A long silence might interrupt the sadness of men as they could analyse
My Mother At Sixty-Six Kamala Das
The poet, Kamala Das is driving from her parent’s home to the airport at Cochin.
Her mother, sitting beside her, is dozing with her mouth open.
Her mother is very old. She is inactive, cold and lifeless at the age of sixty
six. The poet feels the pain and ache of losing her mother, i.e., the fear of
separation/death. The thought of her mother’s impending death came to her
mind. She realised that her mother might not live for too long since she had lost
her brightness and looked pale and weak. So, the poet is pained because of her
mother’s ageing and nearing death.
The poet distracted herself from her mother to withdraw the painful thought of
the ultimate death/separation. She did not look at her mother’s old, ashen face
but looked out of the car window and saw the young trees and merry children.
The poet describes the young trees as ‘sprinting’ to distract her mind from
unhappy thoughts of her mother’s old age. Secondly, she contrasts between the
young trees and her mother. The young trees symbolise the freshness of life
while the old mother symbolises passive life, ageing and death.
Children are running out of their homes to enjoy themselves. They are young.
On the contrary, the mother is inactive, cold and lifeless at the age of sixty-six.
The poet has brought in the image of happy children running out of their homes
to contrast the happy and active life of children with the sad and inactive life
of her old mother.
However, the joyful scene did not help her drive away the painful thought from
her mind. After the airport’s security check, standing a few yards away, the poet
turned her gaze again to her mother’s colourless, dull face. She had lost her
brightness and looked pale and weak as she was old. The poet experienced the
old familiar ache, her childhood’s fear of losing her mother. The thought of her
impending death came to her mind again.
The mother has been compared to the ‘late winter’s moon’ because she has lost
her shining skin and strength, and is like the hazy, obscure winter moon. The
poet emphasizes the colourless, lifeless, inactive and cold life of her mother.
The fear of her ageing and ultimate death/separation brings pain/ache to the
poet.
To hide her feelings, she said, “See you soon, Amma”. These parting words of
the poet signify the parting on a positive note and a hope of meeting her mother
again. But, indeed, it is a faint hope. She leaves a smiling face behind for her
mother. But actually, She is hiding her pain, her guilt of leaving her mother. She
tries to comfort herself as well as mother and thereby dispels the constant fear
of separation and death.
Aunt Jennifer’s Tigers Adrienne Rich
Aunt Jennifer’s tigers are brightly coloured dwellers of green forests. They are
sure of the power and strength they possess. They are proud, confident, powerful
and have no fear of men. They move with dignity, honour and confidence in an
elegant manner.
Aunt Jennifer is oppressed by her husband’s dominance over her and the
compulsion of her domestic life. Her married life has been unhappy and this
bond with her husband is an ordeal for her. Her movements are affected by her
heavy wedding ring, the ordeals of her married life and her lack of confidence.
Aunt Jennifer is terrified of her husband. She is surrounded by the constraints of
her married life. The hardships of her married life, that crushed her, are visible
in her embroidery even after her death. She would die as an oppressed and
subdued woman. She will remain caught in the ordeals of her marriage till her
death. But the tigers in the panel which she made will go on prancing, proud
and unafraid. The fearless tigers she created, an embodiment of everything she
aspired to be—proud, fearless and free, will live on to immortality.
How do Aunt Jennifer’s tigers symbolically represent the conflict
between her aspirations and the realities of her life?
Aunt Jennifer was oppressed by her husband’s dominance over her and the
compulsion of her domestic life. She feels herself as a slave. However, she
aspired to be proud, fearless and free in her life. So she chose the figure of the
tigers for her panel because tigers symbolise strength, confidence, fearlessness,
freedom and power which she aspired for. This shows that she is submissive;
she expresses herself through art and creativity.
How are Aunt Jennifer’s tigers different from her? Aunt Jennifer’s
tigers are free, fearless, confident and proud whereas Aunt Jennifer is meek,
submissive and indecisive.
How does Aunt Jennifer express her bitterness and anger against
male dominance? Aunt Jennifer expresses her bitterness and anger against
male dominance through her art/by knitting tigers on the panel which symbolise
freedom, strength and chivalry.
Keeping Quiet Pablo Neruda
Counting up to twelve and keeping still will help us achieve perfect silence, which
will give us time to think, to introspect, evaluate out actions and act more
responsibly. The moments of silence would be exotic. Man would get an opportunity
to realise how he is destroying the nature and how he is harming himself.
‘Green Wars’ imply wars with environment causing environmental degradation.
‘Wars with gas’ cause environment pollution and ‘wars with fire’ means nuclear
wars. These wars will provide a victory with no survivors. It means there would
be no one to celebrate victory. So, the war mongers should walk together, putting
clean clothes, spreading the message of brotherhood and love; and cleanse their
mind of ill-feeling and hatred.
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their wrongs and follies and create a mutual understanding and the spirit of
brotherhood among people. Pablo Neruda is referring to the sadness of never
understanding ourselves and nature and threatening ourselves with death or
destruction.
The poet says keeping quiet is not total inactivity, i.e. death. ‘Earth’ seeming to
be still is very much alive underneath/nurturing life under the apparent stillness.
E.g. ‘when everything seems dead and later proves to be alive’.
Thus, human beings can learn from the earth/nature to be quiet and still and
grow at our own pace. We should make progress but without any aggression,
selfishness and the urge for destruction.
Mention two good things that can happen because of keeping quiet
for a short while? Stopping of killing of animals, e.g., whales. It implies that
we’d stop working for selfish goals. War mongers will walk together, spreading
the message of brotherhood and love.
Which is the exotic moment that the poet refers to? The poet refer
to a moment of introspection, taking a break from all types of violence and
warmongering, and fostering understanding with others.
A Thing of Beauty John Keats
Beautiful things are a source of eternal joy; provide mental peace; uplift our
glooming souls; provide hope, contentment and comfort. A beautiful thing never
moves into emptiness. It has a long standing impression, not subject to time.
We experience the divine feeling.
We are despondent due to lack of noble nature/because of gloomy days and
unhealthy and over-darkened ways. In spite of all his troubles and trials, man
still loves life and seeks joy from beautiful things of nature. Any manifestation
of beauty removes all sad thoughts, has a soothing effect and lifts our spirits.
Blissful shapes of beauty—Sun, moon, shady trees, daffodils, streams with
clear water, blooming musk rose etc.  The old and young trees provide shade
to all.  Daffodil flowers spread beauty and charm in the green parks.  Rills or
small streams cool the surroundings on a hot summer day, providing a pleasant
environment.  Mid-forest brake is rich because of the musk roses that grow
there spreading fragrance and beauty.
John Keats considers ‘lovely tales’ of mighty dead an endless fountain of immortal
drink and associates ‘grandeur’ with the ‘mighty dead’ because splendor of their
deeds inspires us and exerts divine influence like a fountain, springing from the
edge of heaven.
The Last Lesson Alphonse Daudet
France was defeated by Prussia in the Franco-Prussian War (1870-1871). Orders
from Berlin came to teach only German in the schools of Alsace and Lorraine.
It suddenly lifted the spirit of patriotism and a love for their language in every
heart. An atmosphere of regret and deep loss hung in the class.
“We don’t value something when we have it, but repent when we lose it!”
Today’s youth is involved in violence, bad politics, inter and intra group conflicts.
Peace and tranquility have been lost somewhere. They do not have respect for
the nation and our mother tongue at all. The need of the hour is the revival
of patriotic fervour among the youth.
Changes in the school on the last day of French Lesson
Usually, when school began, there was a great bustle, which could be heard out
in the street – the opening and closing of desks, lessons repeated loudly and the
teacher’s great ruler rapping on the table. But now there was unusual calm. The
whole school seemed so strange and solemn. The only sound was the scratching
of the pens over the paper. Even the Writing and History lessons were noiseless.
M. Hamel had never explained anything with so much patience. All were sitting
with seriousness, keen to grasp everything.
The most surprising thing was that the back benches, that were always vacant,
were occupied by the village elders­—old Hauser with his three-cornered hat, the
former postmaster, the former mayor and several others. It was because they
were sorry that they had not gone to school more. Secondly, it was their way of
extending their profound sense of gratitude to M. Hamel for his forty years of
faithful service and of showing respect for the country that was theirs no more.
That day M. Hamel had new copies for them, written in a beautiful round hand
— France, Alsace, France, Alsace. They looked like little flags floating everywhere
in the school-room.
Changes in Franz’s attitude. When M. Hamel said, “My children, this is your
last French lesson. The order has come from Berlin to teach only German in the
schools of Alsace and Lorraine...” These words were a thunderclap to Franz.
Franz understood what they had put up on the bulletin board!
Franz felt sorry for not learning his lessons, for seeking birds’ eggs, or going
sliding on the saar! He feels that he will miss his school. He develops a liking
for History and Grammar.
For him, M. Hamel becomes a good teacher from a boring one. He is genuinely
upset that M. Hamel will leave the country next day.
M. Hamel was an ideal teacher. He had selfless dedication towards his
teaching profession. He helped in the inception of school. He gave his forty
years of faithful service. He was sitting motionless in his chair and gazing at
everything in that little school-room. After forty years, it must have broken his
heart to leave the country. But he was determined to teach till the very last
moment. The thought of his departure; the thought that France was no longer
a free country; the thought of missing his school, his pupils and the village folks
made M. Hamel cry.
As the church’s clock struck twelve, M. Hamel stood up in his chair. He said, “My
friends, I-I-.” But something choked him. He could not go on. Then he turned to
the blackboard, took a piece of chalk, and wrote as large as he could—“Vive La
France!” which means “Long Live France”.
Then he stopped and leaned his head against the wall, and, without a word,
he made a gesture to all with his hand — “School is dismissed — you may go.”
Additional Points
 Franz started for school very late that morning. He was in great dread of a
scolding because M. Hamel had said that he would question them on participles,
and he did not know the first thing about them.
 Franz thought of running away and spending the day out of doors. It was
so warm, so bright! The birds were chirping at the edge of the woods; and
in the open field the Prussian soldiers were drilling. It was all much more
tempting than the rule for participles. But Franz had the strength to resist the
temptation, and hurried off to school.
 When Franz passed the town hall there was a crowd in front of the bulletin-
board. For the last two years all bad news had come from there — the lost
battles, the draft, the orders of the commanding officer. Franz wondered what
matter could be now.
 As Franz hurried off to school, the blacksmith, Wachter, who was reading the
bulletin, called after him, “Don’t go so fast, bub; you’ll get to your school in
plenty of time!” Franz thought he was making fun of him.
 When Franz reached the school, he saw his classmates, already in their places,
and M. Hamel walking up and down with his terrible iron ruler under his arm.
So Franz was blushed and frightened as he was very late and did not learn
the rule for participles.
 M. Hamel had put on his beautiful green coat, his frilled shirt, and the little black
silk cap – all embroidered. He never wore such clothes except on inspection
and prize days. It was in honour of the last lesson that he had put on his fine
Sunday clothes.
 On the roof, the pigeons cooed very low. Franz thought to himself, “Will they
make them sing in German, even the pigeons?” This means that the French
language was as natural to them as cooing was to the pigeons. It was their
mother tongue. It would not be easy to switch to the German language.
 After the writing and history lessons, the babies chanted their ba, be bi, bo,
bu. The old Hauser, who had put on his spectacles and, holding his primer in
both hands, was trying to spell the letters. He was crying; his voice trembled
with emotion. It was so funny to hear him that all wanted to laugh and cry.
 When Franz was not able to answer the questions on participles and felt
embarrassed, M. Hamel did not scold. Rather, he regretted that they had
lost the opportunity to learn French. He blamed everyone in Alsace for not
learning their mother tongue and putting off learning till tomorrow. He said,
‘We’ve all a great deal to reproach ourselves with.”
 M. Hamel said French was the most beautiful language in the world — the
clearest, the most logical. They must guard it among themselves and never
forget it, because when a people are enslaved, as long as they hold fast to
their language it is as if they had the key to their prison.
 M. Hamel blamed the parents as they were not anxious enough about the
children’s lessons. They preferred to put them to work on a farm or at the
mills, so as to have a little more money. M. Hamel blamed himself also. He
often sent the children to water his flowers instead of learning their lessons.
And when he wanted to go fishing, he just gave them a holiday.
Lost Spring (Stories of Stolen Childhood) Anees Jung
The author, Anees Jung analyses the grinding poverty and traditions
which condemn the street children to a life of exploitation.
S aheb’s family lives in Seemapuri, a place on the periphery of Delhi yet miles
away from it, metaphorically. About 10,000 ragpickers live in structures of
mud, with roofs of tin and tarpaulin, devoid of sewerage, drainage or running
water. They live here without an identity, without permits but with ration cards
that get their names on voters’ lists and enable them to buy grain. Food is more
important for survival than an identity. Wherever they find food, they pitch their
tents that become transit homes. Children grow up in them, becoming partners
in survival. And survival in Seemapuri means ragpicking.
Those who live here are squatters who came from Bangladesh (Dhaka)
back in 1971. They left their beautiful land of green fields and rivers because
repeated floods swept away their fields and homes leaving them on the verge of
starvation. So, they came to India for better livelihood opportunities.
Additional Points
 Saheb’s full name is ‘Saheb-e-Alam’. He does not know what it means. If he
knew its meaning — lord of the universe — he would not believe it. Unaware
of what his name represents, he roams the streets with his friends, an army
of barefoot boys who appear like the morning birds and disappear at noon.
 People informed the writer, Anees Jung that it was not lack of money but
a tradition to stay barefoot. She wondered if this was only an excuse to
explain the perpetual state of poverty in the country. She remembered a
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story of a boy from Udipi who prayed every morning for a pair of shoes.
 Promises made to poor children are rarely kept. Once the writer asks Saheb
to go to school. He replies there is no school in his neighbourhood. She
asks half-jokingly whether he will come if she starts a school. He says, “Yes”
smiling broadly. This shows that Saheb is interested in going to school. Anees
Jung feels embarrassed at having made a false promise. She never intended
to start a school.
 For children, garbage has a meaning different from what it means to their
parents. Saheb is scrounging for gold in the garbage dumps. Garbage to
them is gold. It is their daily bread, a roof over their heads, even if it is a
leaking roof. For the children it is wrapped in wonder — sometimes finding a
rupee, even a ten-rupee note or even silver coin sometimes. For the elders it
is a means of survival.
 Saheb liked ‘Tennis’ game, but he could only watch it standing behind
the fence of the neighbourhood club. Once some rich boy gave Saheb his
discarded tennis shoes. The fact that there was a hole in one of them did not
bother him. For one who had walked barefoot, even shoes with a hole was a
dream come true.
 Saheb now works in a tea stall down the road. But he is not happy working at
the tea stall. Though he gets 800 Rupees and all his meals, yet he has lost the
carefree look. The steel canister seems heavier than the plastic bag he would
carry so lightly over his shoulder. The bag was his. The canister belongs to the
man who owns the tea shop. Saheb is no longer his own master!
F irozabad is dominated by bangle industry. Most families are engaged in making
bangles. People have spent generations working around furnaces, welding glass
and making bangles. Mukesh’s family is among them.
Working in the glass bangles industry is physically and mentally hazardous but
no one dares to do anything else. About 20,000 children work in the glass
furnaces with high temperatures, in dingy cells without air and light. Their eyes
are more adjusted to the dark than to the light outside. That is why they often
end up losing their eyesight before they become adults. There is possibility of
skin burn also.
They live in stinking lanes choked with garbage, in hovels with crumbling walls,
wobbly doors, no windows, crowded with families of humans and animals
coexisting in a primeval state.
In spite of hard labour, many of them do not enjoy even one full meal in their
entire lifetime. The cry of not having money to do anything except carry on the
business of making bangles, rings in every home.
Years of mind-numbing toil have killed all initiative and the ability to dream.
They resign themselves to their fate.
Mukesh’s attitude to his situation is, however, different from that of his family
and the people of Firozabad. He insists on being his own master. He wants to
come out of poverty. He aspires to be a motor mechanic. He is determined to
walk to a garage and learn to drive. Unlike his peers he dares to dream. His
passion and strong determination would help him break away from tradition
and achieve his goal.
What forces conspire to keep the workers in the bangle industry of
Firozabad in poverty?
Poverty, social customs and stigma of caste conspire to keep the workers in
the bangle industry of Firozabad in poverty. Sahukars, middlemen, law-keepers,
bureaucrats, policemen and politicians exploit these workers and create such
a vicious circle that they are unable to break. They are unable to organise
themselves into a cooperative because if they get organised, they will be hauled
up by the police, beaten and dragged to jail for doing something illegal. There
is no leader among them, no one who could help them see things differently.
Additional Points
 The writer, Anees Jung sees two distinct worlds— one of the family, caught
in a web of poverty, burdened by the stigma of caste in which they are born;
the other a vicious circle of the sahukars, the middlemen, the policemen, the
law keepers, the bureaucrats and the politicians. Together they have imposed
the baggage on the child that he cannot put down. Before he is aware, he
accepts it as naturally as his father. To do anything else would mean to dare.
And daring is not part of his growing up.
 Mukesh’s father is an impoverished bangle maker. Despite long years of hard
labour, first as a tailor, then a bangle maker, he has failed to renovate a
house, send his two sons to school. He only managed to teach them the art
of making bangles.
 “It is his karam, his destiny,” says Mukesh’s grandmother. She has watched
her own husband go blind with the dust from polishing the glass of bangles.
She implies that a god-given lineage can never be broken. Born in the caste
of bangle makers, they have seen nothing but bangles — in every house, in
every street of Firozabad.
 The writer wonders if Savita, a young girl, knows the sanctity of the bangles
she helps make. It symbolises an Indian woman’s suhaag, auspiciousness in
marriage. The old woman beside her still has bangles on her wrist, but no
light in her eyes. “Ek waqt ser bhar khana bhi nahin khaya,” she says, in a
voice drained of joy. She has not enjoyed even one full meal in her entire
lifetime. Her husband, an old man knows nothing except bangles. All he
has done is make a house for the family to live in, what many have failed to
achieve in their lifetime. He has a roof over his head!
 When the writer asks Mukesh if he also dreams of flying a plane, he is
suddenly silent. He says, “No” staring at the ground. In his small murmur
there is an embarrassment. He is content to dream of cars that he sees in his
town. But few airplanes fly over Firozabad.

Deep Water William Douglas
Douglas’ drowning experience at Y.M.C.A. swimming pool
Douglas’ introduction to the Y.M.C.A. swimming pool revived unpleasant childhood
memories at California beach. Again misadventure took place at Y.M.C.A.
swimming pool when a big boy, probably eighteen years old, picked him up and
tossed him into the deep end.
He swallowed water. He was frightened. He planned that when his feet hit the
bottom, he would make a big jump, come to the surface, lie flat on it, and paddle
to the edge of the pool. But those nine feet seemed like ninety, and before he
touched bottom his lungs were ready to burst. But when his feet hit bottom he
summoned all his strength and made what he had planned. He imagined he
would bob to the surface like a cork. Instead, he came up slowly. He opened his
eyes and saw nothing but water. He grew panicky. He was suffocating. His legs
hung as dead weights, paralysed and rigid. A great force was pulling him under.
He again went down, down, endlessly. His lungs ached, his head throbbed. He
felt sheer, stark terror that knew no understanding, terror that knew no control,
terror that no one could understand who had not experienced it. He was paralysed
under water — stiff, rigid with fear. Only his heart, and the pounding in his head
made him feel that he was still alive. And then his toes reached the bottom and
he jumped. But it made no difference. He looked for ropes, ladders, water wings.
He saw nothing but water with a yellow glow — dark water that one could not see
through. He shook and trembled with fright. His arms and legs wouldn’t move.
When Douglas started down the water a third time, he sucked for air but
swallowed water. The yellowish light was going out. His all efforts to jump up
ceased. He relaxed. Even his legs felt limp; and a blackness swept over his brain.
It wiped out fear and terror. There was no more panic. It was quiet and peaceful.
He felt drowsy to go to sleep.
Douglas drew a deep meaning from his childhood’s terrifying drowning experience
at Y.M.C.A. swimming pool — “In death there is peace. There is terror only in
the fear of death.” “All we have to fear is fear itself.”
How did Douglas overcome his fear of water?
The misadventure at Y.M.C.A. pool filled a haunting fear of water in Douglas’
heart. He could not go near water for years. The fear of water ruined his fishing
trips and deprived him of the joy of canoeing, boating and swimming. He hired
an instructor and learnt swimming. He went to a pool and practised five days
a week, an hour each day. The old terror returned every time he put his head
in water. It took three months before the tension began to slack. After learning
from the instructor, Douglas tested himself alone in the pool. He was not sure
that all the terror had left. To test whether he had overcome his phobia, he went
to Lake Wentworth in New Hampshire, and swam two miles across the lake.
When he was in the middle of the lake, he put his face under and saw nothing
but bottomless water. The old terror returned. But he fought with his terror all
through with determination and strength. To do away with residual doubts, the
next morning he stripped, dived into the lake, and swam across to the other
shore and back. This way, Douglas had conquered his fear of water.
Thus, determination to overcome his deep fear, perseverance, courage, patience
and most important ‘the will to live’ helped Douglas’ overcome his fear of water
and become an excellent swimmer.
Additional Points
 Douglas’ experience at California beach, when he was three or four years old,
developed an aversion to water in him. Even though he stood clinging tightly
to his father, yet the waves knocked him down and swept over him. He was
buried in water. His breath was gone. He was frightened. There was terror in
his heart at the overpowering force of the waves.
 When Douglas’ was ten or eleven years old, he decided to learn swimming
at the Y.M.C.A. pool. It was safe as it was only two or three feet deep at
the shallow end, and nine feet deep at the deep end; the drop was gradual.
Secondly, it was close to his residence.
 The instructor took immense pains to drive fear out of Douglas’ mind by
making him do hard, rigorous and systematic practice. He put a belt around
Douglas, attached a rope to belt and relaxed his hold on the rope and Douglas
went under water. The instructor taught him to put his face under water and
exhale, and to raise his nose and inhale. Next the instructor held him at the
side of the pool and had him kick with his legs. Thus, piece by piece, he built
a ‘swimmer’ out of Douglas.
The Rattrap Selma Lagerlöf
What made the peddler finally change his ways?
The kind, trusting and compassionate behaviour of the ironmaster’s daughter,
Edla Willmansson awakens the basic human goodness in the peddler. She pleaded
with her father not to send the peddler away even after she knew the truth about
him. She wanted to provide the poor vagabond with a day of comfort and solace.
She took the peddler by the hand up to the table and served him Christmas fish
and porridge to eat. She gave him her father’s suit as a Christmas present. She
also invited him to spend the next Christmas eve with them. The peddler only
stared at her in boundless amazement.
Her goodness had paid off and the peddler had transformed. In his letter, he
showed his gratitude for her kindness and for treating him like a real captain. He
did not want her to be embarrassed at the Christmas season and returned the
stolen money. He thanked her for bringing about a change in him, in reforming
him and offering him true friendship and high regard.
Trust and compassion provide a healing touch to the distracted souls and bring out best in man.
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How did the peddler interpret the acts of kindness and hospitality
shown by the crofter, the ironmaster, and his daughter? According
to the peddler, the acts of kindness and hospitality shown by the crofter, the
ironmaster, and his daughter were nothing but tempting baits to trap him in the
world’s rattrap. The world was full of temptations. It offered riches and joys,
shelter and food, heat and clothing, exactly as the rattrap offered cheese and
pork. When someone was tempted to touch the bait, it closed in on him, and
then everything came to an end.
The story ‘The Rattrap’ focuses on human loneliness and the need to
bond with others. Discuss. The crofter was an old man without wife or child.
When the peddler knocked on the door to ask shelter for the night, the crofter
was happy to get someone to talk to in his loneliness.
The ironmaster also bonds with the peddler without confirming his true identity.
Edla Willmansson who had doubts about the peddler that either he had stolen
something or else he had escaped from jail, still she invites him to stay with
them over Christmas Eve as the lonely family needed some guest to celebrate
Christmas with. When the ironmaster wanted to chase away the peddler after
he knew the truth about him, Edla pleaded with her father not to chase him
away. She had felt so happy when she thought how homelike and Christmassy
she was going to make things for the guest. She could not get away from the
idea all at once. So she said they should not chase away a human being to
whom they had promised Christmas cheer.
The peddler himself was a lonely man who went around selling rattraps. He
walked and walked the whole year long, and there was probably not a single
place in the whole country where he could feel at home.
Man can survive but not live in isolation.
What are the instances in the story that show that the character of
the ironmaster is different from that of his daughter in many ways?
The ironmaster spoke to the peddler for some time, still he mistook him for
an old acquaintance, whereas, his daughter Edla Willmansson, within minutes,
observed that either the man had stolen something or else he had escaped
from jail.
The ironmaster could not persuade the poor vagabond to come to the manor
house on the Christmas eve. On the other hand, his daughter had better powers
of persuasion than he himself. She looked at him compassionately and spoke
to him in such a friendly manner that the peddler felt confidence in her and
accepted her invitation.
After knowing the truth about the peddler, the ironmaster wanted to hand him
over to the sheriff but his daughter was more compassionate. She pleaded
with her father not to send the peddler away. She wanted to provide the poor
vagabond with a day of comfort and solace.
At church, they learned that the rattrap peddler had robbed the crofter. The
ironmaster assumed that the peddler must have stolen their silver spoons and
other valuables. He blamed the daughter for letting him in the house. However,
the trusting and compassionate behaviour of Edla had paid off and the peddler
had transformed himself. He returned the stolen money.
What did the rattrap peddler do for a living? The peddler went around
selling small rattraps of wire. He made them himself from the material he got by
begging in the stores or big farms. But even so, the business was not especially
profitable, so he had to resort to both begging and petty thievery to keep body
and soul together. Even so, his clothes were in rags, his cheeks were sunken,
and hunger gleamed in his eyes.
In what sense was the world a big rattrap according to peddler? From
where did he get this idea? Why was he amused by this idea? Why
did the peddler derive pleasure from this idea? One day the peddler had
naturally been thinking of his rattraps when suddenly he was struck by the
idea that the whole world was nothing but a big rattrap as it had existed for
only one purpose – to set baits for people. The world was full of temptations.
It offered riches and joys, shelter and food, heat and clothing, exactly as the
rattrap offered cheese and pork. When someone was tempted to touch the bait,
it closed in on him, and then everything came to an end.
The world had never been very kind to him, so it gave him unwonted joy to
think ill of it in this way. It became a cherished pastime of the peddler to think
of people who had been caught in the dangerous snare, and of others who were
still circling around the bait.
Why did the peddler knock on the door of the cottage by the roadside?
How was he treated by the owner of the cottage and why? Did the
peddler expect the kind of hospitality from the crofter? Why was the
crofter so talkative and friendly with the peddler? The peddler knocked
on the door of the cottage to ask shelter for the night.
The owner of the cottage was an old man without wife or child. So he was
happy to get someone to talk to in his loneliness. He proved to be a good host.
Immediately he put the porridge pot on the fire and gave him supper; then he
gave him tobacco to smoke. Finally he got out an old pack of cards and played
‘mjolis’ with his guest until bedtime.
The peddler had not expected such kind of hospitality from the crofter.
Ordinarily people whom he met refused to give shelter and made sour faces.
Why did the Crofter show the thirty kronor to the peddler? Did the
peddler respect the confidence reposed in him by the Crofter? The
Crofter was trusting. He was generous with his confidence. He had been a
crofter at Ramsjo Ironworks. Now he was no longer able to do day labour; it
was his cow which supported him. When the peddler seemed incredulous, he
showed the peddler the thirty kronor that he had received as payment for the
creamery, to convince the peddler.
No, the peddler did not respect the crofter’s confidence but betrayed his trust.
He stole the pouch with the thirty kronor and went away.
What made the peddler think that he had indeed fallen into a rattrap?
As the peddler walked along with the money in his pocket he felt quite pleased
with his smartness. He did not continue on the public highway, but turned off
the road, into the forest. It was a big and confusing forest. He walked and
walked without coming to the end of the forest, and finally he realised that
he had only been walking around in the same part of the forest. At once he
recalled his thoughts about the world and the rattrap. Now his own turn had
come. He had let himself be fooled by a bait and had been caught. The whole
forest, with its trunks and branches, its thickets and fallen logs, closed in upon
him like an impenetrable prison from which he could never escape. It was late
in December. Darkness was already descending over the forest. This increased
the danger, and increased also his gloom and despair. Finally he saw no way
out, and he sank down on the ground, tired to death, thinking that his last
moment had come.
Ironmaster’s reaction to the peddler was different from that of the
Blackmith. The blacksmith did not notice that the peddler had opened the
gate and entered the forge because of the noise of waterfall, a sharp north
wind, etc. Secondly, it was nothing unusual for poor vagabonds to take shelter
for the night to warm themselves in front of the fire. The blacksmith glanced
only casually and indifferently at the peddler. The peddler asked permission
to stay, and the master blacksmith, Stjernstrom nodded his consent without
honouring him with a single word. The peddler did not say anything either. He
had not come there to talk but only to warm himself and sleep.
Unlike the blacksmith, the ironmaster of the Ramsjo iron mill walked close up to
the peddler, looked him over very carefully to know his identity.
Why did the peddler not want to undeceive him all at once when the
ironmaster mistook him for an old acquaintance? When the ironmaster
mistook the peddler as an old acquaintance, Nils Olof, the peddler did not
want to undeceive him all at once because it occurred to him that if the fine
gentleman thought he was an old acquaintance, he might perhaps throw him
a couple of kronor.
Why did the ironmaster speak kindly to the peddler and invite him
home? Why did the peddler decline the invitation? What efforts did
the ironmaster make to invite the peddler on Christmas eve? What
made peddler accept Edla’s invitation? What doubts did Edla have
about the peddler?
The ironmaster of the Ramsjo iron mill thought that the peddler was his old
regimental comrade, Nils Olof. He felt sorry to see him in rags. So he spoke
kindly to him and invited him home on Christmas eve.
The peddler had stolen the thirty kronor from the old crofter. So he felt that
going up to the manor house would be like throwing himself voluntarily into the
lion’s den. He only wanted a chance to sleep in the forge and then quietly sneak
away. So, he declined the ironmaster’s invitation.
The ironmaster assumed that he felt embarrassed because of his miserable
clothing. He said that Elizabeth was dead, his sons were abroad, and there was
no one at home except his oldest daughter and himself. They did not have any
company for Christmas. So he requested him to come and celebrate Christmas
with them. But the peddler did not agree to go with him.
Then, the ironmaster sent his daughter, Edla Willmansson, apparently hoping
that she would have better powers of persuasion than he himself. She seemed
modest and quite shy. She looked at the peddler compassionately. She noticed
that the man was afraid. She had doubts about him – either he had stolen
something or else he had escaped from jail. She assured him that he would be
allowed to leave just as freely as he came. She requested him to stay with them
over Christmas Eve. She said this in such a friendly manner that the rattrap
peddler felt confidence in her and accepted her invitation.
When did the ironmaster realise his mistake? When the ironmaster saw
the peddler next day, clean and well-dressed, he realised his mistake. The valet
had bathed him, cut his hair and shaved him. Moreover, he was dressed in a
good-looking suit of clothes which belonged to the ironmaster. The ironmaster
looked at him with puckered brow and he understood that in the dim light he
had mistaken the stanger for an old acquaintance.
What did the peddler say in his defence when it was clear that he was
not the person the ironmaster had thought he was? When the ironmaster
realised his mistake, the peddler made no attempt to dissimulate. He said that
it was not his fault as he had never pretended to be anything but a poor trader.
He had pleaded and begged to be allowed to stay in the forge. He offered to put
on his rags again and go away. He also told the ironmaster of his rattrap theory
that he was in the rattrap then and ironmaster too might get caught one day.
Why did Edla plead with her father not to send the vagabond away?
Was she justified in doing so? Why did Edla still entertain the peddler
even after she knew the truth about him? Why had Edla interceded
for the vagabond? Edla pleaded with her father not to send the vagabond
away even after she knew the truth about him because of her kind, trusting
and compassionate behaviour. It was Christmas eve and she wanted to keep
the spirit of Christmas. Secondly, she wanted to provide the poor vagabond
with a day of comfort and solace. Moreover, she was lonely and wanted to do
something special on Christmas eve. (She said that she was going to make
things for the poor hungry peddler on Christmas eve. She could not get away
from the idea all at once. So she had interceded for poor vagabond.) The
peddler walked and walked the whole year long, and there was probably not
a single place in the whole country where he was welcome and could feel at
4
home. Wherever he turned he was chased away. He was always afraid of being
arrested and cross-examined. So he should enjoy at least a day of peace with
them in the whole year.
She was justified because they had invited him on Christmas eve against his
will. So they should not chase away a human being whom they had promised
Christmas cheer.
After the peddler’s identify was discovered, how did he spend the rest
of his stay at the ironmaster’s house? Why did he stare at Edla in
boundless amazement? The peddler wondered why Edla had interceded for
the poor vagabond like him. He said not a word; he only sat down and ate the
food quietly. He did not cause any trouble because he did nothing but sleep. At
noon they woke him for his share of the good Christmas fare, but after that he
slept again. It seemed as though for many years he had not been able to sleep
as quietly and safely as there at Ramsjo. In the evening, when the Christmas
tree was lighted, they woke him again. He stood for a while, then he slept
again. Two hours later he was aroused once more to go down into the dining
room and eat the Christmas fish and porridge.
After having the dinner, he went around to each one present and said thank
you and good night, but when he came to Edla, she said that the suit which he
wore was a Christmas present, and invited him to spend the next Christmas Eve
with them. The peddler did not answer anything to this. He only stared at Edla
in boundless amazement.
What did the ironmaster and Edla learn about the peddler at the
Church? How did they react? At the Church, Edla had learned that one of
the old crofters of the ironworks had been robbed by a vagabond who went
around selling rattraps. The ironmaster and Edla concluded that the man whom
they had entertained was a thief. The ironmaster got angry with Edla for letting
him into the house. He assumed that the peddler must have stolen their silver
spoons and other valuables and must have gone away from the manor house.
Edla regretted that she would have to suffer criticisms for trying to help a thief.
She hung her head and even more dejectedly than usual.
What were the contents of the package left by the peddler as a
Christmas gift for Edla Willmansson? What was the content of the
letter written by the peddler to Edla? The package left by the peddler
as a Christmas present for Edla contained a small rattrap, and in it three ten
kronor notes and a letter. In his letter, he showed his gratitude to Miss Edla
Willmansson for her kindness and for treating him like a real captain. He
thanked her for bringing about a change in him, in reforming him and offering
him true friendship and high regard. He did not want her to be embarrassed at
Christmas eve. He returned the stolen money.
Why was Edla happy to see the gift left by the peddler? Edla gave a
little cry of joy to see the gift left by the peddler. She was happy as her trust
was not broken by the peddler. Her goodness had paid off and the peddler had
transformed. She would not have to suffer criticism for trying to help a thief.
Why did the peddler sign himself as Captain von Stahle? The peddler
signed himself as Captain von Stahle because Edla had been so nice to him as if
he was a real captain. He felt that he was like a rat who would have been caught
in the world’s rattrap if he had not been raised to captain, because in that way
he got power to clear himself.
Indigo Louis Fischer
What did the peasants pay the British landlords as rent ? What did
the British now want instead and why? What would be the impact of
synthetic indigo on the prices of natural indigo? The British landlords
compelled all peasants in the Champaran district to plant three-twentieths or 15
per cent of their holdings with indigo (the chief commercial crop) and surrender
the entire indigo harvest as rent. This was done by a long-term contract.
Now, the landlords learned that Germany had developed synthetic indigo. So,
prices of natural indigo would fall. The British planters then obtained agreements
from the sharecroppers to pay them compensation for being released from the
15 per cent arrangement. Many peasants signed willingly. Those who resisted,
engaged lawyers. Meanwhile, the information about synthetic indigo reached the
illiterate peasants who had signed, and they wanted their money back.
Why is Rajkumar Shukla described as being ‘resolute’?
Rajkumar Shukla was illiterate but resolute. In spite of being a poor and illiterate
peasant, he wanted to struggle for the peasants’ rights and save them from
clutches of British landlords. Gandhiji had gone to the December 1916 annual
convention of the Indian National Congress party in Lucknow. There were 2,301
delegates and many visitors. Rajkumar Shukla went to meet Gandhiji in Lucknow
to complain about injustice of the ‘landlord system’ in Bihar. Shukla requested
Gandhiji to visit his place Champaran, a place in the foothills of the towering
Himalayas, near the kingdom of Nepal.
Gandhiji told Shukla he had an appointment in Cawnpore and also committed
to going to other parts of India. Shukla was resolute. He accompanied Gandhiji
everywhere. Then Gandhi returned to his ashram near Ahmedabad. Shukla
followed him to the ashram. For weeks he never left Gandhi’s side. He begged
Gandhiji to fix a date. Impressed by Shukla’s tenacity, Gandhiji asked him to
meet him in Calcutta and take him to Champaran from there. Shukla’s tenacity
of resolution bore fruit as Indigo sharecropping disappeared finally.
Why do you think the servants thought Gandhi to be another peasant?
How was there the existence of a rigid caste system?
In the city of Patna in Bihar, Shukla led Gandhiji to the house of a lawyer named
Rajendra Prasad who later became President of the Congress party and of
India. Rajendra Prasad was out of town, but the servants knew Shukla as a poor
yeoman who pestered their master to help the indigo sharecroppers. So, they
took Gandhiji to be another peasant as he was Shukla’s companion. They let him
stay on the grounds with Shukla.
Gandhiji was not permitted to draw water from the well lest some drops from
his bucket pollute the entire source. They considered him an ‘untouchable’. This
showed Gandhiji the existence of a rigid caste system.
Why did Gandhiji decide to go first to Muzzafarpur? Why was it an
extraordinary thing in those days for a government professor to harbour
a man like him? What was the attitude of the average Indian in smaller
localities towards advocates of ‘home rule’?
Gandhiji decided to go first to Muzzafarpur, which was en-route to Champaran,
to obtain detailed information about conditions than Shukla was capable of
imparting. He accordingly sent a telegram to Professor J.B. Kripalani, of the Arts
College in Muzzafarpur, whom he had seen at Tagore’s Shantiniketan school.
Gandhi stayed there for two days in the home of Professor Malkani, a teacher
in a government school. Gandhi commented that it was an extraordinary thing
in those days for a government professor to harbour a man like him. In smaller
localities, the Indians were afraid to show sympathy for advocates of home-rule.
“Freedom from fear is more important than legal justice for the poor.”
Explain with reference to the lesson ‘Indigo’./Why did Gandhiji feel that
taking the Champaran case to the law courts was useless?
According to Gandhiji, whereas the peasants were so crushed and fear-stricken,
law courts were useless. The real relief for them was to be free from fear. Secondly,
Gandhiji chided the lawyers for collecting a hefty fee from the sharecroppers.
Moreover, there was little hope of getting justice in law courts as the case was
against the British landlords.
“Civil disobedience had triumphed, the first time in modern India.
Explain. How did the Champaran peasants react when they heard that
a Mahatma had come to help them? How was Gandhiji able to influence
lawyers? “The battle of Champaran is won.” When and why did Gandhiji
say so? When and why did the British officials realise that their might,
hitherto dreaded and unquestioned, could be challenged by Indians?
“Gandhi read a statement pleasing guilty. He was involved, he told the
court, in a conflict of duties.” Explain.
Gandhiji was appalled at the miserable condition of the sharecroppers in
Champaran. He decided to fight against the injustice of the British landlords.
First he visited the secretary of the British landlord’s association, who refused to
give him any information. Next, he met the British official commissioner of the
district, who gave him an official notice to quit Champaran immediately. Gandhiji
signed a receipt for the notice and wrote on it that he would disobey the order.
He did not leave. In consequence of civil disobedience, Gandhiji received a
summons to appear in court the next day. All night Gandhi remained awake. He
telegraphed Rajendra Prasad to come from Bihar with influential friends. He sent
instructions to the ashram. He wired a full report to the Viceroy.
In the morning, thousands of peasants came out and demonstrated around the
Court house to support their messiah. They did not know Gandhiji’s record in
South Africa. They had merely heard that a Mahatma who wanted to help them
was in trouble with the authorities. They were enthused by the presence of
Gandhiji. They demanded that their leader be set free. The British officials felt
powerless without Gandhiji’s cooperation. He helped them regulate the crowd.
He was polite and friendly. He was giving them concrete proof that their might
hitherto could be challenged by Indians. The government was baffled. The
prosecutor requested the judge to postpone the trial.
Gandhiji protested against the delay and asked the penalty due. He told the
court, in a “conflict of duties” on the one hand, not to set a bad example as a
lawbreaker; on the other hand, to render the humanitarian and national service
for which he had come to champaran. He disregarded the order to leave not for
want of respect for lawful authority, but in obedience to the higher law of the
voice of conscience.
The magistrate announced that he would pronounce the sentence after a two-
hour recess and asked Gandhiji to furnish bail for those 120 minutes. Gandhiji
refused. The judge released him without bail. When the court reconvened, the
judge said he would not deliver the judgment for several days. Meanwhile he
allowed Gandhiji to remain at liberty.
Rajendra Prasad, Brij Kishor Babu, Maulana Mazharul Huq and several other
prominent lawyers had arrived from Bihar. Gandhiji asked them what they would
do if he was sentenced to prison. The senior lawyer replied that they had come
to advise and help him; if he went to jail they would go home.
Gandhiji made the lawyers realise their duty towards the distressed peasants.
They thought, among themselves, that Gandhiji was totally a stranger, and yet
he was prepared to go to jail for the sake of peasants. On the other hand, being
residents of the adjoining districts, it would be shameful desertion on their part
if they left the peasants if Gandhiji was arrested. So the lawyers approached
Gandhiji and said they would accompany him to jail. Getting support of educated
Indians like lawyers, Gandhiji gained confidence that now they would win against
the British. So, he exclaimed,“ The Battle of Champaran is won.”
Several days later, Gandhiji received a written communication from the magistrate
informing him that the lieutenant Governor had ordered the case be dropped.
Thus, Civil disobedience had triumphed, the first time in modem India.
What made the Lieutenant Governor drop the case against Gandhiji?
Gandhiji was fighting for a just cause — to alleviate the distress of large number
5
of poor peasants. So he had the support of the peasants. The British officials felt
powerless when thousands of peasants demonstrated around the court house
and demanded that their leader be set free. The British realised that their might
hitherto could be challenged by Indians. So, the Lt. Governor ordered that the
case be dropped.
Why did Gandhiji agree to a settlement of 25 per cent refund to the
farmers? How did the episode change the plight of the peasants?
Gandhiji tried to alleviate the distressed peasants. He had four interviews with
the Lieutenant-Governor, Sir Edward Gait, who, as a result, appointed an official
commission of inquiry into the indigo sharecroppers’ situation. The commission
consisted of landlords, government officials, and Gandhi as the sole representative
of the peasants.
The official inquiry assembled much evidence against the British planters, and
they agreed to make refunds to the peasants. They asked Gandhiji how much
they must pay. They thought he would demand repayment in full of the money
which they had illegally and deceitfully extorted from the sharecroppers. He
asked for only 50 per cent. He seemed adamant according to Reverend J. Z.
Hodge, a British missionary in Champaran who observed the entire episode at
close range. The representative of the planters offered to refund to the extent
of 25 per cent, and to his amazement Gandhiji agreed to a settlement of 25 per
cent refund to the farmers, thus breaking the deadlock. Gandhi explained that the
amount of the refund was less important than the fact that the landlords had been
obliged to surrender part of the money and, with it, part of their prestige. Now
the peasant saw that he had rights and defenders. He learned courage. Events
justified Gandhi’s position. Within a few years the British planters abandoned their
estates, which were reverted to the peasants. Indigo sharecropping disappeared.
“Gandhiji never contented himself with large political or economic
solutions.” Why did Gandhiji continue his stay in Champaran even after
indigo sharecropping disappeared? How did he keep long distance watch
on his ashram during his long stay in Champaran?
Gandhiji saw the cultural and social backwardness in the Champaran villages.
Conditions of health, hygiene, sanitation and education were miserable. Gandhiji
wanted to do something about it immediately. Therefore, he continued his stay
in Champaran.
Mahadev Desai, Narhari Parikh and several more joined Gandhiji as disciples.
Gandhiji’s wife, Mrs. Kasturbai and his youngest son also arrived from the ashram.
Primary schools were opened in six villages. Mrs Gandhi taught the ashram rules
on personal cleanliness and community sanitation. Gandhiji got a doctor to
volunteer his services for six months. Three medicines were available — castor
oil, quinine and sulphur ointment. Anybody who showed a coated tongue was
given a dose of castor oil; anybody with malaria fever received quinine plus castor
oil; anybody with skin eruptions received ointment plus castor oil.
During his long stay in Champaran, Gandhiji kept a long distance watch on the
ashram. He sent regular instructions by mail and asked for financial accounts.
Once he wrote to the residents that it was time to fill the old latrine trenches and
dig new ones otherwise the old ones would begin to smell bad.
“Gandhiji’s was not a loyalty to abstractions; it was a loyalty to living,
human beings.” Explain.
The Champaran episode did not begin as an act of defiance. It grew out of an
attempt to alleviate the distress of large numbers of poor peasants. This was the
typical Gandhi pattern — his politics were intertwined with the practical, day-to-
day problems of the millions. Thus, Gandhiji’s was not a loyalty to abstractions;
it was a loyalty to living, human beings.
Why did Gandhiji oppose when his friend Andrews offered to stay in
Champaran and help them? How did Gandhiji teach the people a lesson
in self-reliance? Charles Freer Andrews was the English pacifist who had become
a devoted follower of Gandhiji.
Gandhiji did not want his help because he was an Englishman. It would be the
weakness of their heart to have an Englishman on their side in the freedom fight.
They were fighting for a just cause. So their victory was certain. They must rely
upon themselves to win the battle. Gandhiji wanted the Indians to be self-reliant.
“The Champaran episode was a turning point in Gandhiji’s life.” The
Champaran episode was the beginning of the Indian struggle for independence.
It was a land mark in Gandhian style of fighting against the British – a long drawn
out but patient and peaceful agitation. It was a turning point in Gandhiji’s life
because it was during this struggle that he decided to urge the departure of the
Britishers. It did not begin as an act of defiance but it grew out of an attempt
to alleviate the distress of large number of poor peasants.
In Champaran episode civil disobedience had triumphed, the first time when
Gandhiji was released without bail, and Lieutenant Governor of the province ordered
that the case be dropped. Spontaneous demonstration, in thousands of peasants,
around the court house was the beginning of their liberation from fear of the British.
Then, the British landlords were obliged to make 25 per cent refund to the farmers.
In Champaran episode, help to sharecroppers self-reliance and freedom struggle
went hand in hand.
How, according to Louis Fischer, Gandhiji succeeded in Champaran
Campaign? Gandhiji’s campaign was to provide justice to the sharecroppers
of Champaran. He got unstinted support of the common man (peasants), his
followers and other leaders to fight the case of sharecroppers. Secondly, Gandhiji’s
moral courage to fight injustice, his leadership qualities, convincing argumentation
and negotiations and Charismatic personality were the factors which attributed
success in Champaran campaign.

Going Places A. R. Barton
Sophie and Jansie are classmates. They are good friends too. But in tastes
and temperaments they are poles apart.
Sophie is not a girl of this world but floats constantly in a fairyland. Sophie is not
practical, but overambitious. She has a wavering mind. She is a day-dreamer.
She always dreams of an affluent and sophisticated lifestyle. She thinks as if
“money grows on trees”. She dreams of opening a boutique or becoming an
actress or a fashion designer. She considers the football star, Danny Casey as
her hero. She imagines that she is looking at the clothes in Royce’s window
and Danney Casey comes and stands beside her. She walks along the canal,
sits on wooden bench and waits for Danny Casey. She imagines his coming
out of the shadows. But he does not turn up. So she is disappointed at her
unrealistic aspirations.
On the other hand, Jansie, being realistic, practical and down to earth, knows
that they belong to lower middle class families. She knows that both of them
are destined to work for the biscuit factory. So, she is ready to work in a biscuit
factory. She advises Sophie not to day dream. We should not live in a world
of fantasies. All that glitters is not gold.
Additional Points
 Sophie likes her brother, Geoff more than any other person in the family.
She wants him to listen to her fantasies But she feels he is not reciprocating.
He talks little at all. Words have to be prized out of him like stones out of a
ground. So, Sophie is jealous of his silence.
 Geoff was protective about Sophie. Sophie, being an adolescent girl,
considered Danny Casey as her ‘hero’. She was an impractical girl. She was
immature and impatient. She might walk into trouble.
 Sophie’s father is a hardworking but a carefree person. He belongs to a
lower-middle class family. He often goes to the pub to have a drink. He is
fond of watching football matches. He is least bothered about his children.
He becomes very angry at Sophie’s fantasies as if he’ll murder her.
Outside the pub, she saw her father’s bicycle propped against the wall. So,
she was glad because he would not be there when she got home.
 Sophie did not want Jansie to know that she met Danny Casey. She had no
faith in Jansie. She feared that Jansie couldn’t digest such a news and the
whole neighbourhood would get to know it.
 Sophie belonged to a lower middle class socio-economic background. They
lived in a small house where Sophie felt suffocated. Dirty washing was piled
up in the corner of the room. There was an old television in the house. Her
father had a bicycle. Geoff had an old motor-bike which kept breaking down.
 Daney Casey was a famous young Irish football player, who played for the
United. Sophie did not really meet Danney Casey. Her story was a figment of
her wild imagination. The only occasion when she got to see Danney Casey
in person was on a Saturday when they made their weekly pilgrimage to
watch United. United won two-nil and Casey drove in the second goal. Sophie
glowed with pride.
 Sophie imagined her brother, Geoff travelling to exotic and mysterious places.
She saw herself riding there, behind Geoff. She imagined him wearing new,
shining black leathers and she saw herself in a yellow dress with a kind of
cape that flew out behind. There was the sound of applause as the world rose
to greet them.
 When Geoff told her father that she had met Danney Casey, Sophie wriggled
where she was sitting at the table because her father turned his head on his
thick neck to look at her angrily as if he would murder her . His expression
was one of disdain.
On The Face of It Susan Hill
The play ‘On the Face of It’, by Susan Hill brings out the pain and isolation that
the physically handicapped got through. The callousness and insensitivity of the
society adversely affect their personality. The actual pain caused by a physical
disablement is much less than the sense of alienation felt by the person with
disabilities. A disabled person is often neglected by others. People stare at
him and pass ugly comments.
Both Mr. Lamb and Derry are physically handicapped. However, both of them
differ in their thoughts, traits and attitude towards life.
Derry, physically handicapped (burnt face), knows he is different, has poor self-
esteem and feels victimized. He has a negative attitude. He considers himself
withdrawn and alienated. He is scared of looking at himself in mirror even because
of his burnt face. He considers himself ‘ugly’. He is deeply affected by people’s
comments. He feels very painful when a woman whispered to another that he
was a terrible thing. In the hospital, a woman says blind people should be with
blind people and idiot boys with idiot boys.
Mr. Lamb, physically handicapped (does not have one leg) but has a positive
attitude. He is not afraid and shy of his physical impairment. He does not let the
comments of people get to him. Children call him ‘Lamey-Lamb’. He feels that it
suits him as he walks with a limp. Mr. Lamb is open-minded. He keeps himself
busy attending to his trees, crab apples, listening to the buzzing of the bees and
reading books. He remains cheerful most of the times. He loves to spend time
with people who enter his garden. So he keeps his gates open. There are no
curtains on the windows because he does not like shutting things out. He likes
the light and the darkness.
6
Mr. Lamb wanted to save the young boy, Derry from self pitying habit. He helped
him overcome his sense of inferiority. He advised him not to pay attention to what
others thought about him and open up his heart to let love enter, to celebrate
life and its wonders. He advised Derry to face the harsh realities of his life with
courage and fortitude. The real beauty of a person is inside and not outside.
He provides confidence to Derry. Lamb’s generousity, openness and confidence
bring about a change in Derry’s attitude towards himself and the world. He feels
no longer afraid. Now, he has strength to face the odds of life. Mr. Lamb helped
Derry out of sympathy and concern—both of them were handicapped and hence
understood each other’s plight.
Despite all that Mr Lamb says, sense of isolation is quite painful to him. He lives
in an empty house. He yearns for human company. He is happy to get Derry’s
company to talk to in his loneliness. When Derry tells him that he will come back,
he reflects that nobody ever comes back.
 Derry was surprised when he climbed over the garden wall into the garden.
He found an old man there. Derry thought that it was an empty place. There
was only the occasional sound of bird song and of tree leaves rustling. He did
not know there was anybody there.
 Mr. Lamb tells Derry the story of a man who was afraid of everything in this
world. He locked himself into a room and got into his bed and stayed there.
Ironically, a picture fell off the wall on to his head and killed him.
 Derry’s mother cautions him against visiting Mr Lamb. She considers him to
be an eccentric. She claims that she has heard many things about Mr. Lamb.
But Derry is determined to visit his new friend again. Mr. Lamb’s anxiety
is about his crab apples. He wants the crab apples down to make jelly. So
Derry wants to help him. In spite of his mother’s protest, he runs out. In the
meanwhile, Mr Lamb climbs a ladder to get apples but falls down, and dies.
 A different ending to the story ‘On The Face of It’: Derry and his mother visit
Mr. Lamb. Derry’s mother thanks Mr. Lamb for giving him hope and confidence.
Now, he develops a positive attitude towards life. He has strength to face the
odds of life. Then, Derry helps Mr. Lamb to get crab apples down and make jelly.
The Enemy Pearl S. Buck
Dr. Sadao, a Japanese doctor, helps the American prisoner of war, Tom by
putting his own life in danger. Pearl S. Buck wants to suggest that the real
enemy is not the white soldier, but the narrow considerations of nationalism
and patriotism.
The feeling of hatred for enemy country and its people is created by the system/
government. Personally knowing or not knowing has no meaning in such cases.
However, there are people who rise above such petty thoughts like Dr. Sadao,
who brought the injured American prisoner of war. Against the wishes of the
servants, he operated on him, extracted the bullet from his body and saved
his life. For him, saving the patient was more important. As a doctor that was
his first duty. The country which he belonged to did not matter to him.
Human considerations should overpower the narrow considerations of nationalism and patriotism.
However, Dr. Sadao did not lack nationalism and patriotism. He reported the
matter to the General, who assured him that he would send some of his private
assassins to kill the American prisoner of war at the doctor’s home and carry
his body secretly. Some nights passed, but the assassins did not appear. So, Dr.
Sadao arranged a boat and sent Tom to an island. He put food and water and
two quilts in it. He checked Tom’s temperature, the wound and the heart beat.
He gave him flashlight also. Dr. Sadao was really a kind and merciful person.
Dr. Sadao’s compulsion of helping the enemy soldier was professionally
justifiable. Hana, however, had no such compulsion. Still she helped Dr. Sadao
with the operation. She gave moral support to her husband. She was ready
to handle the problems arising out of the situation. She helped Dr. Sadao to
clean the wounds of the American soldier, gave anaesthesia and helped him to
carry out the operation. She took every care of the patient, the enemy soldier.
There are more than one reasons for her to be sympathetic.
First, she was a devoted wife. She supported the decision of her husband
because of wifely compulsion of her pledge of supporting the husband.
Secondly, she is a woman. Hana, being a woman, empathies with the prisoner
of war in spite of objections and defiance of the servants and the risks involved
in saving the life of an enemy.
Women instinctively are preservers and not destroyers. There is a mother in every woman.
Dr. Sadao’s Dilemma—Conflict of Duties and Interests
Sometimes we face a situation in life when we find it difficult to make a choice
between our role as a citizen and as an individual. Our duties and interests
clash. The alternatives seem to be equally good or bad. Dr. Sadao’s dilemma
was whether to save the wounded enemy or hand him over to the authorities.
He fulfils his duty as a doctor by saving the patient and his duty as a patriot by
informing the General about the enemy soldier. However, the general forgets
his promise to have the enemy assassinated. So, Dr. Sadao helps the white man
escape to safety. He arranged a boat and sent Tom to an island. He put food
and water and two quilts in it. He checked Tom’s temperature, the wound and
the heart beat. He gave him flashlight also.
Character Sketch of the General
The old General appreciates Sadao’s skill and efficiency. Sadao was not sent
abroad with the troops by him because Sadao was perfecting a discovery which
would render wounds entirely clean. Secondly, the old General was unwell and
might need an operation any time for which he trusted only Dr. Sadao.
Dr. Sadao had saved the life of an enemy soldier. Still the General did not get
him arrested because he needed Dr. Sadao for the operation anytime. He wanted
Dr. Sadao to be around in case his condition deteriorated. Thus, the General
sacrificed national interest for personal interest.
The old general sent a messenger to Dr. Sadao for treatment. He was suffering
from a heart ailment. Now, he was in pain again. Hana thought the servants
must have told about the enemy soldier and now they would be arrested for
sheltering an enemy.
Reaction of the Servants of Sadao and Hana
The servants of Dr. Sadao and Hana reflect the mindset of poor, uneducated and
narrow minded section of the society.
They are frightened on hearing about the wounded American prisoner of war.
No one could understand Dr. Sadao’s dilemma.
Servants continued their open defiance; they did not enter the white soldier’s
room; they did not want to stay in the same house where the enemy was staying;
and doubted their master’s loyalty.
The gardener was superstitious. According to him, Dr. Sadao should not heal the
wound of the white soldier and let the man die. First, he was shot. Then, the
sea caught him and wounded him with her rocks. If Dr. Sadao saved him, the
gun and the sea would take revenge.
Yumi left services. When Hana asked her to wash the white soldier, she went
ahead, put down her wooden bucket. But when she saw him, she refused to
wash the wounds of the enemy soldier and got angry with Dr. Sadao for putting
his family in danger. She said that though she was poor it was not her business,
and left services.
The cook felt Sadao was too proud of his skills. So he operated on and saved
the enemy.
Finally, all the servants left Sadao’s house being afraid of the repercussions of
harbouring an enemy soldier.
Additional Points
 Sadao said sharply to Hana, “Don‘t faint.” When and why? While
operating on the American prisoner of war, Dr. Sadao told Hana that the
rock wound was very deep and so he could not get the bullet out because of
excessive bleeding. At this moment, Hana choked. Then, Sadao said sharply,
“Don‘t faint.” It is because if he stopped then, the white soldier would surely
die. Hana ran out of the room and was vomitting. Dr. Sadao then realised
that she had never seen an operation. So, her distress and his inability to go
to her made him impatient and irritable with the while soldier.
 Dr Sadao’s father had deep feelings for his country. He accepted Hana
because she was pure in race; marriage in old Japanese way. Everything in
the room was Japanese. He would never sit on a chair or sleep in a foreign
bed. The quilt was covered with flowered silk and the lining was pure white
silk. These things indicate that Dr. Sadao’s father was a very traditional and
conventional man.
 Dr. Sadao’s father sent him to America at 22 to learn surgery and
medicine. He studied there for eight years and became not only a famous
surgeon but also a scientist. Initially, he had great difficulty in settling down
there because he was a Japanese. America was full of prejudice. At last, an
ignorant and dirty old woman consented to harbour him in her miserable
room. Then, one of his American professors and his wife gave him shelter.
But their rooms were quite small, the food was very bad. The wife was a silly
talkative woman.
 In what context does Hana remember General Takima? What does
she infer? Did Hana think the Japanese tortured their prisoners of
wars? Why? Hana noticed that the white soldier was suffering a lot because
of deep wounds and excessive bleeding. Hana thought that Japanese tortured
their prisoners of wars. She remembered General Takima, who at home beat
his wife cruelly. If a man like him could be so cruel to a woman in his power,
how cruel he would be with the prisoners of wars.
 Why does Dr. Sadao mutter the word, ‘My friend‘ while treating the
American prisoner of war? What is ironical about his words? Dr. Sadao
says, ‘My friend’ to the American prisoner of war while operating on him as he
was trained to talk to patients. Dr. Sadao wanted to comfort him while operating
on him. It is ironical that the soldier is an enemy. Sadao saves his life.
Memories of Childhood
What is common between Zitkala-Sa and Bama? Both women, Zitkala
Sa and Bama came from marginalised communities. Both of them became
victims of discrimination and were scared by social injustice in early childhood.
Both of them protested against injustice. Both became writers and used their
education to fight against discrimination and injustice.
The Cutting of My Long Hair — Zitkala-Sa
 Zitkala-Sa was in tears on the first day in the land of apples because of the
new environment, cultural shock, unknown tongue, strict regimen unknown
to her like eating by formula, squeaking shoes, and the news about cutting
her long, heavy hair. She lost her spirit when her long hair was shingled like
a coward’s!
 “I felt like sinking to the floor.” Zitkala-Sa remarked this when her blanket had
been stripped from her shoulders. She was feeling uncomfortable in her new
dress at the new school. She looked hard at the Indian girls, who seemed not
to care that they were even more immodestly dressed, in their tightly fitting
clothes and stiff shoes.
7
 Zitkala Sa found dressing up of students strange. Students wore stiff shoes
and tight fitting clothes. Small girls wore sleeved aprons and had shingled
hair. Secondly, meals eaten by formula/procedure seemed even more strange.
 Late in the morning, Zitkala Sa’s friend Judewin gave her a terrible warning.
Judewin knew a few words of English; and she had overheard the paleface
woman talk about cutting our long, heavy hair. Their mothers had taught
them that only unskilled warriors who were captured had their hair shingled
by the enemy. Among their people, short hair was worn by mourners, and
shingled hair by cowards!
 “We have to submit, because they are strong.” Judewin said this when she
had overheard the paleface woman talk about cutting our long, heavy hair.
Zitkala Sa rebelled and decided not to surrender but to struggle! She hid
herself under the bed in a room. But she was dragged out, though she
resisted by kicking and scratching wildly. She was carried downstairs and tied
fast in a chair. Her long hair was shingled. She lost her spirit. Since the day
she was taken from her mother she had suffered extreme indignities. People
had stared at her she had been tossed about in the air like a wooden puppet.
And now her long hair was shingled like a coward’s! In her anguish she
moaned for her mother, but no one came to comfort her. Not a soul reasoned
quietly with her, as her own mother used to do; for now she was only one of
many little animals driven by a herder. Thus, she became a victim of racial
discrimination. She couldn’t maintain her cultural identity.
We Too are Human Being — Bama
 Why did Bama take thirty minutes to an hour to reach home from
school? What activities did Bama witness on her way back home
from school? Bama took thirty minutes to an hour to reach home from
school although it was possible to walk the distance in ten minutes. She
was watching all the fun and games that were going on, all the entertaining
novelties and oddities in the streets, the shops and the bazaar:
– the performing monkey
– the snake which the snake charmer kept in its box and displayed from
time to time
– the cyclist cycling for three days
– the maariyaata temple, the huge bell hanging there
– the pongal offerings being cooked in front of the temple
– the dried fish stall near Gandhi statue
– the sweet stall, the stalll selling fried snacks
– the street light changing from blue to violet
– the narikkuravan hunter gypsy with his wild lemur in cages, selling
needles, clay beads and instruments for cleaning out the ears
– people from various political parties giving lectures through their microphones
– street play, or a puppet show, or a “no magic, no miracle” stunt performance
– the way some people sat in front of the shops chopping up onion
– people selling sweet and savoury fried snacks, payasam, halva, boiled
tamarind seeds and iced lollies
– mango, cucumber, sugarcane, sweet-potato, palm-shoots, gram, palm-
syrup and palm-fruitt, guavas and jack-fruit.
 One day Bama saw an elder of their street come along from the direction of
the bazaar. The manner in which he was walking along made her want to
double up. She wanted to shriek with laughter at the sight of such a big man
carrying a small packet in that fashion. She guessed there was something
like vadai or green banana bhajji in the packet, because the wrapping paper
was stained with oil. He came along, holding out the packet by its string,
without touching it. The elder went straight up to the landlord, bowed low
and extended the packet towards him. The landlord opened the parcel and
began to eat the vadais.
Bama told her elder brother the story in all its comic detail. But Annan was
not amused for he knew the harsh reality of caste discrimination faced by the
people of his community. Annan told her the man wasn’t being funny when
he carried the package like that. He said landlords were upper caste and
therefore must not touch them. If they did, they would be polluted. That’s
why he had to carry the package by its string.
When Bama heard this, she didn’t want to laugh any more, and she felt terribly
sad. She felt so provoked and angry that she wanted to touch those vadais
herself straightaway. She wondered why they should have to fetch and carry
snacks for those people. The thought of it infuriated her. Because they are
rich, it did not mean they must lose all human feelings. But we too are human
beings. Our people should never run these petty errands for these fellows.
We should work in their fields, take home our wages, and leave it at that.
 Bama’s elder brother, who was studying at a university, had come home for
the holidays. He would often go to the library in their neighbouring village in
order to borrow books. He was on his way home one day. One of the landlord’s
men came up behind him. He thought her Annan looked unfamiliar, and so
he asked who he was and what his name was. Annan told him his name.
Immediately the other man asked on which street we lived. The point of this
was that if he knew on which street we lived, he would know our caste too.
 Annan told Bama that since they were born in a community of ‘low caste’
people, they were never given any honour or dignity or respect. But if they
studied and made progress, they could throw away those indignities. He
urged Bama to study with care and learn all she could. If she was always
ahead in her lessons, then others would come to her of their own accord.
The words of Annan made a very deep impression on Bama. She studied hard,
in a frenzy almost. As Annan had urged, she stood first in her class. And because
of that, many people became her friends. She became a writer and used her
education to fight against caste- discrimination.