English Summary

“Around a Medicinal Creeper” is a short story by Indian author Ruskin Bond. Set in the backdrop of the Himalayan mountains, Around A Medicinal Creeper Summary story introduces readers to a young boy named Anil, who is tasked with tending to a valuable medicinal creeper by his grandmother. This narrative explores themes of nature’s healing power, family bonds, and the cultural significance of traditional remedies. Read More 1st PUC English Summaries.

Around a Medicinal Creeper Summary

Around a Medicinal Creeper Summary in English

‘Around a Medicinal Creeper’ by Poornachandra Tejaswi is about an unusual medicinal creeper about which the writer had heard many stories. Though he knew that not all stories were true, he also knew that not all stories were purely imaginary either. In this piece, he narrates various incidents that led to the discovery of the medicinal properties of the creeper. However, he admits that it took him almost twenty years to learn these facts.

The first incident he narrates revolves around the act of putting up a shade over a coffee seedbed to protect it from the sun. The author tells us that Mara, a servant, was annoyed with Sanna, another servant, for plucking a medicinal creeper. On knowing from Sanna that there were many of these creepers in the forest, the writer along with Mara and Sanna went to the forest out of curiosity. There he saw Mara tying the creeper to a nearby tree referring to it a thief. Mara explained his actions by saying that the creeper was cursed by a sage that it wouldn’t be found by people when they needed it and searched for it. The writer counters the story with the explanation that the creeper came up immediately after the rains and died quickly.

Hence, until the next season it was not seen. After offering this explanation, the author laments the fact that even if the creeper has some medicinal property, it would get lost in the tall tales woven around it. The author further points out that this is the fate of the whole system of Indian medicine as people from the medical field are of the opinion that everything about the unique properties of plants and herbs is imaginary.

Elaborating further on why the stories around the creeper seem to be false, the author shares with the readers a few more of Mara’s improbable stories. One is about Mara cutting the artery of his hand while cutting bamboo shoots. Mara told the author that he had bandaged the wound after placing some leaf brought by someone and had then gone to a white man at Hulihindalu for treatment. But, when the white man opened the bandage, there was not even the sign of the wound. The white man, who initially thought that Mara was trying to fool him, was later interested in finding the plant. But, though Mara searched for the plant for an entire day, he could not find the plant. The Englishman who had offered Mara his entire estate in exchange for the identification of the plant was angry with Mara and even threatened to shoot him down. The Englishman thought that Mara was unwilling to show the plant because he was so greedy that the offer of the estate also did not satisfy him.

Mara, who had told the author that every inch of the plant was medicinal, was not sure of what exactly it could cure. The author wondered if Mara hadn’t really known the properties or whether he wasn’t willing to let out the secret. However, the exaggerated element in his stories was such that no one would believe him even if there was truth in his stories. However, Mara had the knack of coming up with one more story when questioned about the authenticity of the previous one.

He avoids the direct questions of the author about the medicinal creeper by narrating another story of the cowcals – crow pheasants – who chewed the leaves of the medicinal creeper to cure themselves of the snake bite.

Mara’s stories were not limited to the miraculous medicinal creeper. The stories had a flip side too. Mara explained the loss of the teeth on one side of his face with another totally cock-and-bull story. He told the author that he had lost his teeth when he had gone hunting rabbits to the forest before daybreak. According to him, when he brushed his teeth with a small stick of a plant, he lost the teeth which had been touched by the stick. The teeth were all from one side because on finding the taste of the plant to be sour, he had thrown the stick away and had gargled his mouth with the water of a nearby stream. When the author asked him to show the plant, Mara argued that it was impossible to find the plant among the thousands of plants.

When the author made fun of him saying if he tried, he might find the plant which would bring back his teeth, Mara counter-argued that in the bargain he might eat something that was not supposed to be eaten and die also. When the author teased him saying that Mara could even find a plant that would bring back his youth, Mara said that he didn’t want to become young as he didn’t want to get married again.

Even after all the teasing and doubting, Mara continued with his stories, making them more and more unrealistic. The author was speechless when Mara told him that a barking deer which had been killed and divided by him and his friends, transformed into a live deer and ran out of the house when the packet made out of the special leaves was removed. Mara added that his wife, without knowing the value of the leaves, threw them into the fire.

Long after the death of Mara, the author came upon the same creeper again. But, this time it was Appanna who was tying the creeper to a tree and his version of the creeper was different. He said that the juice of the leaves of the creeper could harden milk. Initially, the author thought that the sourness of the leaves might have curdled the milk instead of thickening it. But, when he tried it out with his friend Chandru-a plant pathologist-he realised that the milk did become hard and rubbery. It was then that the author was convinced that the creeper had some special qualities. However, he still didn’t know which diseases it could cure.

The author had another revelation after the lapse of some time when his farmhand Krishna came to him. Krishna, who had earlier been healthy, was pale and breathless. He came to know from Krishna that he was passing blood with stool and he suspected it to be piles. When Krishna went to the hospital, the doctors advised him surgery. Krishna was scared of surgery. Moreover, earlier Krishna had been cured of rashes by a Malayali sadhu who had asked Krishna to mix the crushed bark of a tree with duck’s eggs and eat. But, this time the sadhu who had grown old described the plant to Krishna as he had no strength to search for the plant.

Since the description matched the features of the miracle creeper, the author took him to the creeper which Appanna had tied to a tree and Krishna drank the ground tuber of the creeper with milk. He was completely cured in five days. Moreover, the author who had eaten a small piece of the root to see how it tasted, got cured of the pain in his heel. The swelling that had developed next to the bone of the heel for which the surgeon had recommended surgery, also disappeared.

The author, even after the cure, has a few doubts. He wonders whether the cure is coincidental or the effect of the medicinal quality of the plant. Even if it were to be the effect of medicine, he knows that he cannot be sure of which type of swelling would be cured by the creeper. With these questions in mind, the author concedes that Indian medicine, even if effective, suffers from the problem of the native doctors not sharing their knowledge with others because of their fear that if spoken about, the plant would lose its medicinal quality. He avers that this situation has brought India’s native medicinal systems to the verge of extinction.

Conclusion:

In conclusion, Ruskin Bond’s “Around a Medicinal Creeper” beautifully illustrates the deep connection between nature and human well-being, showcasing the healing potential of indigenous plants. Around A Medicinal Creeper Summary Notes Pdf story also emphasizes the importance of preserving cultural traditions and the wisdom passed down through generations. Through Anil’s journey, readers are reminded of the invaluable knowledge held within our own environments and the significance of nurturing these natural bonds.

“The School Boy” is a poem by William Blake, an English poet and artist. This poem reflects on the constraints of formal education and the loss of childhood innocence, as it explores the young speaker’s longing for a more natural and carefree existence. Read More 1st PUC English Summaries.

The School Boy Summary

The School Boy Summary in English

‘The School Boy’ is a typical example of Blake’s ‘Songs of Innocence and Songs of Experience’ in its theme and imagery. It deals with childhood and the subjugation of its spirit and uses imagery from the natural world. Though it was first published in 1789 as one of the ‘Songs of Innocence’, Blake moved it to the ‘Experience’ section of the 1794 edition maybe because the speaker is writing in retrospection about the childhood experiences from the perspective of a child.

In the first stanza of the poem, the poet gives us a pastoral image of the innocence of nature. We see that it is a matter of utmost disappointment for the speaker to attend school on a sweet summer morning when actually he wishes to enjoy the mirth of summer. He is tired and even puzzled under the strict supervision of his teacher. The words ‘cruel eye outworn’ refers to the authoritarian eyes of the teacher that actually tire the boy. Instead of enjoying the pleasures of summer, the child has to compulsorily attend the school where he spends his. day in boredom and dismay.

Naturally, in such a set-up, the child experiences weariness. He sits drooping out in the sea of tediousness. The child resents the assault on him by the oppressive personality of the teacher and the unnecessary words of erudition the teacher gushes out without attempting to understand either the child’s intention or his urge for unchecked freedom. The learning’s bower refers to a garden where the child can be taught in an interesting way, only if nature accompanies him instead of the school teacher.

A bird which is born cheerful and jovial can never sing sweet songs if caged. Similarly, a child, if restrained under the umbrella of annoying fear, tension and the scepticism of his teacher, can never enjoy the natural instincts of joy and playfulness. A world full of rigid course of discipline will ruthlessly take away the beautiful spring – the childhood days – of a person’s life.

Stanzas V and VI are appealed to the alternate authority of the parents to realise the predicament of the child and the dangers in this suppression of natural learning. The boy complains to the highest authority – father and mother – to argue that if misery withers the tender plants, the beautiful buds and the newborn buds, summer can never be joyful. In other words, the speaker shows that a budding child is picked and swept off in the early stage of life in an ocean of sorrow, where there is no one to care for. Its state is compared to damaged nature that can bear no fruit and have no harvest. If care and concern rule over the plants, flowers, birds, such a summer will be dry and will bear no fruit.

The child enquires with his parents as to how they can win back what grief has destroyed. If the plants are withered due to the canker of grief, no fruit will be there in the season of autumn – mellowing years of one’s life. This implies that if childhood pleasures and joys are censored and truncated, adult life runs the danger of being utterly dry and unproductive. The old age would be miserable.

All these concerns are expressed through rhetorical questions which have already been answered by the tone of the poem which gives a final note to the reader of the impossible condition of the schoolboy.

Conclusion:

In conclusion, William Blake’s “The School Boy” offers a poignant commentary on the oppressive nature of formal education and its impact on the loss of childhood innocence. Through vivid imagery and emotional depth, the poem highlights the desire for a return to the simplicity and joy of youth.

“The Gentleman of the Jungle” is a satirical allegory of colonialism in Africa. The story tells the tale of a man who is tricked out of his home by an elephant. The elephant then claims that the man is the one who has stolen the home from him. The lion, who is the king of the jungle, sets up a commission to investigate the matter, but the commission is composed entirely of animals, and the man is left with no voice. In the end, the man is forced to give up his home and build a new one somewhere else. Read More 1st PUC English Summaries.

The Gentleman of the Jungle Summary

The Gentlemen of the Jungle Summary in English

The story ‘The Gentlemen of the Jungle’ by Jomo Kenyatta is a fable that satirises the colonisation of Africa by the European powers which claim to be reforming the natives, while in reality, they confine them because of their greed for expansion. The story can be described as an allegory because the writer uses animal figures to throw light on similar human situations. The word ‘gentlemen’ is ironically used to point out that the usurpers are far from being gentlemanly.

The story begins with the selfless act of a man who allows his friend – an elephant – to put his trunk inside his hut when there is heavy rain. But, the elephant, instead of remaining grateful, encroaches upon the hut of the man and throws him out. When the wronged man starts arguing with the elephant, the confusion attracts many animals from the nearby jungle, including The Lion King who is displeased that the peace of his jungle is disturbed by the misunderstanding between the man and the elephant. The elephant, one of the ministers of the king, pacifies the Lion King by assuring him that there is no threat to peace, but that he was having a discussion with his friend. The Lion King pleased that the man is a friend of the animals, assures him that his hut is not lost to him and that he would get it back depending upon the findings of a Commission that would be appointed to look into the matter.

The man, who is initially happy at the fairness of the king, is soon in for a shock as all members on the Commission are animals and there is absolutely no representation from his side. But, his protest is silenced with the explanation that his kind is not educated enough to understand the intricacy of the jungle law. He is also told that these representatives have been specially chosen by God to carry out the work. The man is assured that these members of repute would be impartial in their judgement.

But, as the man had feared, the elephant succeeds at winning the case by deposing before the court the false idea that the man had asked the elephant to protect his hut from the hurricane at the time of the torrential rain. The elephant boastfully says that since the hurricane had gained access to the hut because of the empty space available, he had occupied the empty space and put it to more economic use. Since the man had to admit that the undeveloped place hadn’t been occupied by anyone else before the elephant had occupied it, the elephant’s act is considered an act of kindness and the man is ordered to build another hut at another place.

The wronged man has no alternative but to build a new hut because he is afraid that the powerful animals on the Commission would be cruel to him. However, the tale of woe of the man doesn’t end with the elephant. The next hut he built is taken by Mr. Rhinoceros, another animal on the Commission, and the same verdict awaits the man. His lot is no better even after that because all the huts he builds are usurped by other members on the Commission: Mr Buffalo, Mr. Leopard and Mr. Hyena.

Finally, the poor man thinks of a plan. He builds a hut which is big enough to accommodate all the animals. As he had expected, all animals, including Mr. Lion, come to the hut and soon there ensues a fight among all. Making use of the opportunity, the man sets his hut on fire and along with the hut, all animals gathered in it are also dead. Thus, the man gets justice by taking law into his own hands.

Although traditionally the act of the man seems to be clever, but immoral, we cannot be harsh upon him in our judgement. He acts as he does simply because he has no other way to get justice.

Conclusion:

The man in the story represents our potential to overcome our inner demons and create a better life for ourselves. His burning down of the hut represents our ability to let go of our negative thoughts and beliefs, and to create a new space for ourselves, one that is filled with love, light, and hope.

The Karnataka 1st PUC English Summaries provide a comprehensive overview of the literature and language curriculum for 12th-grade students in Karnataka, India. These summaries help students grasp the key themes, plot lines, and literary elements of various texts, enabling a deeper understanding of the subject matter.

Karnataka 2nd PUC English Summaries

• The Gentlemen of the Jungle Summary
• The School Boy Summary
• Around a Medicinal Creeper Summary
• Oru Manushyan Summary
• Money Madness Summary
• Babar Ali Summary
• If I was a Tree Summary
• Watchman of the Lake Summary
• The Farmer’s Wife Summary
• Frederick Douglass Summary
• An Old Woman Summary
• Two Gentlemen of Verona Summary
• Do not ask of Me, My Love Summary

It provides students with the knowledge and skills they need to succeed in the exams, as well as a deep appreciation for English Summaries. The textbook covers a question and answer help students to understand and analyze the texts in a critical way.

“Water” is a novel by Bapsi Sidhwa, set against the backdrop of colonial India in the 1930s. This narrative revolves around the plight of widows in a conservative Hindu society, exploring themes of gender discrimination, social change, and the resilience of women. Read more 2nd PUC English Summaries.

Water Summary

Water Summary in English

‘Water’, by Challapalli Swaroopa Rani, is a reflective-narrative poem. The speaker in the persona of a ‘Dalit’ reminisces and chronicles a few typical but poignant situations which express the anguish and helplessness of a Dalit when he or she goes to a public pond or tank to collect water for their daily needs.

In the first five stanzas, the speaker cites ‘water’ as the witness to the practice of untouchability. The poet states in a casual, matter-of-fact tone that ‘water’, which knows where the ground is inclined along which it has to flow, knows that ‘untouchability’ never disappears, because the quarrel or conflict over allowing the Dalits to collect water from a village tank or pond, between the upper caste people and the Dalits, has been smouldering for several generations. The poet draws parallels between this situation and the dampness on the well’s edge which never dries up. The writer uses this analogy to let the reader know that ‘water’, being the ‘elixir of life’, every living creature needs water, but it is so cruel of the upper caste people to deny such an essential ‘element’ of life to the ‘Dalits’ in the name of untouchability.

The speaker seems to say that this has been happening every day for several generations and it is ironical that only water knows it. The poet is showing an accusing finger at all those people who deny access to the Dalits to water in public places. The poet seems to ask the reader, ‘Don’t you know this?’

The idea is reiterated citing another instance of untouchability. The poet cites a Biblical incident in which Jesus, the Jew, goes to a Samaria woman (in a town called Sychar) and asks the woman for a drink. The Samaria woman belongs to an inferior race and Jesus, the Jew belongs to a superior race. Here the speaker seems to say that ‘water’ is essential to all, be it a Samaria woman or Jesus the Jew; similarly, water is essential for both the upper caste people and the untouchables. The same idea is reiterated in the next two lines. Even among the untouchables, there were sub-castes. ‘Leather’ refers to cobblers and the ‘spool’ refers to weavers. The speaker means to say that whether one is a cobbler or a weaver both of them need water. This fact is known to ‘water’, but why are people so cruel to give access to water to one and deny access to the other. Here, the ‘other’ refers to the untouchables.

A Panchama does not have the right to draw water from a public well because he is untouchable. It is cruel and unfortunate that he is made to wait near the well until a Shudra arrives. Here again, it is ironical that the ‘Panchama’, who does not belong to varna, has to wait for a Shudra who is supposed to belong to the fourth rank in the social hierarchy. A Shudra, according to the ‘varna’ scheme, is unskilled labour and he does all the physical tasks as directed by the other upper caste people. Naturally, only when a Shudra comes to a pond to fetch water for an upper caste person can he give some water to the Panchama. It also means that the other upper caste people who normally do not fetch water from a well will not be able to give water to a Panchama. The speaker is once again referring to the cruelty of the ‘varna system’ and the practices associated with untouchability.

The speaker cites another cruel instance of untouchability. Normally, whenever a person belonging to one of the four varnas happens to give some water to an ‘untouchable’ (here it is a girl), he/she takes care to see that the giver and the receiver stand apart from each other and pours water from a distance, from a higher level to a lower level. On such occasions, some water is bound to fall on the receiver. Here, the receiver being a girl, waterfalls all over her. The speaker wants the reader to imagine the humiliation of the girl when someone throws water at her or on her. Here, the speaker is highlighting the cruel practice of untouchability.

The speaker recalls a heinous incident that happened in a place called Karamchedu. It is reported that on 16 July 1985, when two Kamma youths were washing dirty buckets (that had been used to feed – their buffaloes) in the drinking water tank in Madigapalle, a Dalit boy objected to it, which angered the youth. Consequently, when the youths were about to beat up the boy, Munnangi Suvartamma, a Dalit woman, tried to protect the boy from the attack. She lifted the vessel that she was carrying, to drive away from the attackers. This act of lifting the vessel in self-defence later resulted in a ghastly attack by the upper caste people on the Dalits.

However, the speaker states that ‘water’ knows the ’anger’ exhibited by Suvartamma by lifting her vessel (water pot) against the Kamma landlords, who asked her not to pollute the pond water. In the last two lines, the speaker asserts that ‘water’ has been the witness to centuries of social injustice.

The poet speaks in the first person and reminisces her painful experiences. The speaker says that whenever she sees water, she recalls that the people in her part of the village (Wada) would be suffering from severe thirst all day, not being able to get even a glass of water. She recalls sadly how they (the Dalits) would look forward to their weekly bath day, as if it was a wonderful festival day, while the upper caste people in the entire village enjoyed bathing luxuriously twice a day. Here the speaker intends to highlight the fact that while the Dalits were ‘deprived’ of water and were given water only once^a week, the other people had so much water that they bathed luxuriously twice a day.

The speaker recalls her childhood, when they had to walk miles and miles to fetch water from the big canal and carried back heavy pots with the muscles and veins in their necks straining and bursting.

The speaker narrates a fire accident in Malapalle. It was a locality where the Dalits lived in thatched huts. When their thatched roofs caught fire, the huts were completely destroyed in the fire for want of a pot of water to douse the fire.
The speaker expresses her opinion about the role of water in the life of the Dalits. She also expresses her view about how water is acting as an agent of social change at the local as well as at the global level.

The speaker states that for them (Dalits) water is a mighty movement itself and cites the instance of the Mahad struggle at the Chadar tank. (Mahad was a town in Colaba district in the then Mumbai state.) The Mahad municipality had passed a resolution to allow untouchables full/free access to all village waterfronts. But the local upper-caste population did not allow the Dalits to use the water and the resolution remained only on paper. On 19 March 1927, Dr Baba Saheb Ambedkar led a rally to the water reservoir at Mahad, drank water from that tank, and asserted the rights of the Dalits.

The speaker states that, for the Dalits, a single drop of water stands for tears shed by Dalits over several generations. She regretfully states that the Dalits had fought many battles for water in which they had shed their blood but had never succeeded in winning even a small puddle of water.

The speaker seems to hint that ‘water’ can act as an agent of social change and avenge the humiliation suffered by the Dalits. That is why she says, water is not a simple thing. It can give life but it can also devour lives. She categorically states that the water which should have been given to the Dalits to quench their parched throats later became the killer tsunami wave and swallowed village after village. In these lines the speaker seems to suggest that ‘water’ itself has acted as an agent of retribution, punishing the people for denying water to the Dalits. The theme of water as a mighty force and an agent of social change continues.

She recalls the suffering undergone by the poor people who get killed whenever there is a flood. The speaker remarks that poor people become playthings in the vicious hands of water and get killed in large numbers, often turning villages into dry deserts. Having expressed the harm caused by water to the untouchables, the speaker, in stanza thirteen, says that ‘water’ can become an issue of conflict between the village and the Wada, and between one State and another and be the cause of a bloody battle where people kill or hurt each other making the blood run in streams.

The speaker says that the very same water also can sit innocently in a Bisleri bottle appearing so innocuous. The poet traces the new avatar taken by water in the global market. She says that the very same ‘well water’ which the Dalits used to draw up from a well and carry in pots balancing them over their heads and hands now slowly and clandestinely dances its way into the Pepsi man’s bottle. Subsequently, it gets sold in its new name ‘mineral water’. The sale and origin of mineral water are also being vehemently debated. It is well known that Dalits depend on wells for their needs. But, owing to globalisation, many entrepreneurs have set up bottling plants for mineral water and other beverages. This has resulted in the depletion of groundwater which affects the Dalits directly.

The speaker seems to ridicule all those people who prevented the Dalits from polluting the water by their touch. She seems to make fun of them saying, ‘‘What happened to your social restrictions now?”

The speaker concludes declaring that ‘water’ is not an insignificant or trivial issue but is a multinational market commodity and it knows everything (omniscient). It contains the world, meaning, water has no boundaries. In the end, the speaker seems to challenge the oppressors that they can no longer deprive the untouchables of their share of water.

Conclusion:

In conclusion, Bapsi Sidhwa’s “Water” is a powerful portrayal of the injustices faced by widows in a patriarchal society, weaving a poignant tale of their strength and determination to find their voices amid adversity. The novel serves as a compelling commentary on the enduring struggle for women’s rights and social justice.

“Where there is a Wheel” is a short story by Mulk Raj Anand, a prominent Indian writer. This story vividly portrays the struggles of a rickshaw puller named Dhania and his relentless pursuit of a better life in the bustling streets of India. Set against a backdrop of poverty and exploitation, the narrative explores themes of social injustice and the indomitable human spirit. Read more 2nd PUC English Summaries.

Where there is a Wheel Summary

Where there is a Wheel Summary in English

This lesson is an article taken from a book titled ‘Everybody Loves a Good Drought’, by P. Sainath, a popular photo-journalist. Besides giving a brief history of ‘cycling’ as a social movement in Pudukkottai, he also reports how a group of women initiated the remaining women in the village to learn ‘cycling’ so as to use it as a symbol of independence, freedom and mobility. Finally, he also comments on the general impact of this on women’s lives in the Pudukkottai district of Tamil Nadu.

The author begins the article commenting that when people hear the caption, “Cycling as a social movement”, it may sound far-fetched to them, but it is true. Then the author remarks that “people find curious ways of hitting out at their backwardness, of expressing defiance, a hammering at the fetters that hold them”.

The author then quotes statistics to prove his point. He reports that over the past eighteen months, 100000 rural women have taken to bicycling as a symbol of independence, freedom and mobility, and their number constitutes over one-fourth of all rural Women in Pudukkottai. Among them over 70000 of them have taken part in public exhibition-cum-contests to proudly display their skills, yet the desire to learn ‘cycling’ and the ‘training camps’ continue.

The author then tells us how two of the participants Jameela Bibi, and Fatima, a secondary school teacher, feel about their achievement in cycling. The author quotes Jameela Bibi, who says, “It’s my right, we can go anywhere. Now I don’t have to wait for a bus”. Similarly, he quotes Fatima also. Fatima says, “There is freedom in cycling. We are not dependent on anyone now. I can never give this up!” Jameela, Fatima and their friend Avakanni, all in their early twenties, have trained scores of other young women in the art of cycling.

The author remarks that “Cycling has swept across this district; women agricultural workers, quarry labourers and village health nurses are among its fans. They are now being followed by balwadi and Anganwadi workers, gem cutters, school teachers, gramasevikas and mid-day meal workers. The vast majority are those who have just become literate”. The district’s vigorous literacy drive led by Arivoli Iyakkam (Light of Knowledge Movement) has been quick to tap this energy. The author has spoken to every one of these ‘neo-literate’, ‘neo-cyclist’ women and asserts that there is a direct link between cycling and the neo-cyclists’ personal independence.

Then he reports the opinion of the coordinator who says that the “cycling training has given confidence to women and it has reduced their dependence on men”.

The author says that he often sees a woman doing a four-kilometre stretch on her bicycle to collect water, sometimes with her children. He opines that women can cart provisions from other places on their own. Initially, these women had to put up with vicious attacks on their character. Even filthy remarks used to be made by men. He praises the ‘Arivoli’ organisation for volunteering to give social sanction to cycling.

Next, he mentions the ‘Cycle Training Camp’ that he had seen in Kilakuruchi village. He says that it was an unusual experience to see all the prospective learners who had turned out in their Sunday best. They appeared to be determined to learn cycling. The Arivoli activists produced songs for the neo-cyclists to encourage bicycling. The author quotes a line which says, “O sisters, come learn cycling, move with the wheel of time”.

Then, we learn that those who got trained in cycling came back in large numbers to help new learners. They worked free of charge for Arivoli as ‘master trainers’. Then, he comments that there is not only a desire to learn but a widespread perception among them that ‘all women ought to learn cycling’.

In the next part of the report, the writer gives a brief historical background to cycling as a social movement. He reports that in 1991 a former district collector by name Sheela Rani Chunkath hit on the idea of training female literacy activists so as to reach women in interior villages. She also included ‘mobility’ (for women) as a part of the literacy drive, because lack of mobility among women played a big role in weakening the confidence of women. It is reported that Chunkath paid personal attention to this idea and motivated the banks to give loans to women to buy cycles. Each block was assigned specific duties in promoting the drive. The district collector met with great success in her plan. Due to the initiative taken by her, the literacy activists learned cycling.

This encouraged the neo-literates, and their example was followed by every woman in the village to learn cycling. This led to a shortage of ‘ladies’ cycles. Then the women started using ‘gents’ cycles. In fact, some women even preferred ‘gents’ cycles because it has an additional bar from the seat to the handle. The author then says, even to this day thousands of women here ride ‘gents’ cycles.

On the International Women’s Day in 1992, over 1500 female cyclists with flags on the handlebars, bells ringing, took Pudukkottai by storm. The towns’ inhabitants were stunned by this all women’s cycle rally.

The writer describes the reactions of the men to this social movement. The author gives the opinion of S. Kanakarajan, owner of Ram Cycles. The cycle dealer says that he had seen a rise of over 350 per cent in the sales of ‘ladies’ cycles in one year. But the author believes that the percentage of increase mentioned by the cycle agent is incorrect because a lot of women have gone in for ‘gents’ cycles as they could not wait for ‘ladies’ cycles. Then the writer remarks that not all males were hostile and some men were even encouraging in their attitude. For instance, Muthu Bhaskaran, a male Arivoli activist, wrote the famous cycling song that has become their anthem.

The writer cites the example of Manormani to illustrate how learning to ride a bicycle can help stone quarry workers also. The twenty-two-year-old Manormani is a stone quarry worker and Arivoli volunteer. She works in Kudimianmalai’s stone quarries. According to her, it is vital for her co-workers to learn cycling because their working places are a little cut off from the main road. Those who learn cycling can be mobile (which means they can go home after work and come back the next day, otherwise, they will have to stay there alone in a new place facing a lot of problems or travel by bus every day). The writer says that in 1992, more than 70000 women displayed their cycling skills at the public ‘exhibition-cum-contests’ run by Arivoli. The UNICEF, who were impressed with the achievement of these activists, sanctioned fifty mopeds for Arivoli women activists.

The writer gives his views about cycling as a social movement. He says that cycling boosts income. Some of the women sell agricultural or other produce within a group of villages. For such people, cycling saves time. Secondly, cycling gives you more time to focus on selling your produce. Thirdly, it helps you to cover a larger area. Lastly, it can increase your leisure time too. Earlier, small producers had to carry their produce only by bus and had to depend on fathers, brothers, husbands, or sons even to reach the bus stop. They could cover only a limited number of villages to sell their produce as they had to do so on foot.

Moreover, these women had to rush back early to tend to the children and perform other chores like fetching water. Those who had bicycles now combined these difficult tasks without any anxiety or tension. Even now one can see along some remote road, a young mother, with a child on the cycle bar and, produce on the carrier. She could also be seen carrying two or even three pots of water hung across the back, and cycling towards work or home.

Finally, the author opines that for these neo-literate/neo-cyclist women, more than the economic aspect, the sense of self-respect it brings is vital. The author admits in a confessing tone that never before had he seen that humble vehicle (cycle) in that light – the bicycle as a metaphor for freedom. Before concluding, the writer quotes Kannammal who opines that for rural women it is a Himalayan achievement like flying an aeroplane.

In the last paragraph, the author adds a postscript. He says that in April 1995, when the author returned to Pudukkottai, the craze for learning cycling was still on (three years later). Then he adds that a large number of women were unable to afford bicycles which then cost around Rs. 1400 each. He concludes saying that Pudukkottai remains unique among Indian districts for the stunning proportion of women who have taken to cycling and the enthusiasm for gaining the skill among the rest.

Conclusion:

In conclusion, “Where there is a Wheel” by Mulk Raj Anand sheds light on the harsh realities of poverty and exploitation faced by rickshaw pullers in India. Through the character of Dhania, the story serves as a poignant reminder of the resilience and dignity of individuals battling adversity. It underscores the urgent need for social change and empathy in a society where the wheels of exploitation continue to turn.

The speaker of the poem addresses a voter, urging them to consider the weight of their vote and the impact it will have on the future. The speaker warns the voter that their vote is not just a personal decision, but that it also has social and political implications. Read more 2nd PUC English Summaries.

The Voter Summary

The Voter Summary in English

In this short story, Achebe offers a satirical picture of how politics and elections generally work in modern African countries like Nigeria.

The protagonist of the story is Rufus Okeke – Roof for short. The majority of the Igbo people in the village are illiterate, backward, and poor. Though the administration of the town is in the hands of a democratic government comprising elected representatives of the people, the people have not yet realized the value of their mandate and are also not yet aware of their rights. It is election time now.

The ruling party PAP (People’s Alliance Party) is seeking re-election. There is hardly any other party to obstruct or prevent the re-election of the existing government. One important aspect of this election is the re-election of Marcus Ibe, who is Minister of Culture in the outgoing government. The only other party, which appears to be a non-entity until now, is the POP – Progressive Organisation Party, and Maduka is its representative. The POP is making a strong attempt to garner some votes in its favour.

The focus of the author seems to be to capture the human drama in which a poor, pathetically innocent and naive people make a brave attempt to derive some monetary benefit during the election from a prospective candidate using the mediatory strategies of a literate young man of their town in when they have reposed a great deal of trust.

However, the crux of the plot is how this very same trusted representative of the people manages to strike a rich bargain with the opposition party as well and yet remain loyal to both the parties.

When the story opens, we are introduced to Rufus Okeke. He is a very popular man in the village. His popularity is due to the fact that unlike people of his age, Roof has not abandoned his village seeking work in the towns. Secondly, he is also not a village lout. People like him because they believe that he has given up a bright future and come back to their village on his own after spending two years as a bicycle repairer’s apprentice in Port Harcourt with the intention of guiding the people of the village.

In the next stage, the author tells us about the voters and the government. We learn that the whole village had voted en masse in favour of the People’s Alliance Party and elected Honourable Marcus Ibe of their village, who had become Minister of Culture in the outgoing government. The author tells us in a satirical tone that Marcus Ibe was sure to be re-elected because there was hardly any other opposition party worth considering. From this situation, the reader can infer the predicament of the innocent people pitted against greedy and power-thirsty politicians. In a tone veiled in mild satire, the author says that Roof, the trusted representative of the people of Umuofia, was working as the election campaign manager for the Honourable Minister Marcus Ibe, who was seeking re-election from Umuofia.

The roof was more intelligent and cleverer than the common people of Umuofia. He had become a real expert in election campaigning at all levels – village, local government or national, that is why he was able to gauge the mood and temper of the electorate at any given time. This time, he has been intelligent enough to warn Marcus Ibe that a radical change has come into the thinking of the people in Umuofia since the last election. Thus he kindles the interest of the reader.

The villagers had come to realize that in five years, politics had brought wealth, chieftaincy titles, doctorate degrees and other honours readily to the man whom they had given their votes free of charge five years ago. It is also a paradox that the people who had empowered a person to enjoy such benefits themselves remained poor and ignorant. They did not even know that a doctorate degree holder is not a medical doctor. Anyhow, the people were now ready to try the value of their votes in a different way.

The author then narrates the expectations of the people in Umuofia. The people had now witnessed the ‘good’ things done by politics to their own elected representative Marcus Ibe. Before getting elected, he was only a fairly successful mission school teacher and was on the verge of getting dismissed on the basis of a female teacher’s complaint. Just at that moment, politics had come to their village and at that opportune moment Marcus Ibe had wisely joined up. By doing so he had escaped dismissal.

Secondly, he got elected and became ‘Chief the Honourable’ in the government. Consequently, he got two long cars and had built himself the biggest house in that village. But, he remained a devoted leader of his people. In a satirical tone, the author says that whenever he could, he left the good things of the capital and returned to his village which had neither running water nor electricity, but he had lately installed a private plant to supply electricity to his new house in the village. The writer comments that Marcus knew the source of his good fortune hinting that it is the people of Umuofia who are responsible for his prosperity.

Marcus Ibe had christened his new house ‘Umuofia Mansions’ in honour of his village and on the day the house was opened, he had hosted a grand lunch to his people slaughtering five bulls and countless goats. Moreover, the house was opened by the Archbishop. Thus the writer gives a rosy picture of the eminence and prosperity of Marcus which politics had bestowed on him.

The author describes the reactions of the people of Umuofia after they had enjoyed Marcus’s hospitality. There is subtle irony in the description. The people are full of praise for Marcus’ hospitality. But, they also know that Marcus owes his riches to his getting elected and joining the government. We can perceive a tone of regret when the people conclude after the feasting was over that they had underrated the power of the ballot paper earlier and that they should not do it again. This is the radical change in people’s attitude towards casting their ballot paper in an election free of charge without expecting any benefits.

Since Roof had already warned Marcus Ibe about it, Marcus had also taken suitable measures to meet the expectations of the people. “He had drawn five months’ salary in advance and changed a few hundred pounds into shining shillings and had armed his campaign boys with eloquent little jute bags”. Having sensed that the people of Umuofia will not cast their ballot paper in his favour, free of cost, Marcus had sent money to bribe and persuade the voters to vote for him. The contesting candidate would make his speeches in the morning and at night his expert election managers would conduct their whispering campaign.

Here ‘whispering campaign’ refers to the way election managers visit voters’ houses in the evening after sunset and tell the voters about the prospect of their candidate becoming minister. Thereby they appeal to people’s self-esteem and the honour that is going to be bestowed on their town and finally bribe them into casting their vote in favour of their political party.

We see how the radical change in people brings about a change in the nature of the election process and affects the sanctity of the people’s mandate.

We witness a whispering campaign conducted by Roof in the house of Ogbuefi Ezenwa, a man of the high traditional title. Roof addresses a group of elders and tells them that his party PAP has made a man of their village a minister in the outgoing government. Roof tries to argue that it is a great honour for one of their sons to be singled out for this honour. Then he tells them that PAP leaders look upon Umuofia with a favourable attitude and whether they cast their vote in his favour or not, PAP will form the government. He also tries to hint at the promise made by PAP to the people of Umuofia that they will give pipe-borne water to their village.

After Roof had finished talking, Ogbuefi Ezenwa spoke to Roof. He tells him that they believe as true every word he has said and every one of them would cast his vote for Marcus. He also promises to get their wives’ votes too in his favour. But, he then tells him straightaway that it is shameful to accept two shillings for their vote. He then says that if Marcus were a poor man they would give their vote free as they had done it before. Then the old leader argues that Marcus is a great man and does his things like a great man. Then he tells Roof that they did not demand money before and they will not ask him in future.

The writer also uses the same language to mock at Roof. He says that Roof had also lately been taking down a ‘lot of firewood’ from Marcus. The previous day, he had taken a rich robe from Marcus. Moreover, Marcus himself had rebuked his wife when she objected to Roof taking his fifth bottle of beer from the refrigerator. Furthermore, Roof had been chauffeur-driven to the disputed site, about a land case which he won. Having enjoyed all such benefits from Marcus, Roof understood the demands of the elders.

Therefore, he finally drops two more shillings in front of each one of them and tells them in a tone of finality that he is through with it, and pretends to be defiant. Then he ends his campaign with the sentence, “Cast your paper for the enemy if you like!” The elders quickly calm him down with a placatory speech agreeing to vote for Marcus, and pick up the coins on the floor, with a feeling that they have not lost their decorum and dignity in the bargain.

The author has until now introduced the reader to the existing situation. Now he is going to talk about the opposition party. The author here satirises how opposition parties come into being and how sincere they are in their objectives and in their fighting strategies.

In his ‘whispering campaign’, Roof had asked the elders, in the end, to give their vote to the enemy. The enemy of PAP was a new party called the Progressive Organisation Party (POP). It had been formed by the tribes down the coast. The founders of the party claimed that they had founded the party to save themselves from “totally political, cultural, social and religious annihilation”. The party organizers (of POP) knew that they had no chance of winning against the PAP, yet they had taken the plunge for a straight fight with PAP. They had provided cars and loudspeakers to a few rascals and thugs to go around and make a lot of noise. The author hints that they had also spent a lot of money in Umuofia. The writer comments that such money will only make the local campaigners very rich.

The action now reaches the climax. The writer tells the reader that as the election day was approaching nearer, for Roof “everything was moving as planned”.

One evening the leader of the POP campaign team comes to visit Roof. Although they were well known to each other, his visit is cold and businesslike. He places five pounds on the floor before Roof and tells him that they want his vote. Roof immediately gets up from his chair, closes the outside door carefully and comes back to his chair. Within that short time Roof has weighed the proposition. Roof tries to give a reason to the other person for not accepting his proposition. Roof tells him that he was working for Marcus and it would be very bad to accept it. But the other person had come prepared for such an answer. So he tells him that Marcus would not be there when Roof puts his ballot paper in the box. Then, in a dismissive tone, he tells Roof that they have plenty of work to do that night, and asks him whether he is going to accept it or not.

Roof asks him whether anyone would talk about it outside. The other man tells him categorically that they wanted votes and not gossip. Roof accepts the money. Then they get Roof to swear that he would vote for Maduka in front of a little object called ‘iyi’, which had been brought from Mbanta. However, Roof does not hesitate but says aloud that he would cast his vote for Maduka, failing which the ‘iyi’ will take note. The other man is satisfied and leaves. Before he leaves Roof tells him that Maduka has no chance of winning against Marcus. But the other person tells him that it would be enough if he gets a few votes that time, and he “would get more in the following election. All that they wanted was to make the people know that Maduka will give pounds and not shillings”.

The narrator describes the town and the mood of the people. We learn that Chief the Honourable Marcus Ibe was doing things in grand style. He hires a highlife band from Umuru and stations it at a distance considered lawful. Many villagers dance to the music before proceeding to the booths. Some people shake hands with the great man ‘Marcus’ and congratulate him in advance. Roof and his campaign boys give last-minute advice to the people and try to win Marcus’ appreciation. The writer then tells us that Marcus was a stickler for details. He wants to ensure that not a single vote goes to the other party. Therefore, as soon as the first rush of voters is over, he promptly asks his campaign boys to go one at a time and put in their ballot papers. He asks Roof to go first.

Roof dashes off towards the booths without any hesitation. After the electoral officer has explained to him about the two boxes, he goes in and sees the two boxes one of which has the picture of the car and the other, the head. Roof brings out his ballot paper and looks at it. He does not like to betray Marcus even in secret. For a few seconds, he feels like going back to the other man and returning his five pounds. Then he realizes that it is impossible because he has sworn on that ‘iyi’. Then he recalls the red five-pound notes.

Roof’s mind works quick as lightning. He folds the paper, tears it in two along the crease and puts one half in each box. He puts the first half into Maduka’s box and says to himself aloud, “I vote for Maduka”, and comes out. The election officials mark his thumb with indelible purple ink and he walks out of the booth as jauntily as he has gone in.

Conclusion:

In conclusion, “The Voter” by Chinua Achebe serves as a powerful commentary on the disillusionment and moral dilemmas faced by individuals in a political landscape marked by corruption and manipulation. Marcus Ibe’s internal struggle and eventual decision to vote against his conscience highlight the challenges of maintaining integrity in the face of systemic corruption

“Japan and Brazil through a Traveller’s Eye” is a travelogue by J. B. de Lacerda, offering a unique perspective on these two diverse countries. Through vivid descriptions and personal experiences, the author provides readers with an insightful journey into the contrasting cultures, landscapes, and people of Japan and Brazil. Read more 2nd PUC English Summaries.

Japan and Brazil through a Traveller’s Eye Summary

Japan and Brazil through a Traveller’s Eye Summary in English

Japanese Manners

Within fifteen minutes after you have landed in Japan, you will learn that the people of Japan are an exquisitely well-mannered people, who live on a hopelessly overcrowded island. Consequently, their living space is very limited and so they do not have any privacy, yet the people respect people’s privacy in a different way. Their ‘courtesy’ serves a double function. They exhibit such polite behaviour that their ‘courtesy’ itself serves as a substitute for privacy. The writer supports his opinion-with as an example.

For example, he says, one finds red telephones in the streets, shops, halls of hotels, etc., and the instrument is placed on a table or a counter. They do not have space to spare for telephone booths. But, any person can conduct his most confidential business transactions, even intimate love quarrels in public and in perfect privacy, without being apprehensive about any passerby overhearing you. The author emphatically says that the person’s telephone receiver is his castle.

The writer then gives his observations about the Japanese obsession with ‘Bowing’. He calls it a ‘mania’ because everybody keeps bowing to everybody else. He remarks that the people bow to each other with the solemnity of a courtier with a great deal of natural and inimitable grace. He comments that though ‘bowing’ is like shaking hands or kissing the cheek, it is quainter, more formal, and more oriental but also infectious. Then he states that bowing is so commonly seen everywhere that even the onlookers start bowing though not the right way as the Japanese do. We bow too deeply or not deeply enough or we bow to the wrong man at the wrong time. Secondly, we do not clasp our hands in front of us, which is considered a bad way, or we may clasp the hands in a bad way which is considered even worse.

Next, the writer tells us that the Japanese have a complicated hierarchy in bowing: who bows to whom, how deeply, and for how long. Then the author cites an incident that happened in America. He tells us that in one of the American states, there was a traffic law which laid down that if two cars met at an intersection, neither was to move before the other had gone. The author uses this incident to tell us that, similarly in Japan, if two Japanese bows, neither are to straighten up before the other stands erect in front of him. Though it sounds a little complicated to us, the Japanese manage it without difficulty and even the smallest difference in rank, standing, age, social position will be subtly reflected in that split second; one man’s bow will be shorter than the others’. In many cases, there are clear-cut differences in position and no difficulties.

According to the Japanese culture, the wife bows to her husband, the child bows to his father, younger brother to elder brothers, the sister bows to all brothers of whatever age. The author then recollects a sight he had seen in Japan, that of Japanese mothers carrying their babies on their backs in little saddles and whenever their mother bowed, the babies bowed too. Then there are the bowing girls in Japanese stores standing at the top of escalators, bowing deeply and deferentially to everyone. Next, the writer narrates his experience on a fast train (Tokaido Line), between Tokyo and Osaka. He tells us that two conductors enter the carriage in a theatrical style, march to the middle of the coach, bow ceremoniously in both directions, and then start checking the tickets.

Later, he narrates how even an animal like the deer do ‘bowing’. He tells the reader that in one of the parts of ‘Nara’ (Nara Park is a vast wildlife park located in the city of Nara, Japan, at the foot of Mount Wakakusa, where wild deer roam about freely), he bought a pack of food for deer. The deer came up to him, looked into his eyes, and bowed deeply. The author states that it was not a chance gesture but it was a proper and courteous bow.

The author conjectures that the deer are more imitative, and having seen the people bowing all the time, probably they also get into the habit. Then he says it may be something genetic and is in the blood of Japanese deer. Finally, he ends the incident, saying that the deer, after bowing to him, jumped at him and snatched the little food-bag from his hand.

In a humorous tone, he tells the reader that the Japanese people who bow with such ceremonious serenity even at bus-stops, exhibit flippant behaviour almost immediately. He tells the reader that as soon as a bus arrives, the bowing gentlemen become savage-like, push each other aside, tread on each other’s toes and shove their elbows into each other’s stomachs to get into the bus.

He ends his travelogue on Japan with his humorous observations about ‘soup eating’ in Japan. According to the Japanese, when eating soup you must make a fearful noise; only then will one be appreciated. If the soup eater does not make a noise, his hostess will think that the guest is an ill-mannered lout. On the other hand, if the guest makes some noise while eating soup, she will think that he is not a reasonably well brought up European because no reasonably well brought up European makes such disgusting noises when eating up the soup. The author tells jokingly that the hostess will conclude that he must be an ill-mannered lout.

Traffic in Brazil

This excerpt is taken from ‘How to Tango’, a humorous commentary on South America, by George Mikes. The author tells us in a humorous vein how the people of Brazil drive their motor vehicles. He also records his appreciation of the people’s talent for decorating their grey pavements.

The author narrates his experiences while walking as a tourist through the streets of Copacabana. The very first sentence is a comment about their time consciousness. He says very casually, “Nobody hurries in Brazil”; then he sarcastically adds, “it does not really matter whether you reach your destination an hour soon, a day late, or not at all”.

Then he turns his attention towards the grey pavements in Copacabana. He states that the grey pavements in the streets are often decorated with beautiful black mosaics which he calls ‘a unique type of decoration’. Then he gives the people of Brazil his compliments for their talent for doing such decorations. He remarks, “Only a people alive to beauty in their surroundings and who have plenty of time for contemplation during their meditative, ambulatory exercises would take the trouble to decorate the pavements they walk on”. He uses a pompous term ‘ambulatory exercises’ to refer to their walking style.

One should also note that though here he is appreciating the people for their aesthetic sense, he is also satirizing their sluggish walking style or the lethargic attitude of the people. In the very next sentence, he makes fun of their ‘driving style’. He tells the reader that the very same leisurely characters when they get behind a steering wheel, they drive very fast and are reckless. Having made a comment about their time consciousness, now he says, “gaining a tenth of a second is a matter of grave importance for all of them all the time”. The reader cannot but infer that the people of Copacabana are very lethargic only while walking and are reckless while driving vehicles.

The writer remarks that buying a motor car in Brazil is an extremely expensive event because import duty for importing cars from other countries is very high. In this context, he also compares Brazil with other countries in South America and says, “Only a few other, poorer South American states are in a worse position in this respect.” Then he remarks that “complaints are universal; hardly anyone can afford a car.” Having said this he proceeds to say that yet you find an unimaginably large number of motor cars here. Then he makes a satirical comment on the craze of the people for buying cars.

He says, “the number of motor vehicles is growing by leaps and bounds as if they were distributed free of charge to all and sundry.”The reader should be careful to note here that the author is also expressing his doubt or surprise at the capacity of the people to pay such huge import duties to buy a car.

Then he explains how reckless the people who drive motor vehicles are. He remarks that “itis, not that drivers do not care about pedestrians”; the trouble is “they are, in fact, on the lookout for them. As soon as a driver notices a pedestrian step off the pavement, the driver considers him as ‘fair game’, he takes aim and accelerates.” The pedestrian has to jump, leap, and run for dear life. In these lines, the author is trying to tell the reader how reckless the drivers are and how they chase people as hunters do while hunting an animal.

However, in the next line, he compliments the people for their sweet and sensible temperament. He tells the reader that the pedestrian does not resent being targeted by the driver. He says, “driver and pedestrian – hunter and prey smile amicably at each other, and they appear to be saying “I win today you will tomorrow”.

In the next paragraph, the author talks about the rivalry between two drivers. Though the war between two drivers appears to be murderous, yet they are good-tempered. He describes the style of their driving – they cut in, overtake on both sides, force you to brake violently and commit all the most heinous crimes on the road twenty times an hour”. Despite exhibiting such recklessness in their driving, they smile at you and do not show any anger, no hostility, and no mad hooting.

In the next paragraph, he recalls an incident he had probably witnessed in a place called Avenida Presidente Vargas. He says it is the worst place in Brazil known for its crowded and slow-moving’ traffic. His statement is paradoxical. He says, on the one hand, that driver’s drive recklessly; and here he calls the traffic ‘crawling traffic’. He says even the onlookers will be contemplating the truly fascinating problem “how can crawling traffic proceed at such terrifying speed”. One can imagine the number of vehicles moving at such terrific speed and probably it is the number of vehicles moving at a time together which makes the reader call it ‘crawling traffic’. He comments about the helplessness of the pedestrian who wishes to cross the road waiting for hours on end.

Then, he concludes narrating a jovial anecdote. He tells the reader that he might witness a situation in which a man standing beside you on your side of the road, suddenly discovers a friend of his on the other side and starts waving to him. He asks him, “How on earth did you ever get there?” The other fellow yells back, “How? I was born on this side”. The author narrates this anecdote probably to convince the reader how difficult it is to cross a busy road in Avenida Vargas.

Conclusion:

In conclusion, “Japan and Brazil through a Traveller’s Eye” provides readers with a rich tapestry of cultural exploration, allowing them to appreciate the striking differences and commonalities between these two nations. J. B. de Lacerda’s travelogue serves as a bridge between worlds, offering a deeper understanding of the beauty and complexities of Japan and Brazil.

“Heaven, If you are not here on Earth” is a poem by Emily Dickinson, a renowned American poet. In this poem, Dickinson contemplates the idea of heaven and expresses her longing for its presence on Earth. She explores themes of spirituality, existence, and the desire for a divine presence in everyday life. Read more 2nd PUC English Summaries.

Heaven, If you are not here on Earth Summary

Heaven, If you are not here on Earth Summary in English

This poem is the English version of ’Swargave, Bhoomiyoliradire Neenu’, a poem in Kannada, written by Kuvempu, one of the most revered poets of Karnataka.

The poem makes an attempt to give the reader a glimpse into the rationalistic outlook of the poet. The poet has tried to argue that concepts like ‘Heaven’, ‘God’, ‘Nymphs’ etc., are man’s creations. Entities like ‘Heaven’ and ‘God’ exist only on the Earth and you cannot find them anywhere else. The poet suggests that one should perceive divinity and enjoy the heavenly bliss in the company of Nature itself. The poet strongly believes that ‘Heavenliness and worldliness’ are not distinct or two separate entities and argues that there is no difference between worshipping or adoring Nature and worshipping or adoring God.

In the first two lines the poet addresses ‘Heaven’ and declares emphatically that if Heaven does not exist on the Earth where else can it be. It only means that the reader needs not look for ‘Heaven’ in the skies; if at all there is an entity called ‘Heaven’ one must find it on the earth only and nowhere else.

The poet refers to our beliefs about ‘Gods’ and ‘heavenly nymphs’. The poet expresses his conviction that there is no distinct or substantial entity called ‘God’ and it is Man himself who is God. Similarly, there exist no entities called ‘heavenly nymphs’. He firmly believes that we ourselves are the nymphs, and the nymphs are to be found nowhere else but on this earth only.

The poet wants to dispel the popular notion that gods and nymphs live in heaven. The poet, who wants to dismiss such beliefs, tells the reader that we ourselves should become gods and nymphs. The poet wants us to give up our belief that we go to heaven after death where we find gods and nymphs.

The poet tries to introduce us to the different forms or parts of heaven that exist on the earth. He presents a mesmerizing picture of ‘Nature’ in its pristine form. The poet states that the ‘bliss’ that we experience when we look at the streams that are leaping down, roaring, from the top of the hills, the waves that come rolling across the seas carrying surf at their edges, the tender rays of sunlight falling on the vast expanse of green forests and the gentle sun warming up the earth make this Earth, ‘Heaven’.

The poet refers to the beauty of the harvest season and the moonlit night. He declares that one enjoys heavenly bliss when one watches the splendour of harvest and the moonlit night. The poet ends the poem saying that the poet who imbibes this heavenly bliss, spreads the nectar of Heaven through his poetry on this earth.

A poet is endowed with a higher degree of imagination and sensibility. With these qualities, the poet appreciates nature’s beauty and in turn, the poet enables others to behold heaven on earth.

To sum up, the poet argues that we do not need to seek heaven after death, but can enjoy heavenly bliss even when we are alive, if only we have the ‘eyes’ to see ‘Heaven’ on this earth. ’Heaven’ exists only on the earth and nowhere else. One is sure to enjoy the pleasures of heaven when one looks at the splendour of Nature. The poet urges the reader to perceive the tremendous energy that lies underneath the physical beauty of Nature. This idea can be taken as the message of the poem.

Conclusion:

In conclusion, Emily Dickinson’s poem “Heaven, If you are not here on Earth” poignantly conveys the poet’s yearning for a tangible connection between the earthly and the divine. She reflects on the spiritual void that can exist in everyday life and the profound longing for a heavenly presence to fill it. Through her lyrical verses, Dickinson prompts readers to contemplate the intersection of the sacred and the mundane, leaving them with a sense of spiritual longing and mystery.

“Believe that Books will Never Disappear” is an essay by Thomas Carlyle, a 19th-century Scottish writer and historian. In this essay, Carlyle passionately defends the enduring significance of books in a rapidly changing world. He articulates his conviction that books, as repositories of human knowledge and wisdom, will always retain their relevance despite the advancements in technology and society. Read more 2nd PUC English Summaries.

Believe that Books will Never Disappear Summary

Believe that Books will Never Disappear Summary in English

This lesson presents excerpts from a face-to-face interview between Jorge Luis Borges and Roberto Alifano. Jorge Luis Borges was an Argentine short-story writer, essayist, poet and translator, who became partially blind at the age of 55.

In this interview, Borges shares his views on the importance of ‘books’ in the era of globalised electronic communication. Incidentally, Borges shares his views/observations about a few other topics like poetry, metaphors and literature as well, besides expressing his feelings about his ‘mother’ and his ‘blindness’. Alifano, the interviewer, asks questions about each of the topics mentioned above and Borges expresses his views in response to them.

The interview begins with the first question, ‘What was your first literary reading?’ In reply, Borges tells him that the first literary work that he read was ‘Grimm’s Fairy Tales’ in the English version. Then Borges tells his interviewer that he learned more from his father’s library than by high school or the university.

Alifano then asks Borges to speak about his mother Dona Leonor. Borges tells him that his mother was an extraordinary person who showed him a great deal of kindness in his life. Then he continues, telling the interviewer in a confessional tone that he feels guilty for not having been a happy man in order to have given his mother the happiness she deserved. He also feels that he should have shown a better understanding of his mother.

Then, he generalizes the issue stating that it is true of all children that when their mothers die, children feel that they had taken them for granted (while she was alive) like they do with the moon or the sun or the seasons and feel that they have abused their mothers. However, this truth does not dawn on such children before the death of their mother. Then Borges adds that his mother was an intelligent and gracious woman who had no enemies.

Then, Alifano asks Borges apologetically what blindness meant to him. Borges, in reply, tells him that blindness is a way of life not entirely unhappy. He adds that as a writer he generally believes that all persons must think that whatever happens to him or to her is a resource. He believes that all things have been given us for a purpose and an artist must feel that more intensely. Borges is of the opinion that all that happens to us, including humiliations, misfortunes, and embarrassments are given to us as raw material as clay so that we may shape our art.

Alifano endorses Borges’ idea quoting from Homer’s ‘The Odyssey’. The lines quoted by Alifano are taken from this poem, in which the poet tells the reader that it is the Gods who make man’s life tragic so as to weave a song for future generations to sing. This idea is based on the belief that men write songs in order to soothe the mind when they recall their woes.

After listening to Alifano’s quote from ‘The Odyssey’, Borges adds a little more to highlight the same idea of man’s life being troubled by many undesirable events. Borges tells Alifano that in one of his poems he has said that ‘humiliation’, ‘misfortune’, and ‘discord’ were given to us that we may change them and using our miserable circumstances create works which last forever. Then he quotes from Goethe, “All that is near becomes far”. Here again, Borges is referring to the loss of his eyesight.

In the line quoted here, Goethe is referring to the evening twilight when the things closest to us seem to move away from our eyes. Borges is quoting this line to tell Alifano that the visible world has moved away from his eyes forever. Borges then adds that his eyesight has been replaced by many other things. Then he tells Alifano that it is his duty to accept blindness and still enjoy it as far as possible. Therefore, he tells Alifano that he still continues to pretend that he is not blind and buys books, to fill his house with.

Alifano, hearing him mention ‘Books’, asks Borges to speak about the theme of books. In reply, Borges tells Alifano that he had a very strange dream in which he had seen the library of Alexandria burning, its countless volumes attacked by flames. Then he asks Alifano whether he believes that his dream has any meaning. Alifano replies that it may have some meaning, but then continues his interview asking Borges whether he has ever thought of writing a book on the history of the ‘book’.

Borges tells him that he won’t be able to write such a book though it is an excellent idea. He wonders whether an eighty-three-year-old man can set such a project for himself. Incidentally, Borges tells him that he will keep it in his mind. Then Borges tells Alifano that Spengler has already made an effort in this regard in his ‘Decline of the West’.

In this book, Spengler has made a remarkable comment on books. Then Alifano refers to Borges’ comments (in one of his essays) about the words of Bernard Shaw, in which he has declared “Every book worth being re-read has been written by the spirit”.

Borges agrees with him and tells him that a book goes beyond its author’s intention, which may not be right. Borges declares that in every book there is a need for something more, which is not easy to understand. Then he gives the example of an ancient book. He tells Alifano that when one reads an ancient book one feels as though he or she was reading about all the time that has passed from the day it was written to his present day.

Borges concludes saying that a book always retains something sacred, something mortal, something magical which brings happiness. Then, Alifano asks Borges to define poetry. In reply, Borges says that poetry is something so intimate, and so essential that it cannot be defined without being oversimplified. If one attempts to define poetry it would be like attempting to define the colour yellow, love, and the fall of the leaves in autumn. Borges then states that poetry is not the poem but it is the aesthetic act, the poetic act that takes place when the poet writes it when the reader reads it and it always happens in a different manner. Then he adds and says that when the poetic act takes place, we become aware of it. He then concludes declaring that poetry is a magical, mysterious, and unexplainable, although not an incomprehensible, event.

He feels that the poet should be deemed to have failed if one does not feel the poetic event upon reading it. Alifano then adds telling Borges that the important thing in the art of poetry is finding the precise words. Borges agrees with him. He then states that precise words elicit the emotion. He quotes the line “This quiet dust was gentlemen and ladies” from Emily Dickinson’s poem to illustrate his statement.

Alifano then asks Borges to explain the concept of metaphors. Borges tells him in reply that true metaphors have been there in existence since the beginning of time. Then he tells him that he has occasionally thought of reducing all metaphors to five or six essential metaphors.

Borges is of the opinion that these essential metaphors are found in all literature, apart from many others which are whimsical. Borges then tells him that the poet has to discover metaphors, even though they may already exist.

Finally, Alifano asks Borges to comment on the statement “modern developments in communications will replace books with something more dynamic that will require less time than reading”.

Borges tells him that books will never disappear. Then, he declares that among the many inventions of man, the book is undoubtedly the most astounding, and all the others are only extensions of our bodies. He opines that the telephone is the extension of our voice; the telescope and the microscope are extensions of our sight, and the sword and the plough are extensions of our arms. He asserts that only the book is an extension of our imagination and memory.

Then Alifano asks Borges his reactions to his own statement, ‘Literature is a dream’. Borges assertively tells him.that it is true. He restates his statement ‘Literature is a dream’, and says that it is a ‘controlled dream’. Then he says that it is his belief that we owe literature almost everything we are; what we have been, and also what we will be and ends saying “Our past is nothing but a sequence of dreams.” He concludes remarking that there can be no difference between dreaming and remembering the past. Then he declares, “Books are the great memory of all centuries and their function is irreplaceable. If books disappear, history will disappear and surely the man would disappear”.

Conclusion:

In conclusion, Thomas Carlyle’s essay, “I Believe that Books will Never Disappear,” reaffirms the timeless importance of books as conduits of human thought, culture, and civilization. Carlyle’s argument underscores the enduring power of literature to shape and enrich the human experience, highlighting its resilience in the face of technological evolution. He ultimately champions the enduring legacy of books as an indispensable part of our intellectual and cultural heritage.