2.

LOST SPRING: STORIES OF STOLEN CHILDHOOD

About the Author
Anees Jung
Anees Jung (born 1944-) is an
India and abroad. She Indian woman writer, journalist and a columnist for
was born : at Hyderabad major
Her parents were
Moon, Seven Sistersrenowned
and received education in Hyderabad and in newspapers
poets. She has written several books such as Unveiling India,theNightUnited
in
and Breaking the Silence. States.
of the New
Themne
In this story, the author unveils the utter
of Firozabad. This story describes the destitution of the ragpickers of Seemmapuriand the bangle mate
of exploitation. grinding poverty and traditions that compel the children to live a

Summary
Saheb, the son of a mnigrant family from Dhaka, is a
Delhi, and goes about barefoot rummaging around inragpicker who lives in
the heaps of garbageSeemapuri,
at the periphery of
children like Saheb, a heap of garbage is like a gold mine. to earn his livelihood. For the
in Seemapuri. They live in a slum Thousands of such children live with their families
with not even the basic amenities,
them. These families are living in abject poverty. such as water and sanitation, available to
The children have nothing to do
which they earn something to eat at least.
Garbage to except ragpicking through
magical wonder. In order to earn better, Saheb the
it is a elders is a means of survival but for these children
starts
month but t seemns he, after this, loses his working at a tea-stall where he is paid 800 per
own master. This loss of identity weighs carefreeness. He works for someone else and is no longer his
heavily on his tender shoulders.
Anees Jung, then tells about Mukesh, another young boy,
Firozabad's glass industry and as a family tradition he haswho wants to be his own master. He is a boy from
always
the children work in close proximity of worked in the glass bangle factory. Here,
furnaces
health hazards, even losing their eyesight. in such high temperatures that they are
exposed to various
Mukesh's family, like other families of Firozabad, are victims of
a small half-constructed house. These poverty. His father is blind, and they live in
people of Firozabad are exploited by the
the policemen, the bureaucrats and the sahukars, the niddlemen,
politicians. But Mukesh is different and confident,
a motor mechanic. He wants to be
In the story, the author brings out the
life full of joy, pleasure and play. But depravity
of child labour. Childhood is
considered as spring of human
ironically millions of children like Saheb
spring, i.e. childhood by getting engaged in making a living. and Mukesh have lost ther

Contextual Meanings/Sense and Expression

Serounging searching to obtain something; Looking for : searching; GIibly :
:
state of poverty :being poor continually; craftily, cleverly; A perpetual
Siog
the day which is extremely boring; Primeval :their daylight hours :work very hardand steadily throughou
very
and fresh air; Roof over his head : a house of his ancient; dark hutments : rooms or places without g
own; Mind-numbing toil : the hard work that nu
the mnind (here it means so extreme or intense that
the child : forced the burden on the child; prevents normal thinking): Imposed the baggage
Hurtling down the streets of his own: moving very fast
particular direction
 Literature Textbooks and Supplementary Reading Texts 161
ot change do you find in Saheb's life when he stops ragpicking and starts working ata
tea-stall?
When Saheb stops ragpicking and starts working at a tea-stal, alot of [Forcign 2017]
Ans. W
E When he was a ragpicker, he led a carefree life. He changes come about in his
was not answerable to anybody. He was
always in quest of a heap wrapped in wonder' as many a time a rupee or ten was found in it. The
ehac he carried over his shoulder while ragpicking, was his
own property. He was happy as a
ragpicker.
On the contrary, when he started working at a tea-stall, his life was restrained. He was paid ? 800
nd was given all his meals, but he was always at his master's beck and call. He had no freedom.
Co he lost his carefree look and had to bear the burden of responsibility imposed by his master. He
could no longer do anything as he pleased.
Grinding poverty and traditions condemn the children of ragpickers or bangle makers to a life of
esoloitation. Such children are deprived of all opportunities in life. Mukesh, who opts out of the
eristing profession of his forefathers by resolving to start a newjob of a motor mechanic symbolises
the modern youth.' What lesson do we learn from Mukesh's example? (Foreign 2013]

Ans. Nodoubt grinding poverty and tradition have condemned the children of ragpickers and bangle
nakers to a life of exploitation. The ragpickers' children have accepted their fate to bekam.
barefoot as
Their
their
their tradition. Similarly, bangle makers persist with bangle making, saying it istheir
Spirits due to constant suppression and servitude, make them incapable of raising voices against
injustice and exploitation.
Mukesh symbolises the modern youth who dares to fight their destiny and change it. He has hopes
spite of the environment, he is living in, and
and aspiration to do differently and better his future. In age-old tradition to work as a bangle
with no support from his family, Mukesh wants to break the
life. He wants to be a motor mechanic. This shows that one should not give
maker throughout his
always strive to do better.
up hope even in the worst circumstances and people to a
Lost Spring explains the grinding poverty and traditions that condemn thousands of[AIl India 2011]
21.
life of abject poverty. Do you agree? Why/Why not? condemn thousands
Lost Spring is indeed a description of the grinding poverty and traditions that
Ans.
of people to a life of abject poverty. school and
life of poverty. He wants to go to helper
ragpicker is doomed to live a miserable at a
Saheb, a young even give up his freedom and start working as a miserable
poverty, he has to
play tennis. Due to is forced to live a
shop. Here he is burdened with the commands of his employer andmaker's family in Firozabad.
tea Mukesh who belongs to a bangle have forced him to work in
life. Another such example is that of
But his family traditions and poverty
He wants to be a motor mechanic. factory, in dark rooms and near hot furnaces.
the inhuman conditions of abangle Firozabad are caught in the web of
poverty,
destitute of both Seemapuri and
Thus, the poor and
servitude, suppression and exploitation. in our society and tend to remain mute
spectators.
our voice against injustice children and
22. Most of us do not raise Spring' vividly highlights the miserable life of street children to
Anees Jung in her story Lost does she want the
wants us to act. Which qualities
bangle makers of Firozabad. She [Delhi2014(C)]
develop? condemn the
story Lost Spring analyses the grinding poverty and traditions which Seemapuri
Ans. Anees Jung in her exploitation. Street children or the ragpickers of
Smallchildren to live a miserable life of for their livelihood or work as labourers. These children
garbage
are forced to either rely on the exploitation throughout their lives due to their poverty. Similar
is the
live in a condition of extreme Firozabad. Here the children are forced to
from the bangle making families of
situation of children
bangle-making as their doom due to poverty and family tradition.
accept
62 Together atk English Core-12
conditions
The author has also given a story of resistance and fortitude. In spite of harsh of
and
theirexploitation, there are children like Mukesh who have refused to accept their fate.
ambition to do something different and better. The author stresses the need to aspire for Theypoverhavety
and hardworkino
betterment. No doubt for this one needs to be daring, confident, diligent
Seemapuri survive?
23. Garbage to them is gold. How do ragpickers of [Delhi 201T
conditions where living each day is a
Ans. Ragpickers of Seemapuri survive in pathetic in 1971. They live in sub-standard
squatters came from Bangladesh way back
challenge. These
conditions
made of mud with IOofs of where
there is no food, electricity and drinking water. Their houses are tin andof
tarpaulin. Seemapuri is devoid of basic amenities. Garbage to them is gold and the only means
exploitation.
survival. Their traditions also condemn them to a life of poverty and
survival and survival in
Children grow up with them and are their partners in Seemapuri
a silvermeans
ragpicking. Children look at garbage as something Wrapped in wonder as they find of raenick
or a rupee sometimes. But for adults, it is their livelihood, their daily bread. Life
Seemapuri is ridden with misery and abject poverty.
24. Describe the circumstances which keep the workers in bangle industry in poverty.
(Delhi 2015)
Ans. The bangle makers of Firozabad make beautifulbangles. But these people work in avery unhygjenje
atmosphere. They work in glass furnaces at high temperatures, in dingy cells without sufficient air
and light. In spite of so much of hard work, these people live in a state of poverty because they
work in an unorganized manner and are exploited by the middlemen. This results in their poor state
Even if they try to get organized, they get beaten up by the police. They are not able to come out of
the vicious circle of their exploiters: middlemen, policemen, sahukars, law makers, bureaucrats and
politicians. They have been repeatedly exploited physically as well as economically for generations
and so are forced to live a life of poverty.
25. Describe the life of ragpickers at Seemapuri. Why is this place, in spite of being on the periphery
of Delhi, considered miles away from it?
Ans. In 1971, some families migrated from Bangladesh and took refuge at the outskirt of Delhi, at aplace
called Seemapuri. Itis a colony where about 10,000 ragpickers and their families live in structures
of mud, with roof of tin or tarpaulin. They are devoid of basic facilities like sewage, drainage or
running water. They have no identity but a ration card to have their names on the voters' list. They
have never bothered for their identity because for them food is the prime focus. Children of these
families work as ragpickers and garbage for them is the only means of survival.
The place Seemapuri is at the periphery of Delhi, the capital of India, yet is
miles apart from Delhi
metaphorically. The place is devoid of even basic amenities in contrast to the highly developed and
progressive Delhi.
26. Saheb is no longer his own master. Mukesh insists on
being his own master Discuss.
Ans. Both Saheb and Mukesh, symbolise the exploited children in India who are forced to
poverty. Saheb is a ragpicker who lives at Seemapuri. live a lieo
lives in a subliminal condition. Finally, he starts His only means of survival is the garbage.
working at
freedom and childhood. But he has compromised with his fate. Hea tea stall where he completely loses
has completely given up. has accepted his condition,
Mukesh, on the other hand, is a boy who also belongs to a
and compromise with circumstances. Though he belongs to avery poor
bangle familyfamily
maker's but doesnt B
and is destined
to work as a bangle maker, he
refuses to accept it. He has his own ambition to
become a D
mechanic. He doesn't want to be dominated and exploited by others. He wants to be his OWn master
and take his own decisions.
 Literature Textbooks andSupplementary Reading Texts 103
97. The paradoxes of the society that we live in are aptly featured in Lost Spring.
Commnent. [HOTS)
Ans LOst Spring'" is a vivid description of the grinding poverty and
tradition that condemn the children
in our country to a life of poverty and exploitation.
Saheb, a small boy, who is a ragpicker and relies on garbage for his líving, seems to be very
enthusiastic about going to school. But he never gets this opportunity and his entire childhood 1s
lost in solving the greatest problem of his life, i.e. to carn a meal. He has to compromise with his
freedom and joy of childhood and work at a tea stall to earn money.
Mukesh, who was born into a bangle maker's family of Firozabad, wants to be a motor mechanic.
He works in the most hazardous conditions in the glass furnaces with high temperature and no
lights. People of his community are caught in the vicious circle of sahukars, middlemen, policemen,
bureaucrats and politicians. Mukesh wants to be his own master and do something different.
The story very clearly describes the reality of our society.
28. Justify the title of the story Lost Spring?.
Ans. Childhood is considered the spring of human life. It is full of exuberance and playfulness. But the
children of ragpickers of Seemapuri and bangle makers of Firozabad are deprived of this period of
their life. They never enjoy the carefreeness of their childhood. They have to assist their poor parents
in earning their living since the very tender age.
In fact, the story brings out the reality of our society where poor children work as ragpickers and
bangle bakers in inhuman and hazardous conditions. The plight of these children highlights the
apathy of the rich and powerful people of the society who have no concern for them.
Lost Spring' refers to those moments of childhood which should be full of happiness, growth and
Firozabad. The
carefree spirit and which have been snatched from the children of Seemapuriand
towards these poor children. It
title Lost Spring' justifies the story which sensitizes the people with their basic
emphasizes the need to save the childhood of these poor children and provide them
rights of a decent life and good education.
in the glass furnaces with high
29. None of them know that it is illegal for children like him to work
temperatures in dingy cells without air and light...?
poverty that forces many children in
These words from Lost Spring throw light on the grinding
to slog in subhuman conditions.
India to lead a life of exploitation whereby they have
childhood and go through an unjust treatment,
Driven by a concern for such children, who lose their
Labour in India."
write an article in 120-150 words on Child
Child Labour in India
Ans.
A child, whose childhood has been snatched away,
now works hard, day and night, to earn a meagre
pay.
employed in hazardous and dangerous
This is the scenario with more than 10million children who are
to work for 10-15 hours under sub-human
trades and industries. At a tender age, they are forced
carpet industry-there
conditions. Fireworks factory, cashew nut industry, bangle-making factories,
these children are being exploited
are innumerable such factories functioning in our cOuntry where
life-long deformities like losing their
They are underpaid and ill-treated. As a result, they develop
eyesight, asthma, bone deformity, etc.
education
In spite of the constitutional laws against child labour and KTE which enforces the right to educatin
for each and every child below the age of 14 years, these children are deprived of any
and ends there.
Their day starts in factories