CBSE Class 12 English Flamingo Lost Spring Anees Jung Assignment Set D

About the Author

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

Theme

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

Justification of the Title

‘Lost Spring’ describes two stories of stolen childhood. Millions of poor children in India spend their childhood working in ragpicking or hazardous industries, instead of going to school. Childhood is the spring of life. But millions of unfortunate children like Saheb and Mukesh are forced to spend this time either scrounging in the garbage dumps of Seemapuri or welding glass bangles in the blast furnaces of Firozabad. Their childhood is lost to the demands of survival. Hence, the title is quite apt.

Message

The lesson ‘Lost Spring’ shares two ‘stories of stolen childhood’. The characters and places are different but the problem is the same. Thousands of Sahebs and Mukeshs are condemned to live a life of misery and exploitation. Grinding poverty and traditions compel children to work in the most inhuman and hostile conditions. The author succeeds in highlighting the plight of such unfortunate children 

Summary

‘Sometimes I Find A Rupee in the Garbage’

The author would come across Saheb every morning. She always found him searching for something in a heap of garbage. One morning she asked him, ‘‘Why do you do this?’’ He replied, ‘‘I have nothing else to do.’’ She told him to go to school but he said that there was no school in his neighborhood. She asked him whether he would study if she started a school. Saheb was happy. He said he would go to her school. But she had not actually intended on starting a school in the near future. She realised what an impact her casual words had on Saheb.

Saheb’s full name was Saheb-e-Alam meaning Lord of the Universe. The name was especially poignant, because the poor boy spent his days wandering barefoot along with other poor boys like him.

The author talked to Saheb’s companions. One of the barefoot boys told her that it was their tradition to walk barefoot. But the author does not agree with them. She believes that a perpetual state of poverty is marked and passed on as tradition. Some children are lucky: Their prayer for shoes is granted but the ragpickers remain barefoot.

The ragpickers live in Seemapuri. Though Seemapuri is also in Delhi, there is a world of difference between the two places. Like all other families in the area, Saheb’s family had also come from Bangladesh in the year 1971, because their homes and fields had been destroyed by storms. They had nothing to live on.

About 10,000 ragpickers live in Seemapuri. They live in mud structures with roofs of tin and tarpaulin. They lack all civic amenities like sewage and running water. However, they have voter identity cards and ration cards; this enables them to cast their votes and buy food. They move about and pitch their tents wherever they can find food. Ragpicking is their sole means of livelihood.

Saheb used to stand outside a club. He was fascinated by tennis and would watch people play. He also wanted to play. Someone had given him a pair of discarded tennis shoes. For him, this was a dream come true. Yet he did not see himself playing tennis as it was out of his reach. Saheb got a job in a tea-stall. He was paid 800 rupees a month as well as all meals. Yet, he did not seem happy. He had lost his carefree life and his freedom. He was no longer his own master. ‘

I Want to Drive a Car’ The author visited Firozabad — a city famous for its bangle-making industry. Almost every other family in Firozabad is engaged in making glass bangles. Glass bangles are regarded as an important symbol of a woman’s marital status. Mukesh’s family was engaged in making bangles. Mukesh took the author to his house, walking through stinking lanes choked with garbage. Families of bangle makers lived there in the houses with crumbling walls and wobbly doors.

Mukesh’s house was like any other house in the lane. A frail young woman was cooking meals on a firewood stove. She was the wife of Mukesh’s elder brother. She was respected as the daughter-in-law of the family. Mukesh’s father also came in. The daughter-in-law covered her face with a veil as custom demanded.

Mukesh’s father was old and weak. He had lost his eyesight because of the dust from polishing glass bangles. He had worked hard all his life. But he could not afford to send his two sons to school. He could only teach them the art of making bangles; he had also built the house, but could not repair it. Mukesh’s grandmother expressed her belief in destiny. She said that it was their karma (deeds) because of which they were born into the bangle maker’s caste. Thus, it was their destiny to suffer. This belief that no man could change what was already decided by fate was shared by all the people of Firozabad. Another woman told the author that despite working hard all their lives, they had never even had a full meal.

The author could see bangles everywhere. She saw boys and girls welding pieces of coloured glass. Their eyes would get used to the darkness and they often lost their eyesight before even reaching adulthood. At home, families worked hard all day in front of furnaces with high temperatures.

Such families, generation after generation, have been engaged in making bangles. They live in poverty, they work hard, and die in poverty. Nothing has changed with the passage of time. They find themselves in the clutches of middlemen and moneylenders. If the youth try to organise themselves, they are harassed by the police and the administration. It is not easy for bangle makers to do something different because of the stigma of their caste. But Mukesh wants to be a motor mechanic. He wants to learn this work at a garage far away from home. He wants to be his own master.

GCHAPTER IN A NUTSHELL

1. Ragpickers of Seemapuri (periphery of Delhi-miles away metaphoGVrically-located nearby but lacks the luxury/glamour associated with the city). Squatters from Bangladesh, came in 1971-10,000 ragpickers.

(i) Left homes in Dhaka-storms swept away fields & homes.

(ii) Prefer living here-with ration cards-can feed families. Children partners in survival-rag picking-fine art-is gold-gets them roof over head. For children-wrapped in wonder/for parents-means of survival.

(iii) Saheb E Alam–name ironical-means lord of the universe-scrounges in the garbage. Would like to go to school, but there is none in the neighbourhood, so, picks garbage.

(iv) Live in terrible conditions–structures of mud-roots of tin & tarpaulin, devoid of sewage, drainage, running water.

(v) Saheb unhappy at tea stall-gets Rs. 800, all his meals-but lost his freedom-bag is his own-Canister belongs to owner of the tea shop.

(vi) Desire but do not own shoes. Most moved around barefoot, due to poverty, not tradition as one was led to believe.

2. Firozabad–centre of glass blowing industry- Bangle makers-working in hazardous conditions.

(i) Mukesh’s family live in terrible conditionswork in glass furnaces with high temperatures, dingy cells, without air & tight, stinking lanes, choked with garbage, crumbling walls, wobbly doors, no windows, crowded with families of humans & animals co-existing in a primeval state. Often lose brightness of eyes.

(ii) Mind numbing toil-all these years have killed all initiative & ability to dream.

(iii) Do not organize into co-operatives-vicious circle of middle men, if organized-hauled by police, jailed, beaten for doing something illegal. Life moves from poverty to apathy to greed & to injustice.

(iv) distinct worlds–one family caught in web of poverty, burdened, by the stigma of caste in which they are born; the other a vicious circle of sahukars, the middlemen, the politicians, the policemen, the bureaucrats. Daring-not a part of growing up. Mukesh’s attitude different-dares to dream of being a motor mechanic.

(v) Miserable plight & occupation of the people in Firozabad-centre of glass blowing industry. Every family engaged in working at furnaces, welding glass, making bangles, for generations. Has about 20,000 children working in hot furnaces, slogging daylight hours, often losing the brightness of their eyes before they become adults.

(vi) Scene in Mukesh’s house-wobbly iron door, half built shack. In one part, thatched with dead grass, a firewood stove over which was placed a large vessel of sizzling spinach leaves. More chopped vegetables in a large platter. A frail young woman, Mukesh’s elder brother’s wife was cooking the evening meal for the whole family.

(vii) Reaction to poverty-Resigned to their fate-born to the caste of bangle makers. Mukesh’s father was initially a tailor, then a bangle maker; had worked hard but had not been able to either renovate his house or send his sons to school. Could only teach them bangle making. Mukesh’s grandmother had seen her husband go blind with the dust from polishing bangles. Accepted fate-God given lineage, that could not be broken.

(viii) Mukesh’s dream-wants to be a motor mechanic-decided to go to a garage to learn about cars. Will walk all the distance.

(ix) Irony – Savita’s story-Young girl, working mechanically, soldering pieces of glass. Unaware of the sacred significance of bangles/suhaag for Indian women. Would realize it when she became a bride. The old woman had bangles on her wrist but no light in eyes. Had not enjoyed even a full meal in her life. Husband knew only bangle making. Could only build a house for his family.

Read the extracts given below and attempt the questions that follow:

1. 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. Through the years, it has acquired the proportions of a fine art. Garbage to them is gold. It is their daily bread, a roof over their heads, even if it is a leaking roof. But for a child it is even more.

Questions

(i) Who do you think the writer is referring to as ‘they’, in the given sentence?
“Wherever they find food, ...”
(a) The teachers
(b) The factory workers
(c) The ragpickers
(d) The journalists

Answer: C

(ii) “Garbage to them is gold.” Why is it so? Select the correct option.
(a) It provides them food.
(b) For them, it is a means of survival.
(c) It also provides them items which can be sold for cash.
(d) All of the options.

Answer: D

(iii) Of the four meanings of the phrase ‘transit homes’, select the option that matches in meaning with its usage in the extract.
(a) Provides immediate, temporary shelter and protection.
(b) Unhygienic and fragile structure.
(c) A permanent shelter.
(d) Homes with inadequate space for movements.

Answer: A

(iv) Select the option that lists reasons why garbage is ‘even more’ for the children.
(1) For children, garbage is a source of wonder.
(2) Garbage is the only means of survival for the children.
(3) The children expect to get some coin, note or a valuable thing in the garbage.
(4) Children earn their livelihood from the garbage.
(5) They get to make new acquaintances there.
(a) (1) and (4)
(b) (2) and (5)
(c) (1) and (3)
(d) (2) and (4)

Answer: C

(v) “...acquired the proportions of a fine art” suggests that:
(a) ragpicking has regained its lost status.
(b) ragpicking has attained the position of a skill.
(c) a segment of ragpickers are skilled in fine arts.
(d) only a few people are experts in ragpicking.

Answer: B

(vi) Who are the people living at Seemapuri?
Answer: Migrants from Bangladesh are living in Seemapuri.

2. This morning, Saheb is on his way to the milk booth. In his hand is a steel canister. “I now work in a tea stall down the road,” he says, pointing in the distance. “I am paid 800 rupees and all my meals.” Does he like the job? I ask. His face, I see, 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!

Questions

(i) Why is Saheb on his way to the milk booth?
Select the correct option.
(a) He found a job at the tea stall.
(b) He was meeting someone there.
(c) He was going there to buy milk for his family.
(d) The writer asked Saheb to go to the milk booth.

Answer: A

(ii) Of the four meanings of ‘carefree’, select the option that matches in meaning with its usage in the extract.
(a) Showing worry or nervousness.
(b) Very eager or concerned.
(c) Free from anxiety or responsibility.
(d) Having or characterized by desire.

Answer: C

(iii) “The steel canister seems heavier than the plastic bag he would carry so lightly over his shoulder.” Identify the figure of speech here.
(a) Irony
(b) Metaphor
(c) Anaphora
(d) Alliteration

Answer: B

(iv) Select the option that lists reason why ‘Saheb is no longer his own master’.
(1) Saheb is bound to his master and feels burdened.
(2) The bag was his own and the canister belongs to his master.
(3) He spends all his day rag-picking.
(4) He was held captive in a jail.
(5) Saheb was forced to go to school.
(a) (1) and (4)
(b) (2) and (5)
(c) (3) and (4)
(d) (1) and (2)

Answer: D

(v) “Does he like the job? I ask.” Who speaks this line?
(a) Saheb
(b) Anees Jung
(c) The man from Udipi
(d) Mukesh

Answer: B

(vi) Who was Saheb’s ‘master’?
Answer: A tea-stall owner was Saheb’s master

3. “I will learn to drive a car,” he answers, looking straight into my eyes. His dream looms like a mirage amidst the dust of streets that fill his town Firozabad, famous for its bangles. Every other family in Firozabad is engaged in making bangles. It is the centre of India’s glass-blowing industry where families have spent generations working around furnaces, wielding glass, making bangles for all the women in the land it seems.

Mukesh’s family is among them. None of them know that it is illegal for children like him to work in the glass furnaces with high temperatures, in dingy cells without air and light; that the law, if enforced, could get him and all those 20,000 children out of the hot furnaces where they slog their daylight hours, often losing the brightness of their eyes. Mukesh’s eyes beam as he volunteers to take me home, which he proudly says is being rebuilt.

Questions

(i) The simile ‘dream looms like a mirage amidst the dust of streets’ indicates that his dream was ............ .
(a) a reality, yet seemed distant
(b) lost in the sea of dust
(c) illusory and indistinct
(d) hanging in the dusty air

Answer: C

(ii) ‘I will learn to drive a car,’ he answers, looking straight into my eyes. This sentence highlights Mukesh was ............
1. determined 2. fearless
3. hopeful 4. valiant
5. ambitious 6. stern
(a) 1 and 5
(b) 2 and 4
(c) 2 and 5
(d) 3 and 6

Answer: A

(iii) Which of the following statements is NOT TRUE with reference to the extract?
(a) Children work in badly lit and poorly ventilated furnaces.
(b) The children are unaware that it is forbidden by law to work in the furnaces.
(c) Children toil in the furnaces for hours which affects their eyesight.
(d) Firozabad has emerged as a nascent producer of bangles in the country.

Answer: D

(iv) Every other family in Firozabad is engaged in making bangles indicates that ............ .
(a) bangle making is the only industry that flourishes in Firozabad
(b) the entire population of Firozabad is involved in bangle making
(c) majority of the population in Firozabad is involved in bangle making
(d) bangle making is the most loved occupation in Firozabad

Answer: C

(v) Why is Mukesh’s dream compared to a mirage ?
Answer: Mukesh’s dream is compared to a mirage because he could only have dreams and never be able to fulfil them.

(vi) The statement ‘The law if enforced........’ suggests that
(a) the police is very active
(b) the law is not being followed
(c) the lawyers are very active
(d) the law is strictly being followed

Answer: B

4. She 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 — that’s what she has reaped! Her husband, an old man with a flowing beard says, “I know nothing except bangles. All I have done is make a house for the family to live in.” Hearing him one wonders if he has achieved what many have failed in their lifetime. He has a roof over his head!

The cry of not having money to do anything except carry on the business of making bangles, not even enough to eat, rings in every home. The young men echo the lament of the elders. Little has moved with time, it seems in Firozabad, years of mind-numbing toil have killed all initiative and the ability to dream.

Questions

(i) ‘She still has bangles on her wrist, but no light in her eyes.’ This implies that .............
(a) she is married but has lost the charm in her eyes
(b) she is a married woman who has lost her grace and beauty
(c) though she is married, her eyes are devoid of happiness
(d) she is a married woman who has lost her eyesight

Answer: C

(ii) ‘He has a roof over his head!’ The tone of the author is ............ .
(a) pessimistic
(b) empathetic
(c) sympathetic
(d) optimistic

Answer: D

(iii) Choose the term which best matches the statement ‘The young men echo the lament of their elders’.
(a) Acceptance
(b) Reflection
(c) Reiteration
(d) Doubtfulness

Answer: C

(iv) ‘Years of mind-numbing toil have killed all initiative and the ability to dream’. This shows that ............ .
(a) the bangle makers are exhausted yet they are enterprising and have dreams
(b) the drudgery of work has destroyed their willingness to improve their lot
(c) the daily grind has stolen the dreams of the bangle makers and made them dull
(d) the bangle makers have been working so hard that there’s no time to dream

Answer: B

(v) The above extract reflects on the ............ situation of the bangle workers.
(a) struggling
(b) merry-making
(c) pathetic
(d) dependable

Answer: C

(vi) Who is the person being referred to as ‘she’ in the first line?
Answer: ‘She’ in the first line refers to Savita’s grandmother.

5. And daring is not part of his growing up. When I sense a flash of it in Mukesh I am cheered. “I want to be a motor mechanic,’ he repeats. He will go to a garage and learn. But the garage is a long way from his home. “I will walk,” he insists. ‘‘Do you dream of flying a plane?” He is suddenly silent. “No,” he says, staring at the ground.

Questions

(i) What is the theme of the lesson from which the above lines have been taken?
(a) The lives of labourers.
(b) The lost childhood of children.
(c) The education of children.
(d) The lives of bangle makers.

Answer: B

(ii) What is the occupation in which Mukesh is engaged?
(a) Motor-repairing
(b) Bangle-making
(c) Tea-selling
(d) Rag-picking

Answer: B

(iii) Which of the following words can be used to describe the working conditions in the banglemaking industry?
(a) Wholesome
(b) Hazardous
(c) Ideal
(d) Rewarding

Answer: B

(iv) When Mukesh grows up, he wants to become a
(a) pilot
(b) tea-shop owner
(c) motor mechanic
(d) tennis player

Answer: C

(v) In the author’s view, the rag-pickers here are:
(a) lacking in courage.
(b) bold and daring.
(c) careless and playful.
(d) having high dreams only.

Answer: A

(vi) Why does Mukesh say he does not dream of flying a plane?
Answer: He says so because he knows it can’t be achieved.

6. “I have nothing else to do,” he mutters, looking away. “Go to school,” I say glibly, realising immediately how hollow the advice must sound. “There is no school in my neighbourhood. When they build one, I will go.” “If I start a school, will you come?” I ask, halfjoking. “Yes,” he says, smiling broadly. A few days later I see him running up to me. “Is your school ready?” “It takes longer to build a school,” I say, embarrassed at having made a promise that was not meant. But promises like mine abound in every corner of his bleak world.

Questions

(i) Saheb’s muttering and ‘looking away’ suggests his
(a) anger
(b) shyness
(c) embarrassment
(d) anxiety

Answer: A

(ii) Of the four meanings of ‘glibly’, select the option that matches in meaning with its usage in the extract.
(a) showing a degree of informality
(b) lacking depth and substance
(c) being insincere and deceitful
(d) speaking with fluency

Answer: D

(iii) Who do you think Saheb is referring to as ‘they’, in the given sentence?
“When they build one, I will go”
(a) The officials
(b) The inhabitants
(c) The teachers
(d) The journalists

Answer: A

(iv) Select the option that lists the feelings and attitudes corresponding to the following:
(1) I ask half-joking
(2) ...he says, smiling broadly
(a) (1) part arrogance, part seriousness (2) hesitation
(b) (1) part amusement, part irritation (2) monetary submissiveness
(c) (1) part concern, part hurt (2) pride
(d) (1) part humour, part earnestness (2) self-belief

Answer: A

(v) Select the option that lists reasons why Saheb’s world has been called ‘bleak’.
(1) The absence of parental presence
(2) The poor socio-economic conditions
(3) His inability to address problems
(4) His lack of life-skills
(5) The denied opportunities of schooling
(a) (1) and (4)
(b) (2) and (5)
(c) (3) and (5)
(d) (2) and (4)

Answer: B

(vi) Why does the writer describe her advice as ‘hollow’?
Answer: She says so because she did not mean what she had said.