2ND PUC ENGLISH NOTES - WHERE THERE IS A WHEEL

 

WHERE THERE IS A WHEEL

Comprehension I

1)  What does cycling as a symbol of social mobility mean?

Ans: Cycling through the word inspires minute significance; it is more extensive with regards to society. Social mobility has two implications in a real sense. It moves society starting with one spot then onto the next, which implies the transportation of individuals, and it additionally means the progress of society. At the point when women need to go for a market they would prefer not want to wait for men they could go on themselves.

 

2) When Jameela Bibi says, “It is my right. We can go anywhere”, she is

a) asserting her right to move freely.

b) suggesting mobility leading to liberation.

c) expressing her indifference to dirty remarks.

d) boasting about her cycling skill.

Ans: a) asserting her right to move freely.

 

3) What does bicycle represent for the rural women?

 Ans: Bicycle represents freedom for the rural women.

 

4) What is common between neo-literates and neo-cyclists?

Ans: These neo-literates are the ones who became neo-cyclists. Cycling as a social movement was first promoted by the neo-literates.

 

5) ‘Enforced routine’ and ‘male imposed barrier’ refer to

a) confining women to the kitchen.

b) subjecting women to drudgery.

c) status of women in a patriarchal society.

d) lack of freedom of movement

Ans: c) status of women in a patriarchal society.

 

6) How did the men react to women taking to cycling?

Ans: At first, women put up to endure horrible assaults on their character. A portion of the men offered squalid comments. In any case, later, when it got social approval from the Arivoli organization, a few men society turned out to be less antagonistic and some of them even urged the women to learn cycling.

 

7) What do the phrases ‘flags on the handlebar’ and ‘bells ringing’ suggest?

Ans: The phrases ‘flags on the handlebar’ and ‘bells ringing’ refer to the women’s cycle rally organized on International Women’s Day in 1992.

 

 

8) Why did UNICEF sanction mopeds to Arivoli women activists?

Ans: The UNICEF endorsed fifty mopeds to Arivoli women activists in enthusiasm for their work of starting in excess of 70000 women to show their cycling abilities at the public 'exhibition cum-challenges' in a solitary week in 1992.

 

9) Why is the cycle called ‘the humble vehicle’?

Ans: The author considers the cycle a humble vehicle since it is the most well-known and pervasive vehicle seen even in the most far off of spots, an everyday person's vehicle.

 

10)  What is the literacy movement of Pudukkottai called?

Ans: The literacy movement of Pudukkottai is called as Arivoli Iyakkam.

 

11) What does Arivoli Iyakkam mean?

Ans: Arivoli Iyakkam means Light of Knowledge movement.

 

12) What is Arivoli Iyakkam mentioned in ‘Where There is a Wheel’?

Ans: Light of Knowledge movement is Arivoli Iyakkam mentioned in “Where There is a Wheel”, is the literacy movement of Pudukkottai.

 

13) Who was the brain behind the cycling movement?

Ans: The brain behind the cycling movement was Sheela Rani Chunkath, a former district collector.

 

14) When and why did Sheela Rani start the cycling movement?

Ans: In 1991, Sheela Rani Chunkath started the cycling movement in the Pudukkottai district with the intention of training female literacy activists so that literacy would reach women in the interior.

 

15) What did Sheela Rani add as a part of the literacy drive?

Ans: Sheela Rani added ‘mobility’ as a part of the literacy drive.

 

16) Why did Sheela Rani include mobility as a part of the literacy drive?

Ans: Sheela Rani included mobility as a part of the literacy drive because absence of mobility among women assumed a major part in subverting their certainty.

 

17) Who was the male Arivoli activist who encouraged the cycling movement?

Ans: Muthu Bhaskaran was the male Arivoli activist who encouraged the cycling movement.

 

18) Who trains women in cycling in Kudimianmalai?

Ans: Manormani trains women in cycling in Kudimianmalai.

 

19) Who is Manormani?

Ans: Manormani is a quarry worker and an Arivoli volunteer.

 

20) Name the quarry worker and Arivoli volunteer who trains other women to learn cycling.

Ans: Manormani is the quarry worker and Arivoli volunteer who trains other women to learn cycling.

 

21) What is meant by ‘neo-cyclists’ mentioned in ‘Where There Is A Wheel’?

Ans: The term ‘neo-cyclists’ in the lesson ‘Where There is a Wheel’, alludes to each one of those rural women in the Pudukkottai locale of Tamil Nadu, who have taken to bicycling as a symbol of independence, freedom, and mobility.

 

22) Name one of the three women who trained other women in cycling in ‘Where There Is A Wheel’.

Ans: Jameela is one of the three women who trained other women in cycling, in the lesson ‘Where There is a Wheel’.

 

23) Who has benefited the most by cycling, according to P. Sainath?

Ans: The neo-literate rural women in the Pudukkottai district have been benefited the most by cycling, according to P. Sainath.

 

24) Who took to ‘cycling’ as a social movement in ‘Where There Is A Wheel’?

Ans: Tens and thousands of neo-literate rural women in the Pudukkottai district took to ‘cycling’ as a social movement, in ‘Where There is a Wheel’.

 

25) What, according to the speaker, has brought a change in the lifestyle of the women of Pudukkottai?

Ans: Learning to ride a bicycle has brought a change in the lifestyle of the women of Pudukkottai, according to the speaker.

 

Comprehension II

1) What is the role of Arivoli Iyakkam in liberating women?

Ans: In Pudukkottai region there is an organization called Arivoli Iyakkam (Light of Knowledge Movement) which initiated the area's enthusiastic proficiency drive. N. Kannammal is the central coordinator of Arivoli. This literacy organization led proficiency crusades among rustic women and made a decent number of neo-literates. Afterward, the Arivoli proficiency activists, driven by N. Kannammal spearheaded the cycling learning movement and accordingly gave cycling a social assent. Afterward, at Kilakuruchi village, the Arivoli activists led a cycling training camp for their neo-literates just as other women enthusiasts. An enormous number of the individuals who learnt cycling come to prepare new students, as expert mentors, and this way they assisted almost 70000 rustic ladies with picking up cycling. Hence, by instructing them to read and write alongside 'cycling', the Arivoli organization liberated a vast majority of the rural woman in the Pudukkottai District.

 

2) In what different ways has the cycle empowered rural women?

 Ans: 'Cycling' enables women from various perspectives. It gives them 'confidence' which comes about because of acting naturally reliant and allowed to complete their obligations and duties without relying upon the men people. For instance, womenfolk can bring water from even the remotest source and truck arrangements all alone. Thusly, cycling liberates womenfolk mentally. Cycling additionally engages ladies financially and strategically. Cycling supports their pay. A portion of the ones who sell agricultural or other products inside a gathering of villages can save a lot of time by going to such puts on their bicycles.

 

Also, it gives them considerably more an ideal opportunity to zero in on selling their produce. It broadens the area they can expect to cover. At last, on the off chance that they decide to make the most of their relaxation, cycling gives them a great deal of recreation too. These ladies, other than playing out these positions, can likewise perform different errands. At long last, to top everything, it gives them confidence. They can likewise take an interest in political work.

 

3) Why does the author describe the Arivoli ‘cycling training camp’s unusual experience?

Ans: One of the pioneers in empowering 'cycling' and giving it a social assent was the Arivoli activists. These activists directed a 'cycling training camp' in Kilakuruchi town. The writer, who visited the camp, considers it a strange encounter in light of the fact that, on that Sunday, every one of the forthcoming students had turned out in their Sunday best. The author comments that one couldn't resist the urge to be struck by the sheer energy of the favorable to cycling development. The learners radiated such a lot of eagerness and energy for picking up cycling.

 

4) Do you think neo-literate women taking to cycling contribute to the literacy movement?

Ans: Yes. Women taking up cycling is as significant as their taking up literacy because cycling gives them mobility, opportunity, and freedom which together give the women certainty to remain on their own legs. At first, Sheela Rani Chunkath, a locale gatherer, in 1991 proposed to prepare female literacy activists to empower them to spread education among women in the inside. Along these lines, she included mobility as a piece of the literacy drive. Be that as it may, cycling assumed a substantially more critical part than proficiency in the existences of the womenfolk. It gave them certainty, opportunity, and autonomy to squeeze out an autonomous presence. Cycling assisted them with remaining joined to their youngsters and family but is financially independent. It additionally assisted the ladies to impart family obligations to the men society.

 

5) How does Sheela Rani Chunkath, the district collector, promote the empowerment of women?

Ans: Sheela Rani Chunkath was the district collector of Pudukkottai. As a part of the female literacy drive, she needed to prepare female literacy activists with the goal that education would arrive at ladies in the inside. She had understood that the absence of versatility among ladies assumed a major part in sabotaging their certainty. Thusly, she notwithstanding 'mobility' as a part of the education drive. Normally, proficiency activists picked up cycling first. This propelled the neo-literates likewise to master cycling. This, thus, enlivened each lady in the town to master cycling. The literates, having become neo-cyclists, supported each lady in the locale to master cycling, by getting sorted out 'cycle instructional courses'. Consequently, Sheela Rani Chunkath got instrumental in 'cycling' turning into a social movement in the Pudukkottai region. This way Sheela Rani Chunkath ought to be praised for advancing 'freedom' of ladies by including 'cycling' in her literacy project.

 

6) How did the women react to the shortage of ladies’ cycle?

Ans: Once 'cycling' as symbol of women's liberation got the creative mind of the womenfolk in the Pudukkottai region, every woman in the district volunteered to master cycling. Of course, this prompted a deficiency of 'women' cycles. These women devotees didn't spare a moment. They elected to purchase even 'gents' cycles and picked up cycling. Later on, numerous ladies began favoring the 'gentlemen' cycle since it has an extra bar from the seat to the handle and that way it empowered them to go out alongside a child moreover. Indeed, even right up 'til the present time a huge number of ladies in Pudukkottai region ride 'gents' cycles.

 

Comprehension III

1) How does P. Sainath show that cycling brings about changes beyond economic gains?

Ans: P. Sainath presents an eye-witness report of 'cycling' turning into a social movement. He discloses to us how tens of thousands of women in the Pudukkottai district of Tamil Nadu got started to master cycling. The Arivoli activists drove by N. Kannammal spearheaded the 'cycling' development. As a part of their incredible literacy drive, these activists learned cycling. Afterward, they coordinated 'cycling training camps' for different ladies. Subsequently, it got social assent. When the movement turned into a major power, each lady in Pudukkottai elected to learn cycling. Towards the finish of the article, Sainath says, other than giving women opportunity, mobility, and freedom, it likewise has distinct monetary implications. It supports their family pay. Sainath reports that a segment of the ladies sells horticultural or different items inside a gathering of towns. For them, cycling eliminates time squandered in hanging tight for transports. Furthermore, it gives them considerably more an ideal opportunity to zero in on selling their produce. Thirdly, it grows the region they wish to cover. In conclusion, it can build their recreation time. Taking everything into account, he says, cycling achieves changes past monetary gains moreover. 'Cycling' gives them a self-appreciation regard which is crucial to their feeling of prosperity. Consequently, Sainath says that this modest vehicle has become a metaphor for opportunity for these women.

 

2) ‘O sister come learn cycling, move with the wheel of time…’ How does the song suggest that the cycle could be an instrument of social change and progress?

Ans: In the article named 'Where There is a Wheel', Sainath, the author, reports a significant social movement that occurred during 1992-94 that dazed individuals of the Pudukkottai district in Tamil Nadu. There was an organization named 'Arivoli lyakkam' which drove the female literacy movement in Pudukkottai. These Arivoli activists got the hang of 'cycling' to empower themselves to spread the message of education among rustic women in the inside. When the activists mastered cycling, they, thus, instructed their neo-literates cycling. These neo-literates, neo-cyclists prepared ladies in cycling, everywhere on the region. During this period Muthu Bhaskaran, an Arivoli lobbyist, composed a popular melody to urge country ladies to get the hang of cycling. The tune is planned to call upon the womenfolk to master cycling.

 

The song conveys on a simple message and when it is sung in Tamil, the primary language of these rural women, its importance is effortlessly perceived. It just calls upon the lady to put into action her own wheel of life. Up to that point, the lady couldn't move out of the house, since her 'mobility' relied upon her having the option to discover cash to pass by transport. Passing by transport additionally relied upon the authorization of the men society. The lady required the assistance of her men society even to sell the farming produce which developed on her territory. This way the woman couldn't break the male-forced hindrances. When she picked up cycling she got the opportunity to move to any place she needed and the opportunity to accomplish any work she wished to. This melody welcomes the lady to pick up cycling and put into action the wheel of her life. Here, the 'wheel' alludes to 'progress'. Thus, it advises the lady to pick up cycling and be answerable for her own advancement.