Romeo and Juliet
Comprehension II
1. How does Romeo describe the beauty of Juliet?
Ans: William Shakespeare in the play ‘Romeo and Juliet’ describes the beauty of Juliet using light and
dark imagery. When Romeo sees Juliet for the first time in the grand supper hosted by Lord Capulet,
he is awestruck by her beauty. For Romeo, Juliet ‘teaches the torches to burn bright’ i.e. Juliet’s beauty
can surpass the brightness of light. She appears to be hanging on the ‘cheek of the night’ like a rich
jewel on an Ethiope’s ear. Her radiance is invaluable. He immortalizes her by exclaiming that her beauty
is too rare to exist on earth and too divine to go through the process of death and burial. She outshines
like a snowy dove as she marches with her companions, her grace making them look like crows. Romeo
is so mesmerized by the beauty of Juliet that he decides to watch where she stands after the dance,
hoping to make his rude hands blessed by touching her hand. Struck by her beauty, he asks himself
whether he has seen true beauty or experienced true love till that moment.
2. How, according to Juliet, would Romeo be immortalised to the world?
Ans: The playwright William Shakespeare in the play Romeo and Juliet, describes how Juliet
immortalizes Romeo. To Juliet, Romeo is the ‘day’ in the night because, it is in the night that Romeo
has promised to come. She imagines that he will come gliding upon the wings of night like a drop of
new snow on a raven’s back. She requests night to give her, her beloved Romeo. She uses the phrases
such as, ‘When I shall die’ and ‘cut him out in little stars’, and ‘heaven’ which are expressions that
clearly refer to death and immortality. She begs fate to set him in heaven with the stars so that his
presence will make the face of heaven so beautiful that the world will fall in love with ‘night’, and the
sun will no longer be worshiped.
Comprehension III
1. Comment on the contrasting imagery in the poem. What purpose does it serve in highlighting
the intensity of love?
Ans: The playwright William Shakespeare in the play ‘Romeo and Juliet’ has used numerous
contrasting imaginary to explain the intensity of love between the lovers. When Romeo sees Juliet for
the first time in the grand supper hosted by Lord Capulet he is awestruck by her beauty. Though he
disguised himself to meet Rosaline, looking at Juliet he forgets about Rosaline and begins to praise
her beauty and brightness. Romeo describes that Juliet’s radiance outshines the brightness of the
torches in the hall. She appears to be hanging on the ‘cheek of the night’ like a rich jewel on an
Ethiope’s ear. Her radiance is invaluable. She outshines like a snowy dove as she marches with her
companions, her grace making them look like crows. Romeo decides to watch where she stands after
the dance, hoping to make his rude hands blessed by touching her.
Similarly, Juliet uses contrasting images to describe Romeo and his charm. He is referred to be the ‘day
in the night, which means his presence will be like that of light in the darkness. The phrase, ‘whiter than
new snow on a raven’s back’ describes his charm’. She uses the phrase ‘stars in the night sky’ to refer
to Romeo whose charm can compel the whole world to fall in love with him. Furthermore, phrases like,
‘When I shall die’, ‘cut him out in little stars’, and ‘heaven’ are expressions that clearly refer to death
and immortality. Thus, the contrasting imagery serves to highlight the intensity of their love.
2. Between Romeo and Juliet, whose love, do you think, is more passionate and intense?
Ans: The playwright William Shakespeare in the play ‘Romeo and Juliet’ narrates the tale of two lovers
belonging to two popular rival families of Verona, the Montagues and the Capulets, who are madly in
love with each other and whose death ultimately reconciles their feuding families.
With reference to the expressions of the lovers in the play, it is clear that, of the two lovers, Juliet’s love
is more passionate and intense. It is well-known that when Romeo goes to the Capulet’s party, it is with
the intention of seeing Rosaline and not Juliet. When he sees Juliet for the first time, he is overwhelmed
by the sight of someone who is mesmerizingly beautiful and the yearnings are not that of someone
deeply in love.
On the other hand, when Juliet gets to know Romeo, she comes to understand what it means to be in
love. She is struck by his charm but also experiences an increase in intensity of her love for Romeo.
When she dies she wants the night to take Romeo and cut him and turn him into little stars so that the
whole world will fall in love with night sky. Thus, she wants their ‘love’ get immortalized.
TOO DEAR!
II 1. Though gambling is a dirty business, why does the king of Monaco resort to it?
The king of Monaco was the only one who had a gambling establishment in the whole of Europe. There were no
other competitors since the Germans had forbidden their rulers from making money in this manner. So, though
he was aware that it is a dirty business which has ruined many promising lives, he just ifies his decision to earn
money through gambling. He opines that earning a revenue from the sale of alcohol and tobacco is also not a
nice thing. Moreover, he says that he has to live, rule his country and hold his court with all the ceremony of a
real king and to meet these expenses he has no choice but to earn money in this manner.
2. Why did the king of Monaco keep changing his mind in dealing with the criminal?
The king of Monaco along with his judges, prosecutors, jurymen and barristers decided to h ave the criminal's
head cut off. But, since the kingdom neither had a guillotine nor an executioner, they requested the French
government as well as the king of Italy to send a machine and an expert. The French agreed, but it would cost
16000 francs and the king of Italy agreed for 12000 francs. The king of Monaco was not ready to spend for the
criminal as he believed that asking his people to pay may cause a riot. Moreover, the soldiers of the country
refused to behead the man as they were not trained to do so. As a result, the committee decided to alter the death
sentence to one of imprisonment for life. They then realised that there was no strong prison fit for permanent
use. However, they managed to find the place and a guard was placed over him. Over th e year, the expenditure
of the criminal was more than 600 francs; it was too expensive. Finally, the committee decided to free the
criminal with a pension of 600 francs every year.
3. Why was the criminal reluctant to go out of the prison?
The criminal was leading a comfortable life in prison. He was getting timely food even without working. When
the authorities asked him to escape, he told them that the king and the ministers had ruined his character and
people would turn their backs on him. Besides, he had also gotten out of the habit of working for a living. He
felt it was so unfair on their part not to execute him. He never complained when the authorities dismissed the
guard who used to bring his food; at the same time he just could not agree with their decision of sending him
away as he thought that the king and his courtiers misunderstood his silence. He felt that he had been treated
unfairly and refused to go away.
4. How did the criminal lead his life after his release?
The criminal received one -third of his annuity in advance and left the king's dominions. He emigrated and
settled across the frontier, where he bought a bit of land, started market- gardening and lived comfortably. He
always went to Monaco at the proper time to draw his pension. After receiving the pension, he would go to the
gaming tables, stake two or three francs, sometimes wins and sometimes loses and then return home. Thus, he
lived peaceably and well.
III 1. 'You can't earn stone palaces by honest labour.' Justify with reference to the story.
The proverb 'You can't earn stone palaces by honest labour' is made in the context where the king wanted to
justify his decision of his earnings from the gaming establishments.
The gambling house was the only one left in Europe since there was a lot of public pressure on the rulers against
earning money in this way. As there was no one to stop the prince of Monaco, he remained with a monopoly of
the business. So, everyone who wanted to gamble went to Monaco and whether they won or lost the prince got
his profit. The king had a certain lifestyle to maintain, his coronation, his levees, his palace, courtiers, ministers,
Army etc. were all necessary if he is to reign over the kingdom. So, to maintain the grandeur, he had no other
choice but to earn money from the gambling house. Moreover, if he were to increase the taxes, people would
revolt. In order to maintain his dignity, he had to resort to gambling, though he knew it was a dirty business and
led to the ruin of young men. Hence, he believes that honest labour alone will not be sufficient to run his palace
or maintain his lavish lifestyle.
2. Though the trial and imprisonment of the criminal is depicted in a comic mode in this story, it does give
rise to serious questions. What are they?
The story of the trial and imprisonment of the criminal is depicted in a comic mode, but it does raise serious
issues. At first the king had never had to deal with a murderer before and once the verdict of capital punishment
is decided upon, it is not carried out because they have no guillotine or executioner. Then when they decide to
condemn him to life imprisonment, they realise that it would cost 600 francs. So, finally they decide that the
criminal is not worth the expense and force him to remain in exile just outside the country by giving him an
annual pension.
A criminal is punished in order to reform him. Capital punishment is given so that others are discouraged from
committing such serious crimes. But people have different opinions on the issue of death penalty. Some
consider it necessary for terrible crimes but there are others who consider it an Immoral act that goes against the
values of humanity.
Life imprisonment has its own share of problems. The cost of imprisoning a criminal in cluding his food, health
care, court costs etc. are a huge burden on the taxpayers. Society often wrongly believes that the only
punishment for crime is imprisonment. The present system encourages criminal activity instead of reforming the
prisoners.
Currently, our jails do not allow for the transformation of an offender nor do they rehabilitate them by equipping
them with job skills, education and counselling. We can conclude that there are serious questions that plague
society today and we need to desperately seek answers, bring about prison reforms and seek solutions that will
make our society safer and crime- free.
3. Were there other ways of dealing with crime and the criminal? Discuss in the light of the story.
In the story 'Too Dear,' the murderer is first sentenced to death and then later to imprisonment. All these had
their own problems and expenses and finally the murderer is persuaded to leave the country for a sum of money.
In this case the prisoner could have been made to do hard labour or taught skills which would enable him to earn
his living.
A large number of people imprisoned are for petty offences and they could be dealt with in other ways. Since
such people are imprisoned along with violent criminals, they often come out of jails worse than when they went
in. Some alternatives can be found out like for example criminals can be sent for community service or could be
taught skills or made to do jobs needed to benefit society. They should get access to education so that they can
be transformed. In the story 'Too Dear', the criminal becomes a law-abiding, peaceful citizen who always went
at the proper time to draw his pension.
ON CHILDREN
II. Answer the following in a paragraph of 80 – 100 words each (4 Marks)
1. Why does the prophet categorically state ‘Your children are not your children’?
The poet Khalil Gibran in his poem ‘On Children’ explains about the parent – child relationship. The
prophet wants us to understand the role of the parent in a child’s life. The role of a parent is to take c are of their
children and tend to their needs. By telling ‘your children are not your children’ the prophet wants parents to
understand that they cannot possess their children as they have not created life. A child is the gift from the
abundance of life. Parents are a medium to bring the children to life. It is the life itself that has brought sons and
daughters to this earth. Since children have their own aims, ambitions and aspirations, parents cannot possess
them. So parents have to take the role of mentors in the lives of children in making them reach the target which
the archer has set for them by enduring all the challenges posed to them with gladness.
2. What does the metaphor bows and arrows signify with regard to parent –
children relationship?
The poet Khalil Gibran in his poem ‘On Children’ tells us that Parents are like the bows from
which their children as living arrows are sent forward. God is the archer who decides the mark or the
target on the path of life for children who have to reach that mark or purpose. For this to happen God
bends the bows that is the parents through challenges, hard work and sacrifices with all his might. The
prophet says that this bending of parents in the hands of the archer which seems painful must be for
gladness as God appreciates the people who accept challenges and difficulties without any complaint.
This bending happens only to serve the purpose of the children reaching their destination in life. God
loves both the parents bows (who are stable and the children(arrows) who are moving forward to
achieve their dreams and desires.
3. According to the prophet what attitude should parents have towards their
children?
In his poem ‘On Children’ the poet Khalil Gibran explains about the attitude parents that
should have towards their children. According to the prophet, parents may give their love and
affection but not their thoughts, imaginations and aspirations because children have their own
thoughts, dreams and aspirations in life. Parents may give them love, security, protection and all the
materialistic things to their children physically but not control their souls which are made up of
thoughts, emotions and their will. The desires and thoughts of the children dwell in the house of
tomorrow/ future, which cannot be visited by the parents even in their dreams. Parents often fail to
understand the dreams of their children and may force them to do things which children dislike or
parents strive to make their children to be like them. But the prophet tells parents not to force their
children to follow their footsteps as life goes forward and not backward. He urges the parents not to
remain in the past.
III. Answer the following in about a page of 200 words: (6 marks)
1.The poem does not focus merely on the lives of children, but also talks
about the responsibility of parents. Explain.
The poet Khalil Gibran in his poem ‘On Children’ explains about the attitude parents should
have towards their children.
He stresses the importance of freedom in shaping the lives of their children. The poet tells us
that parents should consider children as a gift from God. He mentions that just because parents have
given birth to their children does not mean that they can control them or give them their thoughts and
imagination. They cannot act like dictators towards their children. They can love them and tend to their
needs, give them all the support required to fulfil their dreams but parents cannot make their children
to be like them. Parents can be like their children but they cannot make their children to walk in their
footsteps. They cannot ask their children to live in the past as life moves forward not backward. Parents
are like the bow from which children as arrows move forward. God is the archer who decides the mark
of the infinite/ target for the children who have to reach that mark. For this purpose, God bends the
bows with all his might. (that is by giving challenges and difficulties to parents). So Parents should
accept these challenges and difficulties with happiness as this will help them in giving better lives for
their children.
The Prophet says that God loves the bow (parents) which is stable and the arrow (children)
which reaches its destination. Parents should never complain about their difficulties and sacrifices as
all the challenges are given by the archer and will help them in shaping their children’s future/ leading
their children. So we can say that this poem does not focus merely on the lives of children, but also
talks about the responsibility of parents.
Everything I Need To Know I Learned In The Forest
Comprehension II
1. How did the women led by Bachni Devi put up resistance to the felling of trees?
One of the dramatic Chipko actions took place in the Himalayan village of Adwani in 1977, when a
village woman named Bachni Devi led resistance against her own husband, who had obtained a contract
to cut trees. When officials arrived at the forest, the women held up lighted lanterns although it was
broad daylight insisting that they had come to teach them forestry. The forester argued that the forests
produce profit, resin and timber. The women sang back in chorus saying that the forests bear soil, water
and pure air which sustain the Earth and all she bears. Thus, these village women led by Bachni Devi
put up resistance to the felling of trees.
2. Why is it important to promote biodiversity-intensive farming? How did the author achieve
it?
In “Everything I need to know, I Learned in the Forest”, Shiva explains the importance of promoting
Biodiversity-intensive farming. She believes the failure to understand biodiversity and its many
functions is at the root of impoverishment of nature in culture. Shiva was successful in proving the
importance of biodiversity intensive farming with the initiation of the Navdanya Farm. She realised that
they needed a farm for demonstration and training. Thus, Navdanya Farm was started in 1994 in the
Doon Valley, located in the lower elevation Himalayan region of Uttarakhand Province. They conserve
and grow 630 varieties of rice, 150 varieties of wheat, and hundreds of other species. They practice and
promote a biodiversity- intensive form of farming that produces more food and nutrition per acre. They
have worked with farmers to set up more than 100 community seed banks across India. They have saved
more than 3,000 rice varieties. They have also helped farmers make a transition from fossil-fuel and
chemical-based monocultures to bio-diverse ecological systems nourished by the sun and the soil.
3. What does the idea of Earth University convey? How is it different from other universities ?
Or
How does Vandana Shiva bring out the importance of earth democracy?
The Earth University which is located at Navdanya, a biodiversity farm in the Doon Valley of the
Himalayas is inspired by Tagore's Shanthinikethan. The university teaches Earth Democracy, which is
freedom for all species to evolve within the web of life, and the freedom and responsibility of humans,
as members of the Earth family, to recognise, protect and respect the rights of other species. Earth
Democracy is a shift from anthropocentrism to ecocentrism. Since we all depend on the Earth, Earth
Democracy translates into human rights to food and water, to freedom from hunger and thirst. The
participants include farmers, school children and people from across the world. They learn to work with
living seeds, living soil and the web of life. At Earth University, 'Gandhi and Globalisation' and 'the AZ of Organic Farming and Agro-ecology' are few of the subjects that are taught.
4. How did Vandana Shiva learn about environmentalism from the uneducated women of
Garhwal Himalaya?
In the 1970s, peasant women from the Garhwal Himalaya had come out in defence of the forests.
Logging had led to landslides and floods and scarcity of water, fodder and fuel. Since women provide
these basic needs, the scarcity meant longer walks for collecting water and firewood and a heavier
burden. Women knew that the real value of forests was not the timber from a dead tree, but the springs
and streams, food for their cattle and fuel for their hearths. The women declared that they would hug
the trees and the loggers would have to kill them before killing the trees. One of the dramatic Chikpo
actions took place in the Himalayan village of Adwani in 1977 when a village woman named Bachni
Devi led resistance against her husband, who had obtained a contract to cut trees. When officials arrived
at the forest, the women held up lighted lanterns although it was broad daylight. The women replied
that they had come to teach them forestry. The forester argued that the forests produce profit, resin and
timber. The women sang back in chorus saying that the forests bear soil, water and pure air which
sustain the Earth and all she bears.
5. What were the major ideals of a good life learnt by VandanaShiva from the forests?
The major ideals of a good life learnt by Vandana Shiva from the forests were:
a) Diversity of life forms and the need to accept diversity as the principle of life
b) Earth is our mother and not just raw material to be exploited; we need to live in harmony with
nature.
c) Earth democracy - respecting the freedom of all species of life to evolve and live together and
the responsibility of humans to recognize, protect and respect the rights of other species.
d) The Indian tradition of ecology as recognized by Tagore- the culture of the forest is the true
Indian culture.
Thus, the forests teach us the values of diversity, freedom and co-existence.
6. How did the ecological Journey of Vandana Shiva begin?
Vandana Shiva’s ecological journey started in the forests of the Himalayas. Her father was a forest
conservator and her mother became a farmer after fleeing the tragic partition of India and Pakistan. It
is from the Himalayan forests and the ecosystems that she learned most of what she knows about
ecology. The songs and poems her mother composed for them were about trees, forests and India’s
forest civilizations. Her involvement in the contemporary movement began with ‘Chipko’, a nonviolent
response to the large-scale deforestation that was taking place in the Himalayan region.
7. How are unity in diversity related to each other?
or
Explain the relationship between unity and diversity according to Vandana Shiva.
Unity in diversity is the basis for both ecological sustainability and democracy. Diversity without unity
becomes the source of conflict and contest. Unity without diversity becomes the ground for external
control. This is true of both nature and culture. The forest is a unity in its diversity and we are united
with nature through our relationship with the forest. In Tagore’s writings, the forest was not just the
source of knowledge and freedom; it was the source of beauty and joy, of art and aesthetics, of harmony
and perfection. It symbolised the universe. The forest teaches us union and compassion.
8. How have the nations around the world recognised the rights of nature?
Ecuador is the first country to recognize the ‘rights of nature’ in its constitution. This recognition in the
constitution, along with Universal Declaration of the Rights of Mother Earth initiated by Bolivia
inspired the United Nations General Assembly to organize a conference on harmony with nature as part
of Earth Day celebrations. Much of the discussion centred on ways to transform systems based on
domination of people over nature, men over women and rich over poor into new systems based on
partnership. The U.N. Secretary General’s report, “Harmony with Nature” issued in conjunction with
the conference, elaborates on the importance of reconnecting with nature. The report concludes that the
environmentally destructive behaviour is the result of a failure to recognise that human beings are an
inseparable part of nature and that we cannot damage it without severely damaging ourselves.
9. Explain the idea of separateness.
According to the U.N. Secretary General’s report, ‘harmony with nature’ issued in April 2011,
‘environmentally destructive behaviour is the result of a failure to recognise that human beings are an
inseparable part of nature and that we cannot damage it without severely damaging ourselves.’ It is this
separateness that is at the root of disharmony with nature and violence against nature and people.
According to Cormac Cullinan, a prominent South African environmentalist, apartheid means
separateness. The world joined anti-apartheid movement to end the violent separation of people on the
basis of colour. So, Cullinan emphasised that today we need to overcome a wider and deeper apartheid
- an eco-apartheid based on the illusion of separateness of humans from nature in our minds and lives.
10. How do the views of Caroline Merchant differ from that of Francis Bacon?
The living earth was transformed into dead matter to facilitate the industrial revolution. Monocultures
replaced diversity. Raw materials and dead matter replaced a vibrant earth. Terra Nullius or empty land
replaced Terra Madre. This philosophy goes back to Francis Bacon who is regarded as the father of
modern science. According to him, science and its inventions that result do not ‘merely exert a gentle
guidance over nature’s course; they have the power to conquer and subdue her, to shake her to her
foundations.’ As opposed to his idea, philosopher and historian Carolyn Merchant points out that that
this shift of perspective – from nature as a living, nurturing mother to inert, dead and manipulable matter
– was well suited to the activities that would lead to capitalism. The domination images created by
Bacon and other leaders of the scientific revolution replaced those of the nurturing earth, removing all
cultural constraints on the exploitation of nature. Merchant wrote, ‘One does not readily slay a mother,
dig into her entrails for gold and mutilate her body.’ In other words, exploitation of nature is just like
slaying one’s mother.
Comprehension III
1. Tagore sees unity with nature as the highest stage of human evolution. Do you think
consumerism and accumulation of wealth come in the way of realising Tagore ’s vision of human
evolution?
Yes. Consumerism and accumulation are deterrent to Tagore's view of human evolution. Tagore started
a learning centre in Shantiniketan in West Bengal, as a forest school, both to take inspiration from nature
and to create an Indian cultural renaissance.
Tagore believes that Indian civilisation has been distinctive in locating its source of regeneration, both
material and intellectual, in the forest, not the city. India’s best ideas have come where man was in
communion with trees and rivers and lakes, away from the crowds. The peace of the forest has helped
the intellectual evolution of man. The culture that has emerged from the forest has been influenced by
the diverse processes of renewal of life, which are always at play in the forest, varying from species to
species, from season to season, insight sound and smell. The unifying principle of life in diversity, of
democratic pluralism, thus became the principle of Indian civilisation. It is this unity in diversity that is
the basis of both ecological sustainability and democracy.
The forest teaches us enoughness: as a principle of equity, how to enjoy the gifts of nature without
exploitation and accumulation. In reality, consumerism and accumulation work against the idea of
biodiversity and ecological sustainability because consumerism and accumulation are signs of avarice,
self- indulgence, self-centeredness, domination and exploitation. These vices undoubtedly lead to
ruthless and barbaric exploitation of nature and cause impoverishment of nature and culture. Thus,
consumerism and accumulation of wealth come in the way of realising Tagore’s vision of human
evolution.
2. “The Conservation of biodiversity is the answer to the food and nutrition crisis". Elaborate.
Or
“Conservation of diversity is crucial for the sustenance of both nature and human society.”
Discuss.
Vandana Shiva believes that conservation of bio-diversity is necessary for the sustenance of nature
and culture. The food and nutrition crisis can be solved by conserving biodiversity. Going beyond
monocultures and understanding biodiversity and its many functions will enable enrichment of
nature and human society.
The lessons about bio-diversity and its conservation that Vandana Shiva learnt in the Himalayan
forests, she has transferred to the protection of bio-diversity through the Navadanya Movement and
farm. This movement has enabled seed banks to save numerous varieties of seeds from farmer’s
fields. In the Navdanya farm, farmers are also helped to make a transition from fossil fuel and
chemical based monocultures to bio-diverse ecological systems nourished by the sun and the soil.
A biodiversity-intensive form of farming that produces more food and nutrition per acre is the
objective of the farm. The Earth University established at Navdanya and inspired by Rabindranath
Tagore’s Shanthinikethan, teaches Earth Democracy, which is freedom for all species to evolve
within the web of life, and the freedom and responsibility of humans, as members of the Earth
family, to recognise, protect and respect the rights of other species. Earth Democracy is a shift from
anthropocentrism to eco-centrism. Since, we all depend on the Earth, Earth Democracy translates
into human rights to food and water, to freedom from hunger and thirst.
Environmentally destructive behaviour results in severe damage not just to nature but also to human
society as we are an inseparable part of nature. The illusion of separateness of humans from nature
has created systems based on domination which need to be transformed into systems based on
partnership in order to ensure harmony with nature. Our culture that has emerged from the forest
has been influenced by the diverse processes of renewal of life, which are always at play in the
forest. It is this unity in diversity that is the basis of both ecological sustainability and democracy.