Lost Spring Important Questions Class 12 English | Class 12 English question
Lost Spring Important Questions Class 12 English
(Sort type questions)
(Q.1) What does the writer mean when she says, ‘Saheb is no longer his own master’?
Answer: When the writer says, "Saheb is no longer his own master," it means that Saheb has lost control over his own life and decisions. He is no longer able to make choices independently and is likely being influenced or controlled by external factors or circumstances.
(Q.2) Is it possible for Mukesh to realize his dream? Justify your answer?
Answer: Yes, it is possible for Mukesh to realize his dream. However, whether he can achieve it depends on several factors such as his determination, hard work, opportunities, and external circumstances. If Mukesh is willing to put in the necessary effort, stay focused, and make the most of available opportunities, he can increase his chances of realizing his dream. Additionally, having a supportive environment, access to resources, and a bit of luck can also contribute to his success. It's important to note that while it is possible for Mukesh to achieve his dream, there may still be obstacles and challenges along the way that he will need to overcome.
(Q.3) What does the title, ‘Lost Spring’ convey? (All India 2000)
Answer: The title "Lost Spring" suggests a sense of loss or deprivation related to the season of spring. It implies that something valuable or significant associated with spring has been taken away or no longer exists. This title could be interpreted metaphorically to represent the loss of hope, innocence, or opportunities, particularly for marginalized or disadvantaged individuals.
(Q.4) Why does the author say that the bangle makers are caught in a vicious web?(All India 2010)
Answer: The author describes the bangle makers as being caught in a vicious web because they are trapped in a cycle of poverty and exploitation from which it is difficult to escape. The bangle makers are part of a marginalized community that lacks access to education, healthcare, and basic amenities. They are exploited by middlemen who pay them meager wages for their labor-intensive work. As a result, the bangle makers and their families remain trapped in a cycle of poverty, unable to break free and improve their living conditions. The phrase "vicious web" conveys the entangled and oppressive nature of their circumstances, where they are constantly struggling to make ends meet without any significant upward mobility or opportunities for improvement.
(Q.5.)What does the writer mean when she says, ‘Saheb is no longer his own master’? (Comptt. All India 2011)
Answer: When the writer says, "Saheb is no longer his own master," it means that Saheb has lost control over his own life and decisions. He is no longer in a position of autonomy or independence. This statement suggests that Saheb is living under oppressive conditions or facing some form of subjugation or servitude.
In the context of the story "Lost Spring" by Anees Jung, Saheb is a young boy who works as a ragpicker in Seemapuri, a slum in Delhi, India. The author describes how Saheb and others like him are trapped in a life of poverty and exploitation. They are forced to work long hours in hazardous conditions, collecting recyclable materials from garbage dumps. As a result, Saheb's childhood and his dreams for a better future are taken away from him. He is unable to pursue education or break free from the cycle of poverty, making him "no longer his own master." This phrase emphasizes the loss of agency and control that Saheb experiences due to his circumstances.
(Q.6)Who is Mukesh? What is his dream? (Delhi 2012)
Answer: In the chapter "Lost Spring" by Anees Jung, Mukesh is a young boy who works as a ragpicker in Seemapuri, a slum in Delhi, India. Despite his difficult circumstances, Mukesh has a dream of becoming a motor mechanic.
Mukesh's dream reflects his aspiration to escape the life of poverty and find a better future for himself. He is drawn to the automobile repair shops he sees while collecting trash, and he harbors a strong desire to work with machines and learn the skills of a motor mechanic. His dream represents his longing for a different life, one that is not defined by the degrading and back-breaking work of a ragpicker. However, the author also highlights the challenges and barriers Mukesh faces in pursuing his dream, as his family's poverty and lack of resources make it difficult for him to access the necessary education and training to achieve his goal.
(Q.7.) Is Saheb happy working at the tea stall? Why/ Why not? (Delhi 2012)
Answer: Saheb, the young boy working at the tea stall in the chapter "Lost Spring," is not depicted as being happy with his job. The author portrays Saheb's work at the tea stall as an arduous and unrewarding job, where he is subjected to long hours, menial tasks, and low wages. Saheb's face is described as "expressionless," and he appears tired and devoid of any enthusiasm for his work.
The text suggests that Saheb's work at the tea stall is merely a means of survival and a way to contribute to his family's income, rather than a job he finds fulfillment or happiness in. The harsh working conditions and the lack of opportunities for advancement or personal growth contribute to his dissatisfaction. Saheb's situation reflects the plight of many marginalized individuals who are forced into menial jobs due to limited opportunities and economic constraints, which can lead to a sense of resignation and unhappiness in their work.
(Q.8) Why could the bangle-makers not organise themselves into a co-operative? (All India 2012)
Answer: The bangle-makers were unable to organize themselves into a cooperative due to various factors such as illiteracy, lack of awareness, and their vulnerable position within the exploitative system. Additionally, their dependence on middlemen, who controlled the raw materials and market access, made it difficult for them to break free from the existing structure and establish a collective enterprise.
(Q.9) Mention any two problems faced by the bangle sellers.(Comptt. All India 2012)
Answer: Two problems faced by the bangle sellers are:
1. Exploitative middlemen: The bangle sellers face exploitation from middlemen who pay them meager wages for their labor-intensive work. These middlemen control the supply of raw materials and have significant control over market access, further perpetuating the bangle sellers' dependence and limiting their earning potential.
2. Lack of economic opportunities: The bangle sellers belong to a marginalized community with limited access to education and resources. This lack of opportunities hinders their ability to break free from the cycle of poverty and improve their living conditions. They are often trapped in a vicious cycle where they struggle to make ends meet and are unable to explore alternative livelihood options.
(Q.10) Garbage has two different meanings—one for the children and another for the adults. Comment. (Comptt. All India 2012)
Answer: The term "garbage" can indeed have different connotations and interpretations depending on the age group. For children, "garbage" often refers to waste materials, discarded items, or things that are considered dirty or no longer useful. They may associate it with trash bins, disposing of unwanted things, or even view it as a source of curiosity or playfulness.
On the other hand, for adults, "garbage" typically has a broader meaning that encompasses both literal waste and metaphorical references. It refers to discarded or unwanted items, rubbish, or refuse that needs to be disposed of properly. Additionally, adults may use the term "garbage" in a metaphorical sense to describe low-quality or worthless things, such as poor-quality products, inferior writing, or meaningless content.
In summary, the concept of "garbage" has different meanings for children and adults, with children often perceiving it as literal waste and adults using it in a broader sense to encompass both literal and metaphorical interpretations.
(Q.11) Why didn’t the bangle makers of Ferozabad organise themselves into a cooperative? (Comptt. All India 2012)
Answer: There could be several reasons why the bangle makers of Ferozabad did not organize themselves into a cooperative. Here are a few possible factors:
1. Lack of awareness: The bangle makers may not have been aware of the benefits and potential advantages of forming a cooperative. They might not have had access to information or resources that would educate them about the cooperative model and its advantages.
2. Lack of resources: Forming a cooperative requires financial resources, administrative support, and a certain level of organizational capacity. The bangle makers may have lacked the necessary resources or expertise to establish and sustain a cooperative.
3. Individualistic mindset: The bangle makers might have had a more individualistic mindset, focusing on their own businesses and interests rather than collective action. They may not have seen the value in coming together and pooling their resources for mutual benefit.
4. Competition and distrust: Ferozabad's bangle-making industry could have been highly competitive, with artisans competing for customers and market share. This competitive environment may have bred distrust among the bangle makers, making it difficult for them to collaborate and form a cooperative.
5. Lack of external support: The absence of supportive government policies, financial incentives, or programs specifically aimed at promoting cooperative formations could have hindered the bangle makers' efforts to organize themselves.
It's important to note that the reasons for not forming a cooperative in Ferozabad are speculative, and the actual circumstances and motivations may vary among the bangle makers themselves.
(Q.12) How is Mukesh’s attitude towards life different from that of his family? (Comptt. Delhi 2013)
Answer: Mukesh's attitude towards life differs from that of his family in various ways. Unlike his family, who may prioritize stability and conformity, Mukesh tends to have a more adventurous and independent outlook. He is more open to taking risks, embracing new experiences, and pursuing his own passions and dreams, even if they diverge from traditional expectations. Mukesh may value personal growth, self-expression, and individuality more than his family members, who might place greater emphasis on conventionality and societal norms. Overall, Mukesh's attitude reflects a desire for personal fulfillment and exploration, setting him apart from his family's more conventional mindset.
(Q.13) Why can’t the bangle makers of Ferozabad organize themselves into a cooperative? (Comptt. Delhi 2013)
Answer: The bangle makers of Ferozabad may face challenges in organizing themselves into a cooperative due to several reasons:
1. Lack of awareness: Many bangle makers may not be aware of the concept and benefits of a cooperative. They may not have sufficient knowledge or understanding of how cooperatives work and the potential advantages they offer.
2. Limited resources: The bangle makers might have limited financial resources and may struggle to invest in the initial setup and infrastructure required for forming a cooperative. Lack of capital can hinder their ability to establish a functioning cooperative.
3. Fragmented industry: The bangle making industry in Ferozabad may consist of numerous small-scale artisans and businesses, making it challenging to bring everyone together under a single cooperative structure. The diverse interests, competition, and individualistic nature of the industry can make collective action difficult.
4. Lack of trust and unity: Building trust and fostering unity among the bangle makers might be a significant hurdle. Differences in opinions, conflicting interests, and potential power struggles could hinder the formation of a cohesive cooperative.
5. External influences: The bangle makers may face external pressures from middlemen, traders, or other market forces that exploit their vulnerability. These external influences could discourage or undermine attempts to form a cooperative by creating divisions or discouraging collective action.
Overall, the complex socio-economic factors, limited resources, lack of awareness, and difficulties in fostering unity and trust pose significant challenges for the bangle makers of Ferozabad to organize themselves into a cooperative.
(Q.14) Why is Saheb unhappy working at the tea i stall? (Comptt. Delhi 2013)
Answer: Saheb is unhappy working at the tea stall because he aspires for a better life beyond the confines of his current job. He feels unfulfilled, dreams of pursuing higher education, and longs for more meaningful work that aligns with his talents and ambitions. The repetitive nature of the job, limited opportunities for growth, and the feeling of being trapped contribute to his unhappiness. Saheb desires a future that offers more possibilities and a chance to break free from the limitations of his current situation.
(Q.15) Survival in Seemapuri means rag-picking. , Comment. (Comptt. All India 2013)
Answer: The statement highlights the harsh reality faced by many residents of Seemapuri, where survival often depends on engaging in rag-picking. Rag-picking, which involves collecting and sorting through waste materials for recycling or resale, becomes a means of income for those who have limited options and face economic challenges. It is a reflection of the socioeconomic conditions prevailing in Seemapuri, where alternative employment opportunities may be scarce, and individuals resort to such activities to sustain themselves and their families. This situation underscores the need for comprehensive social and economic interventions to improve living conditions and create better livelihood opportunities for the residents of Seemapuri.
(Q.16) It is ‘a tradition to stay barefoot ‘ What is the attitude of the rag-pickers of Seemapuri towards wearing shoes? (Comptt. All India 2013)
Answer: The attitude of the rag-pickers of Seemapuri towards wearing shoes can vary. While it is true that there may be a tradition of staying barefoot among some rag-pickers, it does not imply a uniform attitude towards wearing shoes.
Some rag-pickers might adhere to the tradition and prefer to stay barefoot due to cultural or personal reasons. They may view it as a way to connect with their community, uphold customs, or simply find comfort in being barefoot while working.
On the other hand, there may be rag-pickers who recognize the practical benefits of wearing shoes, such as protection from injuries, infections, or harsh environmental conditions. They might choose to wear shoes despite the prevailing tradition, prioritizing their well-being and safety.
Overall, the attitude towards wearing shoes among rag-pickers in Seemapuri can differ, influenced by individual beliefs, personal preferences, and considerations of practicality and tradition.
(Q.17) A young man in Ferozabad is burdened under the baggage of two worlds. What are they? (Comptt. All India)
Answer: The young man in Ferozabad is burdened under the baggage of two worlds, namely tradition and modernity. He finds himself caught between the expectations and customs of his traditional upbringing and the allure and opportunities presented by the modern world. Balancing the demands and pressures from these contrasting realms becomes a challenge, as he navigates the tension between preserving cultural heritage and embracing the aspirations and advancements of contemporary society. This burden places him in a complex position, where he must reconcile the values and expectations of both worlds to find his path forward.
(Q.18) How is Mukesh different from the other bangle makers of Firozabad? (Delhi 2014)
Answer: Mukesh differs from the other bangle makers of Firozabad in several ways:
1. Attitude towards life: Mukesh possesses a more adventurous and independent outlook towards life compared to the other bangle makers. He is open to taking risks, embracing new experiences, and pursuing his own passions and dreams, even if they deviate from traditional expectations.
2. Approach to work: Mukesh may have a more innovative and creative approach to his work as a bangle maker. He might be willing to experiment with new designs, techniques, and materials, setting him apart from those who adhere strictly to traditional methods.
3. Desire for change: Mukesh may aspire for change and improvement in his life and the bangle-making industry. He might seek opportunities to modernize production processes, enhance quality, or explore new markets, whereas others may be content with the status quo.
4. Individuality and self-expression: Mukesh values personal growth, self-expression, and individuality. He may prioritize pursuing his own unique style and ideas, distinguishing himself from the bangle makers who may focus more on conforming to established norms and traditional designs.
5. Risk-taking and independence: Unlike the other bangle makers, Mukesh is likely to be more open to taking risks and exploring new avenues. He may display a higher degree of independence in his decision-making and be willing to challenge the existing norms and conventions of the industry.
Overall, Mukesh's distinct attitudes, approach to work, desire for change, individuality, and willingness to take risks differentiate him from the other bangle makers of Firozabad.
(Q.19) What job did Saheb take up? Was he happy? (Delhi 2014)
Answer: In the story "Lost Spring" by Anees Jung, Saheb took up the job of a rag-picker after leaving school. However, it is indicated in the story that Saheb is not happy with his current job. He aspires for a better life beyond the confines of rag-picking and dreams of pursuing education. Saheb's unhappiness stems from the repetitive and unfulfilling nature of the job, as well as the limited opportunities for growth and advancement it offers. He longs for more meaningful work that aligns with his talents and ambitions, highlighting his dissatisfaction with his current circumstances.
(Q.20) Do you think Saheb was happy to work at the tea stall? Answer giving reasons. (All India 2000)
Answer: It is difficult to determine whether Saheb was happy working at the tea stall without specific information from the context or the perspective of Saheb himself. Happiness is a subjective state of mind, and it can vary from person to person.
However, based on the statement that "Saheb is no longer his own master," it implies that Saheb may not have been in a desirable or fulfilling situation. The phrase suggests a loss of control or autonomy, which could indicate a lack of satisfaction or contentment.
Additionally, if Saheb had aspirations or dreams beyond working at a tea stall, he might have felt unfulfilled or dissatisfied with his current occupation. The context surrounding Saheb's situation, including his social and economic circumstances, can further influence his level of happiness in the given job.
Ultimately, to determine Saheb's happiness in working at the tea stall, it would be necessary to explore his thoughts, emotions, and overall satisfaction in the specific context of his life and aspirations.
(Q.21) Why did Saheb’s parents leave Dhaka and migrate to India? (Comptt. Delhi 2014)
Answer: Saheb's parents left Dhaka and migrated to India due to political unrest and socio-economic challenges in Bangladesh. They sought better opportunities and a more stable environment for their family's future.
(Q.22) What is Mukesh’s dream? Do you think he will be able to fulfil his dream? Why? Why not? (Comptt. Delhi 2014)
Answer: Mukesh's dream is to become a renowned musician and share his music with the world. Whether he will be able to fulfill his dream depends on various factors such as his talent, dedication, opportunities, and external circumstances. With hard work, perseverance, and the right opportunities, Mukesh has a chance to achieve his dream. However, success in the music industry can be unpredictable and competitive, so there is no guarantee. It ultimately depends on Mukesh's skills, luck, and the choices he makes along his musical journey.
(Q.23) In what sense is garbage gold to the ragpickers? (Comptt. All India 2014)
Answer: Garbage is considered "gold" to ragpickers in the sense that it holds immense value and serves as a source of livelihood for them. Ragpickers, often from marginalized communities, collect recyclable materials, such as plastic, paper, and metal, from garbage dumps. They sell these materials to recycling industries or middlemen for a modest income. Despite its negative connotation, garbage presents an opportunity for ragpickers to earn a living and support themselves and their families. Through their resourcefulness, they transform what others discard into valuable resources, hence viewing garbage as a form of "gold."
(Q.24) Whom does Anees Jung blame for the sorry plight of the bangle makers’?(Comptt. All India 2014)
Answer: Anees Jung blames the government and society for the sorry plight of the bangle makers. She argues that the government's lack of support, inadequate infrastructure, and limited access to credit and markets have contributed to their difficulties. Additionally, she criticizes society's indifference towards the struggles and hardships faced by the bangle makers, highlighting the need for awareness, empathy, and collective action to improve their situation.
(Q.25) To which country did Saheb’s parents originally belong? Why did they come to India? (Comptt. All India 2014)
Answer: Saheb's parents originally belonged to Bangladesh. They migrated to India from Dhaka due to political and socio-economic reasons. The exact circumstances may vary, but common factors leading to their migration could include political unrest, economic challenges, and a search for better opportunities and stability for their family's future.
(Q.26) Most of us do not raise our voice against injustice in our society and tend to remain
mute spectators. Anees Jung in her article, l “Lost Childhood” vividly highlights the I miserable life of street children and bangle makers of Firozabad. She wants us to act. Which qualities does she want the children to develop? (Comptt. Delhi 2014)
Answer: Anees Jung wants the children to develop qualities such as empathy, compassion, and a sense of justice. She emphasizes the importance of recognizing and understanding the struggles and suffering of others. By cultivating empathy, the children can develop a deep connection with the less fortunate and strive to bring about positive change in society. Anees Jung encourages them to act against injustice and become advocates for those who are marginalized and oppressed, ultimately fostering a more compassionate and equitable world.
(Q.27) What does Saheb look for in the garbage 1 dumps? (All India 2015)
Answer: Saheb searches for discarded items of value or usefulness in the garbage. His primary focus is on finding discarded objects that can be recycled, repurposed, or sold. He looks for items such as recyclable materials, scrap metal, electronics, furniture, clothing, and other items that can be salvaged or repaired. Saheb's objective is to identify items that can be reused or resold to support himself financially and contribute to recycling efforts, reducing waste in the process.
(Q.28) What did garbage mean to the children of Seemapuri and to their parents? (All India 2015)
Answer: To the children of Seemapuri and their parents, garbage represented a means of survival and a source of income. For the children, it was a playground and a treasure trove where they scavenged for items to sell or use. The parents saw garbage as a livelihood, scouring through it to find recyclables and valuables that could be sold to earn money. Despite the harsh conditions and health risks associated with garbage, it provided a glimmer of hope for these families, offering a meager income and a way to make ends meet in their challenging circumstances.
(Q.29) “It is his karam, his destiny.” What is Mukesh’s family’s attitude towards their situation? (All India 2015)
Answer: Mukesh's family holds the belief that their situation is predetermined by destiny, referring to it as "his karam." They accept their circumstances as an inherent part of their fate, suggesting a resigned attitude towards their predicament. This viewpoint implies that they perceive their challenging living conditions and reliance on garbage picking as an inescapable reality beyond their control. Despite the hardships they face, Mukesh's family seems to find solace in accepting their situation as predestined, which may influence their approach to navigating their lives in Seemapuri.
(Q.30) Describe the irony in Saheb’s name. (Delhi 2016)
Answer: The irony in Saheb's name lies in its meaning and the stark contrast with his actual living conditions. "Saheb" is a term of respect and authority in various South Asian cultures, often used to address individuals of higher social status or wealth. However, Saheb's reality is one of extreme poverty and living in a slum. The irony is evident in the juxtaposition between the grandeur associated with the name "Saheb" and the harshness of his life, highlighting the stark disparity between his name's connotations and the actual circumstances he finds himself in.
(Q.31) What does the reference to chappals in ‘Lost Spring7 tell us about the economic condition of the rag pickers? (All India 2016)
Answer: The reference to chappals in 'Lost Spring' provides insight into the dire economic condition of the rag pickers. Chappals are simple, inexpensive footwear commonly worn by individuals with limited financial means. The fact that the rag pickers cannot afford shoes but only chappals indicates their poverty and inability to afford even basic necessities. It suggests that they are trapped in a cycle of poverty, struggling to make ends meet and lacking the means to improve their economic situation. The mention of chappals serves as a symbol of the rag pickers' impoverished state and highlights the challenging economic conditions they face.
(Q.32) How was Mukesh different from other bangle makers? (Comptt. Delhi 2016)
Answer: Mukesh stood out from other bangle makers due to his exceptional talent and creativity. Unlike many other bangle makers in Firozabad, who followed traditional designs and patterns, Mukesh had a unique artistic vision. He possessed a natural flair for innovative designs and experimented with unconventional techniques and materials. Mukesh's ability to create intricate patterns and his use of discarded glass and plastic beads set him apart from his peers. His creative approach and willingness to think outside the box distinguished him as a skilled and imaginative bangle maker, making him different from the majority of his counterparts in Firozabad.
(Q.33) Why was Saheb unhappy while working at the tea-stall? (Comptt. Delhi 2016)
Answer: Saheb was unhappy while working at the tea stall due to the stark contrast between his aspirations and the reality of his job. He had dreams of becoming an engineer and escaping the cycle of poverty that plagued his life. Working at the tea stall, a menial job with low social status, symbolized a setback for Saheb. It reminded him of the limitations and lack of opportunities he faced in pursuing his dreams. The unfulfilling nature of the job and the reminder of his unfulfilled potential contributed to his unhappiness while working at the tea stall.
(Q.34) Which industry was a boon and also bane for the people of Firozabad? How? (Comptt. Delhi 2017)
Answer: The glass industry has been both a boon and a bane for the people of Firozabad. It has provided employment opportunities and economic growth, which is the boon. However, the industry has also had negative impacts on the health and well-being of the workers and the environment, which is the bane. The glass factories in Firozabad have been associated with hazardous working conditions, child labor, and high levels of air and water pollution. These issues have posed health risks for the workers and residents of the area, leading to various health problems. Overall, while the glass industry has brought economic benefits, it has also brought significant challenges to the people of Firozabad.
(Q.35) How are Saheb and Mukesh different from each other? (Comptt. All India 2017)
Answer: Saheb and Mukesh are two individuals who can be different from each other in various ways, depending on the specific context. Without more information about their characteristics or the specific aspects being compared, it is challenging to provide a concise answer. Please provide more details or specify the particular aspects you would like to compare between Saheb and Mukesh.