Memories of Childhood Summary Explanation, Questions- Answers Class 12

Table of Contents

Memories of childhood Part 1 The Cutting of My Long Hair and Part 2 We Too are Human Beings CBSE Class 12 NCERT English (Vistas) Lesson 8 Summary and detailed explanation of the lesson along with meanings of difficult words.

Following the detailed explanation, Memories of childhood summary is provided. Additionally, comprehensive coverage of all exercises, along with corresponding Questions and Answers found at the end of the lesson, is included

Memories of Childhood Introduction

The chapter “Memories of Childhood,” highlights the significance of childhood memories in shaping our identity and providing a foundation for our values and perspectives. This chapter transports us back in time and allow us to relive the innocence, joy, and curiosity of our early years. It Introduces the idea that exploring memories of childhood can be a reflective journey, offering insights into the impact of our formative years on the individuals we become.

Memories of Childhood Part 1 The Cutting of My Long Hair

Gertrude Simmons Bonnin, born in 1876, was a very smart and educated Native American woman. She faced a lot of challenges because many people at that time didn’t treat Native American culture and women well. As a writer, she used the name ‘Zitkala-Sa’ and started writing articles in 1900, speaking out against the Carlisle Indian school. Her writings questioned established beliefs, and her life as a Native American woman was all about fighting against the bad things that happen when people are treated unfairly..

Memories of Childhood Part 1 The Cutting of My Long Hair Theme

The theme of “The Cutting of My Long Hair” revolves around cultural identity, assimilation, and the internal conflict faced by the speaker. Zitkala-Sa, the Native American author, reflects on the symbolic act of cutting her long hair, which holds cultural significance in many Indigenous communities. The poem explores the tension between embracing one’s cultural heritage and the pressure to conform to Western norms.

The cutting of long hair serves as a metaphor for the forced assimilation and erasure of Native American identity through colonial influences, particularly the boarding school system. The speaker grapples with the conflict between preserving her cultural heritage, symbolized by her long hair, and the societal expectations that come with conforming to Euro-American standards.

Overall, the poem delves into the complexities of cultural identity, the impact of colonialism on indigenous communities, and the struggle to maintain a sense of self in the face of assimilationist pressures.

Memories of Childhood Part 1 The Cutting of My Long Hair Word Meaning

Languished: Suffered neglect or deprivation.
Sovereign: Possessing supreme or ultimate power.
Taciturnity: State of being reserved in speech; reticence.
Assiduously: With great care and perseverance.
Expatiate: speak or write in detail about
Mien: A person’s look or manner, especially one that indicates their character.
Taciturn: tending not to speak very much, in a way that seems unfriendly
Vexatious: Causing irritation or annoyance.

Memories of Childhood Part 1 The Cutting of My Long Hair Summary

“The Cutting of My Long Hair” by Zitkala-Sa is a poignant reflection on the author’s experience as a Native American woman during a time of cultural clash and forced assimilation. The poem is a powerful expression of the internal conflict faced by the speaker as she grapples with the pressure to conform to Western cultural norms.

The central theme revolves around the symbolic act of cutting the speaker’s long hair, which holds deep cultural significance in many Indigenous communities. The cutting of her hair becomes a metaphor for the erasure of her Native American identity, forced upon her by the colonial influences and the oppressive boarding school system.

Zitkala-Sa describes the physical and emotional turmoil she experiences on the first day in the land of apples, highlighting the harsh conditions and the alien environment she is thrust into. The loud, unfamiliar noises, the clash of cultures, and the overwhelming sense of disorientation create a bedlam that metaphorically represents the challenges faced by Native Americans during this period of cultural upheaval.

Throughout the poem, the author grapples with the tension between embracing her cultural heritage and succumbing to the pressures of assimilation. The cutting of her long hair becomes a painful sacrifice, symbolizing the loss of a crucial part of her identity.

In essence, “The Cutting of My Long Hair” is a poignant exploration of the impact of colonialism on indigenous identity, the struggle to resist cultural assimilation, and the profound personal and cultural implications of such assimilationist pressures.

Memories of Childhood Part 1 The Cutting of My Long Hair Explanation

The first day in the land of apples was really cold because the snow was still on the ground, and the trees had no leaves. A big bell rang loudly for breakfast, and the sound echoed through the building. The noise of shoes on the hard floors was annoying, and there were many loud and confusing sounds with people talking in a language I didn’t understand. It felt like chaos, and even though I tried to break free from the overwhelming feeling, I couldn’t.

A lady with white hair, who wasn’t Native American like us, came up to us. We joined a line of girls walking into a dining room. These girls were also Native American, wearing stiff shoes and tight dresses. The little girls had aprons with sleeves and short hair. I felt like melting into the floor because my warm blanket was taken away, and I walked quietly in my soft moccasins. I looked at the Indian girls, and they didn’t seem to mind that they were dressed more openly than me in their tight clothes. While we walked in, the boys came in from the opposite door. I tried to find the three young boys who came with us, and I saw them at the back looking as uncomfortable as I felt.

A little bell rang, and all the students pulled out chairs from under the table. Thinking it meant we should sit, I quickly sat in my chair. But when I looked around, I saw that I was the only one sitting, and everyone else at our table was still standing. Just as I started to get up, trying to figure out how chairs were supposed to be used, another bell rang. Finally, everyone sat down, and I had to go back to my chair again. I heard a man’s voice at one end of the hall, and I looked around to see him. But everyone else kept their heads down, focused on their plates. When I looked down the long line of tables, a white-haired lady was staring at me.

Right away, I looked down, wondering why the lady was watching me so closely. The man stopped talking, and then another bell rang. Everyone else started eating with their knives and forks. Instead of eating, I started crying because I was too scared to do anything else by that point. But the most challenging part of that first day wasn’t the strange way of eating.

Later in the morning, my friend Judewin warned me about something really bad. Judewin knew a few English words and heard the white-haired lady talking about cutting our long, thick hair. Our moms had told us that only warriors who were captured had their hair cut by the enemy. In our community, short hair was for those in mourning, and shingled hair was a sign of being afraid. We talked about our situation for a while, and when Judewin said, “We have to accept it because they are strong,” I didn’t want to agree.

“No, I won’t let them do it! I’ll fight back!” I said. I waited for the right moment, and when no one was paying attention, I quietly left. I went up the stairs as quietly as possible, even though my shoes were making noise – they had given me shoes instead of my moccasins. I walked along the hall without knowing where I was going. Then, I saw an open door and went inside. It was a big room with three white beds, and the windows had dark green curtains, making the room dim. Thankfully, no one was there. I went to the corner farthest from the door. I got down on my hands and knees, crawled under the bed, and huddled myself in the dark corner.

I stayed hidden and peeked out, feeling scared whenever I heard footsteps close by. Even though people in the hall were calling my name loudly, and I knew my friend Judewin was looking for me, I didn’t say anything.

The footsteps got faster, and the voices sounded more excited. They were getting closer. Women and girls came into the room. I held my breath and watched as they opened closet doors and looked behind big trunks. Someone pulled up the curtains, and the room suddenly became bright. I’m not sure why they decided to stoop down and check under the bed. I remember being pulled out, even though I fought back by kicking and scratching like crazy. Even though I didn’t want to, they took me downstairs and tied me tightly to a chair.

I cried out loud, shaking my head the whole time until I felt the cold scissors against my neck. I heard them cut off one of my thick braids. Then, I felt really sad. Since the day they took me from my mom, I had been treated very badly. People stared at me, and I was thrown around like a wooden puppet. And now, they cut my long hair like they do to someone who is scared. I felt so upset, and I cried for my mom, but no one came to comfort me. No one talked to me calmly, like my mom used to do. Now, I was just one of many little animals being led by someone else.

Memories of Childhood Part 2 We Too are Human Beings Introduction

Bama is a pen name used by a Tamil Dalit woman from a Roman Catholic family. She wrote three main works: an autobiography called ‘Karukku’ in 1992, a novel called ‘Sangati’ in 1994, and a collection of short stories titled ‘Kisumbukkaaran’ in 1996. The excerpt we are looking at is from ‘Karukku.‘ The word ‘Karukku’ means ‘Palmyra’ leaves, which have sharp edges on both sides, like double-edged swords. Interestingly, the Tamil word ‘Karukku,’ which has the word ‘karu’ meaning embryo or seed, also means freshness or newness in a clever play on words.

Memories of Childhood Part 2 We Too are Human Beings Word Meaning

Eradicate: To completely destroy or eliminate.
Discrimination: Unfair or prejudicial treatment based on certain characteristics.
Inequality: Lack of equality, especially in terms of opportunities, treatment, or status.
Ignominy: Public shame or disgrace.
Squander: To waste in a reckless or foolish manner.
Subjugation: The action of bringing someone or something under domination or control.
Demeaned: To lower in dignity, honor, or standing.

Memories of Childhood Part 2 We Too are Human Beings Theme

“We Too Are Human Beings” by Bama addresses the theme of social inequality and the struggle for dignity and equality for the Dalit community. The poem highlights the discrimination and oppression faced by Dalits, asserting their humanity and demanding acknowledgment and respect. The central theme revolves around the plea for equal treatment, recognition, and the eradication of social injustices faced by Dalits in the society they inhabit. It’s a powerful expression of the human rights and dignity denied to a specific community and a call for justice and equality.

Memories of Childhood Part 2 We Too are Human Beings Summary

“We Too Are Human Beings” by Bama is a poignant and powerful poem that addresses the theme of social inequality and discrimination against the Dalit community in India. The poem is a heartfelt expression of the struggles and aspirations of the Dalits, who face marginalization and oppression in society.

Bama begins by asserting the shared humanity of the Dalit community, stating that they too are human beings with feelings, aspirations, and the right to dignity. The poem describes the dehumanizing experiences faced by the Dalits, including being treated as untouchables and denied basic rights. The speaker highlights the pain and suffering endured by the community, emphasizing the need for empathy and understanding from the broader society.

The poem challenges the discriminatory practices embedded in the social fabric, such as the denial of education and basic amenities to the Dalits. Bama calls for the eradication of these unjust practices, urging society to recognize the humanity of the Dalit community and treat them with respect and equality.

Overall, “We Too Are Human Beings” is a passionate plea for social justice, equality, and the acknowledgment of the Dalits’ rightful place as equal members of the human family. The poem serves as a powerful voice against discrimination and a call for empathy, understanding, and positive change in society.

Memories of Childhood Part 2 We Too are Human Beings Explanation

When I was in the third grade, I hadn’t heard people talk openly about untouchability. But I had already seen, felt, and experienced it, and it made me feel humiliated.

One day, I was walking home from school with an old bag on my shoulder. The distance I had to walk could be covered in just ten minutes, but it usually took me at least thirty minutes to get home. I liked to take my time, spending around half an hour to an hour enjoying the interesting things happening on the streets, in the shops, and at the bazaar.

There was so much to see on my way home from school: a monkey doing tricks, a snake shown by a snake charmer, a cyclist who hadn’t stopped pedaling for three days, a temple with a big bell, food being cooked, stalls selling various things like dried fish and sweets, a streetlight changing colors, and even a man with a wild lemur selling stuff like needles and ear-cleaning tools. I could keep talking about each interesting thing I saw, and each one made me stop and look.

Sometimes, people from different political parties would come, set up a stage, and talk to us through microphones. They might also have street plays, puppet shows, or performances with “no magic, no miracle.” These things happened regularly, and there was almost always some kind of entertainment going on.

And there were also coffee clubs in the market. I loved watching how waiters cooled the coffee by pouring it from one glass to another high up in the air. Some people sat in front of the shops chopping onions, trying not to cry. There was even an almond tree with fruit that sometimes fell because of the wind. All these things would make me stop and watch, making it hard for me to go home.

And depending on the time of the year, there would be mangoes, cucumbers, sugar cane, sweet potatoes, palm shoots, gram, palm syrup, palm fruit, guavas, and jackfruit. Every day, people sold yummy fried snacks, sweet dishes like payasam and halva, boiled tamarind seeds, and ice lollies.

One day, as I was looking at all these things, I reached my street with my bag on my shoulder. On the other side of the street, there was a threshing floor set up, and the landlord was sitting on a piece of cloth on a stone ledge, watching what was happening. Our people were working hard, making pairs of cattle go round and round to separate the grain from the straw. The animals had something on their mouths so they wouldn’t eat the straw. I stood there for a bit, enjoying the scene.

Just then, an older person from our street walked by from the market. The way he was walking made me want to laugh so much. I felt like bursting into laughter at the sight of such a big man carrying a small packet like that. I guessed there might be something like vadai or green banana bhajji in the packet because the paper was stained with oil. He walked along holding the packet by its string without touching it. I stood there thinking, if he holds it like that, won’t the package come undone, and the vadais fall out?

The older person went right up to the landlord, bent down a little, and held out the packet to him, holding the string with one hand and supporting it with the other. The landlord opened the parcel and started eating the vadais.

After watching all of this, I finally went home. My older brother was there, and I shared the whole funny story with him. I couldn’t stop laughing at the thought of a big man, especially an elder, making such a funny show of carrying the parcel. But my brother wasn’t amused. He told me the man wasn’t trying to be funny when carrying the package like that. He explained that people believed they were from a higher caste and thought they shouldn’t touch us because it would make them impure. That’s why he had to carry the package by its string.

When I heard this, I didn’t feel like laughing anymore; instead, I felt really sad. How could they think it’s gross if one of us holds that package, even if the vadai was wrapped in a banana leaf and then covered with paper? I felt so annoyed and angry that I wanted to touch those vadais right away. I wondered why we had to do things for these people. Our important elder goes to the shops to get snacks and hands them over politely, bowing and shrinking, to this person who just sits there and eats. The idea of it made me really mad.

Why did these guys think they were so important? Just because they collected a few coins, does that mean they should forget about being kind? But we are human beings too. Our people shouldn’t do these small tasks for them. Instead, we should work in their fields, get our pay, and that’s it.

My older brother, who was studying at a university, came home for the holidays. He would often go to the library in the nearby village to borrow books. One day, as he was walking along the banks of the irrigation tank on his way home, one of the landlord’s men approached him. The man didn’t recognize my brother and asked, “Who are you, sir, what’s your name?” My brother told him his name. Right away, the man asked, “Younger brother, on which street do you live?” The reason for asking this was that if he knew our street, he would also know our caste.

My older brother told me all these things. He said, “Because we’re born into this group, they don’t give us any honor, dignity, or respect; they take it all away. But if we study and do well, we can get rid of these unfair treatments. So, study carefully, learn as much as you can. If you’re always ahead in your lessons, people will come to you on their own and be your friends. Work hard and learn.” His words really stuck with me that day, and I studied really hard, putting all my energy into it, almost like a frenzy.

Just like my brother advised, I came first in my class. Because of that, many people became my friends.

Memories of Childhood Questions Answers-

Short Answer Type Questions –

Q.1 Why did Ztkala-Sa feel that early mornings at the school were discordant?

Ans.1- The gong which woke them up each morning mingling with the sounds of a language that was unfamiliar to them rankled her. The idea of being in the confines of a school was not only unpleasant but also a violation of her sense of freedom.

Q.2 Why was she embarrassed when she reacted to the sound of the first gong at the breakfast table? What was expected of them?

Ans.2 –She was put into a routine that was new and when the bell was tapped, she slipped into her chair at the dining table only to discover to her embarrassment that the others wanted for the second bell to go before they did so.

Q.3 Why was Zitkala-Sa so averse to having her hair cut? What did she do to escape this ordeal?

Ans.3- Her mother had always told her that short hair was a sign of mourning and shingled hair was a sign of cowardice. She decided to fight the injustice of having her hair cut and so she hid herself under the bed in an unoccupied room.

Q.4 What did Bama notice with regard to an elder from their street? What explanation did her brother give for this strange behavior?

Ans.4- She saw an elder carrying food dfor the landlord which he held by the string far away from his person . Her brother told her that everybody believed that they erte upper caste and would be polluted if touched by them.

Q.5 What advice did her brother give to overcome the humiliation of being born as an untouchable?

Ans.5 –He advised that they had to work and study really hard so that they could earn the respect of people by making something of themselves.

Q.6 What was Bama’s reaction to the way the people of her community were treated?

Ans.6 –She was sad and angry at the way her people were being treated. She felt that they should only work in the fields and be paid for the same. There was no need to run petty errands for people who had no respect for them,

Q.7 What is the thread of commonality that runs through the childhood experiences of Bama and Zitkala-Sa?

Ans.7- They were both from marginalized communities and the episodes from their lives brought the fact that they were they considered different from the main stream culture and community. Zitkala-Sa belonged to the community of native Americans while Bama was a Dalit woman from a Roman Catholic family.

Q.8 What communities did Bama and Zitlkala-Sa belong to and why did both feel a deep sense of alienation?

Ans.8- Zitkala-Sa was an American Indian woman born in 1876. Bama is a pen name of a Dalit woman from a Roman Catholic family. Both suffered the prejudice that prevailed in their respective cultures.

Long Answer Type Questions –

Q.1-Q The two accounts are based on two distinct cultures. What is the commonality of theme found in both of them?

Ans .1- The thread of commonality that runs through both the accounts is perhaps the feelings of sadness, indignation and outrage experienced by two women of marginalized communities. Both of them experienced this early in life and were impacted greatly by their unpleasant experiences of childhood. The seeds of rebellion were thus sown early and gave direction to and fuelled their spirits to fight against the injustice that their communities were subjected to.

Zitkala-Sa, a native American was made to relinquish the customs of her culture which made her feel as if she had been stripped of her dignity and her sense of identity. The school in which she was admitted paid scant regard to the customs of native Americans in their efforts to civilize them. Bama, on the other hand, awakened early to the humiliation of having been born in the community of untouchables and hence directed all her energies into fighting the injustice of such a system.

Q.2-It may take a long time for oppression to be resisted, but the seeds of rebellion are sowed early in life. Do you agree that injustice in any form cannot escape being noticed even by children?

Ans.2- Absolutely, I agree. Children are perceptive and often quick to recognize and internalize the concepts of fairness and justice. While they may not fully comprehend the complexities of social issues, they can certainly sense when something is unfair or unjust. Children have a natural inclination towards empathy and a sense of right and wrong.

Injustice, in any form, is often apparent even to children. Whether it’s witnessing discrimination, unequal treatment, or any form of oppression, children can pick up on these cues. Their innate sense of fairness and compassion can lead them to question and resist injustice.

Moreover, children are influenced by the environment around them, including family, school, and media. If they observe and experience injustice, it can plant the seeds of rebellion or resistance early in life. This awareness can contribute to the development of individuals who are more likely to challenge and work against oppression as they grow older.

So, recognizing injustice is not solely an adult capacity; children, too, possess a remarkable ability to notice and respond to acts of injustice.

Q.3.Bama’s experience is that of a victim of the caste system. What kind of discrimination does Zitkala-Sa’s experience depict? What are their responses to their respective situations?

Ans.3– Bama’s experience primarily reflects the discrimination rooted in the caste system prevalent in India, particularly the marginalization and oppression faced by Dalits. In contrast, Zitkala-Sa’s experience depicts the discrimination against Native Americans in the context of cultural assimilation policies enforced in the United States during the late 19th and early 20th centuries.

Bama’s Response:

Nature of Discrimination: Bama faced discrimination based on her caste, which manifested in social and economic inequalities, denial of basic rights, and oppressive treatment.
Response: Bama responded to this discrimination by becoming a vocal advocate for social change. She used her writing to shed light on the plight of Dalits, challenging societal norms and advocating for equality and justice. Her response involved raising awareness about the humanity of Dalits and striving for societal transformation.

Zitkala-Sa’s Response:

Nature of Discrimination: Zitkala-Sa’s discrimination was rooted in the forced assimilation policies imposed on Native American children in boarding schools. These policies aimed to erase their cultural practices and languages.
Response: Zitkala-Sa responded by becoming an activist and writer, using her work to highlight the injustices faced by Native Americans. She advocated for the preservation of Native American culture, traditions, and identity. Her response involved resisting cultural assimilation and fostering understanding between Native and non-Native communities.

In summary, Bama’s discrimination stems from the caste system in India, while Zitkala-Sa’s discrimination is tied to cultural assimilation policies against Native Americans in the United States. Both responded by using their voices to advocate for change, justice, and the preservation of their respective cultural identities.