Summary: Song of a Dream

         ‘Song of a Dream’, written by Sarojini Naidu, is a Romantic lyric. The poem describes a dream that expresses the speaker’s wish for an ideal world of Truth, Love and Peace.

The poem has two stanzas- the first describes a vision and the second describes what the speaker has done there. In a dream of night, the speaker stood alone in a magical wood. Visions sprang up like poppy. In that enchanted land, the spirits of Truth were the singing birds. The spirits of Love were the shining stars and the spirits of Peace were the flowing streams. The speaker felt the stars- the spirits of Love- gather around her delicate youth. She heard the song of Truth. She quenched her thirst from the streams of Peace

The most obvious theme of the poem is the dream of an ideal society where truth, love and peace prevail. It can be the speaker’s concept of independent India. Capitalizing the words – Truth, Love and Peace- suggests sublimation of these values. The dreamland is without anything ‘wild’ about it.

The poem has two septets each rhyming ‘aabbccd’. It resembles a sonnet in the number of lines and its romantic content. However, its stanza pattern and rhyme scheme are not those of regular English sonnets Sarojini Naidu’s poem shares the legacy of Romantic poetry and it expresses a dream of an ideal and perfect society of truth, love and peace.

Coolie: As a Social Tragedy

 Munoo, the main character of the novel Coolie is a victim of the exploitation of the poor by the rich in the early twentieth-century India. The novel concentrates on social evils. The tragic denial of human life to Munoo is the result of poverty, starvation, hunger and degradation. Anand's writing displays the violation of human rights of the oppressed and suppressed group of people during the pre-independent India.

Poor men are exploited by the capitalists. People are poor only because there is capitalism in the world. Munoo inherits from his father only poverty. He had heard of how the landlord of his village had seized his father's five acres of land because the interest on the mortgage covering the unpaid rent had not been forthcoming when the rains had been scanty and the harvests bad. And he knew how his father had died a slow death bitterness and disappointment and left his mother a penniless beggar to support a child in arms.

Poverty is Munoo's greatest curse. It is the root cause of his tragedy and also of several others like him. Poverty compels Munoo to be a domestic servant at the age of fourteen and to be exploited even by his uncle. The sub-accountant's wife, Bibi Uttam Kaur, underfeeds, nags and humiliates him at Sham Nagar mainly because he is a poor orphan boy. He is often abused or beaten. "There must be only two kinds of people in the world, rich and the poor," he concludes. His misery at Daulatur and his disease and drudgery at Simla are due to poverty.

The exploitation is presented on a much larger scale in the Bombay phase of Munoo's life. Here big industry and its owners are the forces of exploitation. Munoo takes up services in Sir George White's Cotton Mill and is exposed to the full force of industrial and colonial exploitation.

The final act of Munoo's tragedy commences when Mrs. Mainwaring, whose car knocks him down, takes him to Simla. As she wants a servant, his own wishes in the matter, of course, are of no consequence. She makes him her boy-servant, her rickshaw-puller and there are hints that he is exploited sexually also.

Capitalism, Colonialism and Industrialism are not the only forces which exploit Munoo and his like. Communalism too lends a hand. A worker's strike is easily broken by casual rumours of communal disturbances which divert the wrath of the labourers from the mill to the religious factions among themselves. The fires of communal hatred are further fanned by politicians, who have their own axe to grind. In the whole process, the exploited labourer loses his job, his livelihood and sometimes even his life.

The narration of Coolie is vigorous and sensitive. But Anand is quite choosy in matters of episodes. He has narrated only those episodes which show Munoo's economic exploitation and poverty. The whole life of Munoo is pathetic. The last scene of the novel is deeply pathetic. It is Munoo's death which relieves him from social cruelty, exploitation and poverty. The young man dies of tuberculosis and thereby ends his struggle for existence.

Coolie is a novel written with a purpose. It is a powerful indictment of modern capitalistic society and its tragic exploitation of the poor. The hero of the novel wants to live but the society does not allow him to live. He dies of exploitation. Humanism is the answer to the problem.

This novel is a tragic epic in prose. It is a social tragedy of the common man. Munoo is a tragic hero in this epic. His death is a symbol of the tragedy of millions of workers and coolies not in India but all over the world. It is not an individual tragedy but universal in its scope. In Sham Nagar and Daulatpur, Munoo maintains his identity and individuality but there are clear signs that it is gradually decreasing. In Bombay, he becomes a part of the toiling, struggling and starving masses. In this way, Anand universalized the individual tragedy of Munoo.

There are social forces which are responsible for the tragic end of Munoo. Actually, this novel is a study of the tragic effect of cruel inhuman social forces on an individual. These forces regularly contribute to Munoo’s tragedy. Moreover, he is conscious of the fact that these forces have been working against him since his childhood. Extreme poverty forces him to leave his native village at the age of fourteen. He never succeeds to return his village and at the age of sixteen, he dies in Simla. These social forces are beyond the control of Munoo. He has no choice before him. His destiny from the beginning is controlled by the social forces which victimize him. Munoo is an undeserved sufferer. He has done nothing to tolerate these tortures. His only fault is that he is an orphan and poor. He has no power to struggle with the evils of an exploiting economic social system. He silently surrenders and is cruelly crushed.  It is to the credit of Anand that raises the poor small boy not only to the status of the hero of this great tragedy but also imparts him grandeur and dignity of epical heights. 

Summary of 'The Solitary Reaper'

 William Wordsworth was a great lover of nature. He admired simple rustic life; we can find common people like peasants and shepherds figuring in his poems. ‘The Solitary Reaper’ describes the poet’s, feelings on hearing an enchanting song of a country girl. This song touches his heart. It makes him spellbound. The song remains a dear memory for the poet long afterwards

This poem is a beautiful description of the poet’s personal experience. Once, while passing through the hills, a melodious song catches his attention. He sees a young girl reaping and binding grain in a field. She is all alone and is singing a sad song. The poet stops there to listen to her music. He makes no noise so that she is not being disturbed.

The poet finds the song very enchanting and melodious. The entire valley is flooded with her beautiful voice. The music is sweeter than the song of a cuckoo or a nightingale. The poet then says that no nightingale could have sung so sweetly to welcome and soothe the tired travelers of the Arabian deserts as the solitary reaper. Her song is sweeter than the song of the cuckoobird that disturbs the seas’ silence in the distant islands.

The poet cannot understand the theme of this reaper’s song as the dialect is quite unfamiliar to him. So, he makes some guesses. Perhaps, she is singing about some tragic event of the past or some familiar event of her life, like the loss of parting from the dear ones. It could have been about some battles that were fought long ago.

Then the poet moves on to say that he does not understand the theme of the song, the music of her song and the melodious voice leaves the poet spellbound. He stands motionless to listen to the girl’s song. It seemed as if the song was never-ending. The poet listens to her as she reaps and binds the grains bending over the sickle. Then the poet goes up the hill but he carries the music of the melodious song with him. The song leaves an everlasting impression on his mind. The poet also suggests that the appeal of music is universal.  

Kamala Das as a Confessional Poet

            Kamala Das is a modern Indian poet who emphasizes on various issues relating to modern society and its impacts on her life. Her poetry is confessional and autobiographical. She reveals extremely confidential and private matters of her life. It is the poetry of introspection and self-analysis. Here we find the best expression of feminine sensibility. The poetess expresses her need for love with astonishing frankness and openness.

            As a true confessional poet, she takes her readers into confidence about her private life. She shows with remarkable frankness the wrongs, injustice and male-dominated humiliation that she suffered in a male-dominated world. She has candidly described her traumatic experiences of lovemaking and of the sexual act. We can easily find the tone of confession in her poems like 'The Sunshine Cat', 'The Invitation', and 'The Looking Glass'.

            Kamala Das is a poet of love and sexual relationship. Love and sex form the main theme in her poetry. Her poetry is largely an expression of her frustration in love. She always speaks of her unfulfilled love and expresses her need for love. In' The Sunshine Cat' the poet abuses her husband because he never loved her and never used her properly. She calls him a selfish and cowardly man who is a ruthless watcher of her sexual acts with other men. This frustration of her love boils over in poems like' The Invitation' and ' The Looking Glass'.

            In fact, the poetry of Kamala Das is devoted to her confessions of her sex life. Sexual humiliation becomes a central theme in her poetry. She goes to the extreme in her frank treatment of sex. In 'The Looking Glass she says: 

Gift him all,

 Gift him what makes you a woman,

 the scent of Long hair, the musk of sweat between the breasts,

 The warm shock of menstrual blood,

 and all your Endless female hunger. 

Kamala Das has added a new dimension to the poetry of love and sex. Her frank admission and bold treatment of her private life make her a great confessional poet. In this context, she can be compared with Gauri Deshpande.

             Kamala is a poet of protest also. She rebels against the conventions, traditions and accepted norms of society. Her protest is directed against injustices and exploitation. She made her poetry a vehicle for the expression of her resentment against male domination over women. In 'The Sunshine Cat' she writes in a strong tone of protest: 

Being selfish And a coward, 

the husband who neither loved nor Used her, 

but was a ruthless watcher........

            Kamala Das' poetry is a frank and straightforward expression of feminine sensibility. She revolts against the exploitation of women. She expresses anger against the male dominance in the society. She attempted to establish her identity as woman through her poems. At the same time, she tried to impart an identity to Indian women. Thus her poetry signals the advent of a new phenomenon in Indo-Anglicana poetry.

            Kamala Das' command over the English language is remarkable. She cultivated a style that is characterized by colloquial simplicity and clarity. Her poetry reveals a mastery of phrases and control over rhythm. In the choice of words, Kamala Das exercises special care. The words effortlessly come to her and become one with emotion. She is a poet in the confessional mode. Thus her diction is most often colloquial. Her poetry abounds in imagery. Her images are suggestive and functional. She offers imagery in dealing with her favourite subjects like love and sex. Thus it is not boring and monotonous.

            Thus Kamala Das is a great poet. She directed the path of women poets in modern English poetry. She has certainly made a name for herself with her craftsmanship. No doubt, her poetry is autobiographical and confessional. She reminds us of Anne Sexton and Sylvia Plath. The charge of obscurity and obsession with sex is groundless. Being a confessional poet, she expresses her own emotions.

Summary: My mistress' eyes are nothing like the sun

     The sonnet begins with the speaker comparing parts of his mistress’ body to beautiful objects. He finds that her body is less attractive than the thing to which it’s being compared. For example, he writes that her eyes aren’t as bright as the sun, and her breath isn’t like perfume—in fact, it “reeks.” These comparisons at first seem to paint a portrait of a woman who is not very appealing. She is lacklustre in comparison to the beauty of roses, snow, or music, which implies that the speaker might be able to find more beauty and pleasure in the everyday things that surround him than in the woman he loves. The comparisons, in other words, seem to degrade her value.

    The poem’s final two lines cement the interpretation that the comparisons are not meant to be degrading to the speaker’s mistress or to the love that they share. When the speaker claims that he finds “his love” as beautiful as any other woman “belied with false compare,” he’s making the point that no one’s eyes are as beautiful as the sun and everyone’s breath smells kind of bad, and that, therefore, such comparisons are not actually a useful way to think about beauty or love. The speaker concludes that, even if his mistress cannot be credibly compared to the typical imagery of love poems, his love is still real and valuable, and his mistress is still beautiful. In this way, Shakespeare suggests that love and beauty should not be understood through abstract comparisons, but rather should be valued for being real and flawed.

Summary of 'To My Native Land'

 

In the poem, ‘To My Native Land’ Derozio personifies India and talks to her in a monologue. Derozio talks about the glorious past of India. This shows he was unhappy with the British rule in India. The poet expresses a sense of personal loss in the downfall of his country, India. Addressing India, the poet says that in the old days, India was worshipped as a goddess. The poet asks where that glory and splendour have disappeared. He regrets the fact that his motherland has now been reduced to the position of a slave of the British Empire. The internal weaknesses have brought the country slavery.

There was a time when the country soared like an eagle in the skies. It was a time when India was renowned for its highly developed civilization and extensive cultural traditions. Men of learning from all over the world came to India to learn and advance their civilisations. The poet portrays that during British rule, the nation had its wings cut. It is grovelling in the sand because of this. It represents the fact that the British government shut down India's development avenues.

The poet says that he has no wreath of flowers to offer the country.  But he will dig into the past and he will try to sing of some parts of that great history which is no longer available to the younger generation. At the end of the poem the poet demonstrates his selfless patriotic feelings by saying that he expects no worldly rewards for his efforts to regain the glory of his country. He wishes to have only the loving blessing of his Motherland.

Summary of the Poem Sita

 

“Sita” appears in Toru Dutt’s Ancient Ballads and Legends of Hindustan. Though the title suggests that the poem is about goddess Sita actually it is based on the reaction of three children after listening to the story of the second exile of Sita.

The poem starts as three happy children (the poet, her sister and brother) are eagerly waiting to hear a story from their mother. They are sitting in a dark room. The story begins with a description of natural beauty. The mother tells the children about a dense forest. The forest is so thick that even the rays of sunlight cannot enter into it. In the centre place of the forest, there is a clear spot where very large flowers are blooming on creepers that embrace tall trees. Apart from these, there is a beautiful lake which has clean and clear water and is quiet. The white swans swim here making the sound of wings moving quickly from an area full of bushes. The peacocks also dance with joy. There are even herds of wild deer racing among them. The patches are shining bright because of the yellow grains which are waving. The blue smoke of the strange altar is spreading light to the forest.

In this forest, the great poet Valmiki lives in peace. In the hut of that great sage, a beautiful lady is also living. The lady is weeping; perhaps there is a great cause of her shading tears. The three children also begin to shed tears. It is an old story, very ancient, a short narrative poem on the sad incidents of Sita’s life. Dutt says the impact of the story is going to stay with them until the next morning. In the end, she asks about when those children sat around their mother to listen to the story. In reply, she clarifies that this is an autobiographical poem and those children are none other than the poet herself and her siblings Aru and Abju.

Characteristics of American Literature

            American literature is a diverse and dynamic body of literary works that reflects the cultural, historical, and social experiences of the United States. It encompasses many themes, styles, and genres, representing the complexities and contradictions of American society and the human condition. Some key aspects that describe American literature are:    

Cultural Diversity: American literature embraces the diverse voices and experiences of various ethnicities, races, and cultural backgrounds. It explores the struggles, triumphs, and contributions of different communities, including Native Americans, African Americans, Hispanic Americans, Asian Americans, and immigrants worldwide.

Individualism and the American Dream: Themes of individualism, personal freedom, and the pursuit of the American Dream are recurrent in American literature. Many works explore the idea that hard work, determination, and opportunity can lead to success and upward mobility.

Regionalism: American literature often captures the distinct characteristics and cultures of different regions within the United States. Writers draw inspiration from specific areas' landscapes, dialects, and traditions, highlighting the country's diverse geography and local identities.

Social Criticism and Realism: American literature frequently engages in social criticism, exposing social injustices and addressing societal issues. Realism is a prevalent literary style that seeks to present an accurate portrayal of everyday life and human experiences.

Historical Context: American literature reflects the historical events and periods that have shaped the nation, including the Colonial era, the American Revolution, the Civil War, the Great Depression, and the Civil Rights Movement. These historical contexts often influence the themes and messages conveyed in literary works.

Exploration of Identity: American literature grapples with questions of identity, including national, racial, gender, and cultural identity. It delves into the complexities of self-discovery and the search for meaning.

Innovation and Experimentation: American literature is known for its innovative spirit and willingness to experiment with new forms, styles, and themes. Writers have pushed the boundaries of traditional storytelling and literary conventions.

Representation of Human Struggles and Triumphs: American literature explores the human experience, portraying characters facing personal challenges, moral dilemmas, and moments of resilience and transformation.

Literary Movements: American literature has been shaped by various literary movements, including Romanticism, Transcendentalism, Realism, Modernism, the Harlem Renaissance, and Postmodernism, among others.

Global Impact: American literature has had a significant global influence, with many American authors becoming internationally renowned and their works translated into multiple languages.

Overall, American literature reflects the nation's complex history, values, ideals, and societal changes, making it a rich and meaningful body of work that continues to inspire, provoke thought, and resonate with readers worldwide.

WATER: THE ELIXIR OF LIFE --Question-Answers

 

Que. 1 Why do you think water is the true Elixir of life? How has water been a powerful influence in the life of humankind and in the rise of civilization?

Ans. Water is the true elixir of life. This is a common substance. So, we take it granted in our everyday life. It is the most wonderful thing on Earth. It continues to play leading role in the drama of life on Earth. Water is the basis of all life. Every animal and every plant contains a large proportion of water in its body. The moisture of the soil is equally important for plants and trees.  The conservation and utilisation of water is fundamental for human welfare. One of the most remarkable facts about water is its power to carry silt suspension. Our agriculture depends on seasonal rainfall. So, collection and utilization of rain water is significant. Water is the commonest of the liquids. These uncommon properties are responsible for its unique power to maintain animal and plant life.

Que.2. write about the power and beauty of the element, water.

Ans. Water is the true elixir of life. It is the basis of life on Earth. Every animal and plant contains water. It is necessary for their life. Our agriculture is dependent on water.  To explain the power of water C.V. Raman has given an example. One day he was standing on the line which separates the Libyan Desert from the valley of the Nile in Egypt. One side was having a sea of sand without a speck of green or a single living thing. On the other side was one of the greatest, most fertile and densely populated areas on the Earth. It was full of life and vegetation. Water has changed the scene. One of the most remarkable facts about water is its power to carry silt in suspension. The flow of water plays a great role in the geographical process. It can sometimes play a destructive role and wash away the soil. Great tracts of land have been formed by silt deposited by water. The problem of soil erosion is caused by water. Vast areas of land could be turned into fertile or infertile. This is the power and beauty of water.

Que.3. How does soil erosion occur and what are the chief factors that cause it?

Ans. The problem of soil erosion is very important, in many countries and especially in many parts of India. Soil erosion occurs in steps; the earliest may easily pass unnoticed. In the later stages, the cutting up and washing away of the soil results in the formation of deep gullies and narrow rallies. This makes agriculture impossible. The sudden burst of excessively heavy rain results in a large run of surplus water which causes soil erosion. The slope of land, removal of the natural protective coat of vegetation, ruts for the flow of water with speed and no check to such flow are also the causes of soil erosion.

Que.4. What are the usual measures used to check soil erosion?

Ans. The measures that can be used to check soil erosion are terracing of the land, construction of bunds to check the flow of water, the practice of contour (outline) cultivation and the planting of proper plants. The prevention of soil erosion would help to save water and keep the water where it is wanted. Vast areas of land could be turned into fertile and prosperous countries by well-planned action. The systematic planting of suitable trees in every possible place is most urgent in India. They would check soil erosion and conserve the rainfall of the country.

Que.5. What is C.V. Raman’s suggestion regarding controlling the movement of water to harness it for useful purposes?

Ans. C.V. Raman gives the example of rain-fed tanks which play a very vital role in south Indian agriculture. In Mysore, much of the rice is grown under them. The colour of the water in rain-fed tanks changes according to the land from which the water comes. Swiftly flowing water can carry large and heavy particles. The finest particles remain floating in the water. Large areas of land can be converted into fertile land due to silt-laden water. The collection and utilization of rainwater are significant because our Indian agriculture depends on rainfall. Much of the rainwater flows down into the river and the sea. So a large quantity of water is lost. The proper use of this flowing water is a great national problem. Planting trees is an urgent need in India. They would help to save the rainwater of the country from flowing away to waste.

Trial Scene of Merchant of Venice

This is the most important and interesting scene of the play. In the beginning of the scene, we see the Duke is upset about the penalty, but cannot find any lawful way of freeing Antonio from his bond. Shylock enters the court. The Duke tells him that all the men gathered there expect him to pardon Antonio and forgive the debt. Shylock replies that he has already sworn by his religion that he will take his pound of flesh from Antonio. Bassanio then comes forward and offers Shylock the six thousand ducats as repayment for the loan. Shylock tells him he would not take it.

The Duke threatens to dismiss the court without settling the suit brought by Shylock if Doctor Bellario fails to arrive. Nerissa enters dressed as a man and informs the Duke that Bellario has sent a letter to him. The letter from Bellario recommends a young and educated doctor to help the Duke to settle the case. The Duke orders him to be brought in, and Portia enters dressed as a man, named Balthazar.

Portia tells the Duke that she has thoroughly studied the case. She asks Antonio if he confesses to signing the contract. He does, and Portia then says that Shylock therefore must be merciful. She delivers a short speech on mercy, but Shylock ignores it and demands the contract be fulfilled. She says that Shylock has the right to claim a pound of flesh from next to Antonio's heart according to the bond. Antonio's bosom is laid bare.  Just as Shylock is about to start cutting again, Portia says that the bond does not give him permission to shed Antonio's blood. Shylock knows that he cannot cut the flesh without drawing blood, and gets agree to take the money instead. However, Portia says that he has lost his right to get the money. The Shylock decides to withdraw his case. Portia tells Shylock to remain in the court. She says that Venice has a further law which says that if any foreigner tries to kill a Venetian, then half of his property will be given to the Venetian against whom he plotted, and the state will receive the other half. In addition, the foreigner's life will be in the hands of the Duke, who may decide to do whatever he wants. Shylock is forced to kneel on the ground before the court, but the Duke pardons his life before he can beg for mercy. And Antonio is saved by the cleverness of Portia.

This scene is a masterpiece and the most enjoyable in the whole play. It is the scene that converts the play into a happy ending play.

Question -Answers of 'Tolerance'

 1.     How does Forster draw a comparison between ‘love’ and ‘tolerance’ as a desirable state of mind? What arguments does he put forth?

                                             Or

             What is the theme of the essay ‘Tolerance’?

Ans. Love, according to E.M. Forster, is a great force in private life. It is the greatest of all things. But it does not work in public affairs. It has been tried again and again and it has always failed. He believes that it is absurd, unreal, and even dangerous to suggest that nations, business concerns marketing boards or people of whom one has never even heard may love one another. It is indulging in vague sentimentalism to expect Germans and the British, who had been fighting during the war, to love each other. But, in the post-war world, they have to live with each other. They must learn to tolerate each other because one cannot exterminate the other. Forster further says that one can only love what one knows personally. The world is full of people. And one cannot know much. Tolerance, in Forster’s opinion, is ideal in public affairs, and in the rebuilding of civilization. It is much less dramatic and emotional. It may be called very dull, even boring. It merely means putting up with people and being able to stand things. But this, says Forster, is the quality most needed after the war, for it will enable different races, classes, and interests to settle down together to the work of reconstruction.

2.      What are the two solutions to the problem of living with people one doesn’t like? Is there a third solution? If so, why doesn’t the author accept it?

One solution is to segregate people one doesn’t like and kill them. The other solution is to put up with such people as well as one can. The first is what the Nazis did and the second is the way of the democracies. Forster’s own preference is for the second solution. He sees no other foundation for the post-war world. Most people will say that men and nations must start to love one another. Forster, however, strongly disagrees with this solution simply because it is not possible. It has been tried again and again and it has always failed. One can only love what one knows. And one cannot love what one knows and does not like.

 

3.      What kind of negative virtues are desirable? What positive phrases does the author find disgusting? Why?

                                         Or  

What does Forster say about Tolerance?

Tolerance is a very dull, boring, and negative virtue according to Forster. Yet this is the quality most needed after the war. The post-war world needs negative virtues like not being huffy, touchy, irritable, and revengeful. Forster finds positive militant phrases like ‘I will purge this nation’, and ‘I will clean up this city,’ terrifying and disgusting. He explains that when there were fewer people in this world, these phrases might not have mattered. However, when one nation is mixed up with another when one city cannot be organically separated from its neighbours, they have become horrifying. Today, if such militant ideals are sought to be put into practice, there will be tremendous damage both in terms of life and material.

Question-Answers of 'Great Books Born Out of Great Minds'

 

1. What is the culture of excellence, according to Dr Kalam?

Ans. Dr Kalam begins his speech by talking about the culture of excellence. According to the author, excellence does not come by accident. It is a process, where individuals (or an organization or a nation) continuously strive to better themselves. They set the performance standards themselves, they work on their dreams with focus are prepared to take calculated risks, and do not get deterred by failures as they move towards the realization of their dreams.

2. What are Dr Kalam’s findings on his interactions with youngsters?

Ans: Dr Kalam says that he has so far met 16 million young men. Interacting with the youngsters is like living in a world of stories. They want to become astronauts, pilots, soldiers, doctors, sailors, and so on. They live in their own world of imagination and fantasies. After growing up they read novels, watch films and play. Dr Kalam felt that there is an author in the mind of every person.

3. According to Dr Kalam, what influence does a story have on our mind?

Ans: According to Dr Kalam, stories help us navigate life’s complex social problems, just as flight simulators prepare pilots for difficult situations. Storytelling ensures our survival. Imagination is a remarkable component of storytelling that teleports human beings mentally into an alternative world. Imagination gives us, in other words, the near-magical ability to experience what we did not actually experience. A story is an 'a thing that does' rather than ‘a thing that is’. It is a tool with measurable utility rather than an object for aesthetic admiration. Attention is the reward that listeners bestow on the storyteller. This makes storytelling a central component of leadership.

4. Discuss the negative aspects of storytelling.

Ans: According to the author, storytelling has a negative side also. It exposes human beings to conspiracy theories, advertisements, and narratives about ourselves that are not completely true. Everything depends on the story reader. Thoughts like right, wrong, sin, good, duty, responsibility, love, hate, all of these depend on who is reading the story.

5. What are Dr Kalam’s views on Goethe, Shakespeare and Valmiki?

Ans.: Dr. Kalam praised Goethe, Shakespeare, and Valmiki. Johann Wolfgang Goethe, mind evolved Faust, the great German epic. Shakespeare could see the past, the present, and the future through his great musical plays. Whereas, the great Indian epic master Valmiki evolved the story of the Ramayana, which stands for the past, the present, and the future. In the biographies of Goethe and Shakespeare, they claimed that their minds were actuated by the Life Force. They claim that every human being has intellectual energy, this Life Force. Valmiki stated that a divine force helped him evolve the Ramayana.

6. What message does Dr Kalam give at the end of his speech?

Ans.: At the end of his speech Dr Kalam gave the example of three great writers, namely, Goethe, Shakespeare, and Valmiki. All these writers had a powerful energy of creation in their minds. This divine energy and Life force is present in human beings. He advised the young authors to realize this energy assemble it, concentrate and use it for imagination, and create great works.

Short Summary of the play 'Streetcar Named Desire'

 

The play begins as Blanche, a teacher from Mississippi, arrives in New Orleans to stay with her sister even though both sisters are different from each other. The reason for her arrival is nervousness impacting her ability to work and the loss of her ancestral home in the Old South, Belle Reve.

The conflict begins to arise between Blanche and her sister’s husband, Stanley, as she is critical of the couple’s living quarters and of his Polish heritage. On the other hand, Stanley immediately dislikes Blanche as he fears she has cheated him out of the family inheritance. Further conflict begins during a drunken poker game in which Stanley hits his wife. It is implied that this violence occurs regularly, but it is not seriously addressed because of their animalistic sexual desires.

The next day Blanche tries to convince Stella to leave her husband, but her sister dismisses the idea. Stanley, however, overhears the conversation and is enraged. He begins to taunt Blanche about her past and she begins to look increasingly upset. Blanche is left alone during the day and meets a young paperboy whom she kisses, although she is waiting for a man named Mitch to take her on a date. During her outing with Mitch, Blanche behaves strangely and uneasily, unnerved by Stanley’s threats. She reveals to Mitch the tragedy of her first love.

Time passes and it is finally Blanche’s birthday. While Stella prepares dinner for everyone, Stanley reveals elements of Blanche’s past to her, such as her numerous sexual relationships and the reason she lost her job (an affair with a student). Stanley has also told Mitch about Blanche and, for this reason; he refuses to attend her birthday celebration. Stanley then gives Blanche a one-way ticket back to Laurel as a birthday present.

Stella is shocked over such a cruel gift and looks like she might consider leaving Stanley. However, Stella's labour pain begins and interrupts their argument. When they have left Blanche alone, she starts to drink heavily but is interrupted by Mitch, who wants to confront the allegations about her. Mitch then tries to assault Blanche as the statements about her sexual habits are confirmed, but she shouts 'fire' in hopes of attracting attention.

Stanley returns home from the hospital and finds a very drunk Blanche. The pair confront each other until Blanche tries to escape from his presence by smashing a bottle, but he carries her to the bedroom and rapes her.

More time passes; Stella and her neighbour wait for Blanche to leave the bathroom. They discuss how Stella cannot accept Blanche's revelation about what Stanley did to her that night. As Blanche enters the room she seems fragile as she talks about her delusions and fantasies. A doctor and a nurse arrive to try and take Blanche to an institution but she struggles and fights back until she is finally subdued. As Blanche leaves, Stella cries with her newborn child in her arms.

 

Dream Children : A Reverie (Question-Answers)

 

Ø  Why the essay is entitled “Dream Children”?

Ans: Charles Lamb entitled the essay “Dream Children” because he never married and naturally never became the father of any children. The children he speaks of in the essay were actually the creations of his imagination or fancy.

Ø  Who was Field? How does Lamb present her before his dream children?

Ans: Field, a pseudonym for the actual person, was Lamb’s grandmother. Lamb presents her as an ideal grandmother in an imaginary and inflated way before his “dream children”—she was an extremely pious, fearless, and compassionate person besides being the best dancer in the area in her youth.

Ø  Why the essay is entitled “A Reverie”?

Ans: The essay is subtitled as a ‘reverie’ because Lamb never married and so he never had children. In the essay, he created an imaginary picture of a happy conjugal life—a picture that finally dissolves into nothing as he comes back to reality.

Ø  How does Lamb present his brother John L—?

Ans: Lamb’s elder brother, John L—in his youth was a handsome, high-spirited, strong, and fearless person. He loved Lamb very much. But subsequently, in his old age, he became lame-footed and spent the rest of his life in utter hopelessness, irritation, and pain.

Ø  Whom does Lamb refer to as “faithful Bridget” by side?

Ans: Lamb had a sister, Mary Lamb, who did not marry since she had attacks of insanity. She has been referred to here as “faithful Bridget” because she never married and was Lamb’s only companion in his life. At the sudden breakdown of his reverie, he finds her seated by his side.

Ø  What, according to you, is the most striking feature of the essay and why?

Ans: The chief characteristic feature of the essay is the author’s mingling of pathos and humour. Lamb begins the essay in a somewhat deceptive fashion, describing the incidents, full of humour. But gradually he reduces the tone towards the end describing the tragedies of his personal life.          

Ø  How does Lamb present the autobiographical elements in the essay?

Ans: Dream Children is a personal essay. Lamb presents the characters and incidents from his own life—the sketches of his grandmother, Field, his brother—John Lamb, his sister—Mary Lamb, and his tragic love affairs with Ann Simmons. But Lamb is always playing with facts and fiction and transforms the real into the literary.

Ø  How does Lamb show his knowledge of child psychology?

Ans: It is surprising that without ever having children Lamb had an acute sense of how children react to the happenings in the world of the adults. By deceptively referring to the meticulous reactions of his dream children, he succeeds in catching the reader immediately. The aesthetic impact of the essay becomes more effective for this reason.

Ø  “But John L—(or James Elia) was gone forever”—Who was James Elia? Why does the author say this?

Ans: At the end of his daydreaming Lamb coming back to reality finds his sister (Bridget) Mary Lamb by his side, but he realizes and remembers that his brother James Elia or John Lamb had died and would no more be with them. So he laments his loss thus.

Ø  How does Lamb record Alice’s reactions to his story-telling?

Ans: While listening to Lamb’s personal tale, Alice reacts first by spreading her hands when Lamb says how good, religious, and graceful person Field had been. Alice reacts to it either in great astonishment or by putting up some pious gesture. She also cries out When Lamb talks about his elder brother’s pain and death.

Ø  How does Lamb record John’s reactions to his story-telling?

Ans: At the information of the great house being stripped of its ornaments John smiled, which suggested the foolishness of the work. He was trying to look brave and impress upon his father that he would not have been afraid of the ghosts like his father. At the end of the story, when Lamb was talking of his elder brother’s pain and death, John, like Alice, began to cry.

Hindu Way of Life: Critical Summary

 

            S. Radhakrishnan was an Indian philosopher and statesman. He was the first Vice President of India and the second President of India. He is one of India's best and most influential twentieth-century scholars of comparative religion and philosophy. He had always defended Hindu culture against uninformed Western criticism and had symbolized the pride of Indians in their own intellectual traditions. He believed that Hinduism is a scientific religion based on facts apprehended via intuition or religious experience. His philosophical approach is marked by a range of thought and depth of perception. He does not think of Hinduism in isolation but in the modern context. He emphasizes the relevance of the value of Hinduism in a world that is by conflict of ideas.

            His work “The Hindu View of Life” is a relic in the world of philosophy and it is based on the Upton Lectures delivered at Manchester College, Oxford. It is his analysis of the basic concepts underlying the Hindu attitude to life. It is divided into four chapters.

            The first chapter “Religious Experience, Its Nature and Concept “gives us a vivid account of the essential characteristics of Hinduism. Actually the term 'Hindu' was geographical and did not refer to a religion. It is derived from the Sanskrit word Sindhu, the historic local name for the Indus River in the northwestern part of the Indian subcontinent. It refers to the land of the aboriginal tribes and many other communities with different systems of worship and belief who live across the River Indus. By the end of the 12th century and early 13^th century, Hindustan emerged as a popular alternative name for India, meaning the "land of Hindus". As per Hinduism Religion is a felt inner experience of the entire personality. Religious experience is of a Self-certifying character. Religious faith is not a matter of blind acceptance religious experience is stated and confirmed in intellectual terms.

            Faith is a matter of spiritual conviction. Hinduism admits points of view other than its own. Devine relation is not the prerogative of any individual or community. It is available to all. This truth has been recognized in Hinduism. Hinduism does not characterize ideas about God as true or false. It recognizes the fact that mankind seeks god at different levels and in different directions. It is appreciative of human effort to seek God. Hinduism has graded different levels of worship. Hindu saints see God in the self and not in images. Temples and religious centers alone should not be counted to be the places of prayer and worship. They should become capable of providing spiritual direction to the Hindus.

            In the second chapter “Conflict of Religions: the Hindu Attitude” Radhakrishnan explains how every group within the Hindu fold is allowed to enjoy its freedom and preserve its individuality. It is not the group that we belong to that counts. What matters are we and our evolution. Hinduism calls upon everyone to think clearly and steadily about the ultimate purpose and mystery of life. It does not seek to interfere with the individual’s way of thinking .it makes allowances for errors of judgment and weakness of understanding. It does not lay down a single uniform method nor does it seek to establish a stereotyped system of belief and worship.

            A known fact of Hinduism is that it has no common creed and it has not prescribed a uniform system of worship. The early Aryans' worship consisted of the worship of forces of Nature. This gives a way to imagine worship. Hindu worship is primarily an individual act rather than a communal one, as it involves making personal offerings to the deity. Worshippers repeat the names of their favourite gods and goddesses and repeat mantras. Water, fruit, flowers, and incense are offered to god.

             The third chapter “Hindu Dharma” is a discussion of the two aspects of Hinduism, the philosophical and the practical. There are two sides to Hinduism, the philosophical and the practical. Some objections to the conceptions of Hindu epics are raised. Ethical system and relations are dismissed as irrelevant in view of the doctrine of Maya which repudiates the reality of the world. Radhakrishnan says that the Upanishads emphasize the relative reality of the phenomenal world. All things in the world are of value as they contribute to the realization of the self. Eswara (Lord Shiva) held the world as Maya. The real will qualify to be called real only when it is exempt from all change and is ever-enduring. The ultimate purpose of life is liberation from the cycles – birth –death – rebirth.

             Coming to the practical side of Hinduism, Radhakrishna says that Hinduism is merely a way of life rather than from a thought. Life according to Hinduism is regulated against a four-fold scale -Dharma, (righteousness), -Artha, (wealth)- Kaama (Desire)- and Moksha,(Spiritual Freedom). It will be seen that Artha and Kaamaare interposed between Dharma and Moksha, suggesting that the fulfillment of material needs is subject to Dharma and final goal of life is spiritual liberation.

            The fourth chapter Hindu Dharma-II focuses on the caste system in India. Though the caste system has been exploited and is a symbol of exclusiveness, it was originally designed to foster cooperation, tolerance, and trust. The institution of caste is man-made and has no divine sanction. It is meant to regulate social function. The caste system is based on the principle of division of function. Each caste has its social purpose, its code, and tradition. Each group enjoys freedom in matters of food, customs, marriage etc. The foster castes, –Bramhana, Kshathtiya Vaisya, and Sudhara were not meant to work at cross purposes. They were meant to form part of an organic whole. Thus the complementary character of the caste system was emphasized.

Rabbi Ben Ezra: Critical Appreciation

 

“Rabbi Ben Ezra” was first published in 1864. It has 192 lines and is the clearest expression of Browning’s optimistic philosophy of life. It is Browning’s clearest attempt to explain his philosophy or his outlook on life, this Universe, God, and man’s relation to all this. It is a dramatic monologue because only one man speaks. The speaker is Rabbi Ben Ezra or Abraham Ibn Ezra, a twelfth-century Jewish scholar who was an actual person. Whom he speaks to is not made clear. He just puts forth his idea of God, man, and the universe. He is the spokesman for Browning. Of course, Browning generally says that his poems are objective and do not express any of his opinions. But some views are repeated so often that we can take them as being Browning’s own views.

The poem is a glorification of old age and has been written from the standpoint of age-Old age is the best period of life and men should look forward to it. It brings wisdom, knowledge, dignity, and a certain resignation and acceptance of life. Youth is a period of doubt and rebellion. Living for mere pleasure is foolish. In youth, man thinks pleasure is everything and tries to drown himself in it. He does not realize that youth is a preparation for old age which is the best period of life.

The experience we gather in our youth changes to wisdom in old age because it is through mistakes that we learn. The knowledge that there is a God and man is but a part of God’s plan comes much later. Man should surrender himself to God and then he will realize that God has planned man as a whole—youth and old age, body and soul. Just as youth lays the foundation for age so also the body is no less important than the soul. The two go together. The poem is also a glorification of failure. He underlines the fact that it is aspiration and not achievement that counts. He may not have achieved much according to the standards of the world, but in reality, his hopes wishes, and goals and the effort he makes to achieve them are what is important to Browning. Failure should not discourage us; in fact, it is better than success because success makes us take things easy. We no longer work as hard because we have got what we want. But failure makes us work that much harder, so it is good.

Through the metaphor of the potter and the pitcher, Browning explains God’s plan for man. God is the potter who is shaping the clay (man) on the wheel of life. He is shaping man by giving him pain suffering and failure. All this is meant to strengthen his character so that he becomes a strong man. This is also his explanation for the imperfection we see around us. The world is imperfect because God has made it so to try man. Thus behind imperfect man and the imperfect world is the perfect God who has a plan. Man has only to submit to the plan to know his place in the scheme of things. Once the pitcher is shaped, it is ready for use by the Gods. The soul has been purified by suffering and now it is ready for its journey which comes after death.

Question-Answers of the Essay "Of Studies"

 

Question: What does Bacon mean by “Studies serve for delight” in his essay “Of Studies”?

Ans: According to Francis Bacon “delight” means to get joy or pleasure. So, studies serve to get joy or to get pleasure. Like, we study books to get pleasure and amusement.

Question: What does Bacon mean by “Studies serve for ornament” in his essay “Of Studies”?

Ans: According to Bacon “ornament” means to beautify. So, studies serve to beautify the use of language either spoken or written. Studies improve our use of language.

Question: What does Bacon mean by “Studies serve for ability” in his essay “Of Studies”?

Ans" According to Bacon “ability” means here, the ability to work, to counsel, to judge, and to decide. So, studies serve to improve trade knowledge, counseling, judgment, and decision-making.

Question: What are the main benefits of study in the essay “Of Studies” by Francis Bacon?

Ans: According to The greatest essayist Francis Bacon the main benefits of study are delight, ornament, and ability.

Question: What is the chief use of studies for delight according to Francis Bacon in his essay “Of Studies”?

Ans: The chief use of “studies for delight” is to study in leisure time, in loneliness or solitude. It will give you pleasure and reduce the boredom.

Question: What is the chief use of studies for ornament according to Francis Bacon in his essay “Of Studies”?

Ans: The chief use of “studies for ornament” is in discourse. By studying we know new words and we learn where we use which words and which do not. It’s meant that studies beautify our speech.

Question: What is the chief use of studies for ability according to Francis Bacon in his essay “Of Studies”?

Ans: The chief use of “studies for ability” is in the judgment and business disposition. It means studies improve our ability to judge the problem and decision making. It is also helpful to understand the business nature.

Question: What is Bacon’s view about spending too much time on studies?

Ans: Bacon wrote in his essay “Of Studies” that spending too much time in studies is laziness. It means that only study could not be fruitful without experience.

Question: What is Bacon’s view about “too much use of studies for ornament” in his essay “Of Studies”?

Ans: In the essay “Of Studies” according to Bacon the too much use of studies for ornament is affectation. It means that too much use of studies for ornament makes your discourse artificial or unnatural.

Question: What is Bacon’s view about making judgments wholly by their rules in his essay “Of Studies“?

Ans: In the essay “Of Studies” Bacon tells us that to make judgments wholly by their rules (rules that are learned from the studies) is the humor of the scholar. It means that the judgments made without practical knowledge or experience are foolish.

Question: What does Bacon say about the natural abilities of a man in his essay “Of Studies”?

Ans: Bacon says that the natural abilities of a man are like the plants that need pruning (trimming) and the natural abilities of a man also need trimming by the studies. He says that the study only gives lots of directions, but experience also supplements the natural abilities.

Question: What is the attitude of a crafty man about studies, according to Bacon in his essay “Of Studies”?

Ans: According to Bacon in his essay “Of Studies” the crafty man denounces (criticizes, condemns) studies because the cunning and sneaky person used tricks and crooked ways to accomplish the job.

Question: What is the attitude of a simple man about studies, according to Bacon in his essay “Of Studies”?

Ans: According to Bacon in his essay “Of Studies” the simple man admires (regard, respect) the studies.

Question: What is the attitude of a wise man about studies, according to Bacon in his essay “Of Studies”?

Ans: According to Bacon in his essay “Of Studies” the wise man used the knowledge had gotten from his studies.

   Question: What does Bacon mean by “Some books are to be tasted, others to be swallowed, and some few to be chewed and digested” in the essay “Of Studies”?

Ans: According to Bacon some books are tasted meaning not studied completely but in parts. Others to be swallowed means that books are read completely, but without curiosity, and some few to be chewed and digested means that books are studied with full interest and deeply to get maximum knowledge not only thematic but at the minute level also.

 

 

Train to Pakistan as a partition novel

 

           Train to Pakistan is a magnificent novel in which Khushwant Singh describes the tragic tale of the partition of India and Pakistan and the events will be remembered as one of the blackest chapters of human history. He has designed the novel to explore the brutal and hypocritical image of man. The novel is set in the fictional village Mano Majra, a small village in which Muslims, Hindus, and Sikhs have loved each other as brothers and lived together in peace.

            The novel is divided into four sections─ the first is “Dacoity”, the second is “Kalyug”, the third is “Mano Majra” and the fourth is “Karma”. Khushwant Singh clearly builds the turbulent days of partition in these four sections. In the first section, the murder of Ram Lal by a gang of dacoits from a neighbouring village sets the main theme of the tragedy to the event. Dacoity has caused mutilation and has made some innocent persons victims of the action. Police arrest Juggut Singh and Iqbal suspecting them for the murder. Thus, the sleepy village awakens to life and slowly joins the tragic storm outside. The sudden activity in the village brings history in motion and the peace of the village slowly disappears.

            The second section, “Kalyug” describes that the novel has a cosmic vision. All the dead bodies carried by train from Pakistan to be cremated at Mano Majra advocates a sign that the old world has died. The incident of mass cremation completely destroys the peace of the Mano Majrans. Everybody in the village takes the train as a prognostication of evil times. Even Meet Singh said to Imam Baksh, “This is kalyug, the dark age”.

            The third section, “Mano Majra” is revolved around a changed Mano Majra. With the arrival of a ghost train stuffed with corpses, Mano Majra loses its ideal isolation and gets involved in the national demolition. The head constable divides the villagers into two groups ─ Sikh and Muslim. The Sikh refugees shared their cruelty meted out to the Sikhs and Hindus in Pakistan. The chaos prevails in Mano Majra. Despite that, villagers still pledge to protect their Muslim brethren. The Lambarder assures Imam Baksh, “This is your village as much as ours” Imam Baksh is overwhelmed by the expression of affection when he says, “What have to do with Pakistan? We were born here. So were our ancestors. We have lived amongst you as brothers”. But the fire of hatred blew its extreme. All are afraid of the angry and aggrieved refugees from Pakistan. The irony of fate is revealed when forces beyond the control of the Mano Majra take over and the warmth of the relationship between Sikhs and Muslims for generations is blown out. The state of mental agony and conflict between Hindus and Muslims is thus unveiled. The houses of Muslims are robbed.

            The fourth section is, “Karma” which describes the novel as a metaphysical dimension. In this section, the story reaches its devastating dramatic end with Juggut Singh sacrificing his life to save the lives of other Muslims as well as his girlfriend Nooran. The novel closes with an ironic reversal of the order of things in which the dacoit Mali becomes a custodian of Muslim property and Juggut Singh sacrifices his life. In this section ‘Karma’ takes hold of the man, but a man under his own free will fights against his fate and tries to retrieve his last soul.

            At the time of independence, India was partitioned with a great disturbance in the whole continent. Independence brought in its wake one of the bloodiest carnages in the history of India. During this period, the people of the Mano Majra village passed from a state of happiness and stability to that of bitterness and disturbance.

            Train to Pakistan describes the troubled relationship between the Muslims and the Sikhs. The situation of the country intensified miserable in the wake of the partition. The effect of this was that twelve million people had to flee leaving their homes; over a hundred thousand women, young and old, were abducted, raped, and assassinated. Thus, thousands fled from both sides of the border seeking security and refugee. The sinister and venomous impact of partition and the indignation provoked by Singh have been realistically expressed in a devastating irony in Train To Pakistan.

 

Title of the novel: The Sun also Rises

 

           “The Sun Also Rises” is a novel about a lost generation. Lost generation is the term used for those who participated in the First World War and were wounded physically or spiritually. These wounded people began to take little interest in realistic activities of life and engaged themselves in evil things like too much drinking, dancing, and having free sex. This generation has two groups. One of them was settled and the other was a group of expatriates who wanted to learn how to live in this world. But as their attitude toward life was unmanly so they were unable to learn how to live in this world. This added to their frustration and to this group Hemingway is concerned.

            This group of expatriates comprises Jakes Barnes, Lady Brett Ashley, Robert Cohn, and Mike Campbell. Robert is physically wounded while others are spiritually wounded. Jake Barnes has lost his manhood by receiving a genital wound and other lost their values. Brett Ashley has lost her moral values for she has been and still is indulging in making free sex. She has had affairs with Robert Cohn, and Jake Barnes and still yearns to make more and thus in the end has an affair with Pedro Romero. Mike Campbell is shown or told bankrupt which indicates that he has lost economic value. Robert is also a victim of these evils. First, he helps his mistress Frances and then spends with Brett Ashley who on one hand is trying to get a divorce from her husband Mr. Ashley and on the other hand is engaged to Mr. Mike. Jake in the end pimping with Brett reveals that he has lost social values as well. This generation which is lost and has lost its value is compared with the setting sun.

            On the other hand, Pedro Romero, the young bullfighter extends to content the group of expatriates. He is 19 years old and represents the young generation. He is called “Messiah” and is said to have come to save bullfighting from decadence. The bull is the symbol of evil and the the corral is the symbol of life. Pedro’s fight, in corral, with a bull is in fact man’s struggle or fight against evil in life. Hence we can clearly observe that the group of expatriates is the victim of evil for they indulge in dancing, drinking, The term and sex but Pedro Romero’s fight against bull reveals that he is fighting against evil. Term “Messiah” has especially been used for Romero which means saviour. The sentence that he has come to save bullfighting means that he has come to teach the people not to be victims of evil but that they should master up courage to fight against evil. His young age and his fighting spirit indicate that he is the rising sun. Hence the sun that has set is rising again and this is the title “The Sun Also Rises”.