2ND PUC ENGLISH NOTES - WATER

 

WATER

Comprehension I

1) The expression ‘generations-old strife’ suggests

 a) the bane of the caste system.

b) politics of revenge.

c) differences among humans.

Ans: a) the bane of the caste system.

 

2) “It also knows the sub-caste difference between leather and spool.” ‘leather and spool’ stands for

a) pure and impure.

b) higher and lower.

c) cobbler and weaver.

Ans: c) cobbler and weaver.

 

3) How is water a witness to the humiliation caused to the Dalits?

Ans: When the varna system was in practice, the 'panchamas' or the untouchables were not permitted to contact or fill their pots with water. At whatever point a Wada young lady went to gather water from a lake or a tank, the people of different varnas used to pour water from a more elevated level distance, into the pot of the Wada young lady. Normally, on such occasions, some water would in fluidly fall on the body of the young lady. This would make a ton of embarrassment the young lady.

 

3) What does the speaker remember when she sees water?

Ans: At the point when the speaker sees water she would recollect how people in her Wada would thirst throughout the day for a glass of water. Besides, when she sees water she is likewise helped to remember how they would energetically invite their week by week shower days as though it was a wondrous festival and furthermore recall how the whole town washed lavishly double a day.

 

4) ‘circus feat’ refers to

a) hardship to fetch water.

b) balancing the water pots on the head,

c) efforts to secure basic needs.

d) struggle surrounding water.

Ans: b) balancing the water pots on the head.

 

5) ‘Water’ is a

a) a liquid called water.

b) a catalyst for a movement

c) witness to strife.

d) life-giver and destroyer,

e) mean to practice untouchability.

f) profit-making commodity.

Ans: c) witness to strife, d) life-giver and destroyer, e) mean to practice untouchability and f) profit-making commodity.

 

6) Who had no right to draw a pot of water from the well?

Ans: The Panchamas had no right to draw a pot of water from the well.

 

7) Who opposed the Kamma landlords?

 Ans: Munnangi Suvartamma opposed the Kamma landlords.

 

8) What, according to the speaker, is a witness to centuries of social injustice?

Ans: Water is a witness to centuries of social injustice, according to the speaker.

 

9) What was welcomed as a wondrous festival, according to the speaker, in ‘Water’?

Ans: The weekly bath that the Dalits take was welcomed as a wondrous festival, according to the speaker, in ‘Water’.

 

10) Why does the poet say that water is not a simple thing?

Ans: The poet says that water is not a simple thing because while it can give life, it can also devour lives.

 

11) Who are the playthings in the vicious hands of water?

Ans: The poor are the playthings in the vicious hands of water.

 

12) What, according to the speaker, can water ignite?

Ans: Water can ignite struggles and strife between village and Wada, between one state and another.

 

13) Where does water sit innocently?

Ans: Water sits innocently in a Bisleri bottle.

 

14) What does the poet mean by ‘Water contains the world’?

Ans: It means water has no boundaries.

 

15) Why does the poet call the water ‘omniscient’?

Ans: The poet calls water ‘omniscient’ because it knows everything.

 

16) Mention one of the things to which the water is a witness, according to the speaker in ‘Water’.

Ans: According to the speaker water is a witness to centuries of social injustice.

 

17) What stands as a witness to the generations-old strife between the village and the Wada?

Ans: Water stands as a witness to the generations-old strife between the village and the Wada.

 

18) What, according to the speaker, never disappears, in ‘Water’?

Ans: According to the speaker in ‘Water’, never disappears.

 

19) Who is entitled to pour water into Panchami’s pot, as mentioned in ‘Water’?

Ans: Only a ‘shudra’ is entitled to pour water into Panchami’s pot, as mentioned in ‘Water’.

 

20) Whom did Karamchedu Suvartamma mentioned in ‘Water’ oppose?

Ans: Karamchedu Suvartamma opposed the Kamma landlords as mentioned in ‘Water’.

 

21) According to the speaker in ‘Water’, water is witness to

a) social injustice.

b) pollution of the pond.

c) ground’s incline.

Ans: a) social injustice.

 

22) What is the speaker in ‘Water’ reminded of when she sees water?

Ans: The speaker in ‘Water’, when she sees water, is reminded of how her Wada would thirst all day for a glass of water.

 

Comprehension II

1) Discuss the travails suffered by the Wada people to get water.

 Ans: In the poem 'Water', the speaker reviews the 'pretended by water as a specialist of social change. By chance, she utilizes the setting of the poem to feature the struggles and adversities endured by individuals in wadas, with specific reference to the untouchability in Andhra Pradesh in the pre-and post-freedom periods. It is a deep rooted practice that the Dalits or the untouchables live in discrete provinces arranged farther away from different communities and are called 'wadas'. At whatever point the Dalits required water they used to stand by close to the lake or tank until a shudra came there and gave them some water. This caused a lot of embarrassment, torment, enduring and torment to the Dalits.

 

The speaker portrays how an upper caste  individual poured water from a distance at a more elevated level into the pot of a wada young lady at a lower level and how some water would fall on her body causing her to feel embarrassed. The writer also portrays a shocking incident that occurred in Madigapalle in Karamchedu. It so happened that a Dalit kid attempted to forestall two upper castes (Kamma) young people from washing their messy containers in their drinking water lake. The two upper castes adolescents attempted to assault the kid yet a Dalit lady by name Suvartamma went to the boy’s defence taking her vessel to avoid.

 

The speaker reviews how her wada individuals would thirst throughout the day for a glass of water and describes how individuals in wadas energetically anticipate their week by week washing day as though it was a wondrous celebration while individuals in the whole town washed extravagantly double a day. She additionally reviews agonizingly, how in her youth she used to walk miles and miles to gather water from the enormous trench and convey back home hefty pots adjusted on her head, with the muscles and veins on her necks stressing and blasting. At last, the speaker makes references to how a few covered cottages in Malapalle (a Dalit province) were burnt up for need of a pot of water to splash the fire.

 

2) ‘For us, water is not simply H2O’, suggests

a) it’s chemical significance.

b) it is a common resource available for all.

c) it is a symbol of struggle against discrimination.

Ans: c) it is a symbol of struggle against discrimination.

 

3) What does the contrast ‘some taking bath once a week and others twice a day’ connote?

Ans: 'Some taking bath once a week and others twice a day' suggests that the Dalits had the option to scrub down just a single time in seven days since they had no free admittance to public water and just when they had put away sufficient water for every one of them to wash up, would they scrub down on that day. Then again, the town individuals had free admittance to water thus they would wash up double a day.

 

4) Why does water become a matter of dispute?

Ans: The accessible nature of water contrasts from one region to another so it turns into a matter of question, some individuals get overabundance of water and a few group don't get water even to drink. Water is a need for every one of the essential necessities and for water system, for power, and for Industries. At the point when the necessary amount of water isn't accessible, individuals should get it from somewhere else; when they go to different zones, individuals from that space dissent and shake, so wars occur. A comparable battle happened among Karnataka and Tamilnadu. Individuals of the two states obliterated each other's property and destroyed and harmed transports directly over the subject of sharing water. Along these lines, numerous squabbles have occurred for water

 

5) Look at the expressions ‘many a circus feat’ and ‘dances its way into the Pepsi man’s bottle.’ What contrast do you notice between the two?

Ans: The phrase ‘many a circus feat’ alludes to the women walking with heavy pots of water on their heads, miles, and miles, from a major canal. This shows the strain, the pain, and the embarrassment endured by Dalits to bring water for their day by day needs. Actually, the expression, 'moves its way into the Pepsi man's container' alludes to water being sold as a worldwide market ware. Here the expression 'dances its way' shows the straightforwardness and the clandestine manners by which 'water' is sold at a cost when it is known everywhere on the country that huge number of needy individuals and Dalits even today, walk miles to get drinking water. For the Dalits and poor people, water is a need and 'Pepsi' is a thing of extravagance. This reflects how the poor become survivors of segregation.

 

Comprehension III

1) How does the poem ‘Water’ demonstrate the disparity and discrimination in our society using water as a symbol?

Ans: In the poem 'Water', the speaker reviews a few occasions taken from the existence of the Dalits to feature the difference between the Dalits and the upper caste people in their ways of life. The speaker expresses that water is observer to the Panchama's predicament when he goes to the lake or tank to gather water. Since he doesn't reserve the option to draw a pot of water straightforwardly from a well, he stands by the entire day close to the well until a shudra shows up there and fills his pot. Then, the speaker makes reference to the embarrassment of the Wada young lady, when she gets water poured from a good ways. A few cascades on her body and she felt embarrassed. Afterward, the speaker expresses the equitable ire appeared by Karamchedu Suvartamma, when she raised her vessel to ward of an assault by the Kamma adolescents against the Dalit kid who asked them not to dirty their drinking water. These examples represent how the Dalits were victimized utilizing water from a public well.

 

The speaker reviews how individuals in the Wada would thirst the entire day for a glass of water while the locals had a ton of water to drink and wash as and when they needed. Then again, individuals in the town appreciated the shower double a day, since they had a lot of water, and the Dalits were made to forego water on the guise of untouchability. Then, the speaker describes how in her youth they strolled miles and miles to gather water from the enormous trench and strolled back conveying weighty pots of water on their heads, with the veins in their neck stressing and blasting. At long last, the speaker reviews how a few covered hovels in Malapalle were burnt up for need of a pot of water to splash the fire.

 

2) How are the poor affected by a) lack of water. b) denial of water. c) the fury of nature ?

Ans: In the poem ‘Water’ the speaker highlights how ‘water’ becomes a symbol of discrimination against the Dalits.

(a) Since the Dalits don't have free admittance to water, they can't clean up as and when they like. They can scrub down solely after they have amassed sufficient water for every one of the individuals from the family. Ordinarily, this used to happen just once every week in those, days.

 

(b) The Dalits were denied from bringing water from a lake or tank in a town. Normally, when they required water they needed to go to the lake with their pot and stand by until a shudra showed up and gave them water. Also, when the town individuals gave them water, they used to empty water from a distance into the pots conveyed by the Dalits and some water would fall on their bodies. This caused a great deal of agony and embarrassment to the Dalits.

 

(c) The speaker talks about 'water' as a characteristic social specialist. Water is fundamental forever. It can give daily routine yet additionally can eat up experiences. The water that wouldn't extinguish dried throats turned into the executioner wave and gulped a great many towns. Along these lines 'water' filled in as an image of Nature and showed its anger against individuals who oppressed the Dalits.

 

3) Trace the journey of water from ancient times as a symbol of purity to the age of the multinational market where it is a commodity.

Ans: The Dalits' well established battle for water has its inception in individuals' impression of 'water' as a wellspring of immaculateness and the 'Dalits' as 'untouchables'. Despite the fact that all living animals reserve a privilege to share it, the upper caste society denies it to the Dalits for the lone explanation that they are Dalits. The writer makes an endeavor to follow the excursion of water which starts as an image of virtue in the existence of individuals and at last winds up turning into a worldwide market product. It likewise questions the insight of individuals who denied free admittance to water, a solution of life, to the Dalits one-sided and in the end made it a worldwide ware and denied them of their normal assets.

 

She presents a clashing circumstance where Jesus, a Jew, requests water from a Samaria lady, who is viewed as a lower caste lady. She likewise presents the occurrence of the Panchama, who is compelled to stand by with his pot the entire day close to the well until a shudra comes. She at that point presents the instance of the Dalit young lady, who gets embarrassed by accepting water poured from a higher place and getting her garments soaked in water. Then, she communicates the wrath of the Dalit lady Munnangi Suvartamma, who goes to the salvage of the Dalit boy who objects to the Kamma young people washing their filthy buckets in their drinking water Malapalle. We figure out how the Dalits need a glass of water to extinguish their thirst.

 

We also discover that the Dalits used to have a shower just once per week while the others in the town appreciated washing extravagantly double a day. We at that point figure out how the Dalits needed to walk miles and miles to get water from the huge canal and conveyed back home substantial pots offset on their heads with the muscles and veins in their neck stressing and blasting. She at that point says that many covered cottages burst into flames in Malapalle and were burnt up, the lone explanation being the shortfall of a pot of water to splash the fire. At that point we figure out how individuals in Mahad district in Mumbai, affirmed their entitlement to public water under the administration of Dr Ambedkar. Every one of these occurrences is given to follow the excursion of water from that of being an image to that of getting attested as an essential right.

 

The poem additionally portrays the excursion of 'water' in the existence of individuals over the most recent twenty years. 'Water', which can save 'lives', can also eat up lives as a tsunami. It can also transform towns into dry deserts and incur a ton of enduring on individuals. Simultaneously, in certain spots water can negatively affect the existences of individuals in numerous towns as floods. In the last piece of the poem, the speaker endeavors to follow the excursion of water into bisleri bottles as 'mineral water', turning into a worldwide market ware. Here once more, such movement exhausts the groundwater and influences the poor Dalits.