Anees Jung (b.

Rourkela 1964), journalist and columnist for major newspapers in India and
abroad, whose most noted work, Unveiling India (1987) is a detailed chronicle of the lives of
women in India, noted especially for the depiction of Muslim women behind the purdah.

Theme / Central Idea of the Lesson/Analysis of the title

Spring is the season of bloom. Spring is a metaphor of childhood and is associated with every
child at the beginning of a bright future. Childhood is associated with innocence, physical
stamina and vitality. It is also the stage for gaining skill and knowledge, learning and going to
school. ‘Lost Spring’ by Anees Jung is a description of those poor children who are condemned
to poverty and a life of exploitation. The two protagonists of the chapter, Saheb-e-Alam and
Mukesh, lose their childhood while carrying the burden of poverty and illiteracy. In their bleak
stories of exploitation, the author finds glimpses of resilience and hope.

Theme (2)
In this story, the author unveils the utter destitution of the ragpickers of Seemapuri and the
bangle makers of Firozabad. This story describes the grinding poverty and traditions that compel
the children to live a life of exploitation.

Suitability and Appropriateness of Title

‘Lost Spring’ describes two stories of stolen childhood. Millions of children in India, instead of
spending their days in schools and playgrounds waste their childhood in rag picking or hazardous
industries. Childhood is the spring of life. But millions of unfortunate children like Saheb and
Mukesh waste this spring either scrounging in the garbage dumps of Seemapuri or welding glass
bangles in the blast furnaces of Firozabad. Their childhood is lost to the demands of survival.
Hence, the title is quite apt.
Message:
The lesson ‘Lost Spring’ shares two ‘stories of stolen childhood’. The characters and places are
different but the problem is the same. Thousands of Sahebs and Mukesh are condemned to live a
life of misery and exploitation. Grinding poverty and traditions compel children to work in the
most inhuman and hostile conditions. The author succeeds in highlighting the plight of such
unfortunate children.
CHAPTER in a NUTSHELL

1.Ragpickers of Seemapuri (periphery of Delhi-miles away metaphorically-located nearby

but lacks the luxury/glamour associated with the city). Squatters from Bangladesh came in
1971-10,000 ragpickers.
 (i) Left homes in Dhaka-storms swept away fields & homes.
 (ii) Prefer living here-with ration cards can feed families. Children partners in survival-rag
picking-fine art-is gold-gets them a roof overhead.
 For children-wrapped in wonder/for parents-means of survival.
(iii) Saheb E Alam—name ironical-means lord of the universe-scrounges in the garbage. Would
like to go to school, but there is none in the neighbourhood, so, picks garbage.
(iv) Live in terrible conditions—structures of mud-roots of tin & tarpaulin, devoid of sewage,
drainage, running water.
 (v) Saheb unhappy at tea stall-gets Rs. 800, all his meals-but lost his freedom-bag his own-
Canister belongs to the owner of the Tea shop.
 (vi) Desire but do not own shoes. Most moved around barefoot, due to poverty, not tradition as
one was led to believe.
2.Firozabad— the centre of glass blowing industry-Bangle makers-working in hazardous
conditions.
 (i) Mukesh’s family live in terrible conditions-work in glass furnaces with high temperatures,
dingy cells, without air & tight, stinking lanes, choked with garbage, crumbling walls, wobbly
doors, no windows, crowded with families of humans & animals co-existing in a primaeval state.
Often lose brightness of eyes.
(ii) Mind-numbing toil-all these years has killed all initiative & ability to dream.
(iii) Do not organize into the co-operatives-vicious circle of middlemen, if organized-hauled by
police, jailed, beaten for doing something illegal. Life moves from poverty to apathy to greed &
to injustice.
(iv) distinct worlds—one family caught in a web of poverty, burdened, by the stigma of caste in
which they are born; the other a vicious circle of sahukars, the middlemen, the politicians, the
policemen, the bureaucrats.
 Daring-not a part of growing up.
Mukesh’s attitude different-dares to dream of being a motor mechanic.
(v) Miserable plight & occupation of the people in Firozabad-centre of the glass blowing
industry.
Every family engaged in working at furnaces, welding glass, making bangles, for generations.
Has about 20,000children working in hot furnaces, slogging daylight hours, often losing the
brightness of their eyes before they become adults.
(vi) The scene in Mukesh’s house-wobbly iron door, half-built shack. In one part, thatched with
dead grass, a firewood stove over which was placed a large vessel of sizzling spinach leaves.
More chopped vegetables in a large platter. A frail young woman, Mukesh’s elder brother’s wife
was cooking the evening meal for the whole family.
(vii) Reaction to poverty-Resigned to their fate-born to the caste of bangle makers. Mukesh’s
father was initially a tailor, then a bangle maker; had worked hard but had not been able to either
renovate his house or send his sons to school. Could only teach them bangle making.
Mukesh’s grandmother had seen her husband go blind with the dust from polishing bangles.
Accepted fate-God gave lineage, that could not be broken.
(viii) Mukesh’s dream-wants to be a motor mechanic-decided to go to a garage to learn about
cars. Will walk all the distance. (ix) Irony — Savita’s story-Young girl, working mechanically,
soldering pieces of glass. Unaware of the sacred significance of bangles/ suhaag for Indian
women. Would realize it when she became a bride. The old woman had bangles on her wrist but
no light in eyes. Had not enjoyed even a full meal in her life. Husband knew only bangle making.
 Had only built a house for his family.