. They destroyed the forests to
build their cities. They brought gifts in the form of smallpox, alcoholic drinks, and rice
krispies.
The white colonisers dismantled the culture of the Indigenous people, and exploited
nature. They maintained dominance over the Natives through violence. They destroyed the
land, culture and life style of the natives. The whites killed their animals for fun and for their
fur, skin and meat. When the natives resisted, they were mercilessly killed.
All this destruction was justified under the word "colonization." Though European
settlers murdered Native Americans, mocked their culture, raped women, and suppressed
their freedom, they branded it as "colonization." The word "colonization" has a positive
connotation. Here, the European's colonization was not at all civilized. Armstrong points out
the irony in this branding. The poet shows how colonization made the life of the natives full
of misery and pain.
It is in this way that the poem describes the negative aspects of Imperialism and
colonization of the Indigenous people of Canada.
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Chalakudy

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Readings from the Fringes

2. What made Demathi Dei Sabar lose her temper?

4. What is Page 3 of a newspaper?

6. "There's a spark in those eyes that's still you." Explain.

It is in this context that the poem is to be read and appreciated.

The poet addresses democracy, Oh, democracy!

I. Answer the following questions in a sentence or two:

1. "I hear your bedlam, democracy." Explain.

II. Answer the following questions in a paragraph:

III. Answer the following questions in about 300 words:

CONSTITUENT ASSEMBLY & INTERIM GOVERNMENT

CONSTITUENT ASSEMBLY – WHAT DOES IT MEAN?

A Resolution is a firm decision (by a committee) to do something (or not to do something).

THE OBJECTIVES RESOLUTION

1. India is an independent, sovereign, republic. It should have a written constitution.

I. Answer the following questions in one or two sentences.

I. When was the Objectives Resolution presented?

3. What are the rights guaranteed to all citizens of India?

5. What is the significance of the Constituent Assembly?

6. What is the Objectives Resolution?

PARAGRAPH QUESTIONS & ANSWERS –

II. Answer the following questions in a paragraph.

III. Answer the following questions in about 200 words.

Readings from the Fringes

2. What does Francis Bacon mean by 'knowledge is power'?

3. What are the new tools offered by science over centuries?

4. What is the confusion between science and technology among people?

5. Why do rulers finance educational institutions?

8. How can nanotechnology find a solution to terrorism?

9. What is the surprisingly recent phenomenon about science and technology?

10. How was gunpowder invented?

2. Comment on the role played by science in World War Two.

3. How can science be used in defence?

4. Why did President Truman decide to use the new bomb?

5. Discuss the invention of gunpowder and its subsequent use.

7. How did ancient rulers fight and win wars?

Readings from the Fringes

1. Discuss "A White Heron" as an eco-critical and eco-feminist short story.

3. Why was the girl suddenly horror stricken in the woods?

4. What help does the stranger ask Sylvia?

7. What does the stranger do with the birds?

10. Why did Sylvia climb the great pine?

12. What did Sylvia do at the end of the story?

1. Describe Sylvia's relationship with the cow.

2. Analyse the character of Sylvia in "A White Heron".

3. Comment on the significance of the pine tree.

4. How does nature serve as a setting for the story?

5. Comment on the Symbolism in "A White Heron".

6. Discuss the use of language in "A White Heron".

7. What is the theme of the short story "A White Heron"?

8. Comment on the ambiguous ending of the story.

1. Analyse the 'regionalism' or 'local colour' in the story.

contribute to its particular character. Jewett’s story exemplifies this in several

Readings from the Fringes

2. Explain, “He didn’t fight. He hadn’t fought at all”.

3. What is surprising about the fish?

5. Identify the figure of speech used in the phrase “tarnished tinfoil”.

6. What does “rainbow” symbolise in the poem?

7. What does the expression “sun-cracked thwarts” refer to?