Lost Spring by Anees Jung

Lost Spring: Stories of stolen Childhood.                                       By Anees Jung

 

'Lost spring' is fascinating and revelatory description of the lives of poverty stricken children in India. It escapes from being a dry report about child labour because of its evaluative language. It in about children coming to cities to work as rag pickers or cleaners/servers at tea stall; or helping at furnaces where they are exposed to health hazards.

      GIST OF THE LESSON

·       The author examines and analyses the impoverished conditions and traditions that condemn children to a life of exploitation these children are denied an education and forced into hardships early in their lives.

·       The writer encounters Saheb - a rag picker whose parents have left behind the life of poverty in Dhaka to earn a living in Delhi.

·       His family like many other families of rag pickers lives in Seemapuri. They do not have other identification other than a ration card.

·       The children do not go to school and they are excited at the prospect of finding a coin or even a ten rupee note for rummaging in the garbage.

·       It is the only way of earning the life they live in impoverished conditions but are resigned to their fate.

·       The writer is pained to see Saheb, a rag picker whose name means the ruler of earth, lose the spark of childhood and roams barefooted with his friends.

·       From morning to noon the author encounters him in a tea stall    and   is paid Rs. 800 He sadly realizes that he is no longer his own master and this loss of identity weighs heavily on his tender shoulders.

·       The author then tells about another victim, Mukesh who wants to be a motor mechanic.

·       Hailing from Firozabad, the centre of India’s bangle making and glass blowing industry, he has always worked in the glass making industry.

·       His family like the others there do not know that it is illegal for children to work in such close proximity to furnaces, in such high temperatures.

·       They are exposed to various health hazards like losing their eyesight as they work in abysmal conditions, in dark and dingy cells.

·       Mukesh’s father is blind as were his father and grandfather before him.

·       They lead a hand to mouth existence as they are caught in the    vicious web of the money lenders, middlemen, police and the traditions.

·         So burdened are the bangle makers of Firozabad that they have lost  their ability to dream  unlike Mukesh who dreams of driving a car.

 

Notes

v Author's encounter with Saheb

·        Meets rag picker Saheb belonging to a refuge family from Bangladesh.

·   Question him about his vocation of rag picking and advised him to go to school

·        Promise to open a school

·        Felt embarrassed at making a hollow promise

v  Irony in name and existence

·        Full Name 'Saheb-e-Alam' meaning 'lord of the universe

·        But deprived of even basic needs scrounge strut with other rag picker boys

·        Bare foot boys reflected extreme state of poverty

v Passage of time and degree of prosperity achieved

·        Reminded of a priest bare foot son in town of Udipi thirty years ago.

·        Longing for a pair of shoes

·        Thirty year later a boy of same age was seen in full school dress with shoes

·        Rag pickers still shoe less.

v Seemapuri on periphery of Delhi far away from it

·        Dwelling structures of mud. Tin and tarpulin with no sewage drainage or running water

·        Only boon valid ration card to get grain

·        Happy to live in an strange land which provides food grain than in their mother land without grain

·        Rag picking for elders their daily bread and means of survival for children a treasure of wonderful things

v Saheb's longing for childhood

·        Wish to enjoy pleasures of childhood

·        Play tennis, wear shoes

·        Watches Rich boys playing Tennis

v Saheb's New vocation

·        Work on Tea stall Earns Ids 800'pm

·        Appears burdened and forlorn

·        No freedom now

·        Tin container was heavier than his rag picking bag

 

I WANT TO DRIVE ACAR

v Mukesh

·        A child labourer in a glass factory in Firozabad

·        Wishes to be motor mechanic

·        Wants to learn to drive a car

·        Family unaware that child labour is illegal

v Working condition in glass furnaces

·        High temperature

·        Dingy cell

·        Poorly ventilated

·        Children lose eye sight at an early age

v Living conditions in Firozabad

·        Houses with crumbling walls

·        Humans and animals both live together

·        Stinking lanes

·        Mukesh; house half built

·        For wood stove aluminum utensils

Elder brother’s wife –

·        In charge of family members

·        According to custom cover his face with veil

Mukesh’s father

·        Head of the family

·        Poverty stricken unable to renovate house or provide education to sons

·        Only legacy he hand over is the art of bangle making

v Mukesh Grandmother's view

·        Their present state result of Karma.

·        Accepted her husband's blindness caused by dust of glass bangles as their destiny.

·        Thinks art of bangle making god given lineage.

v Vicious circle of poverty

·        No progress despite of years struggle Poverty, Illiteracy dissatisfaction Victims of middle man and touts

·        Fear of police, lack of leadership check their growth

v Irony

·        Bangle a symbol of Suhaag

·        Every girl child one day as bride will wear bangles.

·        become old with bangles in wrist no sight in eyes.

v Children Double victim

·        First by birth bordered by stigma of caste second

·        No hope : have to accept family occupation

·        ruled by Shahukaars, Middle man, police

·        Little desire to dream snubbed in childhood.

v Mukesh : as exception

·        Have dream to be motor mechanic

·        Practical does not have dream of aeroplanes.

·        Only few planes fly over Firozabad.

 SHORT ANSWER QUESTIONS

 1. What does Saheb do for living? Why?

Ans. Saheb is a rag picker. His family has left the life of poverty behind in Dhaka in to pursue their dream of finding a better life. The children like him have no access to Education and are forced into rag picking

 2. “Saheb is no longer his own master”, says the writer. What does she mean?

Ans. The writer means that having accepted the job with the tea-stall, Saheb has lost the independence that he enjoyed as a rag picker, even though he was poor. Although he will now be able to supplement the family income, it will be at the cost of his freedom, which is difficult, binding and unfair for someone so young.

3. What trade does the family of Mukesh follow? Why does the writer feel that it will be difficult for Mukesh to break away from this tradition?

Ans. Engaged in bangle making-difficult to break away from this trade. He belongs to the caste of bangle makers His family is caught in the web of sohukars, the middlemen,  policemen, politicians and bureaucrats, from which there is no escape.

 4. Why did the author realize that her advice was 'hollow?'

On meeting Saheb the author advised him to go to school. But when she gave an afterthought the author realized that the thought of going to school had never occurred to children like Saheb. For them rag picking is more meaningful than schooling and learning.

5. Why was the author embarrassed when Saheb asked her if her school was ready?

Seeing Saheb ruining his childhood picking waste, the author once asked him if he would join her school if she started one. Saheb gave her a positive answer. Another day when the two met, Saheb asked her if her school was ready. The author suddenly felt speechless as she had not meant to start a school as Saheb had expected.

6. How does Anees Jung explain the over sensitivity of the poor rag pickers to the rich men's promises?

Anees Jung strongly believes that the poor people are over sensitive to the promises of the rich. She had experienced this in the case of Saheb who believed the fake promise of starting a school given by her.

7. Why should there be a hard time for Saheb to believe the meaning of his name?

Saheb's full name is Saheb-E-Alam which means the Lord of the Universe. Being a poor rag picker, Saheb cannot believe that the Lord of the Universe is supposed to be like him and therefore he will struggle to believe the meaning of his name.

8. How does the author reason the barefoot tradition of the rag pickers?

The rag pickers of Seemapuri are traditionally barefooted. The author is doubtful about the origin and reasons behind this tradition of the rag pickers. She believes that it is an excuse to explain their poverty. But on the other side she sees the possibilities of the traces of an ancient tradition preserved by the poor rag pickers.

9. How is Seemapuri both near and far away from Delhi?

Seemapuri is a backward area on the periphery of Delhi. Geographically it is very close to Delhi whereas its traditions, standard of life and people are far behind the time.

10. Food is more important for survival than an identity. How is this statement true in the lives of the Seemapurian rag pickers?

Thousands of rag pickers live in Seemapuri. They do not have any identity in their society or in the country. Yet they are happy for the fact that here they don't need to starve as it used to be in Bangladesh where they had come from.

11. How did Seemapuri turn out to be a better place for the Bangladeshis?

Seemapuri was a deserted area when the Bangladeshis arrived here three decades ago. They were forced to come here due to the natural disasters in Bangladesh. They loved Seemapuri because they could survive here. They had food and shelter here.

12. How do you understand rag picking having the proportions of a fine art in Seemapuri?

Like any other art form, rag picking possesses certain talents and rules. One needs guidance and inborn talents to be a successful rag picker. He should know where to find garbage, what to take, what to ignore, what time is best for it and so on. In Seemapuri every child is taught the essential art of rag picking.

13. 'It seems that for children, garbage has a meaning different from what it means to their parents.' Explain.

In Seemapuri survival means rag picking. The elders have made it their profession for a fixed wages whereas for the children rag picking is a game of treasure-hunting. They work through the garbage with a hope that one day they would get a gold coin or a rupee note from the garbage heap.

14. Whether Saheb likes or not, he is altogether changed for all his prosperity. What is the change? What does this change suggest?

Saheb was once a rag picker and now works in a tea-shop, carrying milk for a better, fixed wages. Unlike the others in his family and caste, Saheb's willingness to opt another line of work other than the traditional way of following his lineage is a mark of change in his life.

15. How is Mukesh's attitude different from that of Saheb, both two sides of the same coin?

Mukesh and Saheb belong to slums and are forced to work as children. Saheb is cool and lack much determination in life. He is less expressive. Changes happened to him unexpectedly. Mukesh is determined and well planned. He is practical too. Unlike the rest of his people, Mukesh is ready to rebel with the social set up and is optimistic about his bright future.

16. What is the incongruity of Mukesh's dreaming to be a motor mechanic?

Mukesh belongs to a bangle-making family in Firozabad. His people believe that they have to keep up with the traditions and that they have to do no other work other than bangle-making for the auspiciousness of marriage in the country. But Mukesh wishes to be a motor mechanic which is out of question in his tradition.

17. How does the author narrate the child labor prevailing in Firozabad?

Around 20,000 children are working in glass furnaces with high temperatures, in dingy cells without air and light. Here they slog their daylight hours, often losing the brightness of their eyes. Their eyes are more adjusted to the dark than to the light outside. Due to this they often end up losing their eyesight before they become adults.

18. Karam and God-given lineage amply tell the sad picture of the stigma of religion that rules the poor people of India? Explain.

India is still primitive in many spheres of life even in our time. A big majority of Indians in the villages still believe the division of labor system that began centuries ago. When one is not doing any better in life due to the unwillingness to adopt another profession, they accept it as God's plan and do the same work as if it is a God given lineage.

19. Which are the two hurdles that Mukesh has to break away for a better existence?

Mukesh has realized that being a bangle maker will not alleviate his poverty and therefore he wishes to become a motor mechanic to be successful in his life. But doing any job other than bangle making is out of question in his society. He has to first convince his family and society of the need of undertaking another profession. If the society lets him choose his way, Mukesh has to face an inconvincible group of middlemen, politicians and their watchdogs, the police of Firozabad, who are altogether the sole beneficiaries.

20. How far is the change good for Saheb?

Saheb was once a carefree boy, with no responsibilities and tensions, and of course, no achievements in life. But now he is a responsible boy, earning more than anyone in his society does. While the others go on a lazy life, Saheb-e-Alam is rising to a prosperous life. Soon he will be rich and leading a different life and a model for the rest of him.

21. Explain: Daring is not part of his growing up.

Mukesh’s society does not dare to question the social evils that they suffer under the middlemen and politicians and policemen. Most people here believe that they are asked by god to carry on this unprofitable profession of bangle making while some people blame their destiny for their wretchedness. So no one is allowed to think differently and the question of how to overcome the curse of the middlemen usually doesn’t arise among them because if any one dared to rise against them, they are suppressed.

22. What do you mean by 'stigma of religion?'

Religion has the power to make anyone anything. Once one got trapped by any religion, he is no more ruled by reason; superstitions start ruling them. He finds reason for any senseless act of him in the mirage created by the religion. This illusion is called stigma of religion.

23. What is the vicious circle for the people of Firozabad? Why is it called so?

People of Firozabad live in an illusionary world. Bangle makers over generations, they believe that it is a god-given work that they are doing and feel proud of being bangle makers. In fact this superstition is a trap for them. They are in an inescapable whirlpool, surrounded by beliefs and traditions. They do not understand that the rich people and the politicians want them believe such beliefs.

24. Do you think Mukesh will reach his goal of becoming a motor mechanic? Give reasons.

Yes, there are all the possibilities that Mukesh will one day become a motor mechanic. First of all it is his unique ambition in life that he shares with none else in his society. He is aware of the hurdles he has to face. His dream is a very reasonable and not far from his reach if he could overthrow the middlemen or run away from them.

LONG ANSWER QUESTION

1. ‘Lost Spring’, is a sad commentary on the political system of our country that condemns thousands of people to a life of abject poverty. Comment.

Value Points

Saheb, optimistic and enthusiastic—prospect of finding gold in garbage—likes going to school but no opportunity—freedom and joy of childhood to burdens of job at tea-stall.

Mukesh, born at Firozabad (bangle maker)—works under inhuman condition—dark room, hot furnaces—caught in web of poverty—vicious circle of sahukars, policemen, politicians,

bureaucrats and moneylenders—resigned to fate—unaware of child labour act—stifled initiation and hope—lose eyesight before becoming adults.

 

VALUE BASED QUESTIONS ( 5 Marks/100 Words)

Q. Everyone wishes to live a lavish life in a big city. Big cities provide big dreams kin one’s eyes. These attract everything especially from villages or small towns.

After reading the text LOST SPRING you must have been to point out the possible reasons behind migration from a place to other. Write a paragraph in about 100 words for a social magazine highlighting the issue ‘The reasons for the migration of people from villages to cities.’

Ans: Due to urbanization, education, employment, safety and other basic amenities more and more people are migrating from villages to the cities. In the lesson at hand, people have fled from Bangladesh because their fields and houses were swept away by the storm. There they could not get even enough food to fill their belly. The settlement of Seemapuri is a fine example of this kind. In addition to this one can see that the pressure on the land has increased due to population and mechanized farming. So the requirement of labour is very acute. Consequently, people flee towards the cities for work. In earlier days means of education and transportation, etc. were very few. Only a few could get education. Agriculture was their main profession. With extensive and renovated education, the youth run from post to pillar in search of job. They do not want to stay in unhealthy and unhygienic rural surroundings.

Not to speak of this, all sorts of village crafts have been replaced with the machines. The market is full of competition, quality and cheap goods. The villagers fail to compete with the new system of heavy industrialization. So the people migrate from villages to cities to attain a city-like presence for themselves.

 

Q. You have been stunned with the condition of children in the country. The government, on one hand, feels proud to enact the anti-child labour act. While on the other hand, the childhood is being ruined under the net/trap of child labour. Write your views on ‘Elimination of Child Labour’ in about 100 words.

Elimination of Child Labour

The child labour employed in a nay form of the hazardous work is an offence. It is banned under law. Yet it goes on unabated, the industrial towns like Firozabad, Shivakasi, Mirzapur and so on.

The child labour is hazardous in nature. It inflicts physical and mental harm to the boys. The work in the glass bangle industry often ends up them losing their eyesight before they become adults. The mind-numbing toil is bangle-making kills all their initiative, drive and ability to dream in life. They are even deprived of the school education and proper growth.

According to Anees Jung about 20,000 children are working in the glass bangle industry of Firozabad. Some of the industrialists conspire in unison with the Sahukars, the middlemen, the policeman and the politicians and then go on stealing their childhood for some extra coins. The only possible solution lies with the government and the society to punish the wrong-doers very strictly; and keep a careful watch and vigil over them.

Q. Indiscriminate migration to big cities has resulted into the growth of slums like mushrooms. Moreover, people are seen living in inhuman conditions here. You may take reference from the test ‘The Lost Spring’ about two poor boys Saheb and Mukesh. Write a paragraph kin 100 words about this problem suggesting steps to deal with it.

Ans.                                       Growth of Slums

The threat of population explosion has become the greatest menace for India. Every four seconds a new baby is born in India. If the present trend continues, we can visualize its serious consequences. There is not an inch of vacant space in all the towns and cities of India. The price of land has become sky-high. A person belonging to middle income group cannot even dream to buy a small piece of land     in some hygienic place. Therefore, slums have sprung up around all the towns and cities. Slums are dirty dwellings. They are no better than hell. The people live in dark and dingy dwellings. Their small houses lack air, light and sanitation. There is a shortage of fresh drinking water and electricity. They remain ill fed, ill clad and ill sheltered. They earn their dry bread through corrupt, criminal and vulgar activities. Their filthy surroundings cause them to fall victims of fatal diseases. They dell drugs and intoxicants,. Drinking and gambling are their favourite pastimes.

Q.  In this case the elder, is an impoverished bangle-maker. Despite long years of hard labour, first as a tailor, then a bangle-maker, he has failed to renovate a house, end his two sons to school. All he has managed to do is teach them what he knows: ‘the art of making bangles’.

These lines show the apathy prevailing in some strata of society. These groups have been known by their profession. Their ‘profession’ is their ‘caste’. Is it fine to force someone to be a p art of his ancestral profession? Or some specific reasons or thoughts are responsible for it. Write an article to be published in your school magazine on the issue- ‘Profession cannot be termed as legacy.’ Sign yourself as Amrita/Amrit. (100 words)

Ans.                                       Profession v/s Legacy

            Indian society has many facets. There is caste system prevalent, as one of the major evils in the society. Not only this, in some parts of the country, the profession of some people has turned out to be their caste. They are indulged in the same profession from generation to generation. They treat it like the God-given lineage that is unbreakable. Some as in the case of bangle-makers at Firozabad, new generation is said to believe to have born in the caste bangle makers. This ancestral profession, despite many health-hazards, runs in their blood. To do anything else would mean to dare. The youngsters have to treat it like their ‘Karam’ or destiny. They lived a life of sacked employees. Profession has imposed as a legacy on them. Whether it brings full facilities to live or not, nothing else can be tried even. This is unfair and not done. Now the younger generation has the spark to do anything else. A doctor’s son should not necessarily be a doctor. One can opt for profession according to one’s choice. This is the only way to break the vicious circle of the abject poverty.

Q. None of them know that it is illegal for children like him to work in glass furnaces with high temperatures in dingy cell without air and light …..?

These words from ‘Lost Spring ‘ through light on the grinding poverty that forces many children in India to lead a life of exploitation whereby they have to slog in sub-human conditions.

Driven by a concern for such children who lose their childhood and who go through an unjust, treatment, write an article in about 100 words on ‘Child Labour in India.’

ANS: Child labour in any form, if both legal and social offence . it is banned under law in India yet, more than 10 million children are employed in hazardous and dangerous trades and industries. At their tender age, they are made to work 10 to 15 hours a day instead of them studying and playing . These children are made to work in sub-human condition and are often exploited. They are underpaid, ill-fed and even beaten at the slightest fault. One is moved with pity to see their grim and famished faces.  For example, in Mirzapur carpet industry, thousands of children are engaged in carpet weaving. In dark hutments, sit boys and girls, weaving carpets. Their eyes are more adjusted to the dark than to the light. They work at the risk of even losing their eye sight. Strict measures need to be adopted to execute the constitutional ban on child labour in both letter and spirit if we don’t want the future of India to be doomed. It is the birth right to every child to live his/her childhood. We can’t allow this beautiful stage to simply pass by the little faces, leaving them shrinking away…..

Q. The beauty of the glass bangles of Firozabad contrasts with the misery of people who produce them. This paradox makes you dumbstruck. You decide to write an article for a national daily on the issue suggesting ways to improve the lifestyle of workers in such small-scale industries by enforcing some specific labour friendly laws. Write an article in about 100 words.

 

 

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